Exegetical and Hermeneutical Commentary of Numbers 17:1
And the LORD spoke unto Moses, saying,
Num 17:1-13
Write Aarons name upon the rod of Levi.
Aarons rod
I. Instructive to the Israelites.
1. An end hereby put to murmuring. By an incontrovertible sign they knew who was the true priest.
2. A preventative furnished against future rebellion. Miracles apt to be forgotten; of this the evidence was to be preserved. Kept for a token.
II. Suggestive to Christians. Every man has some rod on which he leans. The Christians is faith. Like Aarons rod, faith flourishes–
1. Most in the sanctuary. There are strengthening influences, and a Divine power. It will become a barren stock elsewhere.
2. Under circumstances in which other rods cannot live. The almond flourishes even before the winter is fully past. Faith budding in adversity.
3. Produces fruit and flowers on the bare stock of adversity.
4. Bears fruit speedily when God causes His blessing to rest upon it. Believe and be saved.
5. Stirs the Christian up to vigilance. Almond-tree a symbol of watchfulness.
III. Typical of Christ.
1. For it is perpetual. Aarons rod laid up as a lasting remembrance.
2. It bore fruit on a barren stock. Jesus, a root out of a dry ground.
3. It was distinguished among the sceptres of the princes. Christs kingdom and sceptre rule over all. He is a plant of renown.
4. It was the object of special favour. So in Jesus, He was well pleased. He was elect and precious.
IV. Symbolical of a true teacher.
1. His home the house of God.
2. Presents himself constantly before the testimony.
3. In himself dry and barren.
4. Relies upon God for fruitfulness.
5. Produces by Divine help not flowers only, but fruit also.
6. As a dry and lifeless stock he receives quickening power from God; so with his flowers and fruit he presents himself before God, and offers all his works to Him.
Learn–
1. The wisdom of God in choice of methods.
2. To seek a strong and living and practical faith.
3. To rejoice in and rely upon the perpetual high priesthood of Christ.
4. To endeavour, like the almond-tree, to bring forth fruit early. (J. C. Gray.)
Aarons rod that budded
This is our subject: the miraculous conversion of Aarons rod into a living, blossoming, and fruit-bearing plant. It must have been a most convincing prodigy for the purpose it was designed to answer, for the people no sooner saw it than they cried out in remorse for their wavering allegiance, Behold, we die! we perish! we all perish! But beyond the age wherein the marvel occurred, this putting vegetable life into that dry staff has frequently been borrowed and used for other objects. Thus Achilles, in classic poetry, when enraged against Agamemnon, is made by Homer to refer to this miracle:–
But hearken! I shall swear a solemn oath
By this same sceptre, which shall never bud,
Nor boughs bring forth, as once ; which, having left
Its stock on the high mountains at what time
The woodmans axe lopt off its foliage green
And stript its bark, shall never grow again :-
By this I swear!
And amongst Latin literature you will, some of you, remember that a certain king confirms a covenant with AEneas by a similar oath.
I. We begin by reminding you that among the greatest of our blessings in this world is our strict obligation to do the Divine will and to keep the Divine law. It is far more worth our while to sing of Gods statutes than it is to sing of Gods promises. Where should we be in a country without human authority, and a human authority founded on a reverence for the Divine? Very truly does Bushnell say that, without law, man does not live, he only grazes. If he had no government he would never discern any reason for existence, and would soon not care to exist. How different is the world of Voltaire from the world of Milton I The one finds nothing but this clay world and its material beauties, flashes into a shallow brilliancy of speech, and, weaving a song of surfaces, empties himself into a book of all that he has felt or seen. But the other, at the back of all and through all visible things, beholds a spirit and a Divinity. Now is there not a very beautiful picture of the comeliness and the beneficence of law in the old miracle that was wrought upon the rod of Aaron? That staff, as we have put it to you, was selected as the sign of authority. This was a declaration, first, that no law was perfect that did not display life and beauty and fertility; and a declaration, secondly, that by Gods choice that perfect law dwelt in the high priest. But apart from the imagery as a message to the children of Israel, I cling to that blooming staff as the very best type I can find anywhere of what Gods rule is amongst us and in His Church. I find myself taught by this early prodigy on Aarons staff that Gods dominion is the dominion of the almond-branch. It is a rod; alas! for us, if there were no rod. But it is a rod displaying all the three several pledges and gradations of life; and thus–oh! beautiful coincidence, if it be nothing more–God turns His law towards the children of men into what the forbidden tree so falsely appeared to the first transgressor–pleasant to the eye, and good for food. Of course I know that the staff or the sceptre is the symbol of authority, because a staff is that with which one person smites another. The ultimate significance of a rod is a blow. But is it nothing to be taught by Gods picture-alphabet of the Old Testament that He smites only with buds, and with flowers, and with fruit? This seems to change, even to any childs apprehension, the whole character of the sovereignty under which we bow in the modern camp of the Church. You tremble as you read the chapter of hard duties. Turn the leaf, and you will come upon the chapter of precious promises. There is not a verse in the Bible that is not in flower with some comfort; aye, though it be a verse that smites you with a difficult commandment. You are never to tell a man to do a single thing in religion without telling him that God will help him to do it. You are never to command a sacrifice from me for Christs sake without comforting me with the assurance that God is able to give me much more than this. If you have a strong, rough, hard stick of responsibility, you must show it to me bursting out all over with the rich petals and the hanging clusters of the sovereignty of Divine grace. Aye, for I want you to mark well that here was a miracle within a miracle. The natural almond-branch never has upon it at one time buds, blossoms, and fruit. But I seem to be taught by this accumulation of successive life all at once on one stem that there is no element of mercy wanting in the code by which I am to be managed. But remember that if we deserve nothing but the rod, and yet if God never uses the rod save with the buds, the blossoms, and the fruit, He may well record it against us if either we despise the chastening of the Lord, or faint when we are rebuked of Him.
II. But now the real and only proper commentary on the facts of the Pentateuch will be found in the doctrines of the Epistle to the Hebrews. Do you believe that all those lives would have been lost, and all that commotion would have been made about the prerogative of Aarons priesthood, but for that other Priest on whom the whole world was to rely–the Priest for ever–made, not after the law of a carnal commandment, but after the power of an endless life? It is not by one Scripture, it is by scores, that I find myself pointed, through that staff, to the real government of this world in the rod out of the stem of Jesse. He shall grow up before Him as a tender plant, and as a root out of a dry ground, without form or comeliness. And yet, all the while, He was the rod out of the stem of Jesse. And when I read, in the Book of Numbers, how the Hebrews rose up against Aaron and put him to shame, I can only take it for a foreshadowing of another rebellion, when they insulted another Sceptre, who was despised and rejected of men. We preach to you Christ, a stumbling-block to the Jews. And scarcely can you wonder that so long as the rod was only the root out of a dry ground, the Son of the carpenter and the Friend of sinners, there was no beauty in Him that they should desire Him. But that is not the staff with which, this day, God governs His Church. No, no! He hath declared that lowly peasant preacher to be the Son of God with power, in that He hath raised Him from the dead. Ah, that night in which they concealed Aarons rod in the tabernacle of witness, it was never less living, never less blossoming, than then. But it was not left in darkness, neither did it see corruption. And on the appointed morning men found it, marked by the choice of the Omnipotent with the buds, the blossoms, and the fruit. In like manner the coldest, darkest, least living period in Immanuels career was when they hid Him, among all the other millions of the dead, in the tomb cut out of the rock in the garden of Joseph. But now is Christ risen from the dead, and become the first-fruits of them that slept. He was raised up a plant of renown. And from that glorious Easter morning the rod out of the stem of Jesse has been the tree whose leaves are for the healing of the nations, and filling the face of the world with fruit. Men can be governed by a Mediator and yet not perish. The soul that sinneth, it shall die. That is a rod, but if any man sin we have an Advocate with the Father, that is, Aarons rod that budded–the rod of the Priest. Reuben, Gad, and all the rest have rods. Christianity is not alone in the sternness of its government or the severity of its sanctions. But it is alone in telling me how I can receive remission of sins that are past, and how I can obtain the strongest of motives for a life of obedience in the time to come. (H. Christopherson.)
Aarons rod blossoming and bearing fruit
I. As the priesthood of Aaron was a type of the priesthood of Christ, there is here a suggestion of facts which must have their counterpart in Christs life and history.
1. The atonement and death of our Lord Jesus were matters of Divine appointment. The whole work of our salvation originated with God.
2. But more than this–which is the essential truth here enshrined–we see here that God often manifests Himself in unexpected forms of beauty and of grace. The dry rod blossomed and bare fruit. The powers of Divine salvation were enshrined in the person of the Carpenter of Nazareth. There was life for a dead world in the Cross and in the grave of the dead Christ.
II. There are suggestions here concerning Christian life.
1. Christian life begins with God.
2. The Christian life manifests itself in unfavourable conditions. It is in human souls a power of active benevolence, or it is nothing at all. It takes hold of human misery with a healing hand, and it changes it into blessing. Where sin abounded there grace does much more abound.
3. There is beauty associated with the developments of Christian life and character. There is nothing half so winning as Christian grace.
III. Suggestions in relation to the gospel ministry.
1. There is a Divine designation of men to the highest service of the Church.
2. But what is the qualification of men thus sent? Evidently the possession of Divine life, the gift which is to be imparted to those needing it. To be a Christian teacher a man must be a Christian and must know the things of Christ.
3. How, then, are we to judge a mans Divine call and authority? Only and solely by the blossoms and fruit–by the spiritual results of his ministry.
IV. Last of all, there are here suggestions concerning Christian humiliation.
1. The world has not known its best benefactors. It has always had a scornful word for the saintly and the true-hearted. It has always risen up in rebellion against the anointed of the Lord.
2. Here is a word of encouragement to all weak and mistrustful and diffident and self-emptied souls. I am but a dry rod, says the old labourer in the Masters vineyard, and the holy matron whose life has been careful and troubled about many things, but who has ever been anxious to honour and serve her dear Lord in lowliest ways and household duties. I am but a dry rod, says the saint, waiting dismission to rest, who has not done what he would or been as useful as he desired and hoped and prayed to be. I am but a dry rod, says one whose strength has been weakened by the way, and whose unfinished purposes lie sadly enough at his feet, fallen out of hands which could not longer hold them or fashion them into completeness. We are but dry rods, say many earnest, anxious, longing souls who hardly dare to trust for the future, because so often when they would do good evil is present with them. We are not saved by trust in our own righteousness or by satisfaction with our own goodness and deeds. But Gods grace is all-sufficient, and He can work miracles of beauty and fruitfulness where human might is feeblest, and self mistrust is greatest, and humility of spirit is deepest. (W. H. Davison, D. D.)
The Divine plan for vindicating the high priesthood of Aaron, and its moral teaching
I. That true ministers of religion are elected by God.
II. It is of great importance that men should know that their ministers of religion are called by God.
1. In order that they may regard them with becoming respect.
2. In order that they may take heed to their message.
III. The vitality of sin is of dreadful tenacity. Many mens lips, says Trapp, like rusty hinges, for want of the oil of grace and gladness, move not without murmuring and complaining. It is a thing of extreme difficulty to eradicate any evil disposition from the human heart. For such is the habitual hardness of mens hearts, as neither ministry, nor misery, nor miracle, nor mercy can possibly mollify. Nothing can do it but an extraordinary touch from the hand of Heaven.
IV. God is engaged in eradicating sin from human hearts. (W. Jones.)
Aarons rod an illustration of the true Christian ministry
I. The characteristics of the true Christian ministry.
1. Life,
2. Beauty.
3. Fruitfulness.
II. The origin of the true Christian ministry. Gods creation, and gift to the Church.
III. The influence of the true Christian ministry. Abiding. (W. Jones.)
The budded rod, a type of Christ
The rod in many graphic tints shows Jesus. The very name is caught by raptured prophets (Isa 11:1; Zec 6:12-13). Thus faith gleans lessons from the very title–Rod. But the grand purport of the type is to reject all rivals. It sets Aaron alone upon the priestly seat. The parallel proclaims, that similarly Jesus is our only Priest. God calls, anoints, appoints, accepts, and ever hears Him; but Him alone. In His hands only do these functions live. Next, the constant luxuriance has a clear voice. In natures field, buds, blossoms, fruit, soon wither. Not so this rod. Its verdure was for ever green; its fruit was ever ripe. Beside the ark it was reserved in never-fading beauty. Here is the ever-blooming Priesthood of our Lord (Psa 110:4; Heb 7:24). Mark, moreover, that types of Jesus often comprehend the Church. It is so with these rods. The twelve at first seem all alike. They are all sapless twigs. But suddenly one puts forth loveliness; while the others still remain worthless and withered. Here is a picture of Gods dealings with a sin-slain race. Since Adams fall, all are born lifeless branches of a withered stock. When any child of man arises from the death of sin, and blooms in grace, God has arisen with Divine almightiness. Believer, the budded rod gives another warning. It is a picture of luxuriance. Turn from it and look inward. Is your soul thus richly fertile? Instead of fruit, you often yield the thorn (Joh 15:8). Whence is the fault? (Joh 15:4) Perhaps your neglectful soul departs from Christ. Meditate in Gods law day and night; (Psa 1:3). But if the budded rod rebukes the scanty fruit in the new-born soul, what is its voice to unregenerate worldlings? (Heb 6:8.) (Dean Law.)
The rod of Aaron
Buds are evidence of life. A nominal Christian is like a dead trunk, and he cannot bud unless the sap of Divine grace courses through him. Spiritual life is an attribute of the converted Christian. The spiritual life of a being is his presiding sentiment or disposition–the chief inspiration of his soul–that which gives motion and character to his mental and moral being.
I. Life is a resistless force. The smallest blade of grass that raises its tiny head into light, or the feeblest insect that sports in the sunbeam, displays a force superior to that which governs the ocean or controls the stars. Man stands erect, the tree rises, and the bird soars, because of life.
II. Life is an appropriating force. Vegetable and animal existences have a power of appropriating to themselves all surrounding elements conducive to their well-being, just as the life of the plant converts the various gases around it into nutriment to promote its strength and development. Wherever there is true religion, there is a power to render all external circumstances subservient to its own strength and growth; all things work together for its good.
III. Life is a propagating force. It has the seed in itself. Forests start from acorns, and boundless harvests from the solitary grain. It is said that the grateful Israelites, anxious to carry away a bud, a blossom, or almond as a memento of the occasion, the flowers and fruit on the rod were repeatedly and miraculously renewed for that purpose. Be that as it may, wherever there is religious life it will spread; it scatters broadcast the incorruptible seed which liveth and abideth for ever.
IV. Life is a beautifying force. There are two kinds of beauty–the sensational and the moral. Nature in her ten thousand forms of loveliness, and art in her exquisite expressions of taste, are ministries to the former, whilst spiritual truth, moral goodness, and the holiness of God address the latter. The one is the poetry of the eye and ear ; the other, of the soul. The beauty that appeals to the religious nature of man is the beauty of holiness–the beauty of the Lord–the glory of God in His goodness.
V. Life is a fructifying force. The true Christian not only lives and unfolds a noble disposition, but is really useful. St. Paul speaks of the fruit of the Spirit–righteousness, goodness, truth. The first, as opposed to all injustice and dishonesty; the second, as opposed to the ten thousand forms of selfishness; the third, as opposed to all that is erroneous and false in the doctrines and theories of men. (G. L. Saywell.)
Aarons rod
Here are three miracles in one:–
1. That a dry rod–made of the almond tree–should bring forth buds in a moment.
2. That those buds should presently become blossoms anal flowers.
3. That these should immediately become ripe fruit, and that all at once, or at least in a little space.
Nature makes no such leaps. All this was supernatural to these ends.
1. For a testimony of Gods calling Aaron to the priesthood.
2. For a type of Christ, the Branch (Isa 11:1).
3. For a figure of the fruitfulness of a gospel ministry.
4. For a lively representation of a glorious resurrection. (C. Ness.)
Lessons from the budding rod
A wonderful work of God, which sundry ways may profit us.
1. As first to consider that if the power of God can do this in a dry stick, cannot He make the barren woman to bare, and be a joyful mother of children? Can He not do whatsoever He will do? By this power the sea is dried, the rock gives water, the earth cleaveth under the feet of men, fire descends whose nature is to ascend, raiseth the dead, and calleth things that are not as if they were. In a word, He is able to do exceeding abundantly above all that we ask or think, &c.
2. This rod is a notable type of Christ, His person and office. Of His person, in that He was born of the Virgin Mary, who, though He descended of the royal blood, yet was now poor and mean, as that royal race was brought exceeding low, nothing remaining but as it were a root only. Now the said Virgin flourisheth again as Aarons rod did, and beareth such fruit as never woman bear. Of this speaks Isaiah the prophet, when he saith, There shall come a rod forth of the stock of Jesse, and a graft shall grow out of his roots. Of His office both priestly and kingly. His priestly office is figured in that being offered upon the cross He was as Aarons dried rod, or as the Psalm saith, dried up like a potsherd. But when He rose again He became like Aarons budding and fruit-bearing rod, bringing forth to man, believing on Him, remission of sins, righteousness, and eternal life. His kingly office, in that He governeth His Church with a rod or sceptre of righteousness, as it is in the Psalm: The sceptre of Thy kingdom is a right sceptre. Which rod and sceptre is the preaching of the gospel, &c.
3. Again, it was a resemblance of true ministers, and of all faithful men and women, for none of all these ought to be dry and withered sticks, but bear and bring forth buds and fruit according to their places.
4. It is a shadow also of our resurrection by which we should grow green again, and flourish with a new and an eternal glory, having like dead seed lain in the ground, and we shall bring forth ripe almonds, that is, the praise of Gods incomprehensible goodness to us for ever and ever.
5. It resembleth our reformation and amendment of life, for when our heart feeleth what is amiss, this is as the bud; when it resolveth of a change and a future amendment, this is the blossom; and when it performeth the same by a new reformed life indeed, this is as the ripe almonds of Aarons rod.(Bp. Babington.)
The priesthood divinely selected
What matchless wisdom shines in this arrangement! How completely is the matter taken out of mans hands and placed where alone it ought to be, namely, in the hands of the living God! It was not to be a man appointing himself, or a man appointing his fellow, but God appointing the man of His own selection. In a word, the question was to be definitively settled by God Himself, so that all murmurings might be silenced for ever, and no one be able again to charge Gods high priest with taking too much upon him. The human will had nothing whatever to do with this solemn matter. The twelve rods, all in a like condition, were laid up before the Lord ; man retired and left God to act. There was no room, no opportunity, because there was no occasion for human management. In the profound retirement of the sanctuary, far away from all mans thinkings, was the grand question of priesthood settled by Divine decision; and, being thus settled, it could never again be raised. (C. H. Mackintosh.)
Aarons fruitful rod
Striking and beautiful figure of Him who was declared to be the Son of God with power by resurrection from the dead! The twelve rods were all alike lifeless; but God, the living God, entered the scene, and, by that power peculiar to Himself, infused life into Aarons rod, and brought it forth to view, bearing upon it the fragrant fruits of resurrection. Who could gainsay this? The rationalist may sneer at it, and raise a thousand questions. Faith gazes on that fruit-bearing rod, and sees in it a lovely figure of the new creation in the which all things are of God. Infidelity may argue on the ground of the apparent impossibility of a dry stick budding, blossoming, and bearing fruit in the course of one night. But to whelm does it appear impossible? To the infidel, the rationalist, the sceptic. And why? Because he always shuts out God. Let us remember this. Infidelity invariably shuts out God. God can do as He pleases. The One who called worlds into existence could make a rod to bud, blossom, and bear fruit in a moment. Bring God in, and all is simple and plain as possible. Leave God out, and all is plunged in hopeless confusion. (C. H. Mackintosh.)
The rods contrasted
Ponder the difference between the rod of Moses and the rod of Aaron. We have seen the former doing its characteristic work in other days and amid other scenes. We have seen the land of Egypt trembling beneath the heavy strokes of that rod. Plague after plague fell upon that devoted scene in answer to that outstretched rod. We have seen the waters of the sea divided in answer to that rod. In short, the rod of Moses was a rod of power, a rod of authority. But it could not avail to hush the murmurings of the children of Israel, nor yet to bring the people through the desert. Grace alone could do that; and we have the expression of pure grace–free, sovereign grace–in the budding of Aarons rod. Nothing can be more forcible, nothing more lovely. That dry, dead stick was the apt figure of Israels condition, and indeed of the condition of every one of us by nature. There was no sap, no life, no power. One might well say, What good can ever come of it? None whatever, had not grace come in and displayed its quickening power. So was it with Israel, in the wilderness; and so is it with us now. How were they to be led along from day to day? How were they to be sustained in all their weakness and need? How were they to be borne with in all their sin and folly? The answer is found in Aarons budding rod. If the dry, dead stick was the expression of natures barren and worthless condition, the buds, blossoms, and fruit set forth that living and life-giving grace and power of God on which was based the priestly ministry that alone could bear the congregation through the wilderness. Grace alone could answer the ten thousand necessities of the militant host. Power could not suffice. Authority could not avail. Priesthood alone could supply what was needed; and this priesthood was instituted on the foundation of that efficacious grace which could bring fruit out of a dry rod. Thus it was as to priesthood of old; and thus it is as to ministry now. All ministry in the Church of God is the fruit of Divine grace–the gift of Christ, the Churchs Head. (C. H. Mackintosh.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XVII
The twelve chiefs of the tribes are commanded to take their
rods, and to write the name of each tribe upon the rod that
belonged to its representative; but the name of Aaron is to be
written on the rod of the tribe of Levi, 1-3.
The rods are to be laid up before the Lord, who promises that
the man’s rod whom he shalt choose for priest shall blossom,
4, 5.
The rods are produced and laid up before the tabernacle, 6, 7.
Aaron’s rod alone buds, blossoms, and bears fruit, 8, 9.
It is laid up before the testimony as a token of the manner in
which God had disposed of the priesthood, 10, 11.
The people are greatly terrified, and are apprehensive of being
destroyed, 12, 13.
NOTES ON CHAP. XVII
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the Lord spake unto Moses,…. After the plague ceased, for the further confirmation of the priesthood in Aaron’s family, another method is directed to by the Lord:
saying: as follows.
Fuente: John Gill’s Exposition of the Entire Bible
(Or ch.17:16-28). Confirmation of the High-Priesthood of Aaron. – Whilst the Lord had thus given a practical proof to the people, that Aaron was the high priest appointed by Him for His congregation, by allowing the high-priestly incense offered by Aaron to expiate His wrath, and by removing the plague; He also gave them a still further confirmation of His priesthood, by a miracle which was well adapted to put to silence all the murmuring of the congregation.
Num 17:1-5 He commanded Moses to take twelve rods of the tribe-princes of Israel, one for the fathers’ house of each of their tribes, and to write upon each the name of the tribe; but upon that of the tribe of Levi he was to write Aaron’s name, because each rod was to stand for the head of their fathers’ houses, i.e., for the existing head of the tribe; and in the case of Levi, the tribe-head was Aaron. As only twelve rods were taken for all the tribes of Israel, and Levi was included among them, Ephraim and Manasseh must have been reckoned as the one tribe of Joseph, as in Deu 27:12. These rods were to be laid by Moses in the tabernacle before the testimony, or ark of the covenant (Exo 25:21; Exo 29:42). And there the rod of the man whom Jehovah chose, i.e., entrusted with the priesthood (see Num 16:5), would put forth shoots, to quiet the murmuring of the people. , Hiph., to cause to sink, to bring to rest, construed with in a pregnant signification, to quiet in such a way that it will not rise again.
