[Num. 30:2] If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.
1-16 vows are not to be broken! The subject of this chapter relates to vowing, which seems to have been an ancient usage, allowed by the Law to remain, and by which some people declared their intention of offering some gift on the altar or abstaining from particular articles of meat or drink, of observing a private fast, or doing something to the honor or in the service of G-d, over and above what was authoritatively required. In 29:39, mention was made of "vows and freewill offerings," and it is probable, from the explanatory nature of the rules laid down in this chapter, that these were given for the removal of doubts and difficulties that conscientious persons had felt about their obligation to perform their vows in certain circumstances that had arisen.
If a man vow a vow unto the L-rd, a mere secret purpose of the mind was not enough to constitute a vow; it had to be actually expressed in words; and though a purely voluntary act, yet when once the vow was made, the performance of it, like that of every other promise, became an indispensable duty - all the more because, referring to a sacred thing, it could not be neglected without the guilt of prevarication and unfaithfulness to G-d.
He shall not break his word - literally, "profane his word" - render it vain and contemptible (Ps. 55:20, 89:34). But as it would frequently happen that parties would vow to do things which were neither good in themselves nor in their power to perform, the law ordained that their natural superiors should have the right of judging as to the propriety of those vows, with discretionary power to sanction or interdict their fulfillment. Parents were to determine in the case of their children, and husbands in that of their wives--being, however, allowed only a day for deliberation after they knew the matter; and their judgment, if unfavorable, released the devotee from all obligation (30:3-8).
This involved going to a teacher/spiritual leader or three ordinary men and follow the biblical record for annulling a vow that for some reason you made and physically cannot keep. If this is not done the name of the L-rd is used in vain and it was a very serious thing. It was forbidden to break one’s word in vows made; you must mean what you say and say what you mean.
If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth - Girls only are specified; but minors of the other sex, who resided under the parental roof, were included, according to Jewish writers, who also consider the name "father" as comprehending all guardians of youth. We are also told that the age at which young people were deemed capable of vowing was thirteen for boys and twelve for girls. The judgment of a father or guardian on the vow of any under his charge might be given either by an expressed approval or by silence, which was to be construed as approval. But in the case of a husband who, after silence from day to day, should ultimately disapprove or hinder his wife's vow, the sin of non-performance was to be imputed to him and not to her (30:15).
In the days speedily, or without delay, allowing only convenient time for deliberation. And it is hereby intimated, that the day or time he had for disallowing her vow, was not to be reckoned from her vowing, but from his knowledge of her vow.
The L-rd shall forgive or, will forgive her not performing it. But this should be understood only of vows which could not be performed without invading the father’s right; for if one should vow to forbear such, or such a sin, and all occasions or means leading to it, and to perform such, or such duties, when he had opportunity, no father can discharge him from such vows. If this Law does not extend to children’s marrying without the parent’s consent, so far as to put it in the power of the parent, to disannul the marriage, (which some think it does) yet certainly it proves the sinfulness of such marriages, and obliges those children to repent and humble themselves before G-d and their parents.
Every vow of a widow in the case of a married woman, who, in the event of a separation from her husband, or of his death, returned, as was not uncommon, to her father's house, a doubt might have been entertained whether she was not, as before, subject to paternal jurisdiction and obliged to act with the paternal consent. The Law ordained that the vow was binding if it had been made in her husband's lifetime, and he, on being made aware of it, had not interposed his veto (30:10-11); as, for instance, she might have vowed, when not a widow, that she would assign a portion of her income to pious and charitable uses, of which she might repent when actually a widow; but by this statute she was required to fulfill the obligation, provided her circumstances enabled her to redeem the pledge. The rules laid down must have been exceedingly useful for the prevention or canceling of rash vows, as well as for giving a proper sanction to such as be legitimate in their nature, and made in a devout, reflecting spirit.
To afflict her soul, herself by fasting, by watching, or the like. And these words are added to shew that the husband had this power not only in those vows which concerned himself or his estate, but also in those which might seem only to concern her own person, or body, and the reason is, because the wife’s person or body being the husband’s right; she might not do any thing to injury of her body without his consent.
Her husband may establish it, or her husband may make it void. After he hath heard - and approved them by his silence from day to day, if after that time he shall hinder it, which he ought not to do: her non-performance of her vow shall be imputed to him, not to her.
Showing posts with label Numbers. Show all posts
Showing posts with label Numbers. Show all posts
Death of Moses
[Num. 27:12] And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel.
12-17 Moses being told of his approaching death, ask for a successor.
Although the Israelites were now on the confines of the promised land, Moses was not privileged to cross the Jordan, but died on one of the Moabitic range of mountains, to which the general name of Abarim was given (33:47). The privation of this great honor was owing to the unhappy conduct he had manifested in the striking of the rock at Meribah (20:12); and while the pious leader submitted with meek acquiescence to the divine decree, he evinced the spirit of genuine patriotism in his fervent prayers for the appointment of a worthy and competent successor.
Moses must die: but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that were gone before him. Abraham, Isaac and Jacob were his people, the people of his choice, and to them death gathered him.
Concerning his successor, we should concern ourselves both in our prayers and in our endeavors for the rising generation, that G-ds kingdom may be advanced among men, when we are in our graves. The request for a successor was most suitably made to G-d in this character, as the Author of all the intellectual gifts and moral graces with which men are endowed, and who can raise up qualified persons for the most arduous duties and the most difficult situations. Go out before them who may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, who in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and in due time to lead them home again.
18-23 Joshua appointed to succeed Moses. A strong testimony is here borne to the personality of the divine Spirit--the imposition of hands was an ancient ceremony. (See Gen. 48:14, Lev. 1:4, 1 Tim. 4:14). The spirit of government, of wisdom, and of fear of the L-rd.
Lay thy hand by which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from G-d all the spiritual gifts and graces necessary for his future employment.
Before all the congregation that they may be witnesses of the whole action, and may acknowledge him for their supreme ruler.
Give him charge thou shalt give him counsels and instructions for the right management of that great trust.
In the whole history of Israel there arose no prophet or ruler in all respects like unto Moses till the Messiah appeared, whose glory eclipsed all. But Joshua was honored and qualified in an eminent degree, through the special service of the high priest, who asked counsel for him after the judgment of Urim before the L-rd. And Moses did as the L-rd commanded him, it had been little to resign his honor to a son of his own. But with his own hands, first ordain Eleazar high priest, and now Joshua chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites: this was more to his glory than the highest advancement of his family could have been. This shews him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of the greatness themselves possessed.
Deut. 34
Moses was now an old man, a hundred and twenty years old. He had been the faithful leader of the children of Israel from the day that the Lord spoke to him at the burning bush and sent him to bring the people out of Egypt. He had prepared them to hear the Ten Commandments at Mount Sinai and had taught them many other laws from the Lord, and he had done many signs and wonderful works at the Lord's command with his rod, both in Egypt and in the wilderness. Do you remember some of them? Once when Moses used his rod to do one of the wonderful works, he did not speak humbly and give the Lord the praise; it was when water was given the second time from the rock; and the Lord told Moses that he should not lead the people into the promised land. He should see it with his eyes, but he should not go over thither; he should die in Mount Nebo, a mountain in the land of Moab.
So Moses went up from the plain where the people were camping by the Jordan, to the top of Mount Nebo. Pisgah seems to be another name for Nebo, perhaps for the top of Nebo. It was opposite Jericho, across the meadows and the Jordan. From there the Lord showed Moses the land, to the north and west and south, where the tribes would soon find their homes. It was a wonderful view -the land which the Lord had promised to the people, to which he had been leading them; the good land of hills and valleys watered by the rain of heaven, the land of springs and streams, of wheat and vines and olives. "A land which the Lord thy God careth for. The eyes of the L-rd thy G-d are always upon it, from the beginning of the year even unto the, end of the year." (Dent. 11:12) The land was so blessed because it was a picture of heaven.
So Moses died in the mountain, in the L-rd's care, and his grave was not known to anyone. He was old, but clear of sight and strong. The people mourned for Moses thirty days. Who would now be their leader? Joshua, who had been Moses' helper. At the L-rd's command also, Joshua had been appointed and was ready to take the lead, and the people were ready to follow and obey him. Moses was remembered as one who knew the L-rd and gave the people the L-rd's message.
12-17 Moses being told of his approaching death, ask for a successor.
Although the Israelites were now on the confines of the promised land, Moses was not privileged to cross the Jordan, but died on one of the Moabitic range of mountains, to which the general name of Abarim was given (33:47). The privation of this great honor was owing to the unhappy conduct he had manifested in the striking of the rock at Meribah (20:12); and while the pious leader submitted with meek acquiescence to the divine decree, he evinced the spirit of genuine patriotism in his fervent prayers for the appointment of a worthy and competent successor.
Moses must die: but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that were gone before him. Abraham, Isaac and Jacob were his people, the people of his choice, and to them death gathered him.
Concerning his successor, we should concern ourselves both in our prayers and in our endeavors for the rising generation, that G-ds kingdom may be advanced among men, when we are in our graves. The request for a successor was most suitably made to G-d in this character, as the Author of all the intellectual gifts and moral graces with which men are endowed, and who can raise up qualified persons for the most arduous duties and the most difficult situations. Go out before them who may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, who in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and in due time to lead them home again.
18-23 Joshua appointed to succeed Moses. A strong testimony is here borne to the personality of the divine Spirit--the imposition of hands was an ancient ceremony. (See Gen. 48:14, Lev. 1:4, 1 Tim. 4:14). The spirit of government, of wisdom, and of fear of the L-rd.
Lay thy hand by which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from G-d all the spiritual gifts and graces necessary for his future employment.
Before all the congregation that they may be witnesses of the whole action, and may acknowledge him for their supreme ruler.
Give him charge thou shalt give him counsels and instructions for the right management of that great trust.
In the whole history of Israel there arose no prophet or ruler in all respects like unto Moses till the Messiah appeared, whose glory eclipsed all. But Joshua was honored and qualified in an eminent degree, through the special service of the high priest, who asked counsel for him after the judgment of Urim before the L-rd. And Moses did as the L-rd commanded him, it had been little to resign his honor to a son of his own. But with his own hands, first ordain Eleazar high priest, and now Joshua chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites: this was more to his glory than the highest advancement of his family could have been. This shews him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of the greatness themselves possessed.
Deut. 34
Moses was now an old man, a hundred and twenty years old. He had been the faithful leader of the children of Israel from the day that the Lord spoke to him at the burning bush and sent him to bring the people out of Egypt. He had prepared them to hear the Ten Commandments at Mount Sinai and had taught them many other laws from the Lord, and he had done many signs and wonderful works at the Lord's command with his rod, both in Egypt and in the wilderness. Do you remember some of them? Once when Moses used his rod to do one of the wonderful works, he did not speak humbly and give the Lord the praise; it was when water was given the second time from the rock; and the Lord told Moses that he should not lead the people into the promised land. He should see it with his eyes, but he should not go over thither; he should die in Mount Nebo, a mountain in the land of Moab.
So Moses went up from the plain where the people were camping by the Jordan, to the top of Mount Nebo. Pisgah seems to be another name for Nebo, perhaps for the top of Nebo. It was opposite Jericho, across the meadows and the Jordan. From there the Lord showed Moses the land, to the north and west and south, where the tribes would soon find their homes. It was a wonderful view -the land which the Lord had promised to the people, to which he had been leading them; the good land of hills and valleys watered by the rain of heaven, the land of springs and streams, of wheat and vines and olives. "A land which the Lord thy God careth for. The eyes of the L-rd thy G-d are always upon it, from the beginning of the year even unto the, end of the year." (Dent. 11:12) The land was so blessed because it was a picture of heaven.
So Moses died in the mountain, in the L-rd's care, and his grave was not known to anyone. He was old, but clear of sight and strong. The people mourned for Moses thirty days. Who would now be their leader? Joshua, who had been Moses' helper. At the L-rd's command also, Joshua had been appointed and was ready to take the lead, and the people were ready to follow and obey him. Moses was remembered as one who knew the L-rd and gave the people the L-rd's message.
Women changed the Law
[Num. 26:33] And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah.
Mahlah, and Noah, Hoglah, Milcah, and Tirzah are mentioned four times each. These five young ladies came before Moses to plead, not for themselves, but for the name of their father, Zelophehad. The L-rd approved of these daughters, as well as their cause, and He shows us His pleasure by rehearsing their names. The girls showed:
1. A strong faith in the power and promise of G-d and they petition for their share of the inheritance.
2. Their example should quicken us with all possible diligence to make sure our title to the heavenly inheritance, in the disposal of which, by the covenant of grace, no difference is made between male and female (Gal. 3:28).
3. A true respect and honour for their father, whose name was dear and precious to them now that he was gone.
4. They thus secured the law with respect to the inheritance of daughters, and with it a significant elevation of woman in her social dignity; although it did not amount to equality with man.
Their common an confident appearance before Moses, before the high-priest, the elders and the whole congregation, was itself an act of true moral elevation, that must have had a lasting effect, and therefore they well deserved to have their names rescued from forgetfulness, by a double record here and in chapter 36:10. Is it any wonder such bold, tactful, and intelligent heiresses all managed to find husbands close to home now that they own land?
Num. 27. 1-11 Daughters of Zelophehad ask for an inheritance.
They were a member of the tribe of Manasseh who had five daughters but no sons, Zelophehad died during the stay in the wilderness. His daughters persuaded Moses to change the old rules whereby daughters were denied the father’s property when he died without sons.
Joseph was an ancestor of Zelophehad, in Gen. 49:22 talks of the branches run over the walls. This prophecy: the wall refers to the Jordan River, which to Moses was like a wall that prevented him from entering the land. The branches running over the wall are the five daughters, who, with G-d’s blessing, received portions on both of its sides.
In cases where there were no male heirs, only daughters, the family line risked loss of that property when the daughter, herself, married. Scripture, here, recounts the story of five sisters who challenge the status quo. A bottle, which, in the words of the Sages was “not waged in the name of Heaven.” The challenge here posed by these five women is not only tolerated, but is ultimately praised by G-d Himself.
Prior to their mention here in connection with a legal matter, nothing at all is recorded in the text regarding the deeds or the merit of these five women.
They were righteous and wise women. Who freely chose to abstain from men until they could find a husband worthy of them?
By the door of the tabernacle - nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of public affairs, which also was very convenient, because they had frequent occasion of recourse to G-d for his direction. bringing their case before the chiefs of ten, they went to the chiefs of fifty, seeing that the chiefs of ten had shown them honor. Going to chiefs of hundreds, by the chiefs of thousands, and by the princes. They all answered them in the same strain, for they were unwilling to begin considering it before their superior. Ending up going to Moses who took their case before the L-rd. 26:53 Moses had been speaking to the Israelites on the subject of inheritances, and it was at this moment that the women aired their grievance. They did not merely launch a resentful gripe. They spoke cleverly, that their logic stumped Moses. The five sisters based their argument on the law of Levi rite marriage wherein a widowed woman with no sons is permitted to legally marry her brother-in-law whose duty it is then to raise children in the name of the deceased father. The daughters of Zelophehad point out that their mother, a widow, should therefore be obligated to marry her dead husband’s brother, but, in this case, she did not comply. Because, according to the same law, a child of either sex annuls the injunction. In effect, the women were saying: You say that daughters cannot be heirs, but here is a circumstance wherein girls are, indeed, looked upon as heirs!