Num 17:6-11 Moses carried out this command. And when he went into the tabernacle the following morning, behold Aaron’s rod of the house of Levi had sprouted, and put forth shoots, and had borne blossoms and matured almonds. And Moses brought all the rods out of the sanctuary, and gave every man his own; the rest, as we may gather from the context, being all unchanged, so that the whole nation could satisfy itself that God had chosen Aaron. Thus was the word fulfilled which Moses had spoken at the commencement of the rebellion of the company of Korah (Num 16:5), and that in a way which could not fail to accredit him before the whole congregation as sent of God.
So far as the occurrence itself is concerned, there can hardly be any need to remark, that the natural interpretation which has lately been attempted by Ewald, viz., that Moses had laid several almond rods in the holy place, which had just been freshly cut off, that he might see the next day which of them would flower the best during the night, is directly at variance with the words of the text, and also with the fact, that a rod even freshly cut off, when laid in a dry place, would not bear ripe fruit in a single night. The miracle which God wrought here as the Creator of nature, was at the same time a significant symbol of the nature and meaning of the priesthood. The choice of the rods had also a bearing upon the object in question. A man’s rod was the sign of his position as ruler in the house and congregation; with a prince the rod becomes a sceptre, the insignia of rule (Gen 49:10). As a severed branch, the rod could not put forth shoots and blossom in a natural way. But God could impart new vital powers even to the dry rod. And so Aaron had naturally no pre-eminence above the heads of the other tribes. But the priesthood was founded not upon natural qualifications and gifts, but upon the power of the Spirit, which God communicates according to the choice of His wisdom, and which He had imparted to Aaron through his consecration with holy anointing oil. It was this which the Lord intended to show to the people, by causing Aaron’s rod to put forth branches, blossom, and fruit, through a miracle of His omnipotence; whereas the rods of the other heads of the tribes remained as barren as before. In this way, therefore, it was not without deep significance that Aaron’s rod not only put forth shoots, by which the divine election might be recognised, but bore even blossom and ripe fruit. This showed that Aaron was not only qualified for his calling, but administered his office in the full power of the Spirit, and bore the fruit expected of him. The almond rod was especially adapted to exhibit this, as an almond-tree flowers and bears fruit the earliest of all the trees, and has received its name of , “awake,” from this very fact (cf. Jer 1:11).
God then commanded (Num 17:10, Num 17:11) that Aaron’s rod should be taken back into the sanctuary, and preserved before the testimony, “ for a sign for the rebellious, that thou puttest an end to their murmuring, and they die not.” The preservation of the rod before the ark of the covenant, in the immediate presence of the Lord, was a pledge to Aaron of the continuance of his election, and the permanent duration of his priesthood; though we have no need to assume, that through a perpetual miracle the staff continued green and blossoming. In this way the staff became a sign to the rebellious, which could not fail to stop their murmuring.
Num 17:12-13 This miracle awakened a salutary terror in all the people, so that they cried out to Moses in mortal anguish, “ behold, we die, we perish, we all perish! Every one who comes near to the dwelling of Jehovah dies; are we all to die? ” Even if this fear of death was no fruit of faith, it was fitted for all that to prevent any fresh outbreaks of rebellion on the part of the rejected generation.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Blossoming of Aaron’s Rod. | B. C. 1490. |
1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man’s name upon his rod. 3 And thou shalt write Aaron’s name upon the rod of Levi: for one rod shall be for the head of the house of their fathers. 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you. 5 And it shall come to pass, that the man’s rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you. 6 And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers’ houses, even twelve rods: and the rod of Aaron was among their rods. 7 And Moses laid up the rods before the LORD in the tabernacle of witness.
Here we have, I. Orders given for the bringing in of a rod for every tribe (which was peculiarly significant, for the word here used for a rod sometimes signifies a tribe, as particularly ch. xxxiv. 13), that God by a miracle, wrought on purpose, might make it known on whom he had conferred the honour of the priesthood. 1. It seems then the priesthood was a preferment worth seeking and striving for, even by the princes of the tribes. It is an honour to the greatest of men to be employed in the service of God. Yet perhaps these contended for it rather for the sake of the profit and power that attended the office than for the sake of that in it which was divine and sacred. 2. It seems likewise, after all that had been done to settle this matter, there were those who would be ready upon any occasion to contest it. They would not acquiesce in the divine appointment, but would make an interest in opposition to it. They strive with God for the dominion; and the question is whose will shall stand. God will rule, but Israel will not be ruled; and this is the quarrel. 3. It is an instance of the grace of God that, having wrought divers miracles to punish sin, he would work one more on purpose to prevent it. God has effectually provided that the obstinate shall be left inexcusable, and every mouth shall be stopped. Israel were very prone to murmur both against God and against their governors. “Now,” said God, “I will make to cease from me the murmurings of the children of Israel, v. 5. If any thing will convince them, they shall be convinced; and, if this will not convince them, nothing will.” This was to be to them, as Christ said the sign of the prophet Jonas (that is, his own resurrection) should be to the men of that generation, the highest proof of his mission that should be given them. The directions are, (1.) That twelve rods or staves should be brought in. It is probable that they were not now fresh cut out of a tree, for then the miracle would not have been so great; but that they were the staves which the princes ordinarily used as ensigns of their authority (of which we read ch. xxi. 18), old dry staves, that had no sap in them, and it is probable that they were all made of the almond-tree. It should seem they were but twelve in all, with Aaron’s, for, when Levi comes into the account, Ephraim and Manasseh make but one, under the name of Joseph. (2.) That the name of each prince should be written upon his rod, that every man might know his own, and to prevent contests. Writing is often a good preservative against strife, for what is written may be appealed to. (3.) That they should be laid up in the tabernacle, for one night, before the testimony, that is, before the ark, which, with its mercy seat, was a symbol, token, or testimony, of God’s presence with them. (4.) They were to expect, being told it before, that the rod of the tribe, or prince, whom God chose to the priesthood, should bud and blossom, v. 5. It was requisite that they should be told of it, that it might appear not to be casual, but according to the counsel and will of God.
II. The preparing of the rods accordingly. The princes brought them in, some of them perhaps fondly expecting that the choice would fall upon them, and all of them thinking it honour enough to be competitors with Aaron, and to stand candidates, even for the priesthood (v. 7); and Moses laid them up before the Lord. He did not object that the matter was sufficiently settled already, and enough done to convince those that were not invincibly hardened in their prejudices. He did not undertake to determine the controversy himself, though it might easily have been done; nor did he suggest that it would be to no purpose to offer satisfaction to a people that were willingly blind. But, since God will have it so, he did his part, and lodged the case before the Lord, to whom the appeal was made by consent, and left it with him.
Fuente: Matthew Henry’s Whole Bible Commentary
NUMBERS – CHAPTER SEVENTEEN
Verses 1-5:
This message from the Lord likely came the same day as the events of chapter 16. It was designed to prevent any further outbreak of murmuring and rebellion such as that of Korah and his followers.
“Rod,” matteh, a symbol of service and leadership. This is the word used in Ex 4:2-20, to denote the shepherd’s staff with which Moses served his father-in-law. It is used to denote Aaron’s staff which became a serpent before Pharaoh, Ex 3:10-12. It is used to denote Moses’ rod which he lifted up to part the waters of the Red Sea, Ex 14:16, and by which he led Israel.
The prince of each tribe in Israel brought his rod with the name of his tribe inscribed a total of twelve rods. The name of Aaron was inscribed upon the rod of the tribe of Levi.
There appears to be a difficulty with this number, in the light of Nu 1:5-16. Here, twelve princes are listed, and the tribe of Levi is omitted. This difficulty is solved, by listing the names of Ephraim and Manasseh as one, the tribe of Joseph
The kind of tree from which the rods were cut is not known, except in the case of Aaron’s rod. It was from an almond tree.
The twelve rods were to be laid up overnight “before the testimony,” likely the Ark of the Covenant. God promised to designate His selection for the priestly office by causing to blossom the rod of the tribe of His choice.
This was an appropriate test. Each tribe was but a “rod” or branch of the parent stock, Israel. As each branch was cut off from the parent stem, there was no life in it. It was incapable of putting forth leaves, blossoming, or of bearing fruit. Aaron’s rod was the same as the others. God would demonstrate His selection by giving life to His choice.
This is symbolic of God’s choice today. Without His power, there is no difference among men. But God energizes His choice to fulfill His calling, and to bear fruit for Him, see Joh 15:1-8.
Fuente: Garner-Howes Baptist Commentary
1. And the Lord spake unto Moses. In this, and similar passages, God appoints the priests to offer the sacrifices; for although they were common to all the people, nevertheless He would have them offered to Him by the hand of one person, and in a particular place: first, because, if they had been allowed to build altars everywhere, His pure and genuine worship would have been corrupted by this variety; and secondly, that He might direct the people to the Mediator, because this principle was ever to be held fast by believers, that no offerings could be legitimate except by His grace. The same doctrine will often occur hereafter, where the sacrifices are treated of; but, since we are here discussing the priests’ office, let it be sufficient to have said once for all that it was not lawful for private persons to offer anything to God, except by the hands of the priest, to whom this duty was enjoined. But, since in this point vain glory is marvelously apt to affect men’s minds, He threatens His severe vengeance against whosoever shall have attempted it. It has already been explained why God chose a single sanctuary. He now declares that, unless the victims are brought thither, this profanation will be equivalent to the murder of a man. He therefore commands that all the victims should be brought before the altar, even although those who offer them may be far away; for “the surface of the field” (204) means a distant place, lest any one should excuse himself by the inconvenience of the journey. He expressly names the peace-offerings, because that was the kind of sacrifice whereby private individuals were accustomed to testify their piety. God declares, then, that their service would be acceptable to Him, if the priest should intervene to make the oblation in right of the charge committed to him. Finally, this law is ratified unto all generations, that its abrogation may never be attempted. The reason for this is stated, which has been elsewhere more fully explained, i.e., that a single place had been ordained at which they were to assemble; and again, that a priest was appointed who might observe the ceremonies enjoined by the Law, in order that they might worship God in purity; and pollute not nor adulterate His sacrifices by strange superstitions. For we have stated that the ancient people were tied to the sanctuary, lest religion should be twisted and altered according to men’s fancies, and lest any inventions should creep in whereby they might easily decline into idolatry. The commandment which He gave, then, that the priest only should offer the victims, is recommended on the score of its great usefulness; viz., because it would restrain the people from prostituting themselves to devils. Hence a profitable doctrine is gathered, that men cannot be restrained from turning away to idolatry, except by seeking from God’s mouth the one simple rule of piety.
(204) “The open field,” A. V.
Fuente: Calvin’s Complete Commentary
1. And the Lord spoke unto Moses. Howsoever stubborn the Israelites might be, yet their hardness of heart being now subdued, and their pride broken down, they ought to have acknowledged the authority of the priesthood, and to have perpetually held it in pious reverence. But it is plain from the confirmation of it, which is now added, that they were not yet thoroughly overcome. For God never appoints anything in vain; the remedy, therefore, was necessary, that He now applied to that disease of obstinacy which He perceived still to maintain its secret hold upon their hearts. Herein we also behold His inestimable goodness, when He not only had regard to the relief of their infirmity, but even struggled with their depravity and perverseness, in order to restore them to their senses. In the same way also He now deals with us, for he not only strengthens the weakness of our faith by many aids, but He puts constraint upon our light and inconstant minds, and retains us in the path of duty though we strive against Him. He likewise anticipates our willfulness, so as to keep us from growing presumptuous, or rouses us up when we are disposed to be slothful. In fact, his our business so to apply to our use whatever helps to faith and piety He sets before us, as to be assured that they are so many pieces of evidence to convict us of unbelief Although, therefore, the majesty of the priesthood had been already sufficiently, and more than sufficiently established, still God saw float in the extreme perversity of the people there would be no end to their murmurs and rebellions, unless the final ratification were added, and that, too, in a season of repose, inasmuch as, whilst the sedition was in progress, they were not so disposed and ready to learn. By this confirmation, then, He set aside whatever doubts could at any time arise, when Aaron’s rod, severed as it was from the tree, was the only one of the twelve which blossomed. For it was no natural circumstance that a branch which derived no sap from the root, and which at that season of the year would have been dry upon the tree, should produce flowers and fruit, when it was east before the Ark of the Covenant, whilst the others, although altogether similar, remained dry and dead.
Fuente: Calvin’s Complete Commentary
MARCHING AND MURMURING
Numbers, Chapters 1-19.
THE Book of Leviticus is hard to outline and to interpret. It is lengthy, and introduces so much of detail of law and ceremony that its analysis is accomplished with difficulty. And yet Leviticus took but thirty days to declare and put its every precept into actual practice. In that respect the Book of Numbers quite contrasts its predecessor. It covers a period of not less than thirty-eight years, and the plan of the volume is simple. Four keywords compass the nineteen chapters proposed for this mornings study. They are words necessitated by the wilderness experience. Leviticus sets up a sanctuary and a form of service; but in Numbers, we read of men of war, of armies, of standards, of camps, and trumpets sounding aloud. Through all of this, these key-words keep their way, and the mere mention of them will aid us in an orderly study of the first half of the volume; while we will not be able to dispense with them when we come to the analysis and study of the latter half. I refer to the terms mustering, marching, murmuring, and mercy.
MUSTERING
The first nine chapters of Numbers have to do almost entirely with the mustering. Chapters one and two are given to arranging the regiment, as we saw in our former study:
And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying,
Take ye the sum of all the congregation of the Children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls;
From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies.
And with you there shall be a man of every tribe; every one head of the house of his fathers. * *
As the Lord commanded Moses, so he numbered them in the wilderness of Sinai. * *
Every male from twenty years old and upward, all that were able to go forth to war. * *
And the Lord spake unto Moses and unto Aaron, saying, Every man of the Children of Israel shall pitch by his own standard (Num 1:1-4; Num 1:19-20; Num 2:1-2).
After all the centuries and even the millenniums that have come in between the day of Numbers and our day, wherein have men improved upon Gods plan of mustering armies and arranging regiments? True, we permit our boys to enter the service younger than twenty, but we make a mistake, as many a war-wrecked youth has illustrated. True, we make up our regiments of men who are strangers to each other, and in whose veins no kindred blood is flowing. But such an aggregation will never represent the strength, nor exhibit the courage that the tribal regiment evinces in fight. The almost successful rebellion of our Southern States demonstrated this. Our standard speaks of the nation, and appeals to the patriotic in men. Their standard represented the family and addressed itself to domestic pride and passion. It is well to remember, however, that the primary purpose of these Old Testament symbols is the impression of spiritual truths. And the lesson in this arranging of regiments is the one of being able to declare our spiritual genealogy, and our religious standard.
Every Israelite, when he was polled, was put in position to declare his paternity and point unmistakably to his standard; and no Christians should be satisfied until they can say with John, Now are we the sons of God, because we have discovered that the Spirit Himself beareth witness with our spirit that we are the sons of God. And no standard should ever be accepted as sufficient other than that which has been set up for us in the Word. Long ago God said, Behold I will lift up Mine hand to the Gentiles, and set up My standard to the people, and in Christ Jesus He has accomplished that; and every one of us ought to be able to say with C. H. M., Our theology is the Bible; our church organization is the one Body, formed by the presence of the Holy Ghost, and united to the living and exalted Head in the Heavens. To contend for anything less than this is entirely below the mark of a true spiritual warrior.
Chapters three and four contain the appointment of the Priests. When Moses numbered the people, the Levites after the tribe of their fathers were not numbered (Num 1:47). God had for them a particular place in the army, and a peculiar part to take in this onward march. Their place was roundabout the tabernacle, at the center of the host, and their office was the charge of all the vessels thereof, and over all the things that belonged to it. They were to bear the tabernacle, to minister in the tabernacle, to encamp roundabout it; to take it down when they were ready to set forth; and when the army halted in a new place, they were to set it up (chap. 2). In one sense they were not soldiers; in another they were the very captains and leaders of Jehovahs army. Their men from twenty to fifty were not armed and made ready for the shedding of blood, but they were set in charge of that symbol of Jehovahs presence without which Israels overthrow would have been instantaneous, and Israels defeat effectual. The worlds most holy men have always been, will always remain, its best warriors. The Sunday School teachers of the land fight the battles that make for peace more effectually than the nations constabulary; while the ministers of the Gospel, together with all their confederatesconscientious laymenput more things to rights and keep the peace better than the police force of all towns and cities. Every believer is a priest unto God. We should be profoundly impressed with the position we occupy in the great army which is fighting for a better civilization, and with the responsibility that rests upon us in the bringing in of a reign of righteousness.
Chapters five to nine, we have said, relate themselves to the establishment of army regulations. They impose purity of life upon every member who remains in the camp; they require restitution of any property falsely appropriated; they insist upon the strictest integrity of the home-life, and they declare the vows, offerings, and ceremonies suited to impress the necessity of the keeping of all these commands. In this there are two suggestions for the present time, namely, the place that discipline has in a well-organized army and the prominence it ought to be given in the true Church of God. That modern custom of making a hero of every man who smells the smoke of battle, and the complimentary one of excoriating every moral teacher who insists that even men of war are amenable to the civilities of life and ought to be compelled to regard them, has filled the ranks of too many standing armies with immoral men and swung public opinion too far into line with that servile press which indulges the habit of condoning, yea, even of commending, an army code that makes for criminal culture.
Sometime ago I went, in company with a veteran of 61 to 66, to hold a little service at the grave of two of his comrades. On our way we met another veteran of that bloody war, and as we looked into his bloated face, and listened to his drunken words, this clean, sober, Christian ex-soldier uttered some things about the necessity of better discipline in the army that were worthy of repetition, and ought to be heard by those officials who have it in their power to aid the young men of our present army to keep the commandments of God; but who too often lead them by example and precept to an utter repudiation of the same.
But the Church of God is Jehovahs army, and if we expect civilities from the unregenerate, we have a right to demand righteousness of the professedly redeemed. Much as discipline did for the purity and power of Israel, if rightly employed, it would accomplish even more for the purity and power of the present organized body of believers. Baron Stowe, a long time Bostons model pastor, in his Memoirs says, touching the importance of strict discipline, A church cannot prosper that connives at sin in its members; and that charity which shrinks from plain, faithful dealing with offenders, is false charity, and deeply injurious. A straightforward course in discipline, in accordance with the rules laid down by the Saviour, is the only one that will insure His approbation. Any serious student of the Scriptures must be often and profoundly impressed with the parallelisms, and even perfect agreements, of the Old Testament teachings with those of the New. Touching discipline, the Lord said unto Joshua,
Israel hath sinned, and they have also transgressed My covenant, which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.
Therefore the Children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed thing from among you (Jos 7:11-12).
When Paul found in the Corinthian Church a similar condition of transgression, he wrote,
But now I have written unto you not to keep company, if any man that is called a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. * * Therefore put away from among yourselves that wicked person (1Co 5:11 f).
MARCH
The tenth chapter and thirty-third verse sets our organized army into motion. And they departed from the mount of the Lord, three days journey. Touching this march there are three things suggested by the Scripture, each of which is of the utmost importance.
First of all it was begun at Gods signal.
And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.
And the Children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.
And they first took their journey according to the commandment of the Lord, by the hand of Moses (Num 10:11-13).
Going back to the beginning of this tenth chapter you will find that the priests were to assemble the armies with the silver trumpets. A single blast called together the princesheads of the thousands of Israel. When they blew an alarm, the camps that lay on the East went forward. A second alarm summoned the camps from the South, and an additional blast brought the congregation together. The same God at whose signal Israel was to march, speaks in trumpet tones by His Spirit, and through the Word, to the present Church militant. When whole congregations go sadly wrong, much of the trouble will be found with the men whose business it is to. use the silver trumpet, and thereby voice the mind of God. Too many preachers have been snubbed into silence or cowed to uncertain sounds. The silver trumpets through which they ought to call the people to battle have been plugged up with gold pieces, and in all too many instances they are afraid to blow an alarm, calling to the camps that lie on the East, lest when they sound the second, those that lie on the South should refuse to respond.
Joseph Parker suggests that when ministers become the trumpeters of society again, there will be a mighty awakening in the whole nation. In Italy they have a saying to this effect, There has never been a revolution in Europe without a Monk at the bottom of it. And when the ministers of the Gospel of Jesus Christ faithfully fill up their offices, there will never be a division of Gods army, marching Canaan-ward, without a preacher at the head of it; and he will not be a man who has accommodated himself to the cry of the times in which we live Prophesy not unto us right things, speak unto us smooth things, prophesy deceits, but rather one who will sound the alarm of Divine command, and whose word will be to the people, Gods signal. Every element of success enters into that assurance which comes from a conviction that one is marching according to the Divine command. The reason why public opinion, almost insuperable obstacles, and even royal counsellors, could not turn Joan of Arc from her purpose, existed in the fact that she kept hearing a voice saying, Daughter of God, go on, go on! And if we will listen, there is a voice behind us saying, This is the way, walk ye in it.
In this march Gods leadership was sought.
And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee.
And when it rested he said, Return, O Lord, unto the many thousands of Israel (Num 10:33).
There is a simplicity and a sincerity in that prayer which is truly refreshing. There are plenty of men who consult their circumstances; who take into account all the factors that can affect the march of life, and who try to keep as their constant guide a well-balanced intellect; but Moses preferred God. He esteemed His presence above all favorable conditions, and above the highest human judgment. And the man who rises up in the morning, offering his prayer to God to be guided for that day, and who, when he lies down at night, prays again, Return, O Lord, unto me, and watch over my slumber, is the man who has no occasion to fear because even the fiercest foe will fall before him.
Lewis Albert Banks says that about the year 1600 a man by the name of Heddinger was chaplain to the Duke of Wartenberg. The Duke was a wayward, wicked man. Heddinger was one of these genuine, faithful souls like John the Baptist who would stand for the right and God. He rebuked the Duke for his great sins. This terribly enraged his Honor, and he sent for the brave chaplain thinking to punish him. Heddinger came from his closet of prayer with his face beaming. The Duke, seeing the shine in every feature, realized that he was enjoying the actual presence of the Lord, and after putting to him the question, Why did you not come alone? sent him away unharmed. Ah, beloved, whether we be on the march or at rest; whether we be fighting the battles of life or enjoying its victories; whether we be proclaiming the truth or are on trial for having taught it, we have no business being alone, for we seek the Divine presence. The Lord will lead us in the march and lift over us His banner when we lie down to rest.
Nor can one follow this march without being impressed with the fact that God was guiding His people Canaan-ward. By consulting a good map you will see that the line from Sinai to Kadesh-Barnea was as direct as the lay of the land made possible. God never takes men by circuitous routes. These come in consequence of leaving the straight and narrow way for the more attractive but uncertain one of by-path meadow. Had they remained faithful to Divine leadership, forty days would have brought the whole company into Canaan. But when, through the discouragement of false reporters, they turned southward, putting their backs to God, they plunged into the wilderness fox a wandering of forty years, and even worse, to perish there without ever seeing the Land of Promise. What a lesson here for us! There is a sense in which every man determines his own destiny. It is within our power to trust to Divine leadership and enjoy it, and it is equally within our power to mistrust it, and lose it. One commenting upon this says, Israel declared that God had brought them into the wilderness to die there; and He took them at their word. Joshua and Caleb declared that He was able to bring them into the land, and He took them at their word. According to your faith be it unto you.
MURMURING
The eleventh chapter sounds for us a sad note. There the people fall to petty complaints and criticisms. And when the people complained. There are those who can complain without occasion. Criticism is the cheapest of intellectual commodities. And yet the critic always has a reason for his complaint, and however he may seek to hide the real cause, God is an expert in uncovering it. Here He lays it to the mixed multitude that was among themthey fell a lusting. That mixed multitude (or great mixture is the word in the original) consisted of Egyptians and others who had come out of Egypt with Israel, and whose Egyptian tastes were not being satisfied by enforced marches, holy services and manna from on High. It is a good thing to get Israel out of Egypt, to get the Church of God out of the world; but it is an essential thing also to get Egypt out of Israel, the unregenerate out of the Church of God, for if you do not they will fall a lusting, and the first complaint they will make is touching the food divinely provided for them. The Gospel of Jesus ChristGods provided mannanever did satisfy an unregenerate man, and it never will. What he wants is the cucumbers, and the melons, and the leeks, and the onions, and the garlick. Yes, even the garlick of the world; and when you set before him manna, he insists that his soul is dried away.
I went to talk with a mother about her little daughters uniting with the church. She told me that she was opposed to it; and when I asked her why, she boldly replied that she united with the church herself when she was young, and thereby denied herself all the pleasures of the world. She had never ceased to regret it, and she proposed to save her girl from a similar experience. A lusting for the cucumbers, and the melons, and the leeks, and the onions, and the garlick! If such is ones feeling, just as well go back to the world! It does not make an Egyptian an Israelite to go over into that camp, and it does not make an unregenerate man a Christian because you write his name on the church book.
This spirit of criticism spread to the officials and leaders. And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married. Their complaint was slightly different from that of the mixed multitude, but directed against the same man.
From the complaint of these leading officials the trouble spread, and when the ten spies rendered their report of the land which God had promised, the whole congregation broke into revolt. That was the opportunity that Korah and Dathan and Abiram and On took advantage of.
And they rose up before Moses, with certain of the Children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown.
And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord? (Num 16:2-3).
Here is the new complaint of the critics! Moses is domineering; his administration is that of a one-man power. He has not given sufficient attention to the princes of the assembly, and to the chief members of the congregation.
This is no ancient story. From that hour until this, the Church of God, whether in the form of Israel or that of the body of baptized believers, has experienced the same rebellion with the same reasons assigned. In Pauls day the Church at Corinth had to be counselled by the great Apostle and the members thereof reminded that they were of one body. The feet are enjoined not to complain of the hands, and the ear not to criticise the eye, and the eye not to envy the hand, nor yet the head the feet, that there should be no schism in the body, since when one member suffers, all the members suffer with it, and when one member is honored all the members should rejoice with it. In our own day the chief men have sometimes set aside the servant of God. Dr. Jonathan Edwards, once a man of the highest education and personal culture, honored by the members of his profession for his spirituality, and for the success that had attended his ministry, was set aside because he interfered with the Egyptian desires of the children of certain chief men of his congregation. Years ago, in New York, Americas most famous pastor and preacher, after passing through a series of sicknesses and bereavements in his family, came to the thirtieth anniversary of his pastorate to find himself retired from office by a few of the officials of the church who were influential. His reinstatement by the body at large came too late to save him from the collapse that attended this severe experience. A New York correspondent, writing of this, said, Such action makes every pastor in New York City feel sick at heart.
Attend to the way Moses met this! If the ministers of the present time learned his way, their course would be a more courageous one and their burdens better borne. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the Children of Israel (Num 14:5). That is the way he met the first rebellion. When the rebellion of Korah came, it is written, And when Moses heard it, he fell upon his face. And he spake unto Korah and unto all his company, saying, Even to morrow the Lord will show who are His (Num 16:4-5). We may suggest here, prayer to God, the best possible reply to complaints and criticisms. If one has been guilty of that charged against him, such prayer will bring him to a knowledge of his guilt and give him an opportunity to correct it; and if he has not been guilty, such prayer will cause God to lift him up and establish his going, and put into his mouth a song.
Constantine the Great was one day looking at some statues of famed persons, and noting that they were all in standing position, he said, When mine is made Id like it in kneeling posture, for it is by going down before God I have risen to any eminence. Moses has taught us how to conquer all complaint, and all criticism, and come off victorious by falling on our faces and waiting until God shows who are His.
MERCY
The conclusion of this study presents a precious thought; in the midst of judgment, mercy appears.
At Moses intercession, God removes His hand. Every time there is a rebellion, and judgment is visited upon the people, Moses appears as intercessor, and when the people fell to lusting for the leeks, and the onions of Egypt, Moses cried unto God, Wherefore hast Thou afflicted Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me? Their cries were the anguish of his soul! When Miriam and Aaron were in sedition against their brother, it was Moses who interceded, saying, Heal her now, O God, I beseech Thee. And when the whole congregation lifted up their voices of murmuring at the report of the spies, Moses was on his face again in such an intercessory prayer as you could scarce find on another page of sacred Scripture. He was ready to die himself, if they could not be delivered and when Korah and his company attempted his overthrow, he plead with God until the plague was stayed. Therein is an example for every true Christian man.
Dearly beloved, avenge not yourselves, but rather give place unto wrath, for it is written, Vengeance is Mine; I will repay, saith the Lord;
Therefore if thine enemy hunger, feed him; if he thirst, give him drink. * *
Be not overcome of evil, but overcome evil with good.
This is what Christ said,
Love your enemies, bless them that curse you; do good to them that hate you, and pray for them which despite fully use you and persecute you, that you may be the children of your Father which is in Heaven (Mat 5:44-45).
The richest symbol of Gods mercy is seen in this nineteenth chapterthe red heifer! She was preeminently the type of Gods provision against the defilement of the wilderness experience. She prefigured the death of Christ as the purification for sin and contained the promise of Gods mercy toward all men, however dreadful their rebellion or deep their stains. Who can read this nineteenth chapter and remember how this offering of the red heifer covers the most grievous sin of man without seeing how great is Gods mercy, and how Divine is His example. Henry Van Dyke says, When we see God forgiving all men who have sinned against Him, sparing them in his mercy, * * let us take the gracious lesson of forgiveness to our hearts. Why should we hate like Satan when we may forgive like God? Why should we cherish malice, envy, and all uncharitableness in our breasts? I know that some people use us despitefully and show themselves our enemies, but why should we fill our hearts with their bitterness and inflame our wounds with their poison? This world is too sweet and fair to darken it with the clouds of anger. This life is too short and precious to waste it in bearing that heaviest of all burdens, a grudge.
And you will see in this nineteenth chapter, also, a new emphasis laid upon the necessity of personal purity. The red heifer was provided for cleansing, and God imposed it upon the cleansed to keep themselves unspotted from the world. That is the major part of true religion to this day, to keep onesself unspotted from the world. This whole chapter is Gods attempt to so provide us with the blood of the slain, and surround us with the cleansing ceremonies, that we may be able to resist the floods of defilement that flow on every side. Realizing, as we must realize, the beauty and blessedness of a holy life, we can enter into a keen appreciation of that most beautiful beatitude, and sing with John Keble:
Blest are the pure in heart,
For they shall see their God:
The secret of the Lord is theirs;
Their soul is Christs abode.
The Lord, who left the heavens,
Our life and peace to bring,
To dwell in lowliness with men,
Their pattern and their King.
Still to the lowly soul
He doth Himself impart,
And for His dwelling and His throne
Chooseth the pure in heart.
Lord, we Thy presence seek;
May ours this blessing be;
Oh, give the pure and lowly heart,
A temple meet for Thee.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXPLANATORY NOTES
In this chapter the High-priesthood of Aaron is further confirmed by a supernatural and significant sign.
Num. 17:4. The testimony, i.e., the Two Tables of the Law; cf. Exo. 25:16. No doubt the rods lay in front of the Tables within the Ark.Speakers Comm.
Num. 17:5. I will make to cease from Me. , Hiph., to cause to sink, to bring to rest, construed with in a pregnant signification, to quiet in such a way that it will not rise again.Keil and Del.
Num. 17:6. Twelve rods. Possibly the two tribes of the children of Joseph were reckoned together, as in Deu. 27:12. But as these two tribes had separate princes, and it was with the names of the princes that the rods were marked (Num. 17:2), it is more probable that the whole number of rods was twelve exclusively of Aarons, as the Vulgate expressly renders (fuerunt virg duodecim absque virga Aaron).Speakers Comm.
Num. 17:8. Yielded almonds. Or rather ripened almonds, i.e., brought forth ripe almonds. Probably different portions of the rod showed the several stages of the process of fructification through which those parts which had advanced the furthest had passed. The name almond in Hebrew denotes the waking tree, the waking fruit; and is applied to this tree because it blossoms early in the season. It serves here, as in Jer. 1:11-12, to set forth the speed and certainty with which, at Gods will, His purposes are accomplished.Ibid. This was miraculous for no ordinary branch would have buds, blossoms, and fruits upon it, all at once.M. Henry.
Num. 17:10. For a token, &c. Keil and Del. translate: For a sign for the rebellious, that thou puttest an end to their murmuring, and they die not. Aarons rod was probably lost while the Ark was in the hands of the Philistines; for it is stated in 1Ki. 8:9 that there was nothing in the Ark save the two tables of stone.
Num. 17:12-13. A new section should begin with these verses. They are connected retrospectively with chap. 16; and form the immediate introduction to chap. 18. The people were terror-stricken with the fate of the company of Korah at the door of the tabernacle, followed up by the plague in which so many thousands of their numbers had perished. Presumption passes by reaction into despair. Was there any approach for them to the tabernacle of the Lord? Was there any escape from death, except by keeping aloof from His presence? The answers are supplied by the ordinances that follow; ordinances which testified that the God of judgment was still a God of grace and of love.Speakers Comm.
Num. 17:13. Keil and Del. translate: Every one who comes near to the dwelling of Jehovah dies; are we all to die?
THE DIVINE PLAN FOR VINDICATING THE HIGH-PRIESTHOOD OF AARON, AND ITS MORAL TEACHING
(Num. 17:1-5)
The directions which are here given to Moses teach us
I. That true ministers of religion are elected by God.
In directing Moses to place these rods in the tabernacle, the Lord promises to meet with him there, and He says, And it shall come to pass, that the mans rod whom I shall choose, shall blossom. God called Aaron to his office (Heb. 5:4). He here makes arrangements for confirming that call, and placing it beyond dispute. To enter the Christian ministry for its honours, or its emoluments, &c., is an awful sin. To refuse to enter it when convinced of the Divine call thereto is also a sin. The authority of the true minister of Christ arises from his being sent forth by God. Comp. 1Co. 12:4-11; 1Co. 12:28; Gal. 1:1; Eph. 4:7-13. (a)
II. It is of great importance that men should know that their ministers of religion are called by God.
The Lord here makes arrangements for His own miraculous interposition, in order that the Israelites might be completely convinced of the Divine authority of Aaron in his office. It is important that people should be convinced of the Divine call of their ministers, in order that
1. They might regard them with becoming respect. They are ambassadors for Christ; and should be treated as such. Comp. Joh. 13:20; Php. 2:29; 1Th. 5:12-13; 1Ti. 5:17.
2. They might take heed to their message. If the ministers of Christ come to be regarded as mere lecturers on religious themes, having no authority from God, their ministry will be productive of little true and lasting good. Crowds may gather round the eloquent preacher, but they will be like those which gathered round the ancient prophet (Eze. 33:30-32). When people see in their ministers a Christlike life, and manifest fitness for their sacred duties, and the signs of the Divine approval of their ministry, let them rest assured that such ministers have their commission from God, and their ministry should be received accordingly. Despise not prophesyings. Take heed how ye hear. (b)
III. The vitality of sin is of dreadful tenacity.
The miraculous sign for which Moses is directed to make arrangements was necessary to completely subdue the murmurings of the children of Israel. The previous judgments, although so numerous and terrible, had not effectually destroyed their tendency to murmur against the leaders whom God had appointed. Many mens lips, says Trapp, like rusty hinges, for want of the oil of grace and gladness, move not without murmuring and complaining. It is a thing of extreme difficulty to eradicate any evil disposition from the human heart. For such is the habitual hardness of mens hearts, as neither ministry, nor misery, nor miracle, nor mercy, can possibly mollify. Nothing can do it, but an extraordinary touch from the hand of Heaven. (c)
IV. God is engaged in eradicating sin from human hearts.
I will make to cease from me the murmurings of the children of Israel, &c. He cries to the sinner, O do not this abominable thing, which I hate. His laws are all against sin. The great redemptive mission of Jesus Christ aims at the destruction of sin. He appeared to put away sin by the sacrifice of Himself. (d)
Since God is thus engaged, we may confidently anticipate that the crusade against sin will be gloriously triumphant. He shall not fail nor be discouraged, till He have set judgment in the earth: and the isles shall wait for His law.
ILLUSTRATIONS
(a) The ministry is the Divinely-appointed agency for the communication of Gods will to man. As a Divine institution, it advanced its claims in the beginning, and in no solitary instance have they been relinquished since. This Divine authorization and enactment are still in force. The Bible says, when Christ ascended up on high, He led captivity captive, and received gifts for men; and he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. There might be something special, perhaps, in this original commission, but the principle of its Divine origin is evidently presented as the principle of the ministry itself; for St. Paul, who was not then called, who speaks of himself afterwards as one born out of due time, earnestly and anxiously vindicates the heavenly origin of his apostleship: I certify you, brethren, that the Gospel which was preached of me is not of men; for I neither received it of men, neither was I taught it but by the revelation of Jesus Christ This it is which is the elevation of the Christian ministry, which exalts it far above human resources and human authority. It travels on in its own majestic strengthHeaven-inspired and Heaven-sustained. Moreover, the same passage which tells us of the institution of the ministry, announces its duration, and tells of the period when it shall be no longer needed, Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. This period, thus Divinely appointed for the cessation of the ministry, has obviously not yet arrived.W. M. Punshon, LL.D.
It would appear to be a difficult lesson for the Church to learn, that God will choose His own instruments. In spite of a thousand proofs of sovereignty on this matter, the Church will stubbornly try to have a hand in the choice of ministers. Now that civilization has become a very devil to us, we say that Gods agents shall not be carpenters, fishermen, tentmakers, or ploughmen. No, certainly not; they shall be sons of gentlemen; they shall have hands unhardened by labour; they shall be favourites of conventional fortune. God will not have this; He will not be indebted to His creatures. The shepherd shall be entrusted with His thunder, and the husbandman shall wield His lightning; the little child shall subdue the dragon, and the suckling shall not be afraid of the cockatrice.Joseph Parker, D.D.
(b) How many hear the Gospel, but do not hear it attentively! A telegram on the Exchangethey read it with both their eyeswill there be a rise or fall of stocks? An article from which they may judge of the general current of tradehow they devour it with their minds, they suck in the meaning, and then go and practise what they have gathered from it. A sermon heard, and lo, the minister is judged as to how he preached itas if a man reading a telegram should say the capital letter was not well inked on the press, or the dot to the i had dropped off the letter; or as if a man reading an article of business should simply criticise the style of the article, instead of seeking to get at its meaning, and act upon its advice. Oh, how men will hear and think it to be right, to be the height of perfection, to say they liked or disapproved of the sermon! As if the God-sent preacher cared one doit whether you did or did not like his sermon, his business being not to please your tastes, but to save your souls; not to win your approbation, but to win your hearts for Jesus, and bring you to be reconciled to God.C. H. Spurgeon.
(c) That plant must possess great vitality which increases by being uprooted and cut down. That which lives by being killed is strangely full of force. That must be a very hard substance which is hardened by lying in the blast furnace, in the central heat of the fire, where iron melts and runs like wax. That must be a very terrible power which gathers strength from that which should restrain it, and rushes on the more violently in proportion as it is reined in. Sin kills men by that which was ordained to life. It makes Heavens gifts the stepping stones to hell, uses the lamps of the temple to show the way to perdition, and makes the Ark of the Lord, as in Uzzahs case, the messenger of death. Sin is that strange fire which burns the more fiercely for being damped, finding fuel in the water which was is tended to quench it. The Lord brings good out of evil, but sin brings evil out of good. It is a deadly evil; judge ye how deadly! O that men knew its nature and abhorred it with all their hearts! May the Eternal Spirit teach men to know aright this worst of ills, that they may flee from it to Him who alone can deliver.Ibid.
(d) God stands between the right and the wrong, not looking pleasant on the one and equally pleasant on the other; not looking as the sun looks, with a benignant face on the evil and on the good; and not as man looks, with only a less benignant face on the evil. He stands with all the fervour of His infinite love and all the majesty of His unlimited power, approving good, and legislating for it on the one side; and disapproving evil, and abhorring it, and legislating it down to the dust, and beneath the dust, into infamy and eternal penalty, on the other side. And if there be one truth that speaks throughout the Bible like the voice of God, and resounds with all the grandeur of Divine intonation, it is the truth that God does not look with an equal eye upon the evil and the good, that He is a discriminator of character, a lover of that which is right, and a hater of that which is wrong.H. W. Beecher.
AARONS ROD AN ILLUSTRATION OF THE TRUE CHRISTIAN MINISTRY
(Num. 17:6-11)
In this rod we have an illustration of
I. The characteristics of the true Christian ministry.
1. Life. The rod of Aaron was quickened into life by God, while all the other rods remained mere dead wood. The true minister is alive spiritually. The life of supreme sympathy with God is his. That which is born of the Spirit is spirit. This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent. He that hath the Son of God hath the life. I live; yet not I, but Christ liveth in me, &c. The true minister is aflame with zeal for the glory of God, and the conversion of sinners, and the sanctification of believers. Without this spiritual life man is utterly unfit for the Gospel ministry, even though he possessed every other qualification in great measure. (a)
2. Beauty. The rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms. It was not only living, but beautiful. The true minister of Christ is adorned with the beauties of holiness. The Gospel which he preaches to others he endeavours to illustrate in his own life; he translates his creed into his conduct. (b)
3. Fruitfulness. The rod of Aaron. yielded almonds. This was not promised by the Lord (comp. Num. 17:5); it makes the vindication of the priesthood of Aaron more gloriously complete and conclusive. God is often better than His word: His performances never fall beneath His promises, but frequently transcend them. The true minister, like the rod of Aaron, is fruitful. His life and work are blessed by God to the conversion of sinners, and the edification of believers in Christ, and the leading of the young into the faith and service of the Lord Jesus. He is useful in quickening holy thoughts and noble purposes, in training souls for spiritual service, and in leading them in such service. He is not only alive himself, his ministry is life giving to others. (c)
II. The origin of the true Christian ministry.
The transformation of the rod of Aaron was the work of God. We have an extraordinary manifestation of the Divine power in giving life to this piece of dead wood, and causing it to put forth buds, blossoms, and fruit. It was unquestionably a supernatural achievement. The attributes of a true minister of Jesus Christ are gifts of God. Spiritual life is His gift. Born of the Spirit. The gift of God is eternal life, through Jesus Christ our Lord. I live; yet not I, but Christ liveth in me. Spiritual beauty is bestowed by God. It is the beauty of the Lord our God upon us. We are being transfigured into the image of the Lord, from glory to glory, even as by the Lord the Spirit. The Lord will beautify the meek with salvation. Spiritual fruitfulness is also the gift of God. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me, &c. (Joh. 15:4-5.) Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? &c. (1Co. 3:5-7.) Thus every true minister is a creation of God, and a gift of God to His Church.
III. The influence of the true Christian ministry.
And the Lord said unto Moses, Bring Aarons rod again before the testimony, to be kept, &c. Thus this rod was to remain, and to continue to exercise a beneficent influence in repressing the disposition of the Israelites to murmur against the servants of the Lord. In like manner the true Christian ministry and its fruits are abiding things; and the manifestation of those fruits is calculated to silence murmurers and detractors. The holiest and most useful ministers may be assailed by detraction and even by cruel slander, as Aaron was; but his life and work will in due time silence the detractors and cover them with shame. The results of the life and work of the true minister will be the most effective vindication of his Divine call, and will put to silence the ignorance of foolish and wicked men.
ILLUSTRATIONS
(a) I once heard a preacher who sorely tempted me to say I would go to church no more. Men go, thought I, where they are wont to go, else had no one entered the temple in the afternoon. A snow-storm was falling around us. The snow-storm was real, the preacher merely spectral; and the eye felt the sad contrast in looking at him, and then out of the window behind him into the beautiful meteor of the snow. He had lived in vain. He had no one word indicating that he had laughed or wept, was married or in love, had been commended, or cheated, or chagrined. If he had ever lived and acted, we were none the wiser for it. The capital secret of his professionnamely, to convert life into truthhe had not learned. Not one fact in all his experience had he yet imported into his doctrine. This man had ploughed, and planted, and talked, and bought, and sold; he had read books; he had eaten and drunken; his head aches; his heart throbs; he smiles and suffers; yet was there not a surmise, a hint, in all the discourse that he had ever lived at all. Not a line did he draw out of real history. The true preacher can always be known by this, that he deals out to the people his lifelife passed through the fire of thought. But of the bad preacher, it could not be told from his sermon what age of the world he fell in; whether he had a father or a child; whether he was a freeholder or a pauper; whether he was a citizen, or any other fact it his history.R. W. Emerson.
For the spiritual being, man, the only real life is in goodness. Can it not be proved so? If the fountain of all the life that flows through the fields of the universe is God, God is but another name for goodness. All the life that proceeds from Him, therefore, must be according to goodness or love, whether it beats in the bosom of a sinless child, or nerves the arm of a hero-saint; whether He rounds a planet, or tints a roseleaf; whether He balances the Pleiades in their spheres, or adjusts the microscopic machinery of an insects wing; whether the afflatus of His Spirit bears up the seraph that adores and burns before the throne, or lights the lamp of a feebler reason in these vessels of clay. Only so far as we share in the Fathers goodness, then, are we partakers in His life. The measure of our being, as living souls, is precisely the measure of our excellence. In proportion as our actions are in harmony with Divine laws, and our familiar frame of feeling with Gods will, we live. Herein is the Apostolic saying true, To be spiritually-minded is life. Every rising-up of pure aspiration; every clinging to principle when you are tempted; every choice of abstract right above politic selfishness; every putting down of sensual passion by prayer; every preference of a truth which inherits a cross, over the lie that flatters you with a promise of prosperityis a palpable motion of Gods life within you. Indeed, this is the most intimate subjective knowledge you have of God. God, out of His express revelation, never speaks to us so audibly as when His Spirit prompts us to struggle, or braces us for a sacrifice. A generous impulse is the plainest pledge of His presence; a devout trust in Him, the mightiest demonstration of His Fatherhood.F. D. Huntington, D.D.
You know the difference between slow motion and rapidity. If there were a cannon ball rolled slowly down these aisles, it might not hurt anybody; it might be very large, very huge, but it might be so rolled along that you might not rise from your seats in fear. But if somebody would give me a rifle, and ever so small a ball, I reckon that if the ball flew along the Tabernacle, some of you might find it very difficult to stand in its way. It is the force that does the thing. So, it is not the great man who is loaded with learning that will achieve work for God; it is the man, who however small his ability, is filled with force and fire, and who rushes forward in the energy which Heaven has given him, that will accomplish the workthe man who has the most intense spiritual life, who has real vitality at its highest point of tension, and living, while he lives with all the force of his nature for the glory of God.C. H. Spurgeon.