The women, in defense of their objection, go on to remind Moses that their father had not been involved with the faction that rose up against him, but rather that he had “died in his own sin.” Why should our father’s name be lost?
In that generation, the women built up the fences, which the men broke down. Refusing to go along with the actions of the men, when it went against G-d. The text speaks of the men, not of the women, for the men had revealed their unwillingness to enter the Promised Land, were as the women, drew near to ask for an inheritance.
If it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather, that the first son of each of these heiresses was called by their fathers name, by virtue of that law, (Deut. 25:6), whereby the brothers first son was to bear the name of his elder brother, whose widow he married. - Those young women perceived that the males only in families had been registered in the census. Because there were none in their household, their family was omitted. So they made known their grievance to Moses, and the authorities conjoined with him in administering justice. The case was important; and as the peculiarity of daughters being the sole members of a family would be no infrequent or uncommon occurrence, the law of inheritance, under divine authority, was extended not only to meet all similar cases, but other cases also--such as when there were no children left by the proprietor, and no brothers to succeed him. A distribution of the Promised Land was about to be made; and it is interesting to know the legal provision made in these comparatively rare cases for preserving a patrimony from being alienated to another.
[8] And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.
This has to do with the laws of inheritance and the implication is that the son had the first claim to his father’s possession and if he had no son the order of inheritance was passed on the next in line. The sons of the deceased equally divide his possessions; except for the first-born, who receives a double portion. Daughters can inherit their father’s possessions only when there are no surviving children, then the male grandchildren from a son precede their sisters.
Mahlah, and Noah, Hoglah, Milcah, and Tirzah are mentioned four times each. These five young ladies came before Moses to plead, not for themselves, but for the name of their father, Zelophehad. The L-rd approved of these daughters, as well as their cause, and He shows us His pleasure by rehearsing their names. The girls showed:
1. A strong faith in the power and promise of G-d and they petition for their share of the inheritance.
2. Their example should quicken us with all possible diligence to make sure our title to the heavenly inheritance, in the disposal of which, by the covenant of grace, no difference is made between male and female (Gal. 3:28).
3. A true respect and honour for their father, whose name was dear and precious to them now that he was gone.
4. They thus secured the law with respect to the inheritance of daughters, and with it a significant elevation of woman in her social dignity; although it did not amount to equality with man.
Their common an confident appearance before Moses, before the high-priest, the elders and the whole congregation, was itself an act of true moral elevation, that must have had a lasting effect, and therefore they well deserved to have their names rescued from forgetfulness, by a double record here and in chapter 36:10. Is it any wonder such bold, tactful, and intelligent heiresses all managed to find husbands close to home now that they own land?
Num. 27. 1-11 Daughters of Zelophehad ask for an inheritance.
They were a member of the tribe of Manasseh who had five daughters but no sons, Zelophehad died during the stay in the wilderness. His daughters persuaded Moses to change the old rules whereby daughters were denied the father’s property when he died without sons.
Joseph was an ancestor of Zelophehad, in Gen. 49:22 talks of the branches run over the walls. This prophecy: the wall refers to the Jordan River, which to Moses was like a wall that prevented him from entering the land. The branches running over the wall are the five daughters, who, with G-d’s blessing, received portions on both of its sides.
In cases where there were no male heirs, only daughters, the family line risked loss of that property when the daughter, herself, married. Scripture, here, recounts the story of five sisters who challenge the status quo. A bottle, which, in the words of the Sages was “not waged in the name of Heaven.” The challenge here posed by these five women is not only tolerated, but is ultimately praised by G-d Himself.
Prior to their mention here in connection with a legal matter, nothing at all is recorded in the text regarding the deeds or the merit of these five women.
They were righteous and wise women. Who freely chose to abstain from men until they could find a husband worthy of them?
By the door of the tabernacle - nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of public affairs, which also was very convenient, because they had frequent occasion of recourse to G-d for his direction. bringing their case before the chiefs of ten, they went to the chiefs of fifty, seeing that the chiefs of ten had shown them honor. Going to chiefs of hundreds, by the chiefs of thousands, and by the princes. They all answered them in the same strain, for they were unwilling to begin considering it before their superior. Ending up going to Moses who took their case before the L-rd. 26:53 Moses had been speaking to the Israelites on the subject of inheritances, and it was at this moment that the women aired their grievance. They did not merely launch a resentful gripe. They spoke cleverly, that their logic stumped Moses. The five sisters based their argument on the law of Levi rite marriage wherein a widowed woman with no sons is permitted to legally marry her brother-in-law whose duty it is then to raise children in the name of the deceased father. The daughters of Zelophehad point out that their mother, a widow, should therefore be obligated to marry her dead husband’s brother, but, in this case, she did not comply. Because, according to the same law, a child of either sex annuls the injunction. In effect, the women were saying: You say that daughters cannot be heirs, but here is a circumstance wherein girls are, indeed, looked upon as heirs!
The women, in defense of their objection, go on to remind Moses that their father had not been involved with the faction that rose up against him, but rather that he had “died in his own sin.” Why should our father’s name be lost?
In that generation, the women built up the fences, which the men broke down. Refusing to go along with the actions of the men, when it went against G-d. The text speaks of the men, not of the women, for the men had revealed their unwillingness to enter the Promised Land, were as the women, drew near to ask for an inheritance.
If it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather, that the first son of each of these heiresses was called by their fathers name, by virtue of that law, (Deut. 25:6), whereby the brothers first son was to bear the name of his elder brother, whose widow he married. - Those young women perceived that the males only in families had been registered in the census. Because there were none in their household, their family was omitted. So they made known their grievance to Moses, and the authorities conjoined with him in administering justice. The case was important; and as the peculiarity of daughters being the sole members of a family would be no infrequent or uncommon occurrence, the law of inheritance, under divine authority, was extended not only to meet all similar cases, but other cases also--such as when there were no children left by the proprietor, and no brothers to succeed him. A distribution of the Promised Land was about to be made; and it is interesting to know the legal provision made in these comparatively rare cases for preserving a patrimony from being alienated to another.
[8] And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.
This has to do with the laws of inheritance and the implication is that the son had the first claim to his father’s possession and if he had no son the order of inheritance was passed on the next in line. The sons of the deceased equally divide his possessions; except for the first-born, who receives a double portion. Daughters can inherit their father’s possessions only when there are no surviving children, then the male grandchildren from a son precede their sisters.
School of an Ass
[Num. 22:28] And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?
G-d has a non-Jewish prophet, Balaam. Balaam uses the name Yahweh, a name which implies a personal relationship (He will be there). Though Balak commissions Him to curse the Israelites, it must be remembered that properly pronounced blessings and curses were also extremely effective in biblical teaching.
G-d not only used him to protect Israel from a curse, he was also the instrument of the great Messianic prophecies concerning the Star out of Jacob, a guiding light for the Eastern wise men who later searched out the new king of the Jews.
Balaam had already received one royal delegation in Num. 22:7-14. Balaam rightly replies that the L-rd refused him permission to go with the princes of Moab to curse Israel. What Balaam had artfully neglected to mention was G-d’s reason for refusing: Because Israel is blessed (Num. 22:12). Mentioning this probably would have ended the Moabites’ attempts to curse a people G-d blesses. Balaam apparently was playing both sides of the street on this one; he deliberately left the door open, hoping that he could somehow benefit from such a highly visible ministry.
The Samaritan Pentateuch and several important manuscripts of the Septuagint read Yahweh instead of Elohim in verse 22.
The text stresses that the permission of Balaam was conditional. IF the men come to call thee, rise up. Balaam, however, was all too anxious to go and did not wait for the men to call him; rather, he saddled his donkey and sought them out. Balaam initiated the action and did not wait for the test that G-d proposed to take effect. 2 Pet. 2:15 states he loved the wages of wickedness.
Balaam had asked these men to spend the night while he made further investigations from G-d. This brief respite gave Balaam one more opportunity to sense G-d’s will through His providential working – in this case, the disgust of the Moabite delegation, which would packed up and left in the morning had not Balaam been so desirous of taking the job. Balaam took the very initiative G-d had left in the hands of the Moabites (If the men come) and thus evidence his own disobedient inclinations.
Even though this was enough to straighten out Balaam for the immediate mission, it did not insulate him from future difficulties that G-d must have wished to spare Balaam.
The end of Balaam’s ministry was tragic, for after he had served G-d by repeatedly blessing Israel, he became the instrument of both Israel’s downfall and his own (Num. 31:7-8, 15-16). But for this he had only himself to blame and not G-d, for he had been sternly warned. Sometimes G-d gives us the desires of our hearts, after we have begged and begged for a reversal of His will, but the result often is leanness for our spiritual lives.
Balaam .saddled his ass, probably one of the white sprightly animals which persons of rank were accustomed to ride. The saddle, as usually in the East, would be nothing more than a pad or his outer cloak. The test was a condition that depended on the discouraged princes returning one last time before leaving for home.
Because he went of his own accord, with the princes of Moab, and did not wait till they came to call him, which was the sign and condition of G-d’s permission, but rather himself rose and called them. The apostle describes Balaam’s sin here to be, that he ran greedily into an error for reward, (Jude 1:11).
The roads which lead through fields and vineyards are so narrow that in most parts a man could not pass a beast without care and caution. A stone or mud fence flanks each side of these roads, to prevent the soil being washed off by the rains.
The L-rd opened the mouth of the ass to utter, like a parrot, articulate sounds, without understanding them. That this was a visionary scene is a notion that seems inadmissible, because of the improbability of a vision being described as an actual occurrence in the middle of a plain history. Besides, the opening of the ass's mouth must have been an external act, and that, with the manifest tenor of Peter's language, strongly favors the literal view (2 Pet. 2:15-16). The absence of any surprise at such a phenomenon on the part of Balaam may be accounted for by his mind being wholly engrossed with the prospect of gain, which produced "the madness of the prophet" It was a miracle, wrought to humble his proud heart, which had to be first subjected in the school of an ass before he was brought to attend to the voice of G-d speaking by the angel"
The ass spoke after being hit three times.
Balaam was not much terrified with the ass’s speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of such creatures. Perhaps he was so blinded by passion, that he did not consider the strangeness of the thing.
I have sinned . . . if it displease thee, I will get me back again - Notwithstanding this confession, he evinced no spirit of penitence, as he speaks of desisting only from the outward act. The words "go with the men" was a mere withdrawal of further restraint, but the terms in which leave was given are more absolute and peremptory than those in 22:20.
G-d has a non-Jewish prophet, Balaam. Balaam uses the name Yahweh, a name which implies a personal relationship (He will be there). Though Balak commissions Him to curse the Israelites, it must be remembered that properly pronounced blessings and curses were also extremely effective in biblical teaching.
G-d not only used him to protect Israel from a curse, he was also the instrument of the great Messianic prophecies concerning the Star out of Jacob, a guiding light for the Eastern wise men who later searched out the new king of the Jews.
Balaam had already received one royal delegation in Num. 22:7-14. Balaam rightly replies that the L-rd refused him permission to go with the princes of Moab to curse Israel. What Balaam had artfully neglected to mention was G-d’s reason for refusing: Because Israel is blessed (Num. 22:12). Mentioning this probably would have ended the Moabites’ attempts to curse a people G-d blesses. Balaam apparently was playing both sides of the street on this one; he deliberately left the door open, hoping that he could somehow benefit from such a highly visible ministry.
The Samaritan Pentateuch and several important manuscripts of the Septuagint read Yahweh instead of Elohim in verse 22.
The text stresses that the permission of Balaam was conditional. IF the men come to call thee, rise up. Balaam, however, was all too anxious to go and did not wait for the men to call him; rather, he saddled his donkey and sought them out. Balaam initiated the action and did not wait for the test that G-d proposed to take effect. 2 Pet. 2:15 states he loved the wages of wickedness.
Balaam had asked these men to spend the night while he made further investigations from G-d. This brief respite gave Balaam one more opportunity to sense G-d’s will through His providential working – in this case, the disgust of the Moabite delegation, which would packed up and left in the morning had not Balaam been so desirous of taking the job. Balaam took the very initiative G-d had left in the hands of the Moabites (If the men come) and thus evidence his own disobedient inclinations.
Even though this was enough to straighten out Balaam for the immediate mission, it did not insulate him from future difficulties that G-d must have wished to spare Balaam.
The end of Balaam’s ministry was tragic, for after he had served G-d by repeatedly blessing Israel, he became the instrument of both Israel’s downfall and his own (Num. 31:7-8, 15-16). But for this he had only himself to blame and not G-d, for he had been sternly warned. Sometimes G-d gives us the desires of our hearts, after we have begged and begged for a reversal of His will, but the result often is leanness for our spiritual lives.
Balaam .saddled his ass, probably one of the white sprightly animals which persons of rank were accustomed to ride. The saddle, as usually in the East, would be nothing more than a pad or his outer cloak. The test was a condition that depended on the discouraged princes returning one last time before leaving for home.
Because he went of his own accord, with the princes of Moab, and did not wait till they came to call him, which was the sign and condition of G-d’s permission, but rather himself rose and called them. The apostle describes Balaam’s sin here to be, that he ran greedily into an error for reward, (Jude 1:11).
The roads which lead through fields and vineyards are so narrow that in most parts a man could not pass a beast without care and caution. A stone or mud fence flanks each side of these roads, to prevent the soil being washed off by the rains.
The L-rd opened the mouth of the ass to utter, like a parrot, articulate sounds, without understanding them. That this was a visionary scene is a notion that seems inadmissible, because of the improbability of a vision being described as an actual occurrence in the middle of a plain history. Besides, the opening of the ass's mouth must have been an external act, and that, with the manifest tenor of Peter's language, strongly favors the literal view (2 Pet. 2:15-16). The absence of any surprise at such a phenomenon on the part of Balaam may be accounted for by his mind being wholly engrossed with the prospect of gain, which produced "the madness of the prophet" It was a miracle, wrought to humble his proud heart, which had to be first subjected in the school of an ass before he was brought to attend to the voice of G-d speaking by the angel"
The ass spoke after being hit three times.
Balaam was not much terrified with the ass’s speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of such creatures. Perhaps he was so blinded by passion, that he did not consider the strangeness of the thing.
I have sinned . . . if it displease thee, I will get me back again - Notwithstanding this confession, he evinced no spirit of penitence, as he speaks of desisting only from the outward act. The words "go with the men" was a mere withdrawal of further restraint, but the terms in which leave was given are more absolute and peremptory than those in 22:20.
Fiery Serpents
[Num. 21:6] And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
Fiery serpents - Nehushtin the bronze serpent to offer incense to. That part of the desert where the Israelites now were - near the head of the gulf of Akaba - is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned.
Travellers tell us that this very district is still infested by poisonous snakes of large size, marked with fiery red spots and wavy stripes. When the people confessed their iniquity and entreated Moses to intercede, he was commanded by G-d to make a serpent of brass and to raise it upon a pole. “And it shall come to pass that every one that is bitten, when he looketh upon it – shall live.
This is a picture of salvation that men were to find in Himself. The power to save did not lie in the serpent of brass but at the cross of Calvary were the Son of Man hung there for us. The poison of sin is working death in man’s experience today. The divinely appointed remedy was a serpent of brass lifted up, harmless, but bearing the image of that which wrought the woe. “For He hath made Him to be sin for us, who knew no sin: that we might be made the righteousness of G-d in Him.” 2 Cor. V.21.
The bitten Israelites were not merely healed by looking at the serpent they received life. Bitten – they were as good as dead; death was already working in them; and every one that looked – lived.