(b) Beauty and love ought always to go together. In the highest moral realm, in the noblest moral traits, there should be the beautiful. Religion is itself beautiful. Its fragments, like shining particles of gold, are beautiful; but at every stage and step of its development toward moral perfection, it grows in the direction of beauty, and the highest conception of beauty is in character. Physical beauty is but the outward symbol and the lower representation of that which has its true existence only in spiritual elements. Religion is beautiful, because it is the service of the God of beauty. Its inward and characteristic experiences are full of beauty.H. W. Beecher.
A true man after Christ will be the most noble and beautiful thing upon the earththe freest, the most joyous, the most fruitful in all goodness. There is no picture that was ever painted, there is no statue that was ever carved, there was no work of art ever conceived of that was half so beautiful as is a living man, thoroughly developed on the pattern of Christ Jesus.Ibid
(c) Vitality is a test of any system of doctrine, as it is of any teachers qualification. If you would flud the value of any message, ask of it, Does it live? Do viral pulses leap through it? Does it reproduce its life? Does it help men to live? Does it leave them more alive or more dead than they were without it? Get an answer to these questions, and you will find whether the given ministry is of heaven, or of a private self-interestwhether it comes out of the all-quickening and all comprehending God, or out of some dreamers brain.
Nothing goes with much momentum, in the long trial, that does not carry life with it. Accumulate the learning of a thousand Melancthons; pile together the erudition of ancient schools and modern universities; what does it contribute to the real treasure of men, if it does not create life in them? The alcoves of libraries may be but the chambers of a mausoleum,sepulchres of thought, instead of nurseriesand meeting houses, spiritual dormitories. Eloquence, burning as Peter the Hermits, is wasted breath, unless the succeeding life of men shows that it reached the springs from which that life was fed. So in all communication of man with man. Nothing tells, nothing does execution, nothing survives very long, but what makes men feel and will and act,nothing but the word of life. Find me a book, a speech, a preacher, a gospel, that is not life-giving, and I know there is no true message, no inspiration, no revelation from God there.F. D. Huntington, D.D.
THE BUDDING OF AARONS ROD
(Num. 17:8)
Notice
I. The threefold significance of the rods which were laid to settle the question in dispute.
1. They were historic. The rods of the tribes were handed down from one generation to another, outliving many generations, and reminding the men of the present of the events of the past, as the mace of a city in England calls up to our minds events which have been connected with it in the past.
2. They were representative. They represented every man of the tribe as a mace represents every citizen, or as the heraldic sign of a noble house represents each member of the house, and the number upon the colour of each regiment represents each soldier in the regiment.
3. The rod was a sign of personal authority when borne by the man who alone was entitled to carry itthe head of the tribe. The macebearer derives no authority from bearing the sign of it, but in the hands of the chief magistrate it is an emblem of official power. The coronet in the hands, or even upon the head, of a commoner, means nothing; but it means rank upon the brow of him to whom it rightfully belongs.
II. Aarons rod represented more remarkable historic events, and signified more authority, than the rods belonging to the heads of the other tribes.
It is generally supposed to have been the rod used by him and by Moses in the performance of the miracles of Egypt and the wilderness (comp. Exo. 7:9; Exo. 7:19, &c.). It was, therefore, connected with a miracle in the pastit had been alive. And it signified an authority not derived from birth (Exo. 6:16-20), but conferred by the special selection of God. The present miraculous manifestation may suggest
1. That the creation of life is the highest manifestation of Divine power. Miracles of increase may to some extent find an analogy in the works of man when he works in co-operation with the established laws of nature. He sows a seed and reaps thirty-fold, and so on. But there is life in the seed to work upon. The giving of life to the dead can in no way be imitated by man. The character of this miracle, therefore, seems intended
2. To vindicate most forcibly the right of God to decide who should be, not only the head of the tribe of Levi, but the priestly head of the entire nation. He who could thus dispense with all the seasons in the production of the flowers and fruit upon the rod, had a right to set aside the ordinary laws of primogeniture. God is not handcuffed by either. His natural of social laws. He can break all laws except those of moral rectitude. To violate them is His blessed impossibility.
3. It may further suggest that the choice of God would be justified in the after history of Israel. The choice for special service begins with God. The selection of an earthly ambassador springs not from himself, but from the king who sends him. So the Saviour and King of men said to His ambassadors, Ye have not chosen Me, but I have chosen you. But His choice was justified by their bringing forth fruit which remained (Joh. 15:16). So the choice of Aarons family was justified by the fruit which some members brought forth to bless the nation. Their faith and courage in entering Jordan, the zeal of Phinehas (Num. 25:7), &c., were typified in the budding and fruit-bearing rod which was their symbol.From Outlines of Sermons on the Miracles and Parables of the Old Testament.
THE BUDDED ROD, A TYPE OF CHRIST
(Num. 17:8)
Let us advance from the ancient record to the still-living Gospel of the fact. The Rod in many graphic tints shows Jesus. The very name is caught by raptured prophetsIsa. 11:1; Zec. 6:12-13. Thus faith gleans lessons from the very titleRod.
But the grand purport of the type is to reject all rivals. It sets Aaron alone upon the priestly seat. The parallel proclaims, that similarly Jesus is our only Priest. God callsanointsappointsaccepts, and ever hears Him; but Him alone. In His hands only do these functions live.
Next, the constant luxuriance has a clear voice. In natures field, budsblossomsfruit, soon wither. Not so this Rod. Its verdure was for ever green; its fruit was ever ripe. Beside the Ark it was reserved in never-fading beauty. Here is the ever-blooming Priesthood of our Lord. Psa. 110:4; Heb. 7:24. Because Christ ever lives, and ever loves, and ever prays, and ever works, therefore His kingdom swells. And so it shall be while the need remains. But when the last of the redeemed is safely gathered in, then heaven shall no more hear the interceding Priest. Then the one sound from the vast throng shall beHallelujah.
Mark, moreover, that types of Jesus often comprehend the Church. It is so with these rods. The twelve at first seem all alike. They are all sapless twigs. But suddenly one puts forth loveliness; while the others still remain worthless and withered. Here is a picture of Gods dealings with a sin-slain race. Since Adams fall, all are born lifeless branches of a withered stock. When any child of man arises from the death of sin, and blooms in grace, God has arisen with Divine almightiness.
Believer, the Budded Rod gives another warning. It is a picture of luxuriance. Turn from it and look inward. Is your soul thus richly fertile? Instead of fruit, you often yield the thorn. Joh. 15:8. Whence is the fault? Joh. 15:4. Perhaps your neglectful soul departs from Christ. Meditate in Gods law day and night, and you shall be like a tree planted by the rivers of water, &c. Psa. 1:3.
But if the Budded Rod rebukes the scanty fruit in the new-born soul, what is its voice to unregenerate worldlings? Heb. 6:8.Henry Law, D.D.
THE CRY OF THE SUBDUED REBELS
(Num. 17:12-13)
This last miraculous interposition, coming after the preceding judgments, awakened a salutary dread in the minds of the rebellious people, and led them to cry to Moses in great bitterness of spirit, Behold, we die, we perish, we all perish, &c. This cry of theirs suggests the following observations:
I. That sinners are prone to pass from one extreme of evil to the opposite one.
A little while ago they went to the extreme of presumption, now they are in the extreme of despair. See, says Dr. A. Clarke, the folly and extravagance of this sinful people. At first, every person might come near to God, for all, they thought, were sufficiently holy, and every way qualified to minister in holy things. Now, no one, in their apprehension, can come near to the tabernacle without being consumed (Num. 17:13). In both cases they were wrong; some there were who might approach, others there were who might not. God had put the difference. His decision should have been final with them; but sinners are ever running into extremes. In the preceding events, says Scott, they despised the chastening of the Lord; and now they fainted when rebuked by Him. For another instance of their swift transition from one sinful extreme to another, comp. Num. 14:1-5, with Num. 14:40-45.
II. The Divine judgments may produce outward submission, while the heart remains as rebellious as ever.
These Israelites were subdued, but they were not penitent. They do not recognise the fact that the thousands who perished, perished because of their sins; they do not confess their own sins. Their cry is that of a people who are painfully conscious that they have to do with a Being against whose judgments they cannot stand; but who evidently feel themselves injured by those judgments. Their cry was really a complaint against God. They felt themselves unable to cope with Him, and, therefore, yielded an unwilling submission to Him. Law and judgment may subdue rebellion, but they cannot enkindle loyalty; they may compel to submission, but they cannot convert to affection. It is only love that can do this.
III. The Divine judgments may produce outward submission while the mind entertains most erroneous moral opinions.
The people cried, Whosoever cometh anything near unto the tabernacle of the Lord shall die. They are still in error. They have renounced the error, that all men might approach the tabernacle, but they have adopted the error that no one might approach unto it. There were those who might come near unto it; the priests might do so; it was their business to do so. And all might avail themselves of the offices of the priests; and were under solemn obligations to do so. But the judgments which they had experienced had not taught them this. Under the judgments of God men are not in a fit state for learning much concerning their relation to Him. And judgments are neither designed nor fitted to teach much, except mans utter inability to withstand God. Judgments are for correction rather than instruction. They have been used with effect for the destruction of the false and evil, but they are not fitted for building up the true and good. It was correction that Israel most needed when they were visited by these judgments. They persistently refused instruction. And, as is remarked by Keil and Del., if this fear of death was no fruit of faith, it was fitted for all that to prevent any fresh outbreaks of rebellion on the part of the rejected generation.
IV. The most stout-hearted rebels against God must, sooner or later, submit to Him.
If they will not submit willingly, they will be compelled into submission. Comp. Job. 9:3-4; Job. 40:9; Job. 22:21; Psa. 50:12; 1Co. 15:25. (a)
ILLUSTRATIONS
(a) If we were profane enough to imagine the Lord to be vulnerable, yet where is the bow and where the arrow that could reach Him on His throne? What javelin shall pierce Jehovahs buckler? Let all the nations of the earth rise and rage against God, how shall they reach His throne? They cannot even shake his footstool. If all the angels of heaven should rebel against the Great King, and their squadrons should advance in serried ranks to besiege the palace of the Most High, He has but to will it and they would wither as autumn leaves, or consume as the fat upon the altar. Reserved in chains of darkness, the opponents of his power would for ever become mementoes of His wrath. None can touch Him; He is the God that ever liveth. Let us who delight in the living God bow before Him, and humbly worship Him as the God in whom we live and move and have our being.C. H. Spurgeon.
As you stood some stormy day upon a seacliff, and marked the giant billow rise from the deep to rush on with foaming crest, and throw itself thundering on the trembling shore, did you ever fancy that you could stay its course, and hurl it back to the depths of ocean? Did you ever stand beneath the leaden lowering cloud, and mark the lightnings leap, as it shot end flashed, dazzling athwart the gloom, and think that you could grasp the bolt and change its course? Still more foolish and vain his thoughts, who fancies that he can arrest or turn aside the purpose of God, saying, What is the Almighty that we should serve Him? Let us break His bands asunder, and cast away His cords from us! Break His bands asunder! How He that sitteth in the heavens shall laugh!Thomas Guthrie, D.D.
Prosperity is not found in opposing God. It is only by falling in with His arrangements and following His designs. A prosperous voyage is made by falling in with winds and currents, and not in opposing them; prosperous agriculture is carried on with coinciding with the favourable seasons of the year, and taking advantage of the dews, and rains, and sunbeams that God sends, and not in opposing them; prosperity in regard to health is found in taking advantage of the means which God gives to secure it, and not in opposing them. And the sinner in his course has no more chance of success and prosperity, than a man would have who should make it a point or principle of life always to sail against tides, and currents, and head-winds; or he who should set at defiance all the laws of husbandry, and plant on a rock, or in the dead of winter; or he who should feed himself on poison rather than on nutritious food, and cultivate the nightshade rather than wheat. If a man desires prosperity, he must fall in with the arrangements of God in His providence and grace; and wisdom is seen in studying these arrangements, and in yielding to them.Albert Banes, D.D.
THE RUIN AND THE REMEDY
(Num. 17:12-13)
This was the language of desperation, remorse, and enmity to God. Israel had deeply transgressed and hardened themselves in transgression, and a just God had repeatedly visited them in wrath. Korah, Dathan, and Abiram, and their company, had been swallowed up, and 250 men bearing impious fire had been consumed, and the surviving rebels said,Ye have killed the people of the Lord. When further punished, crushed, but not humbled, again they murmur against God, as in the text.
Affecting description of the ravages of sin and death. Let us consider
I. The devastations of death.
A true picture of all mankindBehold, we die, we perish, we all perishwe are consumed with dying.
1. Sad universal picture. True in all ages, countries, climes. Death is universal and unavoidable: no exemption, old and young, strong and weak, rich and poor, tyrant and oppressor, the wise man and the foolall die. Same phenomena, sickness, pain, suffering, decayin all lands. (Job. 14:1-2, &c.; Isa. 38:12; Isa. 40:6-8.) How many gone from among us, and we are hasting after them, and soon shall be with them.
2. And whither are they gone? Ask the philosopher, the sceptic, the Deistthey cannot tell youthey have no comfort for you: perhaps your departed ones are annihilated, or they wander in other bodies, or are absorbed in Deity! Ah! man without Gods Word knows nothing of the future.
They are in the separate statethey have begun to be eternally happy or miserableeternal woes or eternal blissa second deathoh! terrible: the first death is sad, but what is the second? Where their worm never dies, &c.
II. The cause of these widespread desolations of death.
Again ask the philosopher, the philanthropist, the disbeliever in the Scripture account of itWhy all this misery, pain, death? How do you reconcile it with a God of benevolence? They are silent. Our answer is one wordSinour iniquities, like the wind, have taken us away. (Isa. 64:6.)
1. This world is a penal state. A fact much overlooked. It so far resembles the future world of suffering, with this differencethis world is both penal and probationary, that is penal only. But this world is a state of punishmentwe are born into it under the curse and wrath of Godand every pain, sorrow, griefbodily, mental, spiritualis a punishment for original sin, or the effect of actual sin. We die, we perish, we all perish, because we sin, we all sin. Universal death proves universal sin; because death is the penalty of sin. (Rom. 5:12.) Almost all men hasten death and shorten their lives by sin. It peoples gaols and madhouses, and feeds the tomb. (Rom. 6:23.) The mortal woundsting of death is sin. (1Co. 15:56.) Brings forth death. (Jas. 1:15.)
2. Alas, this, too, peoples hell! The wicked turned into hell. (Psa. 9:17; Mat. 23:33; 2Pe. 2:4.) First death only dark portal to the second.
III. The remedy for this widespread desolation of sin and death.
It was that very tabernacle which these frightened, but desperate sinners dreaded. There only was their refuge; there the mercy-seat; there the propitiationthe sacrificing priest, the altar, and a sin-forgiving God above it. Yet they said, Whosoever cometh near the tabernacle of the Lord shall die. And perhaps they were rightfor as of the Gospel it typified, so the tabernacle was a means of life or death, according as it was approachedof life unto life, or of death unto death. (2Co. 2:16.) But there was no other refuge, no other salvation.
Now Christ is our true tabernacle (Heb. 8:2.) He hath put away sin by the sacrifice of Himself. (Heb. 9:26.) He hath abolished death. (2Ti. 1:10.) He has offered one sacrifice for sins. (Heb. 10:12.) He is our Apostle and High Priest; our living Advocate with the Father. (1Jn. 2:1.)
Here is the universal remedyChrist Jesus the LordHe is the tree, whose leaves are for the healing of the nations. (Rev. 22:2.) The shadow of a great rock in a weary land. He healeth broken heartswipes tears from sorrowing faceslights up the grave with joymakes men long to depart that they may be with Him. By faith in Him His people rejoice in tribulationcount temptations all joyheavy burdens are lightened, long troubles shortened and sweetened: and they have a hope full of immortality. Well has He said, Oh death, I will be thy plagues! (Hos. 13:14.)
With what view do you regard Almighty God?as terrible, revengeful, cruel, relentless? Do you read these attributes in the present miseries of the world? Do the promised miseries of another world confirm them? Does the language of the text suit you? Then it is because you do not know God. Conscious guilt and dread of punishment we have in common with devils who believe and tremble; but only repent, humble your proud hearts, lay low that unbelieving spirit, and seek mercy through the Son of His love, and then you shall see the end of the Lord, that He is very pitiful and of tender mercy. Some men will treasure up wrath against the day of wrath; but if you flee from the wrath to come, and lay hold on the all-sufficient Saviour, you shall taste the sweetness of His mercy.
Let all who know Him, and love Him, cleave unto Him in His tabernacle, His mercy-seat; they shall find His name Love, and shall rejoice before Him.F. Close, D.D.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
F. BUDDING OF AARONS ROD (Numbers 17)
TEXT
Num. 17:1. And the Lord spake unto Moses, saying, 2. Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers, twelve rods: write thou every mans name upon his rod. 3. And thou shalt write Aarons name upon the rod of Levi: for one rod shall be for the head of the house of their fathers. 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet you. 5. And it shall come to pass, that the mans rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.
6. And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers houses, even twelve rods; and the rod of Aaron was among their rods. 7. And Moses laid up the rods before the Lord in the tabernacle of witness, 8. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. 9. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod.
10. And the Lord said unto Moses, Bring Aarons rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. 11. And Moses did so; as the Lord commanded him, so did Hebrews 12. And the children of Israel spake unto Moses saying, Behold, we die; we perish; we all perish. 13. Whosoever cometh anywhere near unto the tabernacle of the Lord shall die; shall we be consumed with dying?
PARAPHRASE
Num. 17:1. Now the Lord spoke to Moses, saying, 2. Speak to the children of Israel, and take from each one of them a rod, one for each fathers family, of all their princes according to the fathers family: twelve rods in all. Write every mans name on his rod, 3. and write Aarons name upon the rod of Levi, for one rod shall represent each of the fathers families. 4. And you shall lay them up in the Tent of Meeting in front of the Testimony, where I will meet with you. 5. And it will happen that the man whose rod I shall choose shall blossom. In this way I will put an end to the grumblings against Methe grumblings of the children of Israel who complain against you.
6. So Moses spoke to the children of Israel, and each of the princes gave him a rod, one for each prince, according to their fathers families: twelve rods, among which was the rod of Aaron. 7. So Moses put the rods before the Lord in the Tent of the Testimony. 8. And it happened on the next day that Moses went into the Tent of the Testimony; and lo, the rod of Aaron, representing the house of Levi, had sprouted and brought forth buds and bloomed, and had produced ripe almonds. 9. Moses then brought out all the rods from before the Lord to all the children of Israel; and they looked, and each man took his rod.
10. But the Lord said to Moses, Put Aarons rod back before the Testimony, to be kept as a sign against the rebels so that you may put an end to their complaining against Me, in order that they may not die. 11. And Moses did it; just as the Lord commanded him, he did it. 12. And the children of Israel spoke to Moses, saying, Look we are dying! We perish! We are all dying! 13. Everyone who comes near, everyone who even approaches the Tabernacle of the Lord dies! Shall we all perish?
COMMENTARY
Of this account, IB says, The story of Aarons rod presents a miracle which the modern mind finds difficult to accept as a literal historical fact, (p. 227). The revealing comment is hardly surprising from such a source; we might expect it to have been made of virtually any miracle in Scripture, since all revolve about the intervention of God in normal life, and they vary only in time, dimension and circumstances. But to the man who is convinced of Gods supreme power, and of His concern with the affairs of men, the miracle is more than credible, it is virtually mandatory at this point in time. When the seeds of rebellion have been sown widely among Israel, and the full crop has led to the deaths of nearly 15,000 people; when Gods appointed leaders have been subjected to crude, cruel and totally unjustified criticism, nothing could be more appropriate than for God to demonstrate convincingly that He is still in power upon His throne, and that His selection of Moses and Aaron is now more fully justified than ever before.
True, it is unusual that a branch, broken from its source, should live, let alone bring forth buds, blossoms and fruit overnight. But who would have been convinced by a sign requiring natural processes to produce the same effects in four months? The God of nature, Whose Son eliminated the time and process required to turn water into wine naturally, chose a like technique to gainsay the scoffers of Israel and reaffirm the station of Aaron, further setting him apart to the highest permanent office among the people: High Priest.
It is probable that the twelve rods presented before the Lord were not sticks randomly chosen to fulfill a specific commandment of the Lord, but that they had served each individual man as a useful staff in daily life; and that each might have been identifiable to its owner even without inscribing his name upon it. The identification would demonstrate beyond dispute, however, ownership of the rod chosen of the Lord; and none could question it. Heb. 9:4 lists the rod, along with the tablets of the Law and a pot of manna, as an item kept within the Ark of the Covenantcontinuing as a reminder of the divine appointment of the High Priest. And, just as the rod, separated from the tree, could have produced nothing at all except by divine power, so the priesthood itself, if severed from God, would be sterile.
The rod is preserved as a sign against rebellion, and God remarked that thus He had literally buried their murmurings (Num. 17:10). When the people witnessed the sign of the fruitful rod, they were struck with terror, perhaps realizing the gravity of their complaints more fully than ever before. They feared another fatal judgment upon their number at the moment, or at intervals in the future when they approached the Tabernacle, and their cries, We are dying! are expressed in what are known as perfects of certainty, indicating the inevitable. But they have only seen Gods warning, not His execution, in the sign: and they have no reason to fear unless they should repeat the dastardly conduct of the recent past.
QUESTIONS AND RESEARCH ITEMS
313.
Name ten miracles, besides the one in Numbers 17, in which the power of God neutralizes, reverses, or accelerates some natural power.
314.
Why would it be important that the twelve rods were placed in the Tabernacle during the time of the test?
315.
Why was this test important, and why was it appropriate to the circumstances?
316.
What was the probable service of the rods before they were brought for this test?
317.
What was the ultimate destination of Aarons rod?
318.
Explain the reaction of the people to the sight of Aarons rod.
319.
Under what circumstances should they have been afraid?
Fuente: College Press Bible Study Textbook Series
Yahweh Commands Each Tribe to Lay a Rod Before Him in the Tent of Testimony One For Each Head of Their Father’s House ( Num 17:1-3 )
Num 17:1
‘And Yahweh spoke to Moses, saying,’
Again it is emphasised here that we have the words of Yahweh as spoken to Moses.
Num 17:2
‘Speak to the children of Israel, and take of them rods, one for each fathers’ house, of all their princes according to their fathers’ houses, twelve rods. You write every man’s name on his rod.’
All the men of Israel were to be involved in this. It is possible that Levi were included among ‘the twelve’ and that Manasseh and Ephraim were for this event treated as one tribe, the rods representing the ‘households’ of the original patriarchal fathers. But a rod was taken for each of their fathers’ houses, and the names of each of the chieftains of those fathers’ houses was written on the rods. This would suggest in the light of previous references to twelve chieftains that the ‘twelve’ rods were in contrast with Aaron’s rod. (Alternately one rod may have represented Joseph, including both Ephraim and Manasseh. It was Joseph who was to be ‘a fruitful bough’ (Gen 49:22), but not as pertaining to the priesthood).
The word for ‘rods’ also indicates ‘tribes, and can in fact be used to indicate either. Thus the rods symbolised each tribe.
Num 17:3
‘And you shall write Aaron’s name on the rod of Levi, for there shall be one rod for each head of their fathers’ houses.’
On the rod of Levi the name of Aaron was to be written. There was to be one for each head of their fathers’ houses. In the light of the earlier divisions in chapters 1-4 we are probably therefore to see that there were thirteen rods, the twelve which represented Israel in contrast with the Levites, and the one that specifically represented Aaron.
Here Aaron is depicted as the head of the house of Levi. That may well be why earlier he was called ‘the Levite’ as the head of the family (Exo 4:14).
Fuente: Commentary Series on the Bible by Peter Pett
Num 17:2 Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man’s name upon his rod.
Num 17:2
Num 17:5 And it shall come to pass, that the man’s rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.
Num 17:5
Num 17:6 And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers’ houses, even twelve rods: and the rod of Aaron was among their rods.
Num 17:8 Num 17:8
Fuente: Everett’s Study Notes on the Holy Scriptures
The Command Concerning the Rods
v. 1. And the Lord spake unto Moses, saying, v. 2. Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods; write thou every man’s name upon his rod. v. 3. And thou shall write Aaron’s name upon the rod of Levi, v. 4. And thou shalt lay them, the rods, up in the Tabernacle of the Congregation before the testimony, v. 5. And it shall come to pass that the man’s rod whom I shall choose shall blossom,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
AARON‘S ROD THAT BUDDED (Num 17:1-13).
Num 17:1
And the Lord spake. Presumably upon the same day, since the design was to prevent any recurrence of the sin and punishment described above.
Num 17:2
Take of every one of them a rod. Literally, “take of them a rod, a rod,” i.e; a rod apiece, in the way immediately particularized. hsilgnE:egaugnaL} is used for the staff of Judah (Gen 38:18) and for the rod of Moses (Exo 4:2). It is also used in the sense of “tribe” (Num 1:4, Num 1:16). Each tribe was but a branch, or rod, out of the stock of Israel, and, therefore, was most naturally represented by the rod cut from the tree. The words used for scepter in Gen 49:10, and in Psa 45:7, and for rod in Isa 11:1, and elsewhere are different, but the same imagery underlies the use of all of them. Of all their princes twelve rods. These princes must be those named in Isa 2:1-22 and Isa 7:1-25. Since among these are to be found the tribe princes of Ephraim and Manasseh, standing upon a perfect equality with the rest, it is evident that the twelve rods were exclusive of that of Aaron. The joining together of Ephraim and Manasseh in Deu 27:12 was a very different thing, because it could not raise any question as between the two.
Num 17:3
Thou shalt write Aaron’s name upon the rod of Levi. There was no tribe prince of Levi, and it is not probable that either of the three chiefs of the sub-tribes (Num 3:24, Num 3:30, 55) was called upon to bring a rod. This rod was, therefore, provided by Moses himself, and inscribed by him with the name of Aaron, who stood by Divine appointment (so recently and fearfully attested) above all his brethren. For the significance of the act cf. Eze 37:16-28. For one rod for the head of the house of their fathers. For Levi, therefore, there must be, not three rods inscribed with the names of the chiefs, but one only bearing the name of Aaron, as their common superior.
Num 17:4
The tabernacle of the congregation. “The tent of meeting.” See on Exo 30:26. Before the testimony, i.e; in front of the ark containing the two tables of the law (Exo 25:21).
Num 17:5
Whom I shall choose. For the special duty and service of the priesthood (cf. Num 16:5). I will make to cease. . I will cause to sink so that they shall not rise again.
Num 17:6
And the rod of Aaron was among the rods. As there was no prince from whom this rod could have come, and as there were twelve rods without it, this must mean that Moses did not keep Aaron’s rod separate (which might have caused suspicion), but let it be seen amongst the others.
Num 17:7
Before the Lord, i.e; in front of the ark. In the tabernacle of witness. “In the tent of the testimony.” .
Num 17:8
Was budded: or “sprouted.” . And yielded almonds. Rather, “matured almonds.” This particular rod had been cut from an almond tree, and it would seem probable that it had on it shoots and flowers and fruit at once, so that the various stages of its natural growth were all exemplified together. The almond has its Hebrew name , “awake,” from the well-known fact of its being the first of all trees to awake from the winter sleep of nature, and to herald the vernal resurrection with its conspicuous show of snow-white blossoms, which even anticipate the leaves (cf. Ecc 12:5). Thus the “rod of an almond-tree” ( ) was shown to the prophet Jeremiah (Jer 1:11) as the evident symbol of the vigilant haste with which the purposes of God were to be developed and matured. It is possible that all the tribe princes had official “rods” of the almond-tree to denote their watchful alacrity in duty, and that these were the rods which they brought to Moses. In any case the flowering and fruiting of Aaron’s rod, while it was an unquestionable miracle (for if not a miracle, it could only have been a disgraceful imposture), was a , in the true sense, i.e; a miracle which was also a parable. Aaron’s rod could no more blossom and fruit by nature than any of the others, since it also had been severed from the living tree; and so in Aaron himself was no more power or goodness than in the rest of Israel. But as the rod germinated and matured its fruit by the power of God, supernaturally starting and accelerating the natural forces of vegetable life, even so in Aaron the grace of God was quick and fruitful to put forth, not the signs only and promise of spiritual gifts and energies, but the ripened fruits as well.
Num 17:9
And took every man his rod. So that they saw for themselves that their rods remained dry and barren as they were by nature, while Aaron’s had been made to live.
Num 17:10
Before the testimony. By comparison with Num 17:7 this should mean before the ark in which the “testimony” lay. In Heb 9:4, however, the rod is said to have been in the ark, although before Solo-men’s time it had disappeared (1Ki 8:9). We may suppose that after it had been inspected by the princes it was deposited for safer preservation and easier conveyance inside the sacred chest. To be kept for a token against the rebels. Rather, “against the rebellious,” literally, “children of rebellion” (cf. Eph 2:2, Eph 2:3). It could only serve as a token as long as it retained the evidences of having sprouted and fruited, either miraculously in a fresh state, or naturally in a withered state. As a fact, however, it does not appear that the lesson ever needed to be learnt again, and therefore we may suppose that the rod was left first to shrivel with age, and then to be lost through some accident.
Num 17:12
And the children of Israel spake unto Moses. It is a mistake to unite these verses specially with the following chapter, for they clearly belong to the story of Korah’s rebellion, although not particularly connected with the miracle of the rod. These are the last wailings of the great storm which had raged against Moses and Aaron, which had roared so loudly and angrily at its height, which was now sobbing itself out in the petulant despair of defeated and disheartened men, cowed indeed, but not convinced, fearful to offend, yet not loving to obey.
Num 17:13
Shall we be consumed with dying? It was a natural question, considering all that had happened; and indeed it could only be answered in the affirmative, for their sentence was, “In this wilderness they shall be consumed” (Num 14:35). But it was not in human nature that they should calmly accept their fate.
HOMILETICS
Num 17:1-13
THE SIGN OF THE TRUE PRIESTHOOD
In this chapter we have the testimony of God to the priesthood of his Anointed in a , a teaching miracle, setting forth the inner and hidden truths upon which the exclusive claims of that priesthood rest. The application, according to what has been set forth above, is governed by the saying, “Aaronis virga refloruit in Christo.” Consider, therefore
I. THAT THE “ROD” WAS THE NATURAL SYMBOL OF EACH UNIT IN THE BODY CORPORATE OF ISRAEL, and was therefore synonymous with “tribe;” for each tribe collectively, as represented by its prince, was one of the twelve branches which grew out of the one parent stein of Israel. Even so our Lord has said, “I am the Vine, ye are the branches;” and this holds good whether we regard the individual Christian as a unit in that collective whole which is Christ (1Co 12:12), or the particular Church as a unit in that same whole which is the body of Christ (1Co 12:27; Eph 1:22, Eph 1:23).
II. THAT THE ALMOND ROD HAD A SPECIAL SIGNIFICANCE FOR AARON, inasmuch as its name and character spake of vigilance and the attribute of preventing others both in promise and in performance. Even so it is the fitting emblem of the Rod out of the stem of Jesse, and the Branch which grew out of his roots; for that Branch was “beautiful and glorious” (Isa 4:2) when all the other trees in the garden of God (Eze 31:9) stood dry and leafless, and there was no sign of any life stirring nor promise of any fruit coming. Then was he “awake,” and showed the pure beauty of a perfect life before the eyes of men (Luk 2:52; Luk 3:22). Even more in his resurrection was the almond rod his natural symbol; for then indeed he had been cut off from the stock of Israel, from the natural stem out of which he grew, and had been laid in the dust of death, and had seemed to be withered and lifeless; but on the third day he “awoke” early (Psa 108:2), and became the first-fruits of them that slept, anticipating all expectation, and putting forth the glorious blossom of life and immortality (So Num 2:10-13).
III. THAT THE VISIBLE CONFIRMATION OF AARON‘S PRIESTHOOD IX THE TYPE WAS THE BLOSSOMING AND FRUITING OF HIS ROD. Even So Our Lord is commended unto us beyond all cavil as the High Priest of our profession in that his priesthood is ever adorned with the buds of hope, the blossoms of beauty, the ripened fruits of holy deeds, such as always and everywhere grow out of that priesthood as ministered among us, and testify to its enduring vitality and energy, whereas no such results follow any other guide and redeemer of souls. And note that what is true of the priesthood of Christ must be true, in a secondary sense, of all ministries of grace claiming rightly to be such. “By their fruits ye shall know them,” or by their absence of fruit. If they really live and blossom into purity and beauty, and ripen the fruits of holy and devoted deeds, then are they attested by God to be ministries of grace indeed, standing in vital relation to the only priesthood of Christ. Moreover, since only Aaron’s rod can blossom, it is certain that every true grace and beauty not of earth which is found in Christian souls and lives must be due to the fruitful energy of “Christ in us” through the Spirit.
IV. THAT THE CONTINUED VITALITY AND FRUITFULNESS OF THE ROD WAS NOT NATURAL, BUT WAS SIMPLY DUE TO GOD‘S POWER FOLLOWING HIS ELECTION. Even so whatever energy for good is found in any Christian ministry, whatever grace in any means of grace, is assuredly not of nature, for there is no inherent power in any man or in any outward thing to communicate spiritual life or blessing. It is only the Divine grace, following’ the Divine choice of the agents and instruments of redeeming love, which can make them or their ministry of any real effect; it is not they who can produce any change for the better, but only the mighty power of God working in them and through them.
V. THAT THE BUDS, THE BLOSSOMS, AND THE FRUIT WOULD SEEM TO HAVE BEEN ON THE ROD ALL AT ONCE. Even so in the history and course of Christianity there was no slow progression towards the perfection of Christian character and action. The ripened fruits of holy living were put forth at once side by side with the promise of better things in some, and with the beauty of early piety in others. And so it is, wherever the powers of the world to come are at work, there may always be discerned, apparently from the first, the three stages of growth in Christ. What the energy of the Spirit seems to ripen at once in some happy souls seems to take him many years to bring to maturity in others, even if maturity be ever reached in this world. Nevertheless, the bud and the blossom are as impossible to mere nature as the fruit itself.
VI. THAT THE ROD WHICH BUDDED WAS LAID UP FOR A TOKEN AGAINST THE REBELLIOUS. Even so if men oppose themselves we have no other sign but this. Pilate asked our Lord, “What hast thou done?” and if he had but sought the answer which so many could have given him, he had not condemned the Lord of glow. “By their fruits ye shall know them,” for thereby shall they be judged at the last day. Our good works then are the credentials of our creed and of our priesthood. The “doctrine” is (and must be) but a dry rod which savours only of rule and domination in the eyes of a natural man unless it be “adorned” with these fair blossoms, this substantial fruit.
VII. THAT THE OBJECT OF THE MIRACLE WAS ESPECIALLY TO CONVINCE THE PEOPLE FOR THEIR GOOD, LEST THEY SHOULD RUSH AGAIN UPON DESTRUCTION (Num 17:10 b). Even so it is the will of God that the witness of good works and piety come abroad, and not that men “keep their religion to themselves,” and within their own doors, in order that prejudice may be dispelled and souls attracted to their own salvation (Mat 5:16; 1Pe 2:12).
VIII. THAT THE SINFUL PEOPLE CHARGED UPON THE LAW OF GOD THE FATAL CONSEQUENCES OF THEIR OWN SIN, AND DESPAIRED WHEN THEY COULD NO LONGER REBEL. Even so do men complain bitterly of their misfortunes when they reap the fruits of their own willful sin, and are filled with an amazed despair when they find that a man must really reap as he has sown.
IX. THAT THE TABERNACLE AND PRIESTHOOD, WHICH SHOULD HAVE BEEN A SAFETY AND DELIGHT, DID IN TRUTH BECOME A DANGER AND A FEAR, BECAUSE THE PEOPLE WERE CARNAL. Even so the very nearness of God to us in Christ and in his Church, which is the glory of the gospel (2Co 6:16), is fraught with fearful dangers to them that walk unworthy of the heavenly calling (Mat 21:44; 2Co 2:15, 2Co 2:16).
HOMILIES BY E.S. PROUT
Num 17:8
THE BUDDING OF AARON’S ROD
The budding, blossoming, and fruit-bearing of the dry staff of office laid by Aaron in the tabernacle, significant
I. As A MIRACLE. It was an unmistakable sign of God’s interposition (such a natural impossibility the occasion of an oath among the heathen: Homer’s Iliad,’ 1:233, and Virgil’s AEneid,’ 15:206), as every miracle is,on behalf of his servant Aaron, “disallowed indeed of men, but chosen of God,”and in condemnation of “the rebels.” Even if regarded as an arbitrary sign, it was none the less sufficient. God required that the miracles of Moses per se should be accepted both by the sympathetic Israelites and the reluctant Pharaoh (Exo 4:1-8). So too did our Lord (Joh 14:11; Joh 15:24). This miracle permanent so long as the rod existed. And all miracles, though transitory, of permanent value as proofs of the interposition of God (Exo 3:14).
II. As A SYMBOL.
1. “The almond tree, as that which most quickly brings forth blossoms and beautiful fruit, is an emblem of the mighty power of the word of God, which is ever fresh and unfailing in its fulfillment” (Jer 1:11, Jer 1:12).
2. A sign of the permanent vitality of God’s appointed priesthood as “an everlasting priesthood throughout their generations” (Exo 40:15).
3. A type of the miraculous attestation of the unchangeable priesthood of Christ. God, who “fulfils himself in many ways,” about, hereafter, to replace the priesthood of Aaron by a Priest chosen by himself, after the order of Melchizedec. This priesthood attested by a resurrection (Act 13:33; Heb 5:9, Heb 5:10), of which the resurrection of this dead tree was a type. And now that the risen Christ is in the holiest place, in the presence of God, his resurrection and reign in glory are signs to all murmurers of his appointment as the one High Priest and King, who “shall send forth the rod of his strength,” and reign till all enemies are placed beneath his feet.P.
Num 17:10
THE TWO BRETHREN AND THEIR RODS
I. The rod of Moses, a shepherd’s staff, a commonplace instrument, changed by God’s power into “the rod of God” (Exo 4:17), “the rod of his strength.”
(1) For the conviction of Moses himself (Exo 4:1-5);
(2) for the punishment of the rebellious (Exo 7:20, &c.);
(3) for the deliverance of God’s servants from imminent danger (Exo 14:16, Exo 14:26);
(4) for the supply of their most urgent wants (Exo 17:5, Exo 17:6);
(5) for the conquest of their foes (Exo 17:9-12). Thus God makes the weakest commonest things of the world “mighty through God” (1Co 1:27; 2Co 10:4). The rod of the lowly Jesus is “a rod of strength,” or” of iron” (Psa 2:9; Psa 110:2; Isa 11:4).
II. The rod of Aaron, a tribal scepter, a symbol of power, as the shepherd’s staff was not. This symbol of authority used for remedial and spiritual purposes.
(1) For the confutation of presumptuous upstarts;
(2) for the preservation of the tempted from further sin and consequent destruction (Num 17:10):
(3) for a type of the fruitfulness of every institution ordained and sustained by God. See further under Num 17:8. Thus God makes his mightiest power the means of attaining spiritual ends for the we]fare even of sinners. “Christ the power of God” is “the power of God unto salvation.” The “Prince” is also the “Saviour” (Act 5:31).P.
HOMILIES BY D. YOUNG
Num 17:1-9
AARON’S ROD THAT BUDDED
The priesthood of Aaron, as a solemn reality, and no mere arrogant pretence, had already been amply shown. It had been shown, however, in a way which left behind terrible associations. Those who impugned it bad died by a sudden and fearful death. And though the priesthood appears differently when it becomes the means of staying death from the living, yet even this was not sufficient to glorify it before the eyes of the people. These illustrations of its validity had arisen from the urgent pressure of circumstances. If the people had not sinned against God by despising his ordinance, that ordinance would not have been manifested in such awful power. It becomes God now to glorify the priesthood by a new and independent testimony, the way of which had been prepared by the judgments they had lately seen and suffered.
I. AARON IS EQUALISED WITH THE REST. He had been equalized before in voluntary humility (Num 16:16, Num 16:17). Now the thing is specially commanded. Aaron is taken as a simple member of the tribe of Levi. and Levi itself is considered as but one of the tribes of Israel. Thus to any one disposed to complain of Aaron exalting himself, God, as it were, gave for answer: “Aaron does not exalt himself; he is nothing more than any of you. Let there be a rod for each of the tribes, and nothing to make his better than the rest. It shall then be made manifest that whatever his power, his holiness, his honour, they do not come from anything inherent in himself as a simple Israelite.” And so in a certain sense Jesus was equalized with men (Php 2:6-8). He grew to manhood among the poor and lowly. He had been so like the rest of the simple Nazarenes in outward form, so unpretending, so little fitted to excite attention and wonderment, that his brethren did not believe in him. There was everything in him but sin to show his community with men. He became in all things like his brethren; and one of the results of this full, demonstrative humanity is to make clear how highly God exalted him (Php 2:9-11)
II. The objects taken to represent the tribes ONCE HAD LIFE IN THEM. They were not stones of the wilderness which God was about to turn into living, fruitful branches. The work was one of restoration, not of creation altogether fresh and original. But for sin, all these Israelites, Aaron included, would have been like branches, full of beautiful and fruitful life rejoicing in God’s presence, instead of being, as they were, dead to him, alive to sin. These rods, were significant for their past as well as their future. The Israelites used these rods doubtless for some purpose to which dead wood could be put, and thinking nothing of the life that had once been in them. Dead wood is useful, but the state and service are low as compared with those of the living tree. So Israel was now in an utterly humiliated state, quite ignorant and careless as to the glory and joy of man’s first unfallen days. These tribes were now as dead rods, but if all had gone according to the original purpose, they would have been as living, fruitful branches. It is part of the priestly office of Christ to bring back that which is lost, and to swallow up in a new and glorious creation the ruin that has befallen the old one.
III. Hence the CAPACITY OF RESTORATION is indicated to the people. Ask an Israelite if a rod, a dead, sapless, long-separated branch, shall live again, he will reply, “No.” In one sense he is right, for such a thing is outside of his experience; in another sense he is wrong, as not knowing the power of God. Aaron’s rod alone lived, but it is plain that the same power which revived it could have acted on the rest with a like result. When Jesus was raised from the dead, this was an indication that all dead ones might come back to life. “Because I live, ye shall live also” (Joh 14:19). The very descent of Aaron to an equality with the rest implied a possibility that they might ascend to an equality with him. The risen Saviour in the glory of his heavenly life is the first-born among many brethren. Aaron became different from the rest in order that by his difference he might draw the rest nearer to God. The rod budded for the benefit of the rods that remained dead.
IV. THERE IS AN ANTICIPATION OF THE SLOWER PROCESSES OF NATURE. Not only is dead wood restored to life, but the life rushes forward into fruit. In the Lord’s hand the work of all seasons can be done in a night. Buds, blossoms, and fruit at the same time! What a fullness of life this indicates! By thus combining in one example three stages of plant life, God shows the power of the priest’s office. There was not only promise, but performance. It would have been a work of God to show just peeping buds; but the work of God here is to show life in its fullness. It was the clamour of the people that nothing more than empty promise had been got out of Moses. They had lately learned that Aaron’s office was full of worth by his protecting atonement as against the plague. Now in this budding, blossoming, fruit-bearing rod they see both promise and performance. He who makes the rod bud is thereby promising; he who makes it blossom is drawing onward in increased hope; but he who also makes it yield fruit shows that he can perform as well as promise. So may we think of Jesus. Consider the multitudes for whom and in whom his priestly work is being done. They are in different stages. With some the bud, with some the blossom, with some the ripened, fragrant fruit. It needed that all stages should be shown in the life of the typifying rod.
V. THE USUAL AIDS OF NATURE, THE AIDS COMMONLY COUNTED NECESSARY, ARE DISPENSED WITH. There is no planting of the rods in the soil, no exposure to the sunshine and the rain. God, who usually works through many combined ministries, and shows man the blessed fellow-worker with himself, finds it fitting here, for his glory, and for the full manifestation of the truth, to set all customary ministries on one side. If usually there are all these aids, it is because of what is fitting, not of what is indispensably needed. Nothing is needed but to lay the rods in the tabernacle, before the testimony. Thus we see how far from any human choice, contrivance, or control was the budding of this rod. The result was from God’s secret power, and that alone. Thereby he invested Aaron and the ark and every priestly function with fresh importance. Henceforth we look upon Aaron not only as one who keeps back death from the living, but who has to do with the giving back of life to the dead. When this rod was formerly on the tree it did not live after this glorious fashion. There was life, but not in such exaltation and abundance. This rod was known henceforth not after its first life, but its second. So now we know Christ not after the flesh, but after the spirit; not according to those first works, in curing the sick, assuaging temporal sorrows, or even bringing back Lazarus to continue awhile longer his mortal life, but according to those second works by which he, the chosen and only mediatorial channel of them, saves, sanctifies, and perfects those who come to God through him. If this marvelous rod so glorified Aaron, and stopped the murmurings of the people, should it not have stone effect, rightly and repeatedly considered, in glorifying Jesus, and bringing us closer to him in humble acceptance and faith. The murmuring of the Israelites was a great evil, but our neglect of that gracious Intercessor whom God has appointed is not one whit better.Y.
Fuente: The Complete Pulpit Commentary
FOURTH SECTION
The New Miraculous Confirmation of the Aaronic Priesthood
Num 17:1-13 (Heb. Text Numbers 17:1628).
1And the Lord spake unto Moses, saying, 2Speak unto the children of Israel, and take 1of every one of them a rod according to the house of their fathers, of all their princes according to 2the house of their fathers, twelve rods: write thou every mans name upon his rod. 3And thou shalt write Aarons name upon the rod of Levi: for one rod shall be for the head of bthe house of their fathers. 4And thou shalt lay them up in the 3tabernacle of the congregation before the testimony, where 4I will meet with you. 5And it shall come to pass, that the mans rod, whom I shall choose, shall 5blossom: and I will make to cease from me the murmurings of the children of Israel, 6whereby they murmur against you.
6And Moses spake unto the children of Israel, and every one of their princes gave him 7a rod apiece, for each prince one, according to their fathers houses, even twelve rods: and the rod of Aaron was among their rods. 7And Moses laid up the rods before the Lord in the tabernacle of 8witness. 8And it came to pass, that on the morrow Moses went into the tabernacle of gwitness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded 9almonds. 9And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod.
10And the Lord said unto Moses, Bring Aarons rod again before the testimony, to be kept for a token against the 10rebels; 11and thou shalt quite take away their murmurings from me, that they die not. 11And Moses did so: as the Lord commanded him, so did he.
12And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish. 13Whosoever cometh anything near unto the tabernacle of the Lord shall die: shall we be consumed with dying?