Every godly child who has looked to Y’Shua as his or her Savior has received eternal life from Him withered young, old, ignorant and learned, rich and poor, people of every clime and in every imaginable outward condition of life, who have all had this one circumstance in common – that when they came as lost sinners to the Savior the same result happened with each, they became new creatures in Y’Shua HaMashiach.
The severity of the scourge and the appalling extent of mortality brought them to a sense of sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy of G-d's power and grace, not the effect of nature or art, and also that it might be a type of the power of faith in Messiah to heal all who look to Him because of their sins (John 3:14-15; and 2 Kg. 18:4).
Fiery serpents their poison caused an intolerable heat and burning and thirst, which was aggravated with this circumstance of the place, that here was no water, 21:5. It was the figure of a serpent in brass, which is of a fiery color. This would require some time: G-d would not speedily take off the judgment, because he saw they were not thoroughly humbled.
Upon a pole that the people might see it from all parts of the camp, and therefore the pole must be high, and the serpent large.
When he looketh this method of cure was prescribed, that it might appear to be G-ds own work, and not the effect of nature or art: and that it might be an eminent type of our salvation by Messiah. The serpent signified Messiah, who was in the likeness of sinful flesh, though without sin, as this brazen serpent had the outward shape, but not the inward poison, of the other serpents: the pole resembled the cross upon which Y’Shua was lifted up for our salvation: and looking up to it designed our believing in Messiah.
As long as the Israelites directed their thoughts on high and kept their hearts in subjection to their Father in heaven, they were healed; otherwise they wasted away.
Serpent of brass - bronze serpent verses Messiah; made sin for us.
Lived - he was delivered from death, and cured of his disease.
Fiery serpents - Nehushtin the bronze serpent to offer incense to. That part of the desert where the Israelites now were - near the head of the gulf of Akaba - is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned.
Travellers tell us that this very district is still infested by poisonous snakes of large size, marked with fiery red spots and wavy stripes. When the people confessed their iniquity and entreated Moses to intercede, he was commanded by G-d to make a serpent of brass and to raise it upon a pole. “And it shall come to pass that every one that is bitten, when he looketh upon it – shall live.
This is a picture of salvation that men were to find in Himself. The power to save did not lie in the serpent of brass but at the cross of Calvary were the Son of Man hung there for us. The poison of sin is working death in man’s experience today. The divinely appointed remedy was a serpent of brass lifted up, harmless, but bearing the image of that which wrought the woe. “For He hath made Him to be sin for us, who knew no sin: that we might be made the righteousness of G-d in Him.” 2 Cor. V.21.
The bitten Israelites were not merely healed by looking at the serpent they received life. Bitten – they were as good as dead; death was already working in them; and every one that looked – lived.
Every godly child who has looked to Y’Shua as his or her Savior has received eternal life from Him withered young, old, ignorant and learned, rich and poor, people of every clime and in every imaginable outward condition of life, who have all had this one circumstance in common – that when they came as lost sinners to the Savior the same result happened with each, they became new creatures in Y’Shua HaMashiach.
The severity of the scourge and the appalling extent of mortality brought them to a sense of sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy of G-d's power and grace, not the effect of nature or art, and also that it might be a type of the power of faith in Messiah to heal all who look to Him because of their sins (John 3:14-15; and 2 Kg. 18:4).
Fiery serpents their poison caused an intolerable heat and burning and thirst, which was aggravated with this circumstance of the place, that here was no water, 21:5. It was the figure of a serpent in brass, which is of a fiery color. This would require some time: G-d would not speedily take off the judgment, because he saw they were not thoroughly humbled.
Upon a pole that the people might see it from all parts of the camp, and therefore the pole must be high, and the serpent large.
When he looketh this method of cure was prescribed, that it might appear to be G-ds own work, and not the effect of nature or art: and that it might be an eminent type of our salvation by Messiah. The serpent signified Messiah, who was in the likeness of sinful flesh, though without sin, as this brazen serpent had the outward shape, but not the inward poison, of the other serpents: the pole resembled the cross upon which Y’Shua was lifted up for our salvation: and looking up to it designed our believing in Messiah.
As long as the Israelites directed their thoughts on high and kept their hearts in subjection to their Father in heaven, they were healed; otherwise they wasted away.
Serpent of brass - bronze serpent verses Messiah; made sin for us.
Lived - he was delivered from death, and cured of his disease.
Death of Aaron
[Num. 20:12] And the LORD spake 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.
[24] Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah.
The act of Moses in smiting twice betrayed a doubt, not of the power, but of the will of G-d to gratify such a rebellious people, and his exclamation seems to have emanated from a spirit of incredulity akin to Sarai's (Gen. 18:13). These circumstances indicate the influence of unbelief, and there might have been others unrecorded which led to so severe a chastisement. And yet they did not doubt of the power of G-d, but of his will, whether he would gratify these rebels with this farther miracle, after so many of the like kind.
To sanctify Me is to give the glory of My power in doing this miracle, and of My truth in punctually fulfilling My promise, and of My goodness in doing it notwithstanding the peoples perverseness.
In the eyes of Israel this made their sin scandalous to the Israelites, who of themselves were too prone to infidelity; to prevent the contagion, G-d leaves a monument of his displeasure upon them, and inflicts a punishment as public as their sin.
These two dear brothers must part! Aaron must die first: but Moses is not likely to be long after him. So that it is only for a while, a little while, that they are separated.]
In accordance with his recent doom, he, attired in the high priest's robes, was commanded to ascend that mountain and die. But although the time of his death was hastened by the divine displeasure as a punishment for his sins, the manner of his death was arranged in tenderness of love, and to do him honor at the close of his earthly service. His ascent of the mount was to afford him a last look of the camp and a distant prospect of the Promised Land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff.
Strip Aaron of his garments that is, his priestly robes, in token of his resignation. (See Isaiah 22:20-25). Put them on his son - Eleazar as the inauguration into his high office. Having been formerly anointed with the sacred oil, that ceremony was not repeated, or, as some think, it was done on his return to the camp.
Ye – Moses, because they rebelled, this was one but not the only reason. G-d, would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signify the insufficiency of the Mosaical law and Aaronical priesthood to make them perfectly happy, and the necessity of a better, and to keep the Israelites from resting in them, so as to be taken off from their expectation of Messiah.
Aaron died there in the top of the A tomb has been erected upon or close by the spot where he was buried. He died in Mosera (Deut. 10:6). Mosera was the general name of the place where that station was, and mount Hor a particular place in it. Presently after he was stripped of his priestly garments, he laid him down and died. A good man would desire, if it were the will of G-d, not to outlive his usefulness. Why should we covet to continue any longer in this world, than while we may do G-d and our generation some service? Moses death ended the years of wandering.
Moses and Eleazar were the sole witnesses of his departure (20:28). According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement (Lev. 21:11). But that law was dispensed with in the extraordinary circumstances. The people learned the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the imperfection of the Levitical priesthood (Heb. 7:12).
They mourned for Aaron thirty days - the usual period of public and solemn mourning.
[24] Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah.
The act of Moses in smiting twice betrayed a doubt, not of the power, but of the will of G-d to gratify such a rebellious people, and his exclamation seems to have emanated from a spirit of incredulity akin to Sarai's (Gen. 18:13). These circumstances indicate the influence of unbelief, and there might have been others unrecorded which led to so severe a chastisement. And yet they did not doubt of the power of G-d, but of his will, whether he would gratify these rebels with this farther miracle, after so many of the like kind.
To sanctify Me is to give the glory of My power in doing this miracle, and of My truth in punctually fulfilling My promise, and of My goodness in doing it notwithstanding the peoples perverseness.
In the eyes of Israel this made their sin scandalous to the Israelites, who of themselves were too prone to infidelity; to prevent the contagion, G-d leaves a monument of his displeasure upon them, and inflicts a punishment as public as their sin.
These two dear brothers must part! Aaron must die first: but Moses is not likely to be long after him. So that it is only for a while, a little while, that they are separated.]
In accordance with his recent doom, he, attired in the high priest's robes, was commanded to ascend that mountain and die. But although the time of his death was hastened by the divine displeasure as a punishment for his sins, the manner of his death was arranged in tenderness of love, and to do him honor at the close of his earthly service. His ascent of the mount was to afford him a last look of the camp and a distant prospect of the Promised Land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff.
Strip Aaron of his garments that is, his priestly robes, in token of his resignation. (See Isaiah 22:20-25). Put them on his son - Eleazar as the inauguration into his high office. Having been formerly anointed with the sacred oil, that ceremony was not repeated, or, as some think, it was done on his return to the camp.
Ye – Moses, because they rebelled, this was one but not the only reason. G-d, would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signify the insufficiency of the Mosaical law and Aaronical priesthood to make them perfectly happy, and the necessity of a better, and to keep the Israelites from resting in them, so as to be taken off from their expectation of Messiah.
Aaron died there in the top of the A tomb has been erected upon or close by the spot where he was buried. He died in Mosera (Deut. 10:6). Mosera was the general name of the place where that station was, and mount Hor a particular place in it. Presently after he was stripped of his priestly garments, he laid him down and died. A good man would desire, if it were the will of G-d, not to outlive his usefulness. Why should we covet to continue any longer in this world, than while we may do G-d and our generation some service? Moses death ended the years of wandering.
Moses and Eleazar were the sole witnesses of his departure (20:28). According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement (Lev. 21:11). But that law was dispensed with in the extraordinary circumstances. The people learned the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the imperfection of the Levitical priesthood (Heb. 7:12).
They mourned for Aaron thirty days - the usual period of public and solemn mourning.
Speak to the Rock
[Num. 20:2] And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.
In the Kabala, “water” is associated with Divine emanation of Chesed-Love.
There was at Kadesh a fountain, En-Mishpat (Gen. 14:7), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the demands of so vast a multitude. Water which having followed them through all their former journeys, began to fail them here, because they were now come near countries, where water might be had by ordinary means, and therefore G-d would not use extraordinary, lest he should seem to prostitute the honor of miracles. This story, though like that, 17:1-7, is different from it, as appears by divers’ circumstances. It is a great mercy, to have plenty of water; a mercy which if we found the want of, we should own the worth of. Their sin was much greater than that of their parents because they should have taken warning by their miscarriages, and by the terrible effects of them, which their eyes had seen.
Here is a fresh ebullition of the untamed and discontented spirit of the people. The leaders fled to the precincts of the sanctuary, both as an asylum from the increasing fury of the highly excited rabble, and as their usual refuge in seasons of perplexity and danger, to implore the direction and aid of G-d.
Take the rod which had been deposited in the Tabernacle (17:10), the wonder-working rod by which so many miracles had been performed, sometimes called the rod of G-d (Ex. 4:20), sometimes Moses (20:11) or Aaron’s rod (Ex. 7:12), was laid up in some part of the Tabernacle, though not in or near the Ark, where Aaron’s blossoming rod was put.
Speak - to the rock. The Messiah (the rock) can only be struck one time. Ex. 17:8-6.
The conduct of the great leader on this occasion was hasty and passionate (Ps. 106:33). He had been directed to speak to the rock (20:8), but he smote it twice (20:11) in his impetuosity, thus endangering the blossoms of the rod and, instead of speaking to the rock, he spoke to the people in fury. He lost his temper, using a harsh expression to present the people and their needs. Unbelief and failed to glorify G-d. Rebelled against G-d. Aaron being with his shared in Moses punishment.
The congregation drank, and their beasts - Physically the water afforded the same kind of needful refreshment to both. But from a religious point of view, this, which was only a common element to the cattle, was a sacrament to the people (1 Cor. 10:3-4) B it possessed a relative sanctity imparted to it by its divine origin and use.
In the Kabala, “water” is associated with Divine emanation of Chesed-Love.
There was at Kadesh a fountain, En-Mishpat (Gen. 14:7), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the demands of so vast a multitude. Water which having followed them through all their former journeys, began to fail them here, because they were now come near countries, where water might be had by ordinary means, and therefore G-d would not use extraordinary, lest he should seem to prostitute the honor of miracles. This story, though like that, 17:1-7, is different from it, as appears by divers’ circumstances. It is a great mercy, to have plenty of water; a mercy which if we found the want of, we should own the worth of. Their sin was much greater than that of their parents because they should have taken warning by their miscarriages, and by the terrible effects of them, which their eyes had seen.
Here is a fresh ebullition of the untamed and discontented spirit of the people. The leaders fled to the precincts of the sanctuary, both as an asylum from the increasing fury of the highly excited rabble, and as their usual refuge in seasons of perplexity and danger, to implore the direction and aid of G-d.
Take the rod which had been deposited in the Tabernacle (17:10), the wonder-working rod by which so many miracles had been performed, sometimes called the rod of G-d (Ex. 4:20), sometimes Moses (20:11) or Aaron’s rod (Ex. 7:12), was laid up in some part of the Tabernacle, though not in or near the Ark, where Aaron’s blossoming rod was put.
Speak - to the rock. The Messiah (the rock) can only be struck one time. Ex. 17:8-6.
The conduct of the great leader on this occasion was hasty and passionate (Ps. 106:33). He had been directed to speak to the rock (20:8), but he smote it twice (20:11) in his impetuosity, thus endangering the blossoms of the rod and, instead of speaking to the rock, he spoke to the people in fury. He lost his temper, using a harsh expression to present the people and their needs. Unbelief and failed to glorify G-d. Rebelled against G-d. Aaron being with his shared in Moses punishment.
The congregation drank, and their beasts - Physically the water afforded the same kind of needful refreshment to both. But from a religious point of view, this, which was only a common element to the cattle, was a sacrament to the people (1 Cor. 10:3-4) B it possessed a relative sanctity imparted to it by its divine origin and use.
Death of Miriam
[Nim. 20;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.
The first month - that is, of the fortieth year (compare 20:22-23, with 33:38). After many stations and long journeys here omitted, but particularly described in 33:1-49.
In this history only the principal and most important incidents are recorded, those confined chiefly to the first or second and the last years of the journeys in the wilderness, thence called Et-Tih.
Between 19:22 and 20:1 there is a long and undescribed interval of thirty-seven years.
Zin - a place near the land of Edom, distinct and distant fro that Sin, 16:1.
The first month - of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, who died in the fifth month of the fortieth year (33:38). Moses doth not give us an exact journal of all occurrences in the wilderness, but only of those which were most remarkable, and especially of those which happened in the first and second, and in the fortieth year.
The people abode in Kadesh - supposed to be what is now known as Ain-el-Weibeh, three springs surrounded by palms of thirty-eight years (Deut. 1:19).
The old generation had nearly all died, and the new one encamped in it with the view of entering the Promised Land, not, however, as formerly on the south, but by crossing the Edomite region on the east.
Miriam died there - four months before Aaron (33:38), and but a few more before Moses.
G-d sent Moses to instruct them in the Divine Law of righteousness and mercy; Aaron to show the way to atonement; and Miriam to teach and guide the women.
None of the tree illustrious siblings will reach the Promised Land.
Immediately after recording Miriam’s death, Scripture tells us that “the community was without water, and they assembled themselves against Moses and Aaron.”
The first month - that is, of the fortieth year (compare 20:22-23, with 33:38). After many stations and long journeys here omitted, but particularly described in 33:1-49.
In this history only the principal and most important incidents are recorded, those confined chiefly to the first or second and the last years of the journeys in the wilderness, thence called Et-Tih.
Between 19:22 and 20:1 there is a long and undescribed interval of thirty-seven years.