EXEGETICAL AND CRITICAL
In reference to the connection of this section with the foregoing and following ones, Knobel remarks, that this outcry (12, 13) would come in very suitably after Num 16:44, Num 16:45, but certainly does not belong here a day after the plague had ceased, and when Jehovah was already reconciled (Num 17:10). This critic, who is usually able to discover an interpolation where there is none, passes by the present striking indications of one without further remark. Keil, on the other hand, finds no difficulty in believing that the story that Aarons rod brought forth in one night, not only buds, but also blossoms and fruit, is the simple and literal truth. Yet the question presents itself: Was not the confirmation of Aaron by the act of incense-offering, that abated the great pestilence, stronger than the confirmation by the miracle of the blossoming rod, in which Moses alone attended to depositing the rod in the Tabernacle, and which might so easily have occasioned fresh mistrust? If after Num 16:50 we read Num 17:12, there appears a complete connection. And this connection continues in 18. when it states of Aaron: Thou and thy sons and thy fathers house with thee shall bear the iniquity of the Sanctuary, etc. These words stand out like a commentary upon the act of atonement enjoined before. The phenomenon of Aarons rod blossoming calls to mind the joys and honors of the priesthood, rather than its sufferings and humiliations, and it could hardly call forth a cry of woe from the people, but would sooner evoke a festal celebration. However, if there seems to lie before us here an interpolation of a later date, still we hold fast that it belongs within the sphere of revelation, and refers to some mysterious fact connected with the Aaronic priesthood, to which has been given a symbolic form. The motive of the interpolation here was the desire to put together the various testimonies to the divine legitimacy of the Aaronic priesthood; just as a similar interest occasioned the interpolation of 1Jn 5:7, and in like manner the incorporation of the Epistle of Jude in 2 Pet. (see my Gesch. des apostolischer Zeitalters, I., p. 156). According to the assumptions of canonical purity, we can understand the interpolations that occur very seldom, and have a motive, easier than we can understand a continuous revision of three chapters with interpolations such as is assumed by our worthy colleague in the work on Daniel in reference to Daniel 10-12. [see Dr. Zoecklers Introd. to Daniel, 4, Rem. 1, On the Unity, and the Comm. at Daniel 10-12., Prelim. Remarks on the Last Vision of Daniel, and Dr. Langes hypothesis regarding Daniel in the volume on Gen., Introd., 25.Tr.]. The interruption of the connection is here, as in 2 Pet. and in 1 Jno., to be particularly noticed as a specially important indication. Thus also in the book of Joshua we cannot ignore the connection between Num 17:13 and 16 of chap. 10.
[The result of the foregoing, stated in plain terms, is that there never was such a miracle as the blossoming of Aarons rod. Nothing is saved by the indefinite notion of some mysterious fact connected with the Aaronic priesthood, to which was given a symbolic form, unless this very miracle was the mysterious fact, and the symbolism is that of the miracle itself as recorded. Something that was not this miracle, but is recorded as a startling miracle that is incredible, cannot, as regards the record, belong to the sphere of revelation, for the record is false, and it is the record that is the revelation for us. It reveals nothing if the facts were not so. Moreover the symbolism is nothing without the fact. But if such a miracle was wrought, then it fits into the present history. The abruptness of the account harmonizes with the event. How could such a miracle happen in any other way? Once accept the simple account, and the moral harmony of the events soon impresses the mind, and is expressed by many commentators. Thus Calvin says: Although the majesty of the priesthood had been already sufficiently, and more than sufficiently established, still God saw that in the extreme perversity of the people there would be no end to their murmurs and rebellions, unless a final ratification were added, and that, too, in a season of repose, inasmuch as, whilst the sedition was in progress, they were not disposed and ready to learn. And on the outcry of the people, Num 17:12-13, Bush remarks: A miracle of mercy seems to have extorted from them the confession which previous miracles of judgment had failed to do.Tr.]
Num 17:2-3. The twelve rods are taken from the twelve princes of Israels tribes, according to the rule that the eldest son of a fathers house (patriarchate) within a tribe is the prince. Aaron was older than Moses. The rods that they took were not necessarily the staves that they used; they could be fresh rods, and it is an intruded notion of Keils to represent here, that the staves, as staves of the head of the house, would signify the mans dignity as ruler, whence the staff of the prince becomes the sceptre. According to Keil, the explanation of Ewald, that fresh cuttings of the almond tree were taken, and the rod marked with Aarons name blossomed the best over night, goes flat in the face of the text. Of course this is true regarding absolute literalness. But it is allowable here, too, to look on the letter as anointed with the oil of symbolic-spiritual expression. Moreover, the antithesis: the priesthood did not have its root in natural dispositions and natural gifts, but flowed from the power of the Spirit, sets nature and grace in a false opposition. We know, for instance, that Aaron had the natural gift of eloquence; but the Lord made this the basis of the anointing with the priestly spirit. The almond tree is called the alert, the one early up in reference to blossoms and fruit, Jer 1:11 [see Almond-Tree in Smiths Bib. Dict.Tr.]
Num 17:5. For the present, the mortal judgment of Jehovah and the subsequent atonement had subdued the murmuring of the people. But it might in the sequel be aroused again. This was to be counteracted by the budding and blossoming of Aarons rod. Does that mean: the permanent reminiscence of the miracle once performed, and the knowledge that there was a rod in the Holiest of all, laid beside the ark of the covenant, that the people did not see? [Dr. Lange seems to hint at an absurdity here. If so, we might reason in the same way about the pot of manna and of the tables of the Law.Tr.] or does it not rather have the symbolical meaning: the staff of the priest must maintain itself in the full recognition of the people by its fresh, spiritual budding, blossoming and fruit-bearing? Any way, the rod in the Holiest of all fell now and then only under the eyes of Aaron, also in chap. 18. things appertaining thereto are laid on his heart.
Num 17:6. The rods were each designated by the name of the tribal prince that they represented; Aarons was among the rest
Very much as in drawing lots. [The rods were not marked with the names of the tribes, Levi excepted, for which Aarons name was substituted, as Keil states. The Levites had taken part in the late outbreak. It was therefore necessary to vindicate the supremacy of the house of Aaron over them; and accordingly his name was written on the rod of Levi, although, being the son of Kohath, the second son of Levi (Exo 6:16 sqq.), he would not be the natural head of the tribe. Bib. Comm.Tr.]
Num 17:9. As Moses went back and forth alone in caring for the rods, the decision effected by the blossoming rod brought out of the Holiest of all presupposes the most decided confidence, whereas the people saw the atoning cloud of incense. This consideration might also point away to the rich symbolical contents of the passage.
Num 17:12-13. These outbursts of mortal terror can hardly be referred to the priestly rod. Only the newly decked staff of the pontiff in the middle ages could occasion such an outcry from his associates and the popular masses that were subject to him. On the other hand, they fit perfectly to the story of the terrible judgment of death. [This fact does not conflict with the miracle having its influence also. The ruin that followed their presumption and the proof that Aaron was chosen to stand before God in holy things were fitted to bring them again to the mind they exhibited Exo 20:19 : Speak thou with us, and we will hear; but let not God speak with us, lest we die. Only now the feeling is with reference to Aaron, and not Moses, and with reference, not to Gods approaching them, but their approaching God.Tr.]
With regard to the almond trees in the peninsula of Sinai, and analogous stories outside of the sphere of the theocracy, and also other interpretations of our text, e.g. that Jehovah decided for Aarons rod by lot, and that then his rod was decked with blossoms and fruit in token of the decision, see Knobel, p. 99.
In regard to the number of the rods, it is assumed by Knobel and Keil that Aarons rod is counted in with the twelve rods, consequently that Ephraim and Manasseh are reckoned as one tribe of Joseph (as Deu 27:12). This view is more probable than that of Baumgarten, that Aarons rod was written on a thirteenth rod.
Baumgarten gives the strongest antithesis to the universal priesthood in the following words: The rod of the chosen priest must become alive again by the miraculous power of Jehovah, before whose face the rods are laid down. That is, the priest, apart from his office, is a natural man (!), and as such subject to death, and set outside of the power and fulness of life, as a severed and dried staff (one put out of office?). But by the consecration of the holy oil and ornament there comes into him and over him, in the power of Jehovah, the new life of the Spirit, so that he can impart of its fulness to others.
HOMILETICAL HINTS.
Chap. 17. The budding rod of Aaron with its blossoms and fruit a certificate of his priestly calling. The dry and dead priestly rods as witnesses against a dead priesthood. Against a dead conception of office.
Footnotes:
[1]of them rods, one for each fathers house.
[2]their fathers houses.
[3]Tent of Meeting.
[4][I meet with you, Stier, De Wette.Tr.] Dr. Lange: where I show myself to you. [See on Num 1:1 above.Tr.]
[5]bud.
[6]which.
[7]Heb. a rod for one prince, a rod for one prince.
[8]testimony.
[9]ripe almonds.
[10]Heb. children of rebellion.
[11]that thou mayest make an end of.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
A further interference of divine authority is related in this Chapter, in which the LORD is pleased to manifest thereby, that Aaron was to be the high priest to minister in holy things. The LORD condescended, by way of testifying his pleasure in this business, to settle it by the budding of Aaron’s rod, while the rods of all the other heads of families are dry and withered. The event is ordered to be recorded by laying up Aaron’s rod as a testimony before the LORD.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
It is sweet to remark how the LORD is pleased to work, sometimes in a way of judgment as in the foregoing chapter, to punish sin: and sometimes in a way of grace, as in this chapter, to restrain from sin. It should seem by the circumstances of this chapter, that though the LORD had manifested in so awful a manner his choice of Aaron to the priesthood, there were still some disposed to dispute it. Alas! are not the LORD’S people now, under a gospel dispensation, too prone to the same presumption? and do they not forget that their offerings and prayers all need the interposition of JESUS as the only High Priest and Mediator, by whom they can alone draw nigh to GOD? Joh 14:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
VI
AFTERMATH OF THE BREACH OF THE COVENANT AT KADESH-BARNEA
Numbers 16-19
In the last chapter I discussed Kadesh-barnea and the great breach of the covenant that took place there. The section from Numbers 16-19 inclusive gives us the aftermath of that breach, all taking place at Kadesh-barnea before they set out on their wilderness wanderings for more than thirty-eight years.
The first case that we have before us is the great revolt against God, Moses, and Aaron. The parties to this revolt are Korah and a number of Levites. The issue that they made was that they were entitled not only to the honor of being Levites but to the priesthood which God had said belonged to Aaron’s family alone. They combined with three famous Reubenites whose camp was next to them. These Reubenites had an entirely different grievance, viz.: That Moses had taken them out of the land flowing with milk and honey and had not brought them into a promised land, and when Moses summoned them to appear, they refused positively to come. The third element of this great triple conspiracy consisted of 250 of the princes of Israel. These 250 claimed that they had as much right to the priestly functions as the tribe of Levi and proved themselves with brazen censers and demanded that they, as heads of tribes, should minister before God. Now these three elements united and said to Moses and Aaron, “You take too much to yourselves; all the Lord’s people are holy.” And Moses proposed a test that God should determine between them, and commanded the 250 princes who wanted to exercise the Levitical and priestly functions to fill their censers with incense and come before the Lord to see what the Lord would do. And he commanded the people on the next day to separate themselves from Korah, Dathan and Abiram. When the people had separated themselves from these leaders, he said, “The test is this: If these men die a natural death, God has not sent me, but if an earthquake opens its mouth and swallows them up alive in the sight of all the people, that is proof that God has sent me and not them.” And instantly the earth yawned and in the sight of all the people, they went down. The test for the 250 princes of Israel was that a fire would go out from God and destroy them, which it did.
But this, instead of convincing the people, made the rebellion spread all over the camp. They did not like that thirty-eight years of wandering, and the entire congregation of Israel charged Moses with killing the people of the Lord. Immediately Moses commanded Aaron to light a censer and move among the people, because a plague from God was going out, and by the time Aaron could make intercession, moving among the stricken people with that censer, over 14,000 of them had died of the plague. Keep before your eyes the elements of this conspiracy and the three proofs from God.
The result of this was that perfect despair came to the people. It is expressed at the end of the seventeenth chapter: “And the children of Israel spake unto Moses, saying, Behold, we perish, we are undone, we are all undone. Every one that cometh near, that cometh near unto the tabernacle of Jehovah, dieth; shall we perish, all of us?” Moses now determined, upon another sign, and another tie that would prevent the people from going to pieces in their despair. He commanded each tribe to bring a rod, and Aaron to bring a rod, and they put the thirteen rods before the Lord on the ark and let God show them by an unmistakable miracle who was to retain the leadership of the people as to the priestly function. The result was that Aaron’s rod budded, blossomed and bore almonds in one night and the others remained as they were. God then commanded that the rod with those full-grown almonds should be put in the ark as a lasting memorial of his decision. We do not know how long that rod stayed there, but when the ark was opened in the days of Solomon, the rod was not there. It was probably taken out when the ark was captured by the Philistines.
Num 18 is devoted to a provision for the Levites. Every word of that chapter is based upon this idea: The Levites shall have no inheritance in the land. They belong to God. They shall not depend for their support upon secular work of any kind. Provision for their food is set forth in certain offerings here mentioned. Their permanent support was the tithe, one-tenth of all products being devoted to the Levites.
Num 19 closes this incident. Part of it is a new provision for cleansing away the defilement of sin. You see there is a guilt of sin, a bondage of sin and there is a defilement of sin. The guilt of sin is the condemnation that comes upon the sinner because he has sinned. The bondage of sin is the evil nature that constantly prompts him to sin. The defilement of sin is quite a different thing from either of the others. To show you the difference, let us suppose a man to be justified. That would take away the guilt of sin, but if salvation stops there, he would have in him an evil nature that would prompt him to sin and he would have the defilement that comes from sin. Suppose that you not only justify him, but that you also regenerate him. Give him an impulse that prompts to good and yet the defilement of sin will cling to him, and he would be in a pitiable condition, like the pure mind of a modest woman, compelled to live in constant touch with shameful things. It would be hell to her.
No author has more powerfully set forth that thought than Eugene Sue in his Mysteries of Paris. The daughter of a great prince of Germany had been stolen when she was a baby and had been reared in the slums of Paris and all her life had known only the vile defilement of crime. Her father found her, and not having been touched with the defilement of sin, she became one of the most beautiful princesses of Europe, but she died of a broken heart because she never could forget the scenes through which she had passed as a girl.
Now, Num 19 is to make a great provision for cleansing from a defilement of sin. More than once have I told you that in regeneration there are two constituent elements, one a change of the carnal mind, the imparting of a new nature; and second, the cleansing of the defilement of sin. And it takes these two to make regeneration. Here you come to the original, typical provision for cleansing from defilement. Hence the importance of this chapter. The provision was that a red heifer should be taken. Not a white hair must be on her. And she should be taken outside the camp and put to death, and burned with red cedar wood, the red signifying blood, while this burning went on, threads of scarlet cloth should be thrown into the fire, scarlet signifying blood. When she was burned the ashes should be gathered up and put in a clean place so as to provide permanent cleansing. In order to liquefy these ashes and keep them they were to be mixed with rain water, making a liquid lye and this was to be kept on hand all the time. Then a bunch of hyssop, whose wood is red, was to be used for sprinkling this lye.
When we come to the prophecies, you have the combination of the cleansing with the water of purification, typifying blood, combined with a changing of the nature. There God says, “I will gather you from all countries where you have been scattered and I will sprinkle the water of purification upon you and you shall be clean.” That typified the application of the blood of Christ. “Then I will take away your stony heart and give you a heart of flesh and I will put my spirit within you.” That is the other part of regeneration. When you come to the symbolic interpretation of Heb 9 , we have this language: “If the ashes of the heifer sanctified to the cleansing of the flesh, how much more shall the blood of Christ cleanse your conscience from evil works to serve the living God?”
In a debate with a Methodist preacher upon that subject, I gave this challenge: “In the Bible from Genesis to Revelation no man can find where God ever commanded a prophet, priest, or preacher to sprinkle, or to pour, just water on man, beast or thing as a moral, ceremonial, or religious rite.” I gave them a day to find a passage and they popped up all over the house and said they could find a lot of them. It brought about the greatest amazement that ever took place in their community. They went to their concordance for “sprinkle” and “pour.” Next day a man came up and said, “I have found it in Eze 36:25 , ‘I will sprinkle clean water upon you and you shall be clean.’ ” I replied, First, that sprinkling, whatever it is, God does it, and he does not command man to do it. Second, that was not just water, but that was the water of purification which was made out of the ashes of the red heifer which typified the blood of the Lord Jesus Christ which is applied by the Holy Spirit when a man believes on Jesus Christ. A man is not only justified when he believes, but he is also cleansed. He is not only cleansed but he is regenerated.” I then traced the thing all through the Bible. Another man arose and quoted what John has to say, “I indeed baptize you with water.” I said in reply, “Baptize does not mean to sprinkle or pour.” But he said, “It says ‘with.’ ” And I replied, “But that is not the translation of the Greek word. The Greek word is en and that means ‘in.’ ” It expresses nothing beyond the means or instrument when it is translated ‘with.’ Finally, Baptists baptize with water, not with oil, not with sand, and they use a great deal more of it than you do.”
Now, don’t forget the deep and solemn significance of Num 19 , that it was a type of that part of regeneration which accomplished the cleansing away of the defilement of sin by the application of the blood of Christ to the believer. Nineteen preachers out of twenty, in discussing regeneration, confine themselves merely to the change of nature.
That closes up the case entirely at Kadesh-barnea, and the next division of the book of Numbers covers thirty-eight years, the great period of silence the scriptural references to which are few and far between: (1) In this book we have the itinerary only, (Num 33:19-49 ); (2) They did not circumcise their children, (Jos 5:5-6 ); (3) They did not offer sacrifices at the tent, (Jer 7:22 ; Amo 5:25-26 ); (4) They worshiped idols, (Act 7:43 ) ; (5.) All the generation from 20 years old up died in the wilderness, (1Co 10:5 ). That period is typical. When Jesus Christ established his church, there was the glorious missionary period of the apostolic days for more than two centuries and then the church went into the wilderness. That is what we are told in the book of Revelation, and no man has been able to put the surveyor’s chain over that period of time in that wilderness.
It baffles all the students of church history. Some of them will tell you that there was no church during that time. But there was a church then, as there was a church in the antitype, and it did not perish. To illustrate: Imagine a long, zigzag river, running into a dark mountain where it is hidden from human sight. Suppose you drop a chip in the river on the upper side of the mountain, and after a while down yonder a hundred miles on the other side you see the same chip come out. You know then that the path of its motion has been continuous. In speaking about the succession of the church of Jesus Christ during the Dark Ages, that is my description of it. God in his mercy has hidden the steps of that period, just as he hides it here.
Num 20 is thirty-eight years from the time of Num 19 . They are back at Kadesh-barnea now, in the first month of the fortieth year. Heretofore all my discussions on the book of Numbers have been confined to the second year, commencing with the setting up of the tabernacle on the first day of the first month. From Num 20 to the end of Numbers is ten months’ time, and Deuteronomy covers the other two months, necessary to complete the forty years to the time they step down into the water to cross the Jordan River.
QUESTIONS
1. Give an account of Korah’s revolt against God, Moses, and Aaron, the parties, the issue, who combined with them, their grievance, Moses’ challenge and result, the third element of the conspiracy, their issue, their demand, the charge of all the elements combined, Moses’ proposed test, the result, and the memorial of this sin.
2. What effect upon the congregation of the Children of Israel, the punishment, and how stayed?
3. State clearly the three elements of this conspiracy and the three proofs from God.
4. Give the incidents of Aaron’s rod, its purpose and history.
5. To what is the 18th chapter devoted, and upon what idea based?
6. What is the water of purification, and how prepared?
7. Distinguish between the guilt of sin, the bondage of sin and the defilement of sin.
8. Regeneration consists of what, and what element of regeneration is typified by this water of purification? Give full explanation, using the following scriptures: Psa 51:2 ; Eze 36:25 ; Zec 13:1 ; Joh 3:5 ; Eph 5:26 ; Tit 3:5 ; Heb 9:13 .
9. The long period of silent wandering is typical of what?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
spake. See note on Num 1:1.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 17
AND the LORD spake unto Moses, [chapter seventeen] says, Speak to the children of Israel, to take every one of them a rod ( Num 17:1-2 )
That is, one for each tribe.
according to their tribe: put the name of their leader of their tribe on it and tonight we’re gonna bring it in and set it before the Lord in the tabernacle ( Num 17:2-4 ).
And we’ll let the Lord declare who is to be the one who serves in the sanctuary. And so they brought-each prince brought a rod for his tribe and his name inscribed upon it and they put Aaron’s name on the tribe of Levi. And in the morning they went in and the rod that had Aaron’s name on it had budded and blossomed and had ripe olives on it, I mean almonds. Almond blossoms and almond buds and all and almonds on the thing, and thus, they kept the rod. They put it then into the Ark of the Covenant as a signifying thing that God had chosen the family of Aaron for the priesthood.
“
Fuente: Through the Bible Commentary
That the murmuring of the people against the divine government was an evil thing is emphasized by the fact that a supernatural sign was given in final vindication of Aaron’s position. The reason for giving the sign was declared in the words, “I will make to cease from Me the murmurings of the children of Israel, which they murmur against you.” The spirit of rebellion manifested itself afterward in different ways and for different reasons, but it seems probable that any complaint against the rights of the God-appointed leadership of Moses and the priesthood of Aaron ceased at this time.
The sign granted was simple, but it was luminously suggestive. Twelve princes representing the twelve tribes were commanded to bring rods having their names inscribed on them and to lay them before the Lord. Aaron’s rod budded, blossomed, and bore fruit. These effects were patiently the result of divine action, and thus men were taught that the position of Aaron was not due to anything inherent in him but to the direct appointment and equipment of Jehovah.
Fuente: An Exposition on the Whole Bible
the Budding of Aarons Rod
Num 17:1-13
The controversy about the priesthood needed authoritative settlement, and to remove all grounds of dissension a notable sign was wrought on Aarons rod. The man whom I shall choose, his rod shall bud. This is an eternal principle. There is an indissoluble connection between Gods choice and our fruitfulness. I have chosen you and ordained you, said our Lord, that ye should go and bring forth fruit.
In the Epistle to the Hebrews we learn that Aarons budding rod symbolized our Lords unwithering priesthood. See Heb 7:24. He seemed as a root out of the dry ground; but in the grave the rod of Jesse began to bud and blossom and bear fruit. We may seem to be mere bare rods, but if we become united to Christ by a living faith we shall partake of His strength and beauty. A man can receive nothing, except it be given him from heaven. From me is thy fruit found, Hos 14:8.
Fuente: F.B. Meyer’s Through the Bible Commentary
7. The Priesthood of Aaron Confirmed
CHAPTER 17
1. The divine command (Num 17:1-5)
2. The rods before Jehovah (Num 17:6-7)
3. The blossoming rod of Aaron (Num 17:8-13)
Little comment is needed on this chapter. The blossoming and fruit bearing rod of Aaron is another confirmation of the priesthood. Standing among the dying, making an atonement, he is a type of Christ in His atoning work. The blossoming rod is the beautiful figure of resurrection. The rods were absolutely dead, not a sign of life was there. And Aarons rod received life during that night and life was there in its abundance, buds, blossoms and almonds. Christ risen from the dead, the firstfruits of them that slept, is here blessedly foreshadowed. It was life from the dead and finds its application too in connection with the sinner who is dead in trespasses and sins, while it also foreshadows the spiritual resurrection of Israel. The murmurings of the children of Israel were taken away by the rod of Aaron preserved before the testimony or else they would have died. The blossoming rod preserved was a provision for the wilderness journey. In Hebrews we read, Wherein was the golden pot of manna, and Aarons rod that budded, and the tables of the covenant (Heb 9:4). The manna Gods people need constantly in the wilderness as well as the ministry of Him who ever liveth and intercedeth for us. In 1Ki 8:9 we read, There was nothing in the ark save the two tables of stone. They were then in the land. When we reach our eternal home the manna and the intercession of a merciful high priest are no longer needed.