Zin - a place near the land of Edom, distinct and distant fro that Sin, 16:1.
The first month - of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, who died in the fifth month of the fortieth year (33:38). Moses doth not give us an exact journal of all occurrences in the wilderness, but only of those which were most remarkable, and especially of those which happened in the first and second, and in the fortieth year.
The people abode in Kadesh - supposed to be what is now known as Ain-el-Weibeh, three springs surrounded by palms of thirty-eight years (Deut. 1:19).
The old generation had nearly all died, and the new one encamped in it with the view of entering the Promised Land, not, however, as formerly on the south, but by crossing the Edomite region on the east.
Miriam died there - four months before Aaron (33:38), and but a few more before Moses.
G-d sent Moses to instruct them in the Divine Law of righteousness and mercy; Aaron to show the way to atonement; and Miriam to teach and guide the women.
None of the tree illustrious siblings will reach the Promised Land.
Immediately after recording Miriam’s death, Scripture tells us that “the community was without water, and they assembled themselves against Moses and Aaron.”
Red Heifer
[Num. 19:2] This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke:
It was required that they burn a completely red cow (heifer) and use its ashes as part of the process of purifying those individuals who became ritually impure through contact with the dead. The red heifer had to be at least 3 years old and completely red. Even two hairs of another color disqualified the red heifer. Also if the cow had put on a yoke or performed any labor, it was invalid. The cow’s ashes were divided into several parts to be preserved for future generations, another part to be used for the purification of the priest, and another part for the purification of the rest of Israel. The ashes were mixed with fresh spring water and then sprinkled on the person on the third and seventh days. On the seventh day he immersed himself in a mikvah to complete the purification process. Tradition says that in all of history there have only been 9 red heifers used. The location of the burning of the red heifer was across the Kidron Valley on the Mount of Olives opposite the Golden Gate.
This is the ordinance of the law - an institution of a peculiar nature ordained by Law for the purification of sin, and provided at the public expense because it was for the good of the whole community.
A red heifer without spot - This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhoon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.
Red - a fit color to shadow forth the bloody nature of sin, and the blood of Messiah, from which this water and all other rites had their purifying virtue.
No blemish - a fit type of Messiah.
Upon which never came yoke - whereby may be signified, either that Messiah in himself was free from all the yoke or obligation of G-d’s command, till for our sakes he put Himself under the law, or that Messiah was not forced to undertake our burden and cross, but did voluntarily cause it. He was bound and held with no other cords but those of his own love.
Eleazar the second or deputy high priest and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. To him, not to Aaron, because this service made him unclean for a season, and consequently unfit for holy ministrations, whereas the high priest was, as far as possibly he could, to be preserved from all sorts of defilement, fit for his high and holy work.
It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Messiah (Heb. 13:12; also Lev. 24:14), who suffer without the camp, in the place where malefactors suffered. The priest was to sprinkle the blood "seven times" before--literally, "towards" or "near" the Tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the Tabernacle (Lev. 4:17), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of G-d, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers (Lev. 14:4-7). It was a water of separation that is, of a sanctification for the people of Israel.
Eleazar took the blood with his finger and sprinkle it towards the Tabernacle, standing at a good distance from it, even without the camp, yet turning and looking towards it. For here is no intimation that he went into the camp before this work was done, but rather the contrary is implied, 19:7. And because being defiled by this work he could not come near the Tabernacle, it was sufficient for him to turn and look towards it. This signified his presenting this blood before the L-rd by way of atonement for his and the people’s sins, and his expectation of acceptance and pardon only from G-d, and His Mercy Seat in the Tabernacle. And this typified the satisfaction that was made to G-d, by the death of Messiah, who by the eternal Spirit offered Himself without spot to the Father, and did as it were sprinkle His own blood before the Sanctuary, when he said, Into thy hands I comment my spirit!
Burn the heifer - to signify the sharp and grievous sufferings of Messiah for our sins.
Her blood - all of it, but what was spent in sprinkling.
Cedar-wood, hyssop, scarlet - all which are here burnt, and as it were offered to G-d, that they might be sanctified to this holy use for the future; for of these kinds of things was the sprinkle made wherewith the unclean were sprinkled. (Lev. 14:4).
Water of Separation – G-d’s beautiful provision for cleansing from the defilement contracted in daily life. The cleansing efficacy of the water consisted in the ashes of a red heifer, offered as a Sin offering, with which it must be mingled. Thus it was a cleansing based upon atonement, a foreshadowing of the blood of Y’Shua, which cleanseth from all sin those who are walking in the light.
The priest shall be unclean until the even - The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Messiah when expiating our sins
(2 Cor. 5:21).
For a water - or, to the water, that is, to be put to the water, or mixed with it.
Of separation - appointed for the cleansing of them that are in a state of separation, who for their uncleanness are separated from the congregation.
It is purification - Heb. A sin, that is, an offering for sin, or rather a mean for expiation or cleansing of sin. And this was a type of that purification for sin, which our L-rd Y’Shua made by His death.
- This law is noticed here to show the uses to which the water of separation (19:9) was applied. The case of a death is one; and as in every family that sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.
The third day - The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Messiah, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have him sprinkled with this water was guilty of an offense which was punished by excommunication. This typify Y'Shua’s resurrection on that day by which we are cleaned for sanctified.
It was a command of the person who had become contaminated by touching the corpse to purify himself by a sprinkling of water mixed with the ashes of the red heifer. This process was also to be done on the clothes or vessels that were in the same building of a corpse. The priest would take three hyssop roots, each branch with a single bud on it, tie them together and dip the tips in the purification water and the sprinkling was done of the third and seventh day. Then on the seventh day the person was to immerse himself in the mikvah at the end of the day mixed with the ashes of the red heifer.
The opposite effects ascribed to the water of separation - of cleansing one person and defiling another - are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not inherent in itself, but arose from the divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in them, or in him that administers them, but solely through the grace of G-d communicated thereby.
Shall wash his clothes - because he is unclean. It is strange, that the same water should cleanse one person, and defile another. But G-d would have it so, to teach us that it did not cleanse by any virtue in itself, or in the work done, but only by virtue of G-d’s appointment: to mind the laws of the imperfection of their priesthood, and their ritual purification and expiations, and consequently of the necessity of a better priest and sacrifice and way of purifying; and to shew that the efficacy of G-d’s ordinances doth not depend upon the person or quality of his ministers, because the same person who, was polluted himself could and did cleanse others.
He that toucheth the water - either by sprinkling of it, or by being sprinkled with it; for even he that was cleansed by it, was not fully cleansed as soon as he was sprinkled, but only at the even of that day.
The unclean person - not he who is so only by touching the water of separation, 19:21, but he who is so by the greater sort of uncleanness, which lasted seven days, and which was not removed without the use of this water of purification.
It was required that they burn a completely red cow (heifer) and use its ashes as part of the process of purifying those individuals who became ritually impure through contact with the dead. The red heifer had to be at least 3 years old and completely red. Even two hairs of another color disqualified the red heifer. Also if the cow had put on a yoke or performed any labor, it was invalid. The cow’s ashes were divided into several parts to be preserved for future generations, another part to be used for the purification of the priest, and another part for the purification of the rest of Israel. The ashes were mixed with fresh spring water and then sprinkled on the person on the third and seventh days. On the seventh day he immersed himself in a mikvah to complete the purification process. Tradition says that in all of history there have only been 9 red heifers used. The location of the burning of the red heifer was across the Kidron Valley on the Mount of Olives opposite the Golden Gate.
This is the ordinance of the law - an institution of a peculiar nature ordained by Law for the purification of sin, and provided at the public expense because it was for the good of the whole community.
A red heifer without spot - This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhoon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.
Red - a fit color to shadow forth the bloody nature of sin, and the blood of Messiah, from which this water and all other rites had their purifying virtue.
No blemish - a fit type of Messiah.
Upon which never came yoke - whereby may be signified, either that Messiah in himself was free from all the yoke or obligation of G-d’s command, till for our sakes he put Himself under the law, or that Messiah was not forced to undertake our burden and cross, but did voluntarily cause it. He was bound and held with no other cords but those of his own love.
Eleazar the second or deputy high priest and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. To him, not to Aaron, because this service made him unclean for a season, and consequently unfit for holy ministrations, whereas the high priest was, as far as possibly he could, to be preserved from all sorts of defilement, fit for his high and holy work.
It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Messiah (Heb. 13:12; also Lev. 24:14), who suffer without the camp, in the place where malefactors suffered. The priest was to sprinkle the blood "seven times" before--literally, "towards" or "near" the Tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the Tabernacle (Lev. 4:17), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of G-d, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers (Lev. 14:4-7). It was a water of separation that is, of a sanctification for the people of Israel.
Eleazar took the blood with his finger and sprinkle it towards the Tabernacle, standing at a good distance from it, even without the camp, yet turning and looking towards it. For here is no intimation that he went into the camp before this work was done, but rather the contrary is implied, 19:7. And because being defiled by this work he could not come near the Tabernacle, it was sufficient for him to turn and look towards it. This signified his presenting this blood before the L-rd by way of atonement for his and the people’s sins, and his expectation of acceptance and pardon only from G-d, and His Mercy Seat in the Tabernacle. And this typified the satisfaction that was made to G-d, by the death of Messiah, who by the eternal Spirit offered Himself without spot to the Father, and did as it were sprinkle His own blood before the Sanctuary, when he said, Into thy hands I comment my spirit!
Burn the heifer - to signify the sharp and grievous sufferings of Messiah for our sins.
Her blood - all of it, but what was spent in sprinkling.
Cedar-wood, hyssop, scarlet - all which are here burnt, and as it were offered to G-d, that they might be sanctified to this holy use for the future; for of these kinds of things was the sprinkle made wherewith the unclean were sprinkled. (Lev. 14:4).
Water of Separation – G-d’s beautiful provision for cleansing from the defilement contracted in daily life. The cleansing efficacy of the water consisted in the ashes of a red heifer, offered as a Sin offering, with which it must be mingled. Thus it was a cleansing based upon atonement, a foreshadowing of the blood of Y’Shua, which cleanseth from all sin those who are walking in the light.
The priest shall be unclean until the even - The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Messiah when expiating our sins
(2 Cor. 5:21).
For a water - or, to the water, that is, to be put to the water, or mixed with it.
Of separation - appointed for the cleansing of them that are in a state of separation, who for their uncleanness are separated from the congregation.
It is purification - Heb. A sin, that is, an offering for sin, or rather a mean for expiation or cleansing of sin. And this was a type of that purification for sin, which our L-rd Y’Shua made by His death.
- This law is noticed here to show the uses to which the water of separation (19:9) was applied. The case of a death is one; and as in every family that sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.
The third day - The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Messiah, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have him sprinkled with this water was guilty of an offense which was punished by excommunication. This typify Y'Shua’s resurrection on that day by which we are cleaned for sanctified.
It was a command of the person who had become contaminated by touching the corpse to purify himself by a sprinkling of water mixed with the ashes of the red heifer. This process was also to be done on the clothes or vessels that were in the same building of a corpse. The priest would take three hyssop roots, each branch with a single bud on it, tie them together and dip the tips in the purification water and the sprinkling was done of the third and seventh day. Then on the seventh day the person was to immerse himself in the mikvah at the end of the day mixed with the ashes of the red heifer.
The opposite effects ascribed to the water of separation - of cleansing one person and defiling another - are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not inherent in itself, but arose from the divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in them, or in him that administers them, but solely through the grace of G-d communicated thereby.
Shall wash his clothes - because he is unclean. It is strange, that the same water should cleanse one person, and defile another. But G-d would have it so, to teach us that it did not cleanse by any virtue in itself, or in the work done, but only by virtue of G-d’s appointment: to mind the laws of the imperfection of their priesthood, and their ritual purification and expiations, and consequently of the necessity of a better priest and sacrifice and way of purifying; and to shew that the efficacy of G-d’s ordinances doth not depend upon the person or quality of his ministers, because the same person who, was polluted himself could and did cleanse others.
He that toucheth the water - either by sprinkling of it, or by being sprinkled with it; for even he that was cleansed by it, was not fully cleansed as soon as he was sprinkled, but only at the even of that day.
The unclean person - not he who is so only by touching the water of separation, 19:21, but he who is so by the greater sort of uncleanness, which lasted seven days, and which was not removed without the use of this water of purification.
Tzitziot
[38] Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribbon of blue:
Blue - heavenly color, the servants were to be heavenly in obedience and character and separate from earthy desires.
Bid them that they make them fringes in the borders of their garments - These were narrow strips, in a wing-like form, wrapped over the shoulders and on various parts of the attire. "Fringe," however, is the English rendering of two distinct Hebrew words - the one meaning a narrow lappet or edging, called the "hem" or "border" (Matt. 23:5, and Luke 8:44), which, in order to make it more attractive to the eye and consequently more serviceable to the purpose described, was covered with a band of blue or rather purple color; the other term signifies strings with tassels at the end, fastened to the corners of the garment. Both of these are seen on the Egyptian and Assyrian frocks; and as the Jewish people were commanded by express and repeated ordinances to have them, the fashion was rendered subservient, in their case, to awaken high and religious associations - to keep them in habitual remembrance of the divine commandments.
This was in reference to the prayer shawl worn by the observant Jews of Y'Shua day and today. They were wound in such a manner as to remind the Jews of the 613 Commandments. Each tzitziot (fringe) consists of 5 double knots and 8 threads, a total of thirteen elements. The number added to six hundred, the Hebraic aerial value of the word tzitziot points to the 613 commandments of the Torah.
Following knot I there are 7 wrappings and following knot 2 there are 8 Tapings. The total of these two wrappings is 15. The number 10 in Hebrew is designated by the letter or consonant, (yodh). The number 5 in Hebrew is designated by the letter or consonant, (hey). Thus the two letters represents the number 15 in Hebrew. Following the third knot there are 11 wrappings. Six wrappings plus five wrappings equal (11) wrappings. We must then designate the number 11 in Hebrew. The number sic in Hebrew is the letter or consonant, (vav). Therefore, the seven wrappings, the eight wrappings, plus the eleven wrappings represented by six plus five spell out the following word: Jehovah. Following the knot four there are 13 wrappings. The numerical value of these wrappings is somewhat more complicated. One wrapping plus eight wrappings plus four wrappings equals 13 wrapping. One in Hebrew is designated by the letter or consonant, (aleph). Eight in Hebrew is the letter (cheth) while the number four is designated by the letter (daleth). The Hebrew word formulated by the 13 wrappings of one plus eight plus four is: One. The two words formed by the knots and wrappings are translated Jehovah is one. Therefore, it can be clearly seen that the knots and the wrappings of the tallit not only represent the 613 Torah Laws, but bring into reminder that the L-rd thy G-d is one. This statement is called the Shema from Deut. 6:4-5, Hear, O Israel: The L-rd our G-d is one L-rd. And thou shalt love the L-rd thy G-d with all thine heart, and with all thy soul, and with all thy might.
So we are united, joining ourselves together, wrapping around G-d.
The Law of the fringe is a Biblical concept that begins in Torah and weaves its way though the entire Old Testament and well into the New. There are several concepts revealed within the fringes that go far beyond just observing the Law that are relevant for us as believers today. The Law given at Sinai, were 613 Torah Laws that were given to Moses. Of these 613 Torah Laws, there are 365 negative Laws (thou shalt not) and 248 positive Laws (thou shalt). The command was that each man was to wear the fringes in order to remember and do all of the commands of G-d. It fail was sin, sin must be atoned for. So there is a picture of grace in the prayer shawl (tallit) or in the fringes (tzitziot) themselves. The fringes were gathered in the hand as the Shema was recited in the morning service or prayers. The Shema is found in Deuteronomy 6:4-5, Hear, O Israel: the L-rd G-d is ONE L-rd: and thou shalt love the L-rd thy G-d with all thine heart, and with all thy soul, and with all thy might. It is interesting that the strands, knots, and wrappings not only spell out Shema but event total 513 making reference to the 613 Oral Laws. The numerical value of the tassels (TXX), tzitziot is 600. This is derived by understanding that each Hebrew letter has a numerical equivalent. Going from left to right, T has a numerical value of 400. The y has a numerical value of 10, the X has a numerical value of 90. The number 600 is then derives as follows:
X numerical value of 90 Spelling the word (tassels)
Ynumerical value of 10 There are five knots and eight stands which total 13.
Xnumerical value of 90 Therefore the numerical value of the tzitziot, the knots
Ynumerical value of 10 and the strands is 613.
Tnumerical value of 400 This is the number of the negative and positive Oral Laws.
______________________ Total 60
Not only was the tallit (prayer shawl) important for the fastening of the tzitzit (tassels), but it was also a symbol of authority. In 1 Sam. 24, David cut off the skirt of Saul’s robe (it was the tzitzit) demonstrated that David had stripped away Saul’s authority. When the woman with the issue of blood reached out and touched the hem of Y'Shua’s garment, she was instantly healed. She touched his authority. The hem of his garment was the tzitzit that was attached to the prayer Shaw. Mark 5. In Lev. 15:19-28 is the law having an issue, she was unclean and therefore should not have been there, she was separated from people and if anyone touched her they were unclean. She had a strong desire to be healed and who the Great Physician was.
The tallit was to be made of lamb’s wool. Even the fringes were to be made from lamb’s wool except for the single strand of blue and that was to be made of linen. According to law, one could not perform an act of shatnez or mixing linen and wool. The only exception to this was the single strand of blue that was allowed to be made of linen. The blue dye for this strand was very expensive. It was made from the hillazon snail found near the coast of Phonexia. According to tradition, it took 3,387,000 of these snails to produce one pound of blue dye. One was forbidden to wear this royal blue unless he was of royal blood. There is, in essence, two violations of the law here; one was the wearing of the blue, and the other was the mixing of the linen and wool. The reason was because G-d allowed these two apparent violations that He was saying symbolically that every man was a king and a priest before Him. (Rev. 1:6).
The construction of the fringes was completed by taking four strands of thread and weaving them into a string. Four strands were made after this manner. According to the code of Jewish Law, if one does not take four separate strings, but takes one long string, folds it into four, puts it through the aperture, makes a knot, and thereafter cuts the strings, it is invalid. Once the four strands are put through the aperture, two knots are made. (The number 4 represents the G-d head and you; we must all wrap our lives with the life of the L-rd.) Then the longest strand, called the shamesh, or helper strand, is used to make the wrappings. According to the Code of Jewish Law, the strands of the tzitzit are to be twisted, and if any strand becomes untwisted, it is considered as cut off and nonexistent. The fringes were there not only to remind them to perform the commands, but to remind them not to live their lives after their own heart and after their own eyes. With such detail it is fascinating to learn that the Jews were not told how tightly they had to intertwine the threads of the strands. They were told that if the strands became unwound, they were of no use and had to be cut off as though they were nonexistent. We are told to wrap our lives with the Father, how tight we are bind to Him is individual choice.
Blue - heavenly color, the servants were to be heavenly in obedience and character and separate from earthy desires.
Bid them that they make them fringes in the borders of their garments - These were narrow strips, in a wing-like form, wrapped over the shoulders and on various parts of the attire. "Fringe," however, is the English rendering of two distinct Hebrew words - the one meaning a narrow lappet or edging, called the "hem" or "border" (Matt. 23:5, and Luke 8:44), which, in order to make it more attractive to the eye and consequently more serviceable to the purpose described, was covered with a band of blue or rather purple color; the other term signifies strings with tassels at the end, fastened to the corners of the garment. Both of these are seen on the Egyptian and Assyrian frocks; and as the Jewish people were commanded by express and repeated ordinances to have them, the fashion was rendered subservient, in their case, to awaken high and religious associations - to keep them in habitual remembrance of the divine commandments.
This was in reference to the prayer shawl worn by the observant Jews of Y'Shua day and today. They were wound in such a manner as to remind the Jews of the 613 Commandments. Each tzitziot (fringe) consists of 5 double knots and 8 threads, a total of thirteen elements. The number added to six hundred, the Hebraic aerial value of the word tzitziot points to the 613 commandments of the Torah.
Following knot I there are 7 wrappings and following knot 2 there are 8 Tapings. The total of these two wrappings is 15. The number 10 in Hebrew is designated by the letter or consonant, (yodh). The number 5 in Hebrew is designated by the letter or consonant, (hey). Thus the two letters represents the number 15 in Hebrew. Following the third knot there are 11 wrappings. Six wrappings plus five wrappings equal (11) wrappings. We must then designate the number 11 in Hebrew. The number sic in Hebrew is the letter or consonant, (vav). Therefore, the seven wrappings, the eight wrappings, plus the eleven wrappings represented by six plus five spell out the following word: Jehovah. Following the knot four there are 13 wrappings. The numerical value of these wrappings is somewhat more complicated. One wrapping plus eight wrappings plus four wrappings equals 13 wrapping. One in Hebrew is designated by the letter or consonant, (aleph). Eight in Hebrew is the letter (cheth) while the number four is designated by the letter (daleth). The Hebrew word formulated by the 13 wrappings of one plus eight plus four is: One. The two words formed by the knots and wrappings are translated Jehovah is one. Therefore, it can be clearly seen that the knots and the wrappings of the tallit not only represent the 613 Torah Laws, but bring into reminder that the L-rd thy G-d is one. This statement is called the Shema from Deut. 6:4-5, Hear, O Israel: The L-rd our G-d is one L-rd. And thou shalt love the L-rd thy G-d with all thine heart, and with all thy soul, and with all thy might.
So we are united, joining ourselves together, wrapping around G-d.
The Law of the fringe is a Biblical concept that begins in Torah and weaves its way though the entire Old Testament and well into the New. There are several concepts revealed within the fringes that go far beyond just observing the Law that are relevant for us as believers today. The Law given at Sinai, were 613 Torah Laws that were given to Moses. Of these 613 Torah Laws, there are 365 negative Laws (thou shalt not) and 248 positive Laws (thou shalt). The command was that each man was to wear the fringes in order to remember and do all of the commands of G-d. It fail was sin, sin must be atoned for. So there is a picture of grace in the prayer shawl (tallit) or in the fringes (tzitziot) themselves. The fringes were gathered in the hand as the Shema was recited in the morning service or prayers. The Shema is found in Deuteronomy 6:4-5, Hear, O Israel: the L-rd G-d is ONE L-rd: and thou shalt love the L-rd thy G-d with all thine heart, and with all thy soul, and with all thy might. It is interesting that the strands, knots, and wrappings not only spell out Shema but event total 513 making reference to the 613 Oral Laws. The numerical value of the tassels (TXX), tzitziot is 600. This is derived by understanding that each Hebrew letter has a numerical equivalent. Going from left to right, T has a numerical value of 400. The y has a numerical value of 10, the X has a numerical value of 90. The number 600 is then derives as follows:
X numerical value of 90 Spelling the word (tassels)
Ynumerical value of 10 There are five knots and eight stands which total 13.
Xnumerical value of 90 Therefore the numerical value of the tzitziot, the knots
Ynumerical value of 10 and the strands is 613.
Tnumerical value of 400 This is the number of the negative and positive Oral Laws.
______________________ Total 60
Not only was the tallit (prayer shawl) important for the fastening of the tzitzit (tassels), but it was also a symbol of authority. In 1 Sam. 24, David cut off the skirt of Saul’s robe (it was the tzitzit) demonstrated that David had stripped away Saul’s authority. When the woman with the issue of blood reached out and touched the hem of Y'Shua’s garment, she was instantly healed. She touched his authority. The hem of his garment was the tzitzit that was attached to the prayer Shaw. Mark 5. In Lev. 15:19-28 is the law having an issue, she was unclean and therefore should not have been there, she was separated from people and if anyone touched her they were unclean. She had a strong desire to be healed and who the Great Physician was.
The tallit was to be made of lamb’s wool. Even the fringes were to be made from lamb’s wool except for the single strand of blue and that was to be made of linen. According to law, one could not perform an act of shatnez or mixing linen and wool. The only exception to this was the single strand of blue that was allowed to be made of linen. The blue dye for this strand was very expensive. It was made from the hillazon snail found near the coast of Phonexia. According to tradition, it took 3,387,000 of these snails to produce one pound of blue dye. One was forbidden to wear this royal blue unless he was of royal blood. There is, in essence, two violations of the law here; one was the wearing of the blue, and the other was the mixing of the linen and wool. The reason was because G-d allowed these two apparent violations that He was saying symbolically that every man was a king and a priest before Him. (Rev. 1:6).
The construction of the fringes was completed by taking four strands of thread and weaving them into a string. Four strands were made after this manner. According to the code of Jewish Law, if one does not take four separate strings, but takes one long string, folds it into four, puts it through the aperture, makes a knot, and thereafter cuts the strings, it is invalid. Once the four strands are put through the aperture, two knots are made. (The number 4 represents the G-d head and you; we must all wrap our lives with the life of the L-rd.) Then the longest strand, called the shamesh, or helper strand, is used to make the wrappings. According to the Code of Jewish Law, the strands of the tzitzit are to be twisted, and if any strand becomes untwisted, it is considered as cut off and nonexistent. The fringes were there not only to remind them to perform the commands, but to remind them not to live their lives after their own heart and after their own eyes. With such detail it is fascinating to learn that the Jews were not told how tightly they had to intertwine the threads of the strands. They were told that if the strands became unwound, they were of no use and had to be cut off as though they were nonexistent. We are told to wrap our lives with the Father, how tight we are bind to Him is individual choice.
Nosey Busybodies
[Num. 12: 1] And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
Zipporah, Moses wife, was a Midianite, and because Midian bordered on Ethiopia, it is sometimes referred to in the scriptures by this name. She was the daughter of a priest of Midian, the person who introduced her tribal practice of circumcision to the Hebrews when she insisted upon circumcising her son Gershom.
An Ethiopian woman - Hebrew, "a Cushite woman" - Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham accounted generally a vile and contemptible race the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers (11:16). Their irritating disparagement of his wife (who, in all probability, was Zipporah (Ex. 2:21), and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Ex. 18: 13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition. The Rabbis portray Numbers 12:1 Miriam, as an individual who was never afraid to deliver a severe rebuke when necessary – to her father, even to the Pharaoh. As an adult, Miriam now harshly condemns her brother, Moses. This time, she will not come out unscathed.
The text seems to suggest that the cause of the rebuke was the marriage of Moses to a Cushite (Ethiopian) woman, but many Scholars believe that a later editor of Scripture added this particular line. There was a report to Moses that Eldad and Medad, two men not chosen by Moses, were going about the camp engaging in the mystery of prophecy and ecstatic communion with the Divine. Zipporah, standing within earshot, spontaneously exclaimed, “Woe to the wives of these two men if they have anything to do with prophecy, for they will separate from their wives, just as my husband has separated from me!” Miriam, who witnessed Zipporah’s reaction, reported it to her brother, Aaron. Miriam, at that moment, realized that Moses had separated himself from his wife, and she believed that Zipporah had been wronged, deprived of the possibility of and obligation to have children. Miriam brags that even though she and Aaron also receive Divine revelations, they, unlike Moses, chose not to halt their marital life. Miriam falsely accuses Moses of unwarranted pride, of falsely displaying the appearance of a Holy Man. It was Miriam, not Aaron, who led the revolt.
The prophetical and character was bestowed upon Aaron (Ex. 4:15-16) and Miriam (Ex. 15:20); and, therefore they considered the conduct of Moses, in exercising an exclusive authority in this matter, as an encroachment on their rights (Micah 6:4).
This observation might have been made to account for Moses taking no notice of their angry reproaches and for G-d's interposing so speedily for the vindication of His servant's cause. The circumstance of Moses recording a europium on a distinguishing excellence of his own character is not without a parallel among the sacred writers, when forced to it by the insolence and contempt of opponents (2 Cor.11:5, 2 Cor. 12:11-12). ). But it is not improbable that, as this verse appears to be a parenthesis, Ezra or some later prophet may have inserted it as a gloss. Others, instead of "very meek," suggest "very afflicted," as the proper rendering and so endured their grudging, although he knew of them. Our Talmudic Rabbis have taught that Moses was required to abstain from relations with his wife so that his mind and heart could receive Divine communications at any moment.
The Lord came down in the pillar of the cloud, and stood the door of the tabernacle - without gaining admission, as was the usual privilege of Aaron, though it was denied to all other men and women. This public exclusion was designed to be a token of the divine displeasure.
Hear now my words - A difference of degree is here distinctly expressed in the gifts and authority even of divinely commissioned prophets. Moses, having been set over all G-d's house, (that is, His Messianic church and people), was consequently invested with supremacy over Miriam and Aaron also and privileged beyond all others by direct and clear manifestations of the presence and will of G-d.
8 “Why were you not afraid to speak against my servant – even though he were not a Moses, and why were you not afraid to speak against a Moses – even though he were not My servant – in either of these cases, you ought to have feared him! How much more ought you to be afraid to speak against him, he being also My servant – and the servant of a King is a king himself! You should have said: the king doesn’t love him without reason! But if you reply that I am not cognizant of his doings (that is, that I love him though he does not deserve it, since I am not aware of his treatment of his wife), then this statement is even worse that your previous one.”
When G-d’s presence had departed, Miriam was covered with leprosy. Apparently, say the Rabbis, Aaron was excluded from this punishment because he was merely drawn into the attack on his brother. Why leprosy? Because leprosy is the symbolic Divine punishment for the crime of slander.
Deut. 24:9 “Remember what the L-rd, thy G-d, did unto Miriam.” Miriam spoke only with her brother’s interest in mind, wishing that he would take back his life and father more children. If she was punished so severely, how much more will he who publicly disparages his neighbor be punished for his actions! Over and over again, we find evidence of the greater the man or woman, the stricter and higher the standard he is held to, and the more extreme the punishment or loss suffered if and when the individual falls short of that mark.
Aaron speaks up on his sister’s behalf. Moses, likewise, beseeches G-d to show compassion. G-d, in turn, decrees a 7-day quarantine for Miriam, outside, the camp, after that time she is to rejoin her people, fully healed.
Nothing more is said of the following years, the lifetime of that generation condemned to extinction. The chronological sequel to this section is chapter 20 of Numbers that brings us to the very last of the forty years spent wandering in the Sinai, the year, too, in which the prophetess, Miriam, dies.
Zipporah, Moses wife, was a Midianite, and because Midian bordered on Ethiopia, it is sometimes referred to in the scriptures by this name. She was the daughter of a priest of Midian, the person who introduced her tribal practice of circumcision to the Hebrews when she insisted upon circumcising her son Gershom.
An Ethiopian woman - Hebrew, "a Cushite woman" - Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham accounted generally a vile and contemptible race the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers (11:16). Their irritating disparagement of his wife (who, in all probability, was Zipporah (Ex. 2:21), and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Ex. 18: 13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition. The Rabbis portray Numbers 12:1 Miriam, as an individual who was never afraid to deliver a severe rebuke when necessary – to her father, even to the Pharaoh. As an adult, Miriam now harshly condemns her brother, Moses. This time, she will not come out unscathed.