The rebellion of Korah yielded after all something. It added two things to the tabernacle, the plates from the censers for the covering of the altar and Aarons blossoming rod.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Reciprocal: 1Ch 6:49 – Aaron
Fuente: The Treasury of Scripture Knowledge
God Makes Choice of His Representatives
Num 17:1-13
INTRODUCTORY WORDS
1. God calls all His servants to serve Him. The Word is specific: “To every man his work.” Not one of God’s children is exempt.
In Luk 19:1-48 we read of how the certain nobleman went into the far country to receive a kingdom and to return. He called his ten servants and gave them each a pound and said, “Occupy till I come.” On. his return he called them before him that he might know how much every man had gained by trading. The first had gained ten pounds; the second had gained five, and another said: “Lord, behold, here is thy pound, which I have kept laid up in a napkin.” The lord was greatly displeased with the one who did nothing, and who gave excuses for his failure to serve.
It is no light matter when people wrap up their pounds in a napkin. A householder came upon certain ones and said; “Why stand ye here idle all the day?”
The fields are truly white unto the harvest, and the laborers are few. We need to pray that the Lord will thrust forth people into His service.
2. God calls certain servants to certain tasks. In the matter of the placing of His laborers, He has all authority. To one He says: “Go here,” to another, “Go there.”
With a great world lying out before our Lord, He must of necessity direct the steps of His people, that every part of His field may be occupied.
Think of nine or ten churches in one little community of a few thousand inhabitants, and then of another part of the world field where there are no churches, and none to minister in His Name.
It is for this reason that we read; “To every man his works.” Jesus Christ Himself said; “I have finished the work which Thou gavest Me to do.”
No one should assume to take somebody else’s position. The world is too big. The demand is too great. The need is too varied to have any one person seeking to duplicate another person’s service. We must do our task; we must go where we are sent.
3. God panoplies His servants for their work of ministering. He does not tell us to go, or to do, without giving us power to fulfill our orders. When we are sent He goes with us. He gives us the needed grace. In the loneliest part of the earth, some weary servant may think that he is separated from everyone, but he is not separated from God. The Lord will be with him to strengthen and sustain.
In the world, when men are sent out on business, they are sent out with funds to cover their expenses.
When the government sends out its soldiers to distant parts, those soldiers are backed with all the power and authority of the home base.
The Lord Jesus also puts every resource of Heaven behind His servants who go forth to do His will. He promises to provide for their need. He pledges to give them wisdom for their work. He Himself will never leave them alone. He ever goes before them.
I. A MESSAGE ON THE SOVEREIGNTY OF GOD (Num 17:5)
1. A spirit of jealousy pervaded the Children of Israel. From Num 15:1-41 we learn how Korah and his group pressed themselves into the office of the priesthood. They were jealous because they were not chosen to serve as priests. God had already slain them, not so much because they desired a special work, but because they, in the jealousy of their spirit, sought to overthrow Moses and Aaron. They murmured against them.
2. The Children of Israel wanted to take the authority of appointing priests into their own hands. What the Lord said, or desired, mattered little to them. They insisted on appointing themselves and their followers into the place of authority.
3. God commanded the Children of Israel to take a rod according to the house of their fathers, and to write every man his name upon his rod. There were twelve tribes, and the Lord proposed that twelve rods should be laid before them. Then the Lord said that He would cause the rod of the man whom He would choose, to blossom.
Is it not true that the Lord has a perfect right to call whomsoever He will into service? Is He not sovereign in His authority? He has a right to say to this one, “Do this,” and to another, “Do that” He has a right to make one vessel unto honor, and another to dishonor.
He still, says: “Ye have not chosen Me, but I have chosen you, and ordained you.”
In the New Testament we are taught that there are diversities of gifts, and that the Spirit divideth to every man severally as He will. “To one is given by the Spirit the word of wisdom; to another the word of knowledge * *; to another faith,” etc.
II. A LESSON IN CONSECRATION. (Num 17:7)
1. Our verse suggests that all were willing to serve. This was not to be condemned. Every man and every woman should make themselves open for service. They should bring their bodies, their all, and present them unto God. They should prostrate themselves before the Most High, and hold themselves ready to be or to do whatsoever He commands.
Each life should stand “at attention” awaiting orders.
2. Our verse suggests that all should seek service. That is the reason they placed their name upon their rod. In the Book of First Corinthians we read: “Covet earnestly the best gifts.” The Lord delights in seeing us ambitious for Him.
The Christian who does not want God’s best, and who does not want to be his best, and do his best for God, is not all that he should be. It behooves us as believers to lay ourselves before God, and to seek the best of all gifts, that thus we may glorify Him the more.
3. Our verse suggests waiting upon God. The rods were laid up before the Lord, abiding the moment when He should make His choice.
We must not run until we are sent. We must not undertake until He has spoken. Moses did not himself deign to make a choice, and select the rod. It was the Lord who did this. It is not for us, as men, to tell other men what they shall do, where they shall go, or how they shall serve. We must lie low before the Lord, and abide the moment when He shall speak. Then when He has spoken, we must be quick to obey.
III. THE ROD THAT BUDDED (Num 17:8)
When Moses went into the Tabernacle of Witness on the morrow, we read: “Behold, the rod of Aaron for the House of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.”
1. The Lord demonstrated His power of choice. Aaron’s rod budded; the others budded not. There may be some who would like to join Korah’s band, and cavil against God for having chosen Aaron instead of themselves. God, however, was compelled at that time, and is compelled now, to speak with authority and finality as to the men whom He chooses, and as to the work which He assigns.
In a great army, if the soldiers are turned loose to fight when and where and how they may each select, no victory could ever be achieved. Victory in warfare depends on headship. Headship secures unity of action.
In the Church of Jesus Christ, the Lord Jesus Christ is the exalted Head. Under Him there are apostles, and prophets, and pastors, and evangelists, and teachers. They can lead the flock over which they are made overseers, not as lording it over God’s heritage, but as being ensamples in obedience and in life.
2. The Lord’s choice was Aaron, and the House of Levi. Only his rod budded and blossomed and yielded almonds.
IV. THE SIGNIFICANCE OF THE BUDDED ROD (Num 17:8)
We present the same verse as the one just discussed, but we are to look at it from a different angle.
1. It is God who causes our lives to be fruitful. Think you that we can bear fruit apart from Him? Our fruit is the fruit of the Spirit, and the Spirit grows the fruit. Ephraim shall say, “From me is Thy fruit found.”
He who maketh the ground to bear its fruit, its corn, oil, and wine, will also cause the yielded life to bring forth fruit to His glory.
2. It is God who is honored by our fruitfulness. God blesses and multiplies the fruit of our lives, and then He is honored and glorified thereby. “Herein is My Father glorified, that ye bear much fruit.”
All this is true. Changing the figure-He it is who decks us with the ornaments of His grace; with gold, and with silver, with bracelets, and with chains. He it is who clothes us with broidered work, shoes us with badger’s skin, and covers us with silk and fine linen. Thus we are made exceeding beautiful by Him.
3. It is the people who are blessed by our buds, our blossoms, and our fruit. No life bears buds and blossoms and almonds for itself.
“I am come into my garden * *: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly.”
God has come down into His garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and pomegranates budded. He wants fruit.
V. GOD CHOOSES THE MAN WHO IS FRUITFUL (Num 17:9)
We believe that the reason God caused Aaron’s rod to bud and to bloom and to yield almonds, was because Aaron’s life was of that sort. The others had been fruitless. Therefore their rods were fruitless. There are several lessons here for us.
1. The life that bears fruit, God will choose to bear more fruit. We are members of several mission boards, and in the choice of missionaries who wish to go abroad in a new and larger service for God, we always seek to discover what fruit they have borne at home. The leafless, budless, fruitless bough at home is not the kind that will become fruitful overseas.
The one who hid his talent in the earth, had his talent taken from him. God’s law is: “Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.”
2. The life that bears fruit God will cause to bear more fruit. If we want to be enlarged in our capacity for God, we must be very active in the place where we are. God wants us to do the small thing well, in order that He may discover our spirit, our ambition for Him, our faithfulness; then He is ready to lead us into more important service.
Let us apply all of this to Christian living. We enter service for God when we are saved. We enter with an ambition to be of more and more use for the Master, and the Master will lead us to higher things as we prove fruitful and faithful in the lower things,
3. The life that is fruitless will be rejected. The others whose rods budded not, and bloomed not, and yielded not, were lives set aside and rejected.
VI. GOD VINDICATES HIS DEALINGS AND REMOVES THE MURMURINGS OF THE PEOPLE (Num 17:10)
1. The people thought that God’s choice was arbitrary. They rebelled because Aaron was chosen and they were not. Korah and Abiram and Dathan wanted to sit in Aaron’s seat. They wanted to rule, and they wanted their friends to rule with them. The Lord God destroyed them. Now He would give them the reason for His action.
He had not chosen Aaron merely because, as God, He had the right to be arbitrary in His sovereignty. He had chosen Aaron, as He demonstrated-Aaron’s rod budded, and bloomed, and yielded almonds. God is arbitrary in His choice, but He is also just and honorable. He chooses the man who has the heart for service, who will be faithful to his trust, who will fulfill his mission.
If any of those who are taking up these studies feel set aside by the Almighty, let them inquire for the “why.” Perhaps they have not proved themselves worthy of the Divine commission.
2. God showed that His choice was based upon man’s preparedness and fruitfulness. It was true then, it is true now, that God is looking for men to serve Him, who are serving Him. It is not merely a matter of gifts, for God has often taken the man who seemed to have no special gifts for His service. In First Corinthians we read these words: “God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty.” Thus we see that God does not pick out merely men who are recognized as wise after the flesh, or mighty, or noble after the flesh. What God wants is a life that is yielded, that is faithful and active in fruit bearing.
He wants to take that life, although it does not humanly appeal, and He wants to make it wise with the wisdom that cometh down from above. He wants to clothe its weakness with His strength, its nothingness with His almightiness.
VII. THE IMMORTALIZATION OF A FRUITFUL LIFE (Num 17:10)
God said unto Moses, “Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from Me that they die not.”
As we study these words, we see several vital things:
1. We see that God immortalizes a fruitful life. Aaron’s rod was placed in the Ark of the Covenant. It was retained, not merely to give honor to the man who had served God faithfully, but also to carry down through the ages, and even into eternity, the basis upon which God had honored His servant.
To us it is exceedingly wonderful and fitting that on the gates of the City of the New Jerusalem there will be emblazoned the names of the twelve tribes of Israel. It is also fitting that in the foundations of the City there will be put, in bold relief, the names of the twelve Apostles of the Lamb.
The saints who attend the Marriage Supper of the Lamb, will be arrayed in the white robes of their own righteous acts. In other words, God carries out of. this life, and into the next one, the record of the fruitfulness and of the service of His saints.
What we sow now, we shall reap then. What is done even in the darkness, shall be displayed in the light. Our Lord has said: “I come quickly; and My reward is with Me, to give every man according as his work shall be.”
2. We see that God immortalizes the justness of His decisions and His choice. If in Heaven we see Moses, or Aaron, or Abraham, or Peter, or Paul, or any other saint honored above others, we will have before our very eyes the reason why they are so honored.
There is a remarkable verse in Heb 9:1-28, which speaks of the earthly tabernacle, saying, “For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which was called the Holiest of all; which had the golden censer, and the Ark of the Covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the Covenant.”
All these, according to Heb 9:1-28, were figures of the true.
Somehow we cannot but feel that the Ark of the Covenant, along with those things that are placed therein are reserved in Heaven. They are certainly patterns of things in Heaven. Taking the Bible as a whole we cannot but feel that a great many things which have been precious in the sight of God during the earthly sojourning of saints, will be immortalized in the glory.
We, ourselves, build monuments to immortalize the names of our heroes. We believe that God does the same.
AN ILLUSTRATION
As servants of the Living God, let us make our lives count for Heaven and eternity, and not for the passing things of earth, “Agassiz says that he has stood at one place in the Alpine Mountains in Switzerland where he could throw a chip into the water in one direction, and it would roll on into the German Ocean; or he could throw a chip into the water in another direction, and it would reach the Black Sea by the Danube; or he could throw a chip in another direction, and it would enter the Mediterranean by the Rhine. How far apart the Mediterranean, and the Black Sea, and the German Ocean! Standing today on these Alps of gospel privilege, you can yield to the impulse of the Spirit, accept the Saviour’s invitation (Mat 11:28), and enter the golden gate of Glory, or you can refuse Him that speaketh from Heaven (Heb 12:25), reject the Lord Jesus Christ, and reach the Lake of Fire. How slight the division to begin with! How wide the ‘gulf to end with!”
Fuente: Neighbour’s Wells of Living Water
Num 17:8. The rod of Aaron was budded. In this sign there could be no imposition. The sedition was suppressed by the decision of God, who graciously in this way condescended to settle forever all future disputes. On the one hand we see that the aspiring of wicked men to the sanctuary, is highly displeasing to God; and on the other, ministers may learn to bud and bloom, and bear fruit in the sanctuary, by that power which could make the dry rod flourish. God will not forsake the faithful pastor, when an arrogant faction is formed against him.
REFLECTIONS.
The Lord having destroyed the two revolted families by an earthquake, burnt the profane with fire from heaven, and destroyed the murmurers with the pestilence; was now graciously pleased to compose all disputes about the priesthood by a full and final test. The rights of the firstborn to officiate at the altar, had originated from custom and authority rather than from a divine command, and their utmost claims could not extend beyond the limits of their own houses. To be national priests they had no call, no just plea. Nor could they spare more than occasional time to officiate at the altar, and the arduous nature of the duty would now require the preparations and study of their whole lives. Besides, under the christian ministry, the Lord never designed to pay regard to the order or preminence of mens birth. Therefore, once for all, to show his sovereign right to choose his own peculiar servants, and to settle all disputes on that head; he assembled the elders of Israel, and enjoined the firstborn, or a prince of each tribe, to deposit his staff, his staff of office or sceptre of power. And on the morrow, Aarons almond rod was adorned with leaves, blossoms and fruit. The dry rod in a desert land at the divine pleasure, produced fruit, as well as the dry rock a torrent of water. How gracious is the Lord to the weakness, the passions, and prejudices of man!
In this rod we have a very distinguished figure of Christ. There shall come forth a rod out of the stem of Jesse, says Isaiah, and a branch shall grow out of his roots. Isa 11:1. The sceptre of his kingdom was to be a sceptre of righteousness. In his person and family, it is true, he was poor; and on the cross, according to David, he was dried up like a potsherd. But he arose from the dead, he flourished as the dry almond-tree, and filled all the earth with the beauty of righteousness and the fragrance of his holy name. In this rod we see his ministers also, poor and dry in themselves, made fruitful in the Lord. We see in it the resurrection of the saints; fainting with afflictions, and dried up with tears, they revive as the spring, and flourish for ever in the paradise of God.
This rod was preserved to instruct future generations, that there might be no more contests about the priesthood. May one error more than suffice for each of us, and may we never run into it a second time.
God would not suffer order to be violated, to teach us that no new doctrines, no new forms of worship, can be imposed on man, without divine authority and power. Let us rather seek to profit by what we already know, than desire any new discoveries of the will of heaven; and especially, as we are brought from the rigours of the law to the mild and unfading glory of the gospel.
We may next remark, that the people sunk from presumption to despair. Behold, say they, we die, we perish, we all perish. How common is this sentiment with infidels, and hardened men. When the judgments they despised overtake them, they are forsaken of all their boasted confidence, because they have no confidence in the Lord. Let us live well with God, and then we shall be composed and calm when surrounded with his judgments.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Numbers 17 – 18
These two chapters form a distinct section in which we have presented to us the source, the responsibilities, and the privileges of priesthood. Priesthood is a divine institution. “No man taketh this honour unto Himself, but he that is called of God, as was Aaron.” This is made manifest, in a most striking manner, in chapter 17. “The Lord spake unto Moses, saying, speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man’s name upon his rod. And thou shalt write Aaron’s name upon the rod of Levi: for one rod shall be for the head of the house of their fathers. And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you. And it shall come to pass, that the man’s rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you. And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their father’s houses, even twelve rods: and the rod of Aaron was among their rods.” Verses 1-6.
What matchless wisdom shines in this arrangement! How completely is the matter taken out of man’s hands and placed where alone it ought to be, namely, in the hands of the living God! It was not to be a man appointing himself, or a man appointing his fellow; But God appointing the man of His own selection. In a word, the question was to be definitively settled by God Himself, so that all murmurings might be silenced for ever, and no one be able again to charge God’s high priest with taking too much upon him. the human will had nothing whatever to do with this solemn matter. The twelve rods, all in a like condition, were laid up before the Lord; man retired and left God to act. There was no room, no opportunity, because there was no occasion, for human management. In the profound retirement of the sanctuary, far away from all man’s thinkings, was the grand question of priesthood settled by divine decision; and, being thus settled, it could never again be raised.
“And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.” striking and beautiful figure of Him who was “declared to be the Son of God with power by resurrection from the dead!” The twelve rods were all alike lifeless; but God, the living God, entered the scene, and, by that power peculiar to Himself, infused life into Aaron’s rod, and brought it forth to view, bearing upon it the fragrant fruits of resurrection.
Who could gainsay this? The rationalist may sneer at it, and raise a thousand questions. Faith gazes on that fruit-bearing rod, and sees in it a lovely figure of the new creation in the which all things are of God. Infidelity may argue on the ground of the apparent impossibility of a dry stick budding, blossoming, and bearing fruit in the coarse of one night. But to whom does it appear impossible? To the infidel – the rationalist – the sceptic. and why? Because he always shuts out God. Let us remember this. Infidelity invariably shuts out God. Its reasonings are carried on and its conclusions reached in midnight darkness. There is not so much as a single ray of true light in the whole of that sphere in which infidelity operates. It excludes the only source of light, and leaves the soul wrapped in the shades and deep gloom of a darkness that may be felt.
It is well for the young reader to pause here, and deeply ponder this solemn fact Let him calmly and seriously reflect on this special feature of infidelity-rationalism – or scepticism. It begins, continues, and ends with shutting out God. It would approach the mystery of Aaron’s budding, blossoming, fruit bearing rod with a godless, audacious “How?” This is the infidel’s great argument. He can raise ten thousand questions; but never settle one. He will teach you how to doubt, but never how to believe. He will lead you to doubt everything; but gives you nothing to believe.
Such, beloved reader, is infidelity. It is of Satan who ever has been, is, and will be, the great question raiser. Wherever you trace Satan, you will always find him raising questions. He fills the heart with all sorts of “ifs” and “hows,” and thus plunges the soul in thick darkness. If he can only succeed in raising a question, he has gained his point. But he is perfectly powerless with a simple soul that just believes that God Is, and God HAS SPOKEN. Here is faith’s noble answer to the infidels questions – its divine solution of all the infidel’s difficulties. Faith always brings in the very One that infidelity always shuts out. It thinks with God; infidelity thinks without Him.
Hence, then, we would say to the Christian reader, and specially to the young Christian, never admit questions when God has spoken. If you do, Satan will have you under his foot in a moment. Your only security against him is found in that one impregnable, immortal sentence, “It is written.” It will never do to argue with him on the ground of experience, of feeling, or of observation; it must be absolutely and exclusively on the ground of this – that God is, and that God has spoken. Satan can make no hand of this weighty argument at all. It is invincible. Everything else he can shiver to pieces; but this confounds him and puts him to flight at once.
We see this very strikingly illustrated in the temptation of our Lord. the enemy, according to His usual way, approached the blessed One with a question – “If thou be the Son of God.” How did the Lord answer Him? Did He say,” I know I am the Son of God – I have had a testimony from the opened heavens, and from the descending and anointing Spirit – I feel, and believe, and realise that I am the Son of God?” No; such was not His mode of answering the tempter. How then? “It is written.” Such was the thrice repeated answer of the obedient and dependent Man; and such must be the answer of every one who will overcome the tempter.
Thus, in reference to Aaron’s budding rod, if any inquire, “How can such a thing be? It is contrary to the laws of nature; and how could God reverse the established principles of natural philosophy?” Faith’s reply is sublimely simple. God can do as He pleases. The One who called worlds into existence, could make a rod to bud, blossom, and bear fruit in a moment. Bring God in, and all is simple and plain as possible. Leave God out, and All is plunged in hopeless confusion. The attempt to tie up – we speak with reverence – the Almighty Creator of the vast universe, by certain laws of nature, or certain principles of natural philosophy, is nothing short of impious blasphemy. It is almost worse than denying His existence altogether. It is hard to say which is the worse, the atheist who says there is no God, or the rationalist who maintains that He cannot do as He pleases.
We feel the immense importance of being able to see the real roots of all the plausible theories which are afloat at the present moment. The mind of man is busy forming systems, drawing conclusions, and reasoning in such a manner as virtually to exclude the testimony of holy scripture altogether, and to shut out God from His own creation. Our young people must be solemnly warned as to this. They must be taught the immense difference between the facts of science, and the conclusions of scientific men. A fact is a fact wherever you meet it, whether in geology, astronomy, or any other department of science; but men’s reasonings, conclusions, and systems are another thing altogether. Now, scripture will never touch the facts of science; but the reasonings of scientific man are constantly found in collision with scripture. Alas! alas! for such men! And when such is the case we must, with plain decision, denounce such reasonings altogether, and exclaim with the apostle, “Let God be true, and every man a liar.”
Gladly would we dwell upon this point though it be a digression, for we deeply feel its seriousness. But we must, for the present, be content with solemnly urging upon the reader the necessity of giving to holy scripture the supreme place in his heart and mind. We must bow down, with absolute submission, to the authority of, not “Thus saith the Church” – “Thus say the fathers” – “Thus say the doctors;” but “Thus saith the Lord” “It is written.” This is our only security against the rising tide of infidelity which threatens to sweep away the foundations of religious thought and feeling throughout the length and breadth of Christendom. None will escape save those who are taught and governed by the word of the Lord. May God increase the number of such!
We shall now proceed with our chapter.
“and Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. and Moses did so: as the Lord commanded Him, so did he.” Verses 9-11.
Thus the question was divinely settled. Priesthood is founded upon that precious grace of God which brings life out of death. This is the source of priesthood. It could be of no possible use for man to take any one of the eleven dead rods and make it the badge of the priestly office. All the human authority under the sun could not infuse life into a dead stick, or make that stick the channel of blessing to souls. And so of all the eleven rods put together; there was not so much as a single bud or blossom throughout the whole. But where there were precious evidences of quickening power – refreshing traces of divine life and blessing – fragrant fruits of efficacious grace – there and there alone was to be found the source of that priestly ministry which could carry not only a needy but murmuring and rebellious people through the wilderness.
And here we may naturally inquire, “What about Moses’ rod? Why was it not amongst the twelve?” The reason is blessedly simple. Moses rod was the expression of power and authority. Aaron’s rod was the lovely expression of that grace that quickens the dead, and calls those things that be not as though they were. Now, mere power or authority could not conduct the congregation through the wilderness. Power could crush the rebel; authority might strike the sinner; but only mercy and grace could avail for an assembly of needy, helpless, sinful men, women, and children. The grace that could bring almonds out on a dead stick, could bring Israel through the wilderness. It was only in connection with Aaron’s budding rod that Jehovah could say, “Thou shalt quite take away the murmurings of the children of Israel from me, that they die not.” The rod of authority could take away the murmurers; but the rod of grace could take away the murmurs.
The reader may refer, with interest and profit, to a passage in the opening of Hebrews 9. in connection with the subject of Aaron’s rod. The apostle, in speaking of the ark of the covenant, says,” wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant.” This was in the wilderness. The rod and the manna were the provisions of divine grace for Israel’s desert wanderings and desert need. But, when we turn to 1 Kings 8: 9, we read, “There! was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.” The wilderness wanderings were over, the glory of Solomon’s day was sending forth its beams over the land, and hence the budding rod and the pot of manna are omitted, and nothing remains save that law of God, which was the foundation of His righteous government in the midst of His people.
Now, in this we have an illustration, not only of the divine accuracy of scripture, as a whole but also of the special character and object of the Book of Numbers. Aaron’s rod was in the ark during its wilderness wanderings. Precious fact! Let the reader seek to lay hold of its deep and blessed significance. Let him ponder the difference between the rod of Moses and the rod of Aaron. We have seen the former doing its characteristic work in other days and amid other scenes. we have seen the land of Egypt trembling beneath the heavy strokes of that rod. Plague after plague fell upon that devoted scene, in answer to that outstretched rod. We have seen the waters of the sea divided in answer to that rod. In short, the rod of Moses was a rod of power, a rod of authority. But it could not avail to hush the murmurings of the children of Israel; nor yet to bring the people through the desert. Grace alone could do that; and we have the expression of pure grace – free, sovereign grace – in the budding of Aaron’s rod.
Nothing can be more forcible, nothing more lovely. That dry, dead stick was the apt figure of Israel’s condition, and indeed of the condition of every one of us by nature. There was no sap, no life, no power. One might well say, “What good can ever come of it?” none whatever, had not grace come in and displayed its quickening power. So was it with Israel, in the wilderness; and so is it with us now. How were they to be led along from day to day? How were they to be sustained in all their weakness and need? How were they to he borne with in all their sin and folly? The answer is found in Aaron’s budding rod. If the dry dead stick was the expression of nature’s barren and worthless condition; the buds, blossoms, and fruit set forth that living and life-giving grace and power of God on which was based the priestly ministry that alone could bear the congregation through the wilderness. Grace alone could answer the ten thousand necessities of the militant host. Power could not suffice. authority could not avail. Priesthood alone could supply what was needed; and this priesthood was instituted on the foundation of that efficacious grace which could bring fruit out of a dry rod.
Thus it was as to priesthood of old; and thus it is as to ministry now. All ministry in the Church of God is the fruit of divine grace – the gift of Christ, the Church’s Head. There is no other source of ministry whatsoever. From apostles down to the very lowest gifts, all proceed from Christ. The grand root principle of all ministry is embodied in those words of Paul to the Galatians in which he speaks of himself as “An apostle, not of man, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.” Galatians 1: 1.
Here, be it noted, is the sublime source from whence all ministry emanates. It is not of man, or by man, in any shape or form. Man may take up dry sticks and shape and fashion them according to His own will; and he may ordain and appoint, and call them by certain high-sounding, official titles. But of what use is it? We may justly say, They are only dry, dead sticks.
“Where is there a single cluster of fruit Where is there a single blossom? Nay., where is there one solitary bud? “Even one bud will suffice to prove that there is something divine. But in the absence of this there can be no living ministry in the Church of God: It is the gift of Christ and that alone that makes a man a minister. Without this it is an empty assumption for any one to set himself up, or be set up by others to be a minister.
Does the reader thoroughly own this great principle? Is it as clear as a sunbeam to his soul? has he any difficulty respecting it? If so, we entreat him to seek to divest his mind of all preconceived thoughts, from what source soever derived; let will rise above the hazy mists of traditional religion; let him take the New Testament, and study as in the immediate presence of God, 1 Corinthians 12, 1 Corinthians 14; and also Ephesians 4: 7-18. In these passages he will find the whole subject of ministry unfolded; and from them he will learn that all true ministry, whether it be apostles, prophets, teachers, pastors, or evangelists, all is of God – all flows down from Christ the exalted Head of the Church. If a man be not possessed of a bona fide gift from Christ he is not a minister. Every member of the body has a work to do. the edification of the body is promoted by the proper action of all the members, whether prominent or obscure, “comely” or “uncomely.” In short, all ministry is from God, and not from man; it is by God, and not by man. There is no such thing in scripture as a humanly ordained ministry. All is of God.
We must not confound ministerial gifts with office or local charge. We find the apostles, or their delegates, ordaining elders and appointing deacons; But this was quite a distinct thing from ministerial gifts. ‘Those elders and deacons might possess and exercise some specific gift in the body; the apostle did not ordain them to exercise such gift, but only to fulfil the local charge. The spiritual gift was from the Head of the Church, and was independent of the local charge altogether.
It is most necessary to be clear as to the distinction between gift and local charge. There is the utmost confusion of the two things throughout the entire professing church,, and the consequence is that ministry is not understood. The members of the body of Christ do not understand their place or their functions. Human election, or human authority in some shape or another, is deemed essential to the exercise of ministry in the Church. But there is really no such thing in scripture. If there be, nothing is easier than to produce it. We ask the reader to find a single line, from cover to cover of the New Testament in which a human call, human appointment, or human authority, has anything whatsoever to do with the exercise of ministry in its very fullest range. We boldly assert there is no such thing.* Ah, no; blessed be God, ministry in His Church is “not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead.” “God hath set the members every one of them in the body, as it hath pleased Him.” (1 Cor. 12: 18) “But unto every one of us is given grace according to the measure of the gift of Christ. wherefore He saith, When he ascended up on High, he led captivity captive, and gave gifts unto men…..and he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith. and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” Ephesians 4: 7-13.
{*Even in the matter of appointing deacons, in Acts 6, we see it was an apostolic act. “Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.” ‘The brethren were allowed to select the men, inasmuch as it was their money that was in question. But the appointment was divine. And this, be it remembered, had reference merely to the business of deacons who were to manage the Church’s temporal affairs. But as regards the work of evangelists, pastors, and teachers, it is wholly independent of human choice and human authority, and rests simply upon the gift of Christ, Ephesians 4: 11.}
Here all the grades of ministerial gift are placed on one and the same ground, from apostles down to evangelists and teachers. They are All given by the Head of the Church and, when bestowed, they render the possessors responsible, at once, to the head in heaven, and to the members on earth. The idea of any possessor of a positive gift from God waiting for human authority, is as great an insult to the divine majesty as if Aaron had gone with his blooming rod in his hand, to be ordained to the priesthood by some of his fellows. Aaron knew better. He was called of God, and that was quite enough for him. and so now, all who possess a divine gift are Called of God to the ministry, and they need nothing more save to wait on their ministry, and cultivate their gift.
Need we add that it is vain for men to set up to be ministers unless they really do possess the gift? A man may fancy he has a gift, and it may be only a vain conceit of his own mind. It is quite as bad, if not worse, for one man to go to work on the strength of his own foolish imagination, as for another to go on the strength of the unwarrantable authority of his fellows. What we contend for is this – ministry is of God as to its source, power, and responsibility. We do not think that this statement will be called in question by any who are disposed to be taught exclusively by scripture. Every minister, whatever be his gift, should be able, in his measure, to say, “God has put me into the ministry.” But for a man to use this language without possessing any gift, is, to say the least of it, worse than worthless. The people of God can easily tell where there is real spiritual gift. Power is sure to be felt. But if men pretend to gift or power without the reality, their folly shall speedily be manifest to all. All pretenders are sure to find their true level, sooner or later.
Thus much as to ministry and priesthood. The source of each is divine. The true foundation of each lies in the budding rod. Let this be ever borne in mind. Aaron could say,” God put me into the priesthood;” and if challenged for his proof, he could point to the fruit-bearing rod. Paul could say, “God put me into the ministry;” and when challenged for his proof, could point to the thousands of living seals to his work. Thus it must ever be in principle, whatever be the measure. Ministry must not be merely in word or in tongue; but in deed and in truth. God will not know the speech, But the power.
But, ere we turn from this subject, we deem it most necessary to impress upon the reader the importance of distinguishing between ministry and priesthood. The sin of Korah consisted in this, that, not content with being a minister, he aimed at being a priest; and the sin of Christendom is of the same character. Instead of allowing ministry to rest upon its own proper New Testament basis, to exhibit its proper characteristics, And discharge its proper functions, it is exalted into a priesthood, a sacerdotal caste, the members of which are distinguished from their brethren by their style of dress and certain titles. There is no foundation whatsoever for these things in the New Testament. According to the plain teaching of that blessed book, all believers are priests. Thus, in Peter we read, “But ye [not merely the apostles, but all believers] are a chosen generation, a royal priesthood.” (1 Peter 2: 9) so also in Revelation “Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father.” (1 Peter 1: 5, 6) God, in pursuance of the truth set forth in the foregoing passages, we find the Apostle Paul, by the Holy Ghost, exhorting the Hebrew believers to draw nigh, and enter with boldness into the very holiest of all. (Heb. 10: 19-22) And further on he says, “By him therefore [i.e., Jesus let us offer The sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. But to do good, and to communicate, forget not: for with such sacrifices God is well pleased.” Hebrews 13: 15, 16.
How marvellous it must have appeared to Jewish saints – to those trained amid the institutions of the Mosaic economy, to be exhorted to enter into a place to which the very highest functionary in Israel could only approach once a year, and that but for a moment! And there to be told that they were to offer sacrifice, that they were to discharge the peculiar functions of the priesthood. All this was wonderful. But thus it is, if we are to be taught by scripture, and not by the commandments, the doctrines, and the traditions of men. All Christians are priests. They are not all apostles, prophets, teachers, pastors, or evangelists; but they are all priests. The very feeblest member of the Church was as much a priest as Peter, Paul, James, or John. We speak not of capacity or spiritual power, but of the position which all occupy in virtue of the blood of Christ. There is no such thing in the New Testament as a certain class of men, a certain privileged caste, brought into a higher or nearer position than their brethren. All this is flatly opposed to Christianity – a bold traversing of all the precepts of the word of God, and the special teachings of our blessed Lord and Master.
Let no one suppose that these things are unimportant. Far from it. They affect the very foundations of Christianity. We have only to open our eyes and look around us in order to see the practical results of this confounding of ministry and priesthood. And we may rest assured that the moment is rapidly approaching when these results will all assume a far more awful character, and bring down the very heaviest judgements from the living God. We have not yet seen the full antitype of “the gainsaying of Core;” but it will soon be manifested: and we solemnly warn the Christian reader to take heed how he lends his sanction to the serious error of mixing up two things so entirely distinct as ministry and priesthood. We would exhort him to take this whole subject up in the light of scripture. we want him to submit to the authority of God’s word, and to abandon everything that is not founded thereon. It matters not what it is; it may be a time-honoured institution; an expedient arrangement; a decent ceremony supported by tradition, and countenanced by thousands of the very best of men. It matters not. If the thing has no foundation in holy scripture, it is an error, and an evil, and a snare of the devil, to entice our souls, and lead us away from the simplicity that is in Christ. For example, if we are taught that there is, in the Church of God, a sacerdotal caste, a class of men, more holy, more elevated, nearer to God, than their brethren – than ordinary Christians; what is this but Judaism revived and tacked on to Christian forms? And what must be the effect of this, but to rob the children of God of their proper privileges as such, and to put them at a distance from Him, and place them under bondage?
We shall not pursue this subject any further just now. Enough, we trust, has been suggested to lead the reflecting reader to follow it up for himself. We only add, and that with special emphasis, let him follow it up only in that light of scripture. Let him resolve, by the grace of God, to lay aside everything which rests not upon the solid and sacred basis of the written word. Thus, and thus alone, can he be preserved from every form of error, and led to a sound conclusion on this most important and interesting question.
The closing lines of chapter 17 furnish a remarkable illustration of how quickly the human mind passes from one extreme to another. “The children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish. Whosoever cometh anything near unto the tabernacle of the Lord shall die: shall we be consumed with dying?” In the preceding chapter, we see bold presumption in the very presence of the majesty of Jehovah, where there should have been profound humility. Here, in the presence of divine grace and its provisions, we observe legal fear and distrust. Thus it is ever. Mere nature neither understands holiness nor grace. At one moment we hearken to such accents as these, “All the congregation are holy;” and the next moment, the word is, “Behold we die, we perish, we all perish.” The carnal mind presumes where it ought to retire; it distrusts where it ought to confide.
However, all this becomes the occasion, through the goodness of God, of unfolding to us, in a very full and blessed manner, the holy responsibility as well as the precious privileges of the priesthood. How gracious it is – how like our God, to turn His people’s mistakes into an occasion of furnishing deeper instruction as to His ways! It is His Prerogative, blessed be His name, to bring good out of evil; to make the eater yield meat, and the strong, sweetness. Thus “the gainsaying of Core” gives occasion for the copious volume of instruction furnished by Aaron’s rod; and the closing lines of chapter 17 call forth an elaborate statement of the functions of Aaron’s priesthood. To this latter we shall now proceed to direct the reader’s attention.
“And the Lord said unto Aaron, Thou and thy sons, and thy father’s house with thee, shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood. All thy brethren also of the tribe of Levi, the tribe of thy father, bring them with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness. And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die. And they shall be joined unto thee, and beep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you. and ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel. And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the Lord, to do the service of the tabernacle of the congregation. Therefore thou and thy sons with thee shall keep your priest’s office for every thing of the altar, and within the veil; and ye shall serve: I have given your priest’s office unto you as a service of gift: and the stranger that cometh nigh shall be put to death.” Num. 18: 1-7.
Here we have a divine answer to the question raised by the children of Israel,” Shall we be consumed with dying?” “No,” says the God of all grace and mercy. And why not? Because “Aaron and his sons with him shall keep the charge of the sanctuary, and the charge of the altar; that There be no wrath any more upon the children of Israel.” Thus the people are taught that in that very priesthood which had been so despised and spoken against, they were to find their security.
But we have to notice particularly that Aaron’s sons, and his father’s house are associated with him in His high and holy privileges and responsibilities. the Levites were given as a gift to Aaron, to do the service of the tabernacle of the congregation. They were to serve under Aaron, the head of the priestly house. This teaches us a fine lesson, and one much needed by Christians at the present moment. We all want to bear in mind that service, to be intelligent and acceptable, must be rendered in subjection to priestly authority and guidance. “And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee.” This stamped its distinct character upon the entire range of Levite service. The whole tribe of workers were associated with and subject to the great high priest. All was under his immediate control and guidance. So must it be now, in reference to all God’s workers. All Christian service must be rendered in fellowship with our great High Priest, and in holy subjection to His authority. It is of no value otherwise. There may be a great deal of work done, there may be a great deal of activity; but if Christ be not the immediate object before the heart, if His guidance and authority be not fully owned, the work must go for nothing.
But, on the other hand, the smallest act of service the meanest work done under the eye of Christ, done with direct reference to Him, has its value in God’s estimation, and shall, most assuredly, receive its due reward. This is truly encouraging, and consolatory to the heart of every earnest worker. The Levites had to work under Aaron. Christians have to work under Christ. We are responsible to Him. It is very well and very beautiful to walk in fellowship with our dear fellow-workmen, and to be subject one to another, in the fear of the Lord. Nothing is further from our thoughts that to foster or countenance a spirit of haughty independence, or that temper of soul which would hinder our genial and hearty co-operation with our brethren in every good work. All the Levites were “joined unto Aaron,” in their work, and therefore they were joined one to another. Hence, they had to work together. If a Levite had turned his back upon his brethren, he would have turned his back upon Aaron. We may imagine a Levite, taking offence at something or other in the conduct of his fellows, and saying to Himself, “I cannot get on with my brethren. I must walk alone. I can serve God, and work under Aaron; but I must beep aloof from my brethren inasmuch as I find it impossible to agree with them as to the mode of working.” But we can easily see through the fallacy of all this. For a, Levite to adopt such a line of action would have produced nothing but confusion. All were called to work together, how varied soever their work might be.
Still, be it ever borne in mind, their work did vary and, moreover, each was called to work under Aaron. There was individual responsibility with the most harmonious corporate action. We certainly desire, in every possible way, to promote unity in action; but this must never be suffered to trench upon the domain of personal service, or to interfere with the direct reference of the individual workman to his Lord. the Church of God affords a very extensive platform to the Lord’s workers. There is ample space thereon for all sorts of labourers. We must not attempt to reduce all to a dead level, or cramp the varied energies of Christ’s servants by confining them to certain old ruts of our own formation. This will never do. We must, all of us diligently seek to combine the most cordial unanimity with the greatest possible variety in action. Both will be healthfully promoted by each and all remembering that we are called to serve together under Christ.
Here lies the grand secret. Together, under Christ! May we bear this in mind. It will help us to recognise and appreciate another’s line of work though it may differ from our own; and, on the other hand, it will preserve us from an overweening sense of our own department of service, inasmuch as we shall see that we are, one and all, but co-workers in the one wide field; and that the great object before the Master’s heart can only be attained by each worker pursuing his own special line, and pursuing it in happy fellowship with all.
There is a pernicious tendency in some minds to depreciate every line of work save their own. This must be carefully guarded against. If all were to pursue the same line, where were that lovely variety which characterises the Lord’s work and workmen in the world? Nor is it merely a question of the line of work, but actually of the peculiar style of each workman. You may find two evangelists, each marked by an intense desire for the salvation of souls, each preaching, substantially, the same truth; and yet there may be the greatest possible variety in the mode in which each one seeks to gain the self-same object. We should be prepared for this. Indeed we should fully expect it. And the same holds good in reference to every other branch of Christian service. We should strongly suspect the ground occupied by a Christian assembly if there were not ample space allowed for every branch and style of Christian service – for every line of work capable of being taken up in individual responsibility to the great Head of the priestly house. We ought to do nothing which we cannot do under Christ, and in fellowship with Him. And all that can be done in fellowship With Christ can surely be done in fellowship with those who are walking with Him.
Thus much as to the special manner in which the Levites are introduced in our chapter, in connection with Aaron and his sons. To these latter we shall now turn for a few moments, and meditate on the rich provision made for them, in the goodness of God, as well as the solemn functions devolving upon them, in their priestly place.
“And the Lord spake unto Aaron, Behold, I also have given thee the charge of mine heave-offerings of all the hallowed things of the children of Israel; unto thee have I given them, by reason of the anointing, and to thy sons, by an ordinance for ever. This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat-offering of theirs; and every sin-offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons. In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee.” Verses 8-10.
Here we have a type of the people of God looked at in another aspect. They are here presented, not as workers, but as worshippers; not as Levites, but as priests. all believers – all Christians – all the children of God, are priests. There is, according to the teaching of the New Testament, no such thing as a priest upon earth, save in the sense in which all believers are priests. A special priestly caste – a certain class of men set apart as priests, is a thing not only unknown in Christianity, but most positively hostile to the spirit and principles thereof. We have already referred to this subject, and quoted the various passages of scripture bearing upon it. We have a great High Priest who has passed into the heavens, for if He were on earth He should not be a priest. (Compare Heb. 4: 14 and 8: 4 “Our Lord sprang Out Of Judah; of which tribe Moses spake nothing concerning priesthood.” Hence, therefore, a sacrificing priest on the earth is a direct denial of the truth of scripture, and a complete setting aside of the glorious fact on which Christianity is based, namely, accomplished redemption. If there is any need of spriest now, to offer sacrifice for sins, then, most assuredly, redemption is not an accomplished fact. But scripture, in hundreds of places, declares that it is, and therefore we need no more offering for sin. “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood, He entered in once into the holy place, having obtained eternal redemption.” (Heb. 9: 11, 12) So also, in Heb. 10 we read, “By one offering he hath perfected for ever them that are sanctified.” And again, “Their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin.”
This settles the great question as to priesthood and sacrifice for sin. Christians cannot be too clear or decided in reference to it. It lies at the very foundation of true Christianity, and demands the deep and serious attention of all who desire to walk in the clear light of a full salvation, and to occupy the true Christian position. There is a strong tendency towards Judaism – a vigorous effort to engraft Christian forms upon the old Jewish stem. This is nothing new; But, just now, the enemy seems peculiarly busy. We can perceive a great leaning towards Romanism, throughout the length and breadth of Christendom; and in nothing is the leaning more strikingly apparent than in the institutions of a special priestly order in the Church of God. We believe it to be a thoroughly antichristian institution. It is the denial of the common priesthood of all believers. If a certain set of men are ordained to occupy a place of peculiar nearness and sanctity, then where are the great mass of Christians to stand?
This is the question. It is precisely here that the great importance and gravity of this whole subject are made apparent. Let not the reader suppose that we are contending for some peculiar theory of any particular class or sect of Christians. Nothing is further from our thoughts. It is because we are convinced that the very foundations of the Christian faith are involved in this question of priesthood that we urge its consideration upon all with whom we have to do. We believe it will invariably be found that in proportion as Christians become clear and settled on the divine ground of accomplished redemption, they get further and further away from the Romanism and Judaism of an order of priests in the Church of God. And, on the other hand, where souls are not clear, not settled, not spiritual; where there is legality, carnality and worldliness, there you will find a hankering after a humanly appointed priesthood. Nor is it difficult to see the reason of this. If a man is not himself in a fit state to draw nigh to God, it will be a relief to him to employ another to draw nigh for him. And, most certainly, no man is in a fit state to draw nigh to a holy God who does not know that his sins are forgiven – has not got a perfectly purged conscience – is in a dark, doubting, legal state of soul. In order to come boldly into the holiest of all, we must know what the blood of Christ has done for us; we must know that we ourselves are made priests to God; and that, in virtue of the atoning death of Christ, we are brought so near to God that it is impossible for any order of men to come between. “He hath loved us, and washed us from our sins in his own blood, and made us priests unto God and his Father.” (Rev. 1) “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvellous light.” and again, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” (1 Peter 2: 5, 9) “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. But to do good and to communicate, forget not: for with such sacrifices God is well pleased.” Hebrews 13: 15, 16.
Here we have the two great branches of spiritual sacrifice which, as priests, we are privileged to offer, namely, praise to God, doing good to men. The very youngest, the most inexperienced, the most unlettered Christian is capable of understanding these things. Who is there in all the family of God – in all the priestly household of our divine High Priest, who cannot, with his heart, say, “The Lord be praised” And who cannot, with his hand, do good to His fellow? And this is priestly worship, and priestly service – the common worship and service of all true Christians. True, the measure of spiritual power may vary; But all the children of God are constituted priests, one as much as another.
Now in Numbers 18 we are presented with a very full statement of the provision made for Aaron and his house; and, in that provision, a type of the spiritual portion of the Christian priesthood. And surely we cannot read the record without seeing what a royal portion is ours. “Every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons. In the Most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee.”
It demands a very large measure of spiritual capacity to enter into the depth and meaning of this marvellous passage. To eat the sin offering, or the trespass offering is, in figure, to make another’s sin or trespass one’s own. This is very holy work. It is not every one who can, in spirit, identify himself with the sin of his brother. To do so in fact, in the way of atonement, is, we need hardly say, wholly out of question. There was but one who could do this; and He – adored for ever be His name! – has done it perfectly.
But there is such a thing as making my brother’s sin my own, and bearing it in spirit before God, as though it were my own. This is shadowed forth by Aaron’s sons eating the sin offering, in the most holy place. It was only the sons who did so. “Every male shall eat it.* It was the very highest order of priestly service. “in the most holy