The text seems to suggest that the cause of the rebuke was the marriage of Moses to a Cushite (Ethiopian) woman, but many Scholars believe that a later editor of Scripture added this particular line. There was a report to Moses that Eldad and Medad, two men not chosen by Moses, were going about the camp engaging in the mystery of prophecy and ecstatic communion with the Divine. Zipporah, standing within earshot, spontaneously exclaimed, “Woe to the wives of these two men if they have anything to do with prophecy, for they will separate from their wives, just as my husband has separated from me!” Miriam, who witnessed Zipporah’s reaction, reported it to her brother, Aaron. Miriam, at that moment, realized that Moses had separated himself from his wife, and she believed that Zipporah had been wronged, deprived of the possibility of and obligation to have children. Miriam brags that even though she and Aaron also receive Divine revelations, they, unlike Moses, chose not to halt their marital life. Miriam falsely accuses Moses of unwarranted pride, of falsely displaying the appearance of a Holy Man. It was Miriam, not Aaron, who led the revolt.
The prophetical and character was bestowed upon Aaron (Ex. 4:15-16) and Miriam (Ex. 15:20); and, therefore they considered the conduct of Moses, in exercising an exclusive authority in this matter, as an encroachment on their rights (Micah 6:4).
This observation might have been made to account for Moses taking no notice of their angry reproaches and for G-d's interposing so speedily for the vindication of His servant's cause. The circumstance of Moses recording a europium on a distinguishing excellence of his own character is not without a parallel among the sacred writers, when forced to it by the insolence and contempt of opponents (2 Cor.11:5, 2 Cor. 12:11-12). ). But it is not improbable that, as this verse appears to be a parenthesis, Ezra or some later prophet may have inserted it as a gloss. Others, instead of "very meek," suggest "very afflicted," as the proper rendering and so endured their grudging, although he knew of them. Our Talmudic Rabbis have taught that Moses was required to abstain from relations with his wife so that his mind and heart could receive Divine communications at any moment.
The Lord came down in the pillar of the cloud, and stood the door of the tabernacle - without gaining admission, as was the usual privilege of Aaron, though it was denied to all other men and women. This public exclusion was designed to be a token of the divine displeasure.
Hear now my words - A difference of degree is here distinctly expressed in the gifts and authority even of divinely commissioned prophets. Moses, having been set over all G-d's house, (that is, His Messianic church and people), was consequently invested with supremacy over Miriam and Aaron also and privileged beyond all others by direct and clear manifestations of the presence and will of G-d.
8 “Why were you not afraid to speak against my servant – even though he were not a Moses, and why were you not afraid to speak against a Moses – even though he were not My servant – in either of these cases, you ought to have feared him! How much more ought you to be afraid to speak against him, he being also My servant – and the servant of a King is a king himself! You should have said: the king doesn’t love him without reason! But if you reply that I am not cognizant of his doings (that is, that I love him though he does not deserve it, since I am not aware of his treatment of his wife), then this statement is even worse that your previous one.”
When G-d’s presence had departed, Miriam was covered with leprosy. Apparently, say the Rabbis, Aaron was excluded from this punishment because he was merely drawn into the attack on his brother. Why leprosy? Because leprosy is the symbolic Divine punishment for the crime of slander.
Deut. 24:9 “Remember what the L-rd, thy G-d, did unto Miriam.” Miriam spoke only with her brother’s interest in mind, wishing that he would take back his life and father more children. If she was punished so severely, how much more will he who publicly disparages his neighbor be punished for his actions! Over and over again, we find evidence of the greater the man or woman, the stricter and higher the standard he is held to, and the more extreme the punishment or loss suffered if and when the individual falls short of that mark.
Aaron speaks up on his sister’s behalf. Moses, likewise, beseeches G-d to show compassion. G-d, in turn, decrees a 7-day quarantine for Miriam, outside, the camp, after that time she is to rejoin her people, fully healed.
Nothing more is said of the following years, the lifetime of that generation condemned to extinction. The chronological sequel to this section is chapter 20 of Numbers that brings us to the very last of the forty years spent wandering in the Sinai, the year, too, in which the prophetess, Miriam, dies.
Unfaithfulness
[Num. 5:15] Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.
Pour no oil - Only in the sin offering, and so this offering of jealousy were neither oil nor incense offered.
In ancient times when a husband suspected his wife of being unfaithful to him he would warn her not to seclude herself with another man. If she continued to do this, the husband would bring her before the priest for the examination under the rules determining whether she was a sotah. She had to be warn in front of two witnesses and the observed by two witnesses being secluded with another man. The procedure involved her having to drink special water with bitter herbs added while holding the paper of accusation. During the Second Temple period, this was done of the Nicanor 15 steps in the Woman’s Court. She could only be given this test if she consented. If she refused to drink the waters, she was divorced from her husband and considered guilty. If she were guilty, she would get sick and die. If she was guilty, the waters will cause her stomach to distend, if she were innocent, the drink would not effect her. Before the ritual begins, before her guilt or innocence is revealed, a priest humiliates in her by baring her head. The Mishneh on the sotah describes this humiliation in lurid detail. The priest tears the woman’s clothes, baring her bosom. If she wore white, she was forced to change to black. If she wore gold and silver jewelry, nose rings and earrings, they were taken from her. A rope of rushes was tied above her breasts. All who wanted to view her undressed, were allowed. Her presence was a cautionary tale. It is said that a woman’s uncovered hair represents degradation. Later interpretations called women’s head coverings sign of modesty, of dignity, or of respectfulness. Rules concerning the type of the hair covering used and when it is to be worn have always stemmed from the customs of individual communities. Over time, these customs took on the status of Law. Baldness plus a head covering, unquestionably a most sever variation, is said to have certain advantages. The bald woman needn’t worry that any of her hair is exposed in an inappropriate place. She needn’t fear that when she immerses herself in the ritual bath her hair will float to the top, making her immersion invalid. The Talmud says that righteous children will be born to the woman so scrupulous in covering her hair that even the walls of her house cannot see the hairs on her head. G-d promised to remove all shame and humiliation from her by rewarding her with a beautiful male child. In order for this trial to be effective, the husband himself had to be completely blameless in his sexual life. John 8:7.
Remembrance - Or, making the sin known, and not purging it.
It was forbidden to pour any oil upon the sotah offering that was brought at the time of this examination. The woman had to bring both a sacrifice as well as a meal offering.
Applied to the offering brought by the sotah (woman suspected of being unfaithful to her husband.) All other meal offerings had oil and were sprinkled with frankincense. (Meal offerings were oil, incense, salt, leaven, honey; like a pancake.)
The water of purification of sprinkling, read 19:9, water from the laver, which was to be mixed with dust - an emblem of vileness and misery (Gen. 3:14, Ps. 22:15).
In an earthen vessel - This fragile ware was chosen because, after being used, it was broken in pieces (Lev. 6:28, 11:33). All the circumstances of this awful ceremony--her being placed with her face toward the ark--her uncovered head, a sign of her being deprived of the protection of her husband (1 Cor. 11:7) - the bitter potion being put into her hands preparatory to an appeal to G-d the solemn adjuration of the priest (5:19-22), all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt.
Dust - An emblem of vileness and misery. From the floor of the tabernacle - Which made it holy dust, and struck the greater terror into the woman, if she were guilty. She was before the L-rd - Before the Tabernacle with her face towards the ark.
Uncover her head - Partly that she might be made sensible how manifest she and all her ways were to G-d; partly in token of her sorrow for her sin, or at least for any cause of suspicion which she had given.
In her hands - That she herself might offer it, and thereby call G-d to be witness of her innocence.
Bitter - So called either from the bitter taste that the dust gave it, or from the bitter effects of it upon her, if she were guilty. That caused the curse - Not by any natural power, but by a supernatural efficacy.
Curse - It was so called by the effect, because it declared the woman to be accursed, and turned to her destruction.
Charge her an oath - To answer truly to his question, or to declare whether she be guilty or no, and after such oath shall say as follows. That is, a form of cursing, that when they would curse a person, they may wish that they may be as miserable as thou was.
Thy thigh - A modest expression, used both in scripture, as (Gen. 46:26, 1:5), and other authors.
To rot - Heb. to fall, that is, to die or waste away.
To swell - Suddenly and violently till it burst, which the Jews note was frequent in this case. And it was a clear evidence of the truth of their religion.
The L-rd make thee a curse - A usual form of imprecation (Isaiah 65:15, Jer. 29:22). Both because she had committed so heinous a fault, and forswore herself in denying the same.
The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that G-d would do to her according to her desert.
Write these curses in a book - The imprecations, along with her name, were inscribed in some kind of record--on parchment, or more probably on a wooden tablet.
Blot them out with the bitter water - If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk. Shall wash the curses, which are written, into the water in the vessel.
Conceive seed - That is, shall bring forth children, as the Jews say, in case of her innocence, she infallibly did, yea though she was barren before.
This is the law of jealousies - Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this Law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go - the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastely in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biased in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of G-d.
Guiltless - Which he should not have been, if he had either indulged her in so great a wickedness, and not endeavored to bring her to repentance or punishment, or cherished suspicions in his breast, and thereupon proceeded to hate her or cast her off. Whereas now, whatsoever the consequence is, the husband shall not be censured for bringing such curses upon her, or for defaming her, if she appears to be innocent. Her iniquity - That is, the punishment of her iniquity, whether she was false to her husband, or by any light carriage gave him occasion to suspect her. The man might accuse his wife on suspicion and NOT be reproved.
Equal rights? I guess not!
Pour no oil - Only in the sin offering, and so this offering of jealousy were neither oil nor incense offered.
In ancient times when a husband suspected his wife of being unfaithful to him he would warn her not to seclude herself with another man. If she continued to do this, the husband would bring her before the priest for the examination under the rules determining whether she was a sotah. She had to be warn in front of two witnesses and the observed by two witnesses being secluded with another man. The procedure involved her having to drink special water with bitter herbs added while holding the paper of accusation. During the Second Temple period, this was done of the Nicanor 15 steps in the Woman’s Court. She could only be given this test if she consented. If she refused to drink the waters, she was divorced from her husband and considered guilty. If she were guilty, she would get sick and die. If she was guilty, the waters will cause her stomach to distend, if she were innocent, the drink would not effect her. Before the ritual begins, before her guilt or innocence is revealed, a priest humiliates in her by baring her head. The Mishneh on the sotah describes this humiliation in lurid detail. The priest tears the woman’s clothes, baring her bosom. If she wore white, she was forced to change to black. If she wore gold and silver jewelry, nose rings and earrings, they were taken from her. A rope of rushes was tied above her breasts. All who wanted to view her undressed, were allowed. Her presence was a cautionary tale. It is said that a woman’s uncovered hair represents degradation. Later interpretations called women’s head coverings sign of modesty, of dignity, or of respectfulness. Rules concerning the type of the hair covering used and when it is to be worn have always stemmed from the customs of individual communities. Over time, these customs took on the status of Law. Baldness plus a head covering, unquestionably a most sever variation, is said to have certain advantages. The bald woman needn’t worry that any of her hair is exposed in an inappropriate place. She needn’t fear that when she immerses herself in the ritual bath her hair will float to the top, making her immersion invalid. The Talmud says that righteous children will be born to the woman so scrupulous in covering her hair that even the walls of her house cannot see the hairs on her head. G-d promised to remove all shame and humiliation from her by rewarding her with a beautiful male child. In order for this trial to be effective, the husband himself had to be completely blameless in his sexual life. John 8:7.
Remembrance - Or, making the sin known, and not purging it.
It was forbidden to pour any oil upon the sotah offering that was brought at the time of this examination. The woman had to bring both a sacrifice as well as a meal offering.
Applied to the offering brought by the sotah (woman suspected of being unfaithful to her husband.) All other meal offerings had oil and were sprinkled with frankincense. (Meal offerings were oil, incense, salt, leaven, honey; like a pancake.)
The water of purification of sprinkling, read 19:9, water from the laver, which was to be mixed with dust - an emblem of vileness and misery (Gen. 3:14, Ps. 22:15).
In an earthen vessel - This fragile ware was chosen because, after being used, it was broken in pieces (Lev. 6:28, 11:33). All the circumstances of this awful ceremony--her being placed with her face toward the ark--her uncovered head, a sign of her being deprived of the protection of her husband (1 Cor. 11:7) - the bitter potion being put into her hands preparatory to an appeal to G-d the solemn adjuration of the priest (5:19-22), all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt.
Dust - An emblem of vileness and misery. From the floor of the tabernacle - Which made it holy dust, and struck the greater terror into the woman, if she were guilty. She was before the L-rd - Before the Tabernacle with her face towards the ark.
Uncover her head - Partly that she might be made sensible how manifest she and all her ways were to G-d; partly in token of her sorrow for her sin, or at least for any cause of suspicion which she had given.
In her hands - That she herself might offer it, and thereby call G-d to be witness of her innocence.
Bitter - So called either from the bitter taste that the dust gave it, or from the bitter effects of it upon her, if she were guilty. That caused the curse - Not by any natural power, but by a supernatural efficacy.
Curse - It was so called by the effect, because it declared the woman to be accursed, and turned to her destruction.
Charge her an oath - To answer truly to his question, or to declare whether she be guilty or no, and after such oath shall say as follows. That is, a form of cursing, that when they would curse a person, they may wish that they may be as miserable as thou was.
Thy thigh - A modest expression, used both in scripture, as (Gen. 46:26, 1:5), and other authors.
To rot - Heb. to fall, that is, to die or waste away.
To swell - Suddenly and violently till it burst, which the Jews note was frequent in this case. And it was a clear evidence of the truth of their religion.
The L-rd make thee a curse - A usual form of imprecation (Isaiah 65:15, Jer. 29:22). Both because she had committed so heinous a fault, and forswore herself in denying the same.
The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that G-d would do to her according to her desert.
Write these curses in a book - The imprecations, along with her name, were inscribed in some kind of record--on parchment, or more probably on a wooden tablet.
Blot them out with the bitter water - If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk. Shall wash the curses, which are written, into the water in the vessel.
Conceive seed - That is, shall bring forth children, as the Jews say, in case of her innocence, she infallibly did, yea though she was barren before.
This is the law of jealousies - Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this Law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go - the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastely in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biased in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of G-d.
Guiltless - Which he should not have been, if he had either indulged her in so great a wickedness, and not endeavored to bring her to repentance or punishment, or cherished suspicions in his breast, and thereupon proceeded to hate her or cast her off. Whereas now, whatsoever the consequence is, the husband shall not be censured for bringing such curses upon her, or for defaming her, if she appears to be innocent. Her iniquity - That is, the punishment of her iniquity, whether she was false to her husband, or by any light carriage gave him occasion to suspect her. The man might accuse his wife on suspicion and NOT be reproved.
Equal rights? I guess not!
Covering Bruises
[Num. 4:7] And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon:
Cover withal - Meaning, to cover the bread.
Continual showbread - though the people were in the wilderness fed upon manna, the sacred loaves were constantly made of corn, which was probably raised in small quantities from the verdant patches of the desert.
7-8, 13 The Hebrews wrapped up the sacred furniture and utensils when they journeyed. All the precious things were wrapped in blue cloth, except two. The showbread with certain utensils was covered with a scarlet cloth, and the altar was covered with purple. Another time in Scripture were purple and scarlet are mysteriously linked was in the robe that Y’Shua wore before Pilate. When the Messiah, the Bread of life, was ready to be sacrificed for us on the great altar of G-d, others wrapped Him in scarlet and purple. The veil of the Temple was blue and purple and scarlet also.
So why was the bread and the altar wrapped in colors different from the others? They are all the colors of bruises, human suffering! Bruises are caused when tiny blood vessels are damaged or broken as the result of a blow to the skin. The raised area of a bump or bruise results from blood leaking from these injured blood vessels into the tissues as well as from the body's response to the injury, Bruises change in appearance over time and it is possible to tell by looking at a bruise how old it is. When it first appears, a bruise will be reddish, scarlet looking, reflecting the color of the blood in the skin.
By 1-2 days, the reddish iron from the blood undergoes a change and the bruise will appear blue or purple and a purplish, flat bruise that occurs when blood leaks out into the top layers of skin. In general, the body will repair the bruised area in 2-3 weeks after which the skin will return to normal. On occasion, instead of going away, the area of a bruise will become firm and may actually start increasing in size. It may also continue to be painful.
The Father knew we would have trials and tribulations, He never promise the going would be easy. But He is the Bread of life for us, and though His strips we are healed. He said His yoke was easy and His burden light. If we are not healed from our ‘bruises’ it is because we build up firm areas around it until, covering bruise after bruise it seems impossible to penetrate anymore. You have to come to a point of just letting go – yes you can do this if you keep your eyes on the Prize. Once through the healing process, it is where your blue, purple, scarlet bruises were that He will use you most to help others.
All the precious things were wrapped in blue cloth, except two. The showbread (with certain utensils) was covered with a scarlet cloth, and the altar was covered with purple (v. 13). One other time in Scripture where purple and scarlet are mysteriously linked – in the robe that Y’Shua wore before Pilate. The veil of the Temple was blue and purple and scarlet also.
Y’Shua is the Bread of life. (Matt. 27:28; Mk. 15:17; Jn. 19:2).
Cover withal - Meaning, to cover the bread.
Continual showbread - though the people were in the wilderness fed upon manna, the sacred loaves were constantly made of corn, which was probably raised in small quantities from the verdant patches of the desert.
7-8, 13 The Hebrews wrapped up the sacred furniture and utensils when they journeyed. All the precious things were wrapped in blue cloth, except two. The showbread with certain utensils was covered with a scarlet cloth, and the altar was covered with purple. Another time in Scripture were purple and scarlet are mysteriously linked was in the robe that Y’Shua wore before Pilate. When the Messiah, the Bread of life, was ready to be sacrificed for us on the great altar of G-d, others wrapped Him in scarlet and purple. The veil of the Temple was blue and purple and scarlet also.
So why was the bread and the altar wrapped in colors different from the others? They are all the colors of bruises, human suffering! Bruises are caused when tiny blood vessels are damaged or broken as the result of a blow to the skin. The raised area of a bump or bruise results from blood leaking from these injured blood vessels into the tissues as well as from the body's response to the injury, Bruises change in appearance over time and it is possible to tell by looking at a bruise how old it is. When it first appears, a bruise will be reddish, scarlet looking, reflecting the color of the blood in the skin.
By 1-2 days, the reddish iron from the blood undergoes a change and the bruise will appear blue or purple and a purplish, flat bruise that occurs when blood leaks out into the top layers of skin. In general, the body will repair the bruised area in 2-3 weeks after which the skin will return to normal. On occasion, instead of going away, the area of a bruise will become firm and may actually start increasing in size. It may also continue to be painful.
The Father knew we would have trials and tribulations, He never promise the going would be easy. But He is the Bread of life for us, and though His strips we are healed. He said His yoke was easy and His burden light. If we are not healed from our ‘bruises’ it is because we build up firm areas around it until, covering bruise after bruise it seems impossible to penetrate anymore. You have to come to a point of just letting go – yes you can do this if you keep your eyes on the Prize. Once through the healing process, it is where your blue, purple, scarlet bruises were that He will use you most to help others.
All the precious things were wrapped in blue cloth, except two. The showbread (with certain utensils) was covered with a scarlet cloth, and the altar was covered with purple (v. 13). One other time in Scripture where purple and scarlet are mysteriously linked – in the robe that Y’Shua wore before Pilate. The veil of the Temple was blue and purple and scarlet also.
Y’Shua is the Bread of life. (Matt. 27:28; Mk. 15:17; Jn. 19:2).
Tabernacle of the Congregation
[Num. 4:3] From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation.
The Levites were counted at three times, first at a month old when they were consecrated to the
L-rd, next at 25 years old when they were appointed to serve in the tabernacle, and 30 years old to bear the burdens of the tabernacle.
Even unto fifty - The term prescribed for active duty was a period of twenty years, at the end of which they were exempted from the physical labors of the office, though still expected to attend in the tabernacle (8:26).
All that enter into the host - so called from their ranks, and their special duty as guards of the Tabernacle. The Hebrew word, however, signifies also a station of office; and hence the passage may be rendered, "All that enter into the sacerdotal office" (4:23).
1-20 We have here a second muster of the tribe of Levi. As that tribe was taken out of all Israel to be G-d’s peculiar, so the middle-aged men of that tribe were taken from among the rest to be actually employed in the service of the Tabernacle. Now observe, I. who was to be taken into this number. All the males from thirty years old to fifty. Of the other tribes, those that were numbered to go forth to war were from twenty years old and upward, but of the Levites only from thirty to fifty; for the service of G-d requires the best of our strength, and the prime of our time, which cannot be better spent than to the honor of him who is the first and best. And a man may make a good soldier much sooner than a good minister. Now, they were not to be employed till they were thirty years old, because till then they were in danger of retaining something childish and youthful and had not gravity enough to do the service, and wear the honor, of a Levite. They were entered as probationers at twenty-five years old, (chp. 8:24), and in David’s time, when there was more work to be done, at twenty (1 Chr. 23:24, and so Ezra 3:8); but they must be five years learning and waiting, and so fitting themselves for service; nay, in David’s time they were ten years in preparation, from twenty to thirty. John Baptist began his public ministry, and Messiah his, at thirty years old. This is not in the letter of it obligatory on gospel ministers now, as if they must either not begin their work till thirty years old or must leave off at fifty; but it gives us two good rules:
(1.) That ministers must not be novices, 1 Tim. 3:6. It is a work that requires ripeness of judgment and great steadiness, and therefore those are very unfit for it who are but babes in knowledge and have not put away childish things.
(2.) That they must learn before they teach, serve before they rule, and must first be proved, 1 Tim. 3:10. They were discharged at fifty years old from the toilsome part of the service, particularly that of carrying the Tabernacle; for that is the special service to which they are here ordained, and which there was most occasion for while they were in the wilderness. When they began to enter upon old age, they were dismissed,
(1.) In favor to them, that they might no be over-toiled when their strength began to decay. Twenty years good service was thought pretty well for one man.
(2.) In honor to the work, that it might not be done by those who, through the infirmities of age, were slow and heavy. The service of G-d should be done when we are in the most lively active frame. Those do not consider this who put off their repentance to old age, and so leave the best work to be done in the worst time. II. How their work is described. They are said to enter into the host, or warfare, to do the work in the tabernacle. The ministry is a good work (1 Tim. 3:1): ministers are not ordained to the honor only, but to the labor, not only to have the wages, but to do the work. It is also a good warfare, 1 Tim. 1:18. Those that enter into the ministry must look upon themselves as entered into the host, and approve themselves good soldiers, 2 Tim. 2:3. Now, as to the sons of Kohath in particular, here is, 1. Their service appointed them, in the removes of the tabernacle. Afterwards, when the Tabernacle was fixed, they had other work assigned them; but this was the work of the day, which was to be done in its day. Observe, wherever the camp of Israel went, the Tabernacle of the L-rd went with them, and care must be taken for the carriage of it. Note, wherever we go, we must see to it that we take our religion along with us, and not forget that or any part of it. Now the Koliathites were to carry all the holy things of the tabernacle. They were charged with those things before (chp. 3:31), but here they have more particular instructions given them.
(1.) Aaron, and his sons the priests, must pack up the things which the Kohathites were to carry, as here directed, v. 5, etc. G-d had before appointed that none should come into the most holy place, but only Aaron once a year with a cloud of incense (Lev. 16:2); and yet, the necessity of their unsettled state requiring it, that law is here dispensed with; for every time they removed Aaron and his sons went in to take down the ark, and make it up for carriage; for (as the learned bishop Patrick suggests) the shechinah, or display of the divine majesty, which was over the mercy-seat, removed for the present in the pillar of cloud, which was taken up, and then the ark was not dangerous to be approached.
(2.) All the holy things must be covered, the ark and table with three coverings, all the rest with two. Even the ashes of the altar, in which the holy fire was carefully preserved and raked up, must have a purple clothe spread over them, v. 13. Even the brazen altar, though in the court of the sanctuary it stood open to the view of all, yet was covered in the carriage of it. All these coverings were designed,
[1.] For safety, that these holy things might not be ruffled with the wind, sullied with the rain, nor tarnished with the sun, but that they might be preserved in their beauty; for on all the glory shall be a defense. The coverings of badger’s skins, being thick and strong, would keep out wet; and, while we are in our passage through the wilderness of this world, it concerns us to be fenced for all weathers, Isa. 4:5, 6.
[2.] For decency and ornament. Most of these things had a cloth of blue, or purple, or scarlet, spread outmost; and the ark was covered with a cloth wholly of blue (v. 6), an emblem (say some) of the azure skies, which are spread like a curtain between us and the Majesty on high, Job 26:9. Those that are faithful to G-d should endeavor likewise to appear beautiful before men, that they may adorn the doctrine of G-d our Savour.
[3.] For concealment. It signified the darkness of that dispensation. That which is now brought to light by the gospel, and revealed to babes, was then hidden from the wise and prudent. They saw only the coverings, not the holy things themselves (Heb. 10:1); but now Messiah has destroyed the face of the covering, Isa. 25:7. (3.) When all the holy things were covered, then the Kohathites were to carry them on their shoulders. These things that had staves were carried by their staves (v. 6, 8, 11, 14); those that had not were carried upon a bar, or bier, or bearing barrow, v. 10, 12. See how the tokens of G-d’s presence in this world are movable things; but we look for a kingdom that cannot be moved.
2. Eleazar, now the eldest son of Aaron, is appointed overseer of the Kohathites in this service (v. 16); he must take care that nothing was forgotten, left behind, or displaced. As a priest he had more honor than the Levites, but then he had more care; and that care was a heavier burden, no doubt, upon his heart, than all the burdens that were laid upon their shoulders. It is much easier to do the work of the Tabernacle than to discharge the trusts of it, to obey than to rule. 3. Great care must be taken to preserve the lives of these Levites, by preventing their unseasonable irreverent approach to the most holy things: Cut you not off the Kohathites, v. 18. Note, Those who do not what they can to keep others from sin do what they can to cut them off.
[1.] The Kohathites must not see the holy things till the priests had covered them, v. 20. Even those that bore the vessels of the Lord saw not what they bore, so much were even those in the dark concerning the gospel whose office it was to expound the law. And,
[2.] When the holy things were covered, they might not touch them, at least not the ark, called here the holy thing, upon pain of death, v. 15. Uzza was struck dead for the breach of this law. Thus were the L-rd’s ministers themselves then kept in fear, and that was a dispensation of terror, as well as darkness; but now, through Messiah, the case is altered; we have seen with our eyes, and our hands have handles, the word of life (1 Jn. 1:1), and we are encouraged to come boldly to the throne of grace.
The Levites were counted at three times, first at a month old when they were consecrated to the
L-rd, next at 25 years old when they were appointed to serve in the tabernacle, and 30 years old to bear the burdens of the tabernacle.
Even unto fifty - The term prescribed for active duty was a period of twenty years, at the end of which they were exempted from the physical labors of the office, though still expected to attend in the tabernacle (8:26).
All that enter into the host - so called from their ranks, and their special duty as guards of the Tabernacle. The Hebrew word, however, signifies also a station of office; and hence the passage may be rendered, "All that enter into the sacerdotal office" (4:23).
1-20 We have here a second muster of the tribe of Levi. As that tribe was taken out of all Israel to be G-d’s peculiar, so the middle-aged men of that tribe were taken from among the rest to be actually employed in the service of the Tabernacle. Now observe, I. who was to be taken into this number. All the males from thirty years old to fifty. Of the other tribes, those that were numbered to go forth to war were from twenty years old and upward, but of the Levites only from thirty to fifty; for the service of G-d requires the best of our strength, and the prime of our time, which cannot be better spent than to the honor of him who is the first and best. And a man may make a good soldier much sooner than a good minister. Now, they were not to be employed till they were thirty years old, because till then they were in danger of retaining something childish and youthful and had not gravity enough to do the service, and wear the honor, of a Levite. They were entered as probationers at twenty-five years old, (chp. 8:24), and in David’s time, when there was more work to be done, at twenty (1 Chr. 23:24, and so Ezra 3:8); but they must be five years learning and waiting, and so fitting themselves for service; nay, in David’s time they were ten years in preparation, from twenty to thirty. John Baptist began his public ministry, and Messiah his, at thirty years old. This is not in the letter of it obligatory on gospel ministers now, as if they must either not begin their work till thirty years old or must leave off at fifty; but it gives us two good rules:
(1.) That ministers must not be novices, 1 Tim. 3:6. It is a work that requires ripeness of judgment and great steadiness, and therefore those are very unfit for it who are but babes in knowledge and have not put away childish things.
(2.) That they must learn before they teach, serve before they rule, and must first be proved, 1 Tim. 3:10. They were discharged at fifty years old from the toilsome part of the service, particularly that of carrying the Tabernacle; for that is the special service to which they are here ordained, and which there was most occasion for while they were in the wilderness. When they began to enter upon old age, they were dismissed,
(1.) In favor to them, that they might no be over-toiled when their strength began to decay. Twenty years good service was thought pretty well for one man.
(2.) In honor to the work, that it might not be done by those who, through the infirmities of age, were slow and heavy. The service of G-d should be done when we are in the most lively active frame. Those do not consider this who put off their repentance to old age, and so leave the best work to be done in the worst time. II. How their work is described. They are said to enter into the host, or warfare, to do the work in the tabernacle. The ministry is a good work (1 Tim. 3:1): ministers are not ordained to the honor only, but to the labor, not only to have the wages, but to do the work. It is also a good warfare, 1 Tim. 1:18. Those that enter into the ministry must look upon themselves as entered into the host, and approve themselves good soldiers, 2 Tim. 2:3. Now, as to the sons of Kohath in particular, here is, 1. Their service appointed them, in the removes of the tabernacle. Afterwards, when the Tabernacle was fixed, they had other work assigned them; but this was the work of the day, which was to be done in its day. Observe, wherever the camp of Israel went, the Tabernacle of the L-rd went with them, and care must be taken for the carriage of it. Note, wherever we go, we must see to it that we take our religion along with us, and not forget that or any part of it. Now the Koliathites were to carry all the holy things of the tabernacle. They were charged with those things before (chp. 3:31), but here they have more particular instructions given them.
(1.) Aaron, and his sons the priests, must pack up the things which the Kohathites were to carry, as here directed, v. 5, etc. G-d had before appointed that none should come into the most holy place, but only Aaron once a year with a cloud of incense (Lev. 16:2); and yet, the necessity of their unsettled state requiring it, that law is here dispensed with; for every time they removed Aaron and his sons went in to take down the ark, and make it up for carriage; for (as the learned bishop Patrick suggests) the shechinah, or display of the divine majesty, which was over the mercy-seat, removed for the present in the pillar of cloud, which was taken up, and then the ark was not dangerous to be approached.
(2.) All the holy things must be covered, the ark and table with three coverings, all the rest with two. Even the ashes of the altar, in which the holy fire was carefully preserved and raked up, must have a purple clothe spread over them, v. 13. Even the brazen altar, though in the court of the sanctuary it stood open to the view of all, yet was covered in the carriage of it. All these coverings were designed,
[1.] For safety, that these holy things might not be ruffled with the wind, sullied with the rain, nor tarnished with the sun, but that they might be preserved in their beauty; for on all the glory shall be a defense. The coverings of badger’s skins, being thick and strong, would keep out wet; and, while we are in our passage through the wilderness of this world, it concerns us to be fenced for all weathers, Isa. 4:5, 6.
[2.] For decency and ornament. Most of these things had a cloth of blue, or purple, or scarlet, spread outmost; and the ark was covered with a cloth wholly of blue (v. 6), an emblem (say some) of the azure skies, which are spread like a curtain between us and the Majesty on high, Job 26:9. Those that are faithful to G-d should endeavor likewise to appear beautiful before men, that they may adorn the doctrine of G-d our Savour.
[3.] For concealment. It signified the darkness of that dispensation. That which is now brought to light by the gospel, and revealed to babes, was then hidden from the wise and prudent. They saw only the coverings, not the holy things themselves (Heb. 10:1); but now Messiah has destroyed the face of the covering, Isa. 25:7. (3.) When all the holy things were covered, then the Kohathites were to carry them on their shoulders. These things that had staves were carried by their staves (v. 6, 8, 11, 14); those that had not were carried upon a bar, or bier, or bearing barrow, v. 10, 12. See how the tokens of G-d’s presence in this world are movable things; but we look for a kingdom that cannot be moved.
2. Eleazar, now the eldest son of Aaron, is appointed overseer of the Kohathites in this service (v. 16); he must take care that nothing was forgotten, left behind, or displaced. As a priest he had more honor than the Levites, but then he had more care; and that care was a heavier burden, no doubt, upon his heart, than all the burdens that were laid upon their shoulders. It is much easier to do the work of the Tabernacle than to discharge the trusts of it, to obey than to rule. 3. Great care must be taken to preserve the lives of these Levites, by preventing their unseasonable irreverent approach to the most holy things: Cut you not off the Kohathites, v. 18. Note, Those who do not what they can to keep others from sin do what they can to cut them off.
[1.] The Kohathites must not see the holy things till the priests had covered them, v. 20. Even those that bore the vessels of the Lord saw not what they bore, so much were even those in the dark concerning the gospel whose office it was to expound the law. And,
[2.] When the holy things were covered, they might not touch them, at least not the ark, called here the holy thing, upon pain of death, v. 15. Uzza was struck dead for the breach of this law. Thus were the L-rd’s ministers themselves then kept in fear, and that was a dispensation of terror, as well as darkness; but now, through Messiah, the case is altered; we have seen with our eyes, and our hands have handles, the word of life (1 Jn. 1:1), and we are encouraged to come boldly to the throne of grace.
Moses' Wife
Moses had only ONE wife:
[Num. 12:1] And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
Zipporah, Moses wife, was a Midianite, and because Midian bordered on Ethiopia , it is sometimes referred to in the scriptures by this name. She was the daughter of a priest of Midian, the person who introduced her tribal practice of circumcision to the Hebrews when she insisted upon circumcising her son Gershom.
An Ethiopian woman - Hebrew , "a Cushite woman" - Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham accounted generally a vile and contemptible race the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers (11:16). Their irritating disparagement of his wife (who, in all probability, was Zipporah (Ex. 2:21), and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Ex. 18: 13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition. The Rabbis portray Numbers 12:1 Miriam, as an individual who was never afraid to deliver a severe rebuke when necessary – to her father, even to the Pharaoh. As an adult, Miriam now harshly condemns her brother, Moses. This time, she will not come out unscathed.
The text seems to suggest that the cause of the rebuke was the marriage of Moses to a Cushite (Ethiopian) woman, but many Scholars believe that a later editor of Scripture added this particular line. There was a report to Moses that Eldad and Medad, two men not chosen by Moses, were going about the camp engaging in the mystery of prophecy and ecstatic communion with the Divine. Zipporah, standing within earshot, spontaneously exclaimed, “Woe to the wives of these two men if they have anything to do with prophecy, for they will separate from their wives, just as my husband has separated from me!” Miriam, who witnessed Zipporah’s reaction, reported it to her brother, Aaron. Miriam, at that moment, realized that Moses had separated himself from his wife, and she believed that Zipporah had been wronged, deprived of the possibility of and obligation to procreate. Miriam brags that even though she and Aaron also receive Divine revelations, they, unlike Moses, chose not to halt their conjugal life. Miriam falsely accuses Moses of unwarranted pride, of falsely displaying the appearance of a Holy Man. It was Miriam, not Aaron, who led the revolt.
[Num. 12:1] And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
Zipporah, Moses wife, was a Midianite, and because Midian bordered on Ethiopia , it is sometimes referred to in the scriptures by this name. She was the daughter of a priest of Midian, the person who introduced her tribal practice of circumcision to the Hebrews when she insisted upon circumcising her son Gershom.
An Ethiopian woman - Hebrew , "a Cushite woman" - Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham accounted generally a vile and contemptible race the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers (11:16). Their irritating disparagement of his wife (who, in all probability, was Zipporah (Ex. 2:21), and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Ex. 18: 13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition. The Rabbis portray Numbers 12:1 Miriam, as an individual who was never afraid to deliver a severe rebuke when necessary – to her father, even to the Pharaoh. As an adult, Miriam now harshly condemns her brother, Moses. This time, she will not come out unscathed.
The text seems to suggest that the cause of the rebuke was the marriage of Moses to a Cushite (Ethiopian) woman, but many Scholars believe that a later editor of Scripture added this particular line. There was a report to Moses that Eldad and Medad, two men not chosen by Moses, were going about the camp engaging in the mystery of prophecy and ecstatic communion with the Divine. Zipporah, standing within earshot, spontaneously exclaimed, “Woe to the wives of these two men if they have anything to do with prophecy, for they will separate from their wives, just as my husband has separated from me!” Miriam, who witnessed Zipporah’s reaction, reported it to her brother, Aaron. Miriam, at that moment, realized that Moses had separated himself from his wife, and she believed that Zipporah had been wronged, deprived of the possibility of and obligation to procreate. Miriam brags that even though she and Aaron also receive Divine revelations, they, unlike Moses, chose not to halt their conjugal life. Miriam falsely accuses Moses of unwarranted pride, of falsely displaying the appearance of a Holy Man. It was Miriam, not Aaron, who led the revolt.
Escape Goat
Ok, I am off on a rabbit trail to find the rest of the story that Pastor spoke on, amazing how different takes can be taken from the same message.
“Why was Aaron not punished?”
Num. 12:1 And Miriam and Aaron spoke against Moses…
Miriam is first mentioned, because she was first in the transgression, and so was only punished; Aaron was drawn into the sin by her, and he acknowledged his fault, (after the fact in verse 11) and was forgiven: it must be a great trial to Moses, not only to be spoken against by the people, as he often was, but by his older brother and sister.
Sounds familiar, Adam was standing right next to Eve in the garden, so women should be punished because man is drawn into by them? Who is buying that line?
It appears that jealousy of the power and influence of Moses was the real cause of their complaint.
The occasion of this seditious outbreak on the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers in 11:16.
V. 9 And the anger of the L-RD was kindled against them … (Miriam and Aaron)
This malady in its most malignant form (Ex. 4:6; 2 Kgs. 5:27) as its color, combined with its sudden appearance, proved, was inflicted as a divine judgment; and she was made the victim, either because of being the chief instigator and leader of the sedition or because the leprosy on Aaron would have interrupted or dishonored the holy service.
V. 10 And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.
Miriam was smote immediately with a leprosy by the L-rd, as the hand of Moses was in a miraculous way, (Ex. 4:6) ; and as Gehazi was, who was smitten of G-d in like manner, (2 Kgs. 5:27) ; in an ordinary and gradual leprosy, when it was all white, the man was clean, (Lev. 13:13); but in an extraordinary one, and which was immediately from G-d, and at once, in this case it was a sign it was incurable. Miriam only, and not Aaron, was smitten with a leprosy; is it not likely that he should be thus defiled and dishonored, being the priest of the L-rd, Aaron is spared. Had he been smitten with the leprosy, his sacred character must have greatly suffered, and perhaps the priesthood itself has fallen into contempt. How many priests and preachers who deserved to be exposed to reproach and infamy, have been spared for the sake of the holy character they bore, that the ministry might not be blamed! But the just G-d will visit their transgressions in some other way, if they do not deeply deplore them and find mercy through Messiah. Nothing tends to discredit the work of G-d so much as the transgressions and miscarriages of those who minister in holy things.
V. 11 And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.
He that but just now joined with his sister in speaking against Moses is here forced for himself and his sister to make a penitent address to him. Aaron owns they had sinned, but suggests, and so he would have it understood, that it was not through malice, and purposely and presumptuously, but through and ignorance, inadvertency and weakness, and hoped it would be forgiven.
On the humble and penitential submission of Aaron, Moses interceded for both the offenders, especially for Miriam, who was restored; not, however, till she had been made, by her exclusion, a public example in verse 14-15.
G-d would put a difference between those that mislead and those that are misled. Aaron's office, though it saved him not from G-d's displeasure, yet helped to secure him from this token of His displeasure, which would not only have suspended him for the present from officiating, when (there being no priests but himself and his two sons) he could ill be spared, but it would have rendered him and his office mean, and would have been a lasting blot upon his family. Aaron as priest was to be the judge of the leprosy, and his performing that part of his office upon this occasion, when he looked upon his sister Miriam, and behold she was leprous, was a sufficient degradation to him.
He was struck through her side, and could not pronounce her leprous without blushing and trembling, knowing himself to be equally loathsome.
This judgment upon Miriam is improvable by us as a warning to take heed of putting any affront and becoming the escape goat.
If they were thus chastised for speaking against Moses, what will become of those that sin against the Messiah?
If Moses, that received so much honor from G-d, yet received so many slights and affronts from men, shall any of us think such trials either strange or hard, and be either provoked or discouraged by them?
Does not the Good Book say “Tough not My anointed”. Now G-d’s anointed does not always refer the preachers – so I would walk very carefully if I was you.
Striving to be greatest is a sin (jealousy) which easily besets disciples themselves, and it is exceedingly sinful. Even those that are well preferred are seldom pleased if others be better preferred.
Those that excel are commonly envied.
Mercy takes place and Miriam the prophetess is put under such marks of humiliation for one hasty word spoken against Moses, what may we expect for our murmurings?
Someone always has to be the escape goat, blame always trickles down to the lowest denominator.
See how people debase and diminish themselves by sin, stain their glory, and lay their honor in the dust.
The removal of G-d’s presence from us is the saddest token of His displeasure. And He never departs, till we by our sin and folly drive Him from us.
“Why was Aaron not punished?”
Num. 12:1 And Miriam and Aaron spoke against Moses…
Miriam is first mentioned, because she was first in the transgression, and so was only punished; Aaron was drawn into the sin by her, and he acknowledged his fault, (after the fact in verse 11) and was forgiven: it must be a great trial to Moses, not only to be spoken against by the people, as he often was, but by his older brother and sister.
Sounds familiar, Adam was standing right next to Eve in the garden, so women should be punished because man is drawn into by them? Who is buying that line?
It appears that jealousy of the power and influence of Moses was the real cause of their complaint.
The occasion of this seditious outbreak on the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers in 11:16.
V. 9 And the anger of the L-RD was kindled against them … (Miriam and Aaron)
This malady in its most malignant form (Ex. 4:6; 2 Kgs. 5:27) as its color, combined with its sudden appearance, proved, was inflicted as a divine judgment; and she was made the victim, either because of being the chief instigator and leader of the sedition or because the leprosy on Aaron would have interrupted or dishonored the holy service.
V. 10 And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.
Miriam was smote immediately with a leprosy by the L-rd, as the hand of Moses was in a miraculous way, (Ex. 4:6) ; and as Gehazi was, who was smitten of G-d in like manner, (2 Kgs. 5:27) ; in an ordinary and gradual leprosy, when it was all white, the man was clean, (Lev. 13:13); but in an extraordinary one, and which was immediately from G-d, and at once, in this case it was a sign it was incurable. Miriam only, and not Aaron, was smitten with a leprosy; is it not likely that he should be thus defiled and dishonored, being the priest of the L-rd, Aaron is spared. Had he been smitten with the leprosy, his sacred character must have greatly suffered, and perhaps the priesthood itself has fallen into contempt. How many priests and preachers who deserved to be exposed to reproach and infamy, have been spared for the sake of the holy character they bore, that the ministry might not be blamed! But the just G-d will visit their transgressions in some other way, if they do not deeply deplore them and find mercy through Messiah. Nothing tends to discredit the work of G-d so much as the transgressions and miscarriages of those who minister in holy things.
V. 11 And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.
He that but just now joined with his sister in speaking against Moses is here forced for himself and his sister to make a penitent address to him. Aaron owns they had sinned, but suggests, and so he would have it understood, that it was not through malice, and purposely and presumptuously, but through and ignorance, inadvertency and weakness, and hoped it would be forgiven.
On the humble and penitential submission of Aaron, Moses interceded for both the offenders, especially for Miriam, who was restored; not, however, till she had been made, by her exclusion, a public example in verse 14-15.
G-d would put a difference between those that mislead and those that are misled. Aaron's office, though it saved him not from G-d's displeasure, yet helped to secure him from this token of His displeasure, which would not only have suspended him for the present from officiating, when (there being no priests but himself and his two sons) he could ill be spared, but it would have rendered him and his office mean, and would have been a lasting blot upon his family. Aaron as priest was to be the judge of the leprosy, and his performing that part of his office upon this occasion, when he looked upon his sister Miriam, and behold she was leprous, was a sufficient degradation to him.
He was struck through her side, and could not pronounce her leprous without blushing and trembling, knowing himself to be equally loathsome.
This judgment upon Miriam is improvable by us as a warning to take heed of putting any affront and becoming the escape goat.
If they were thus chastised for speaking against Moses, what will become of those that sin against the Messiah?
If Moses, that received so much honor from G-d, yet received so many slights and affronts from men, shall any of us think such trials either strange or hard, and be either provoked or discouraged by them?
Does not the Good Book say “Tough not My anointed”. Now G-d’s anointed does not always refer the preachers – so I would walk very carefully if I was you.
Striving to be greatest is a sin (jealousy) which easily besets disciples themselves, and it is exceedingly sinful. Even those that are well preferred are seldom pleased if others be better preferred.
Those that excel are commonly envied.
Mercy takes place and Miriam the prophetess is put under such marks of humiliation for one hasty word spoken against Moses, what may we expect for our murmurings?
Someone always has to be the escape goat, blame always trickles down to the lowest denominator.
See how people debase and diminish themselves by sin, stain their glory, and lay their honor in the dust.
The removal of G-d’s presence from us is the saddest token of His displeasure. And He never departs, till we by our sin and folly drive Him from us.
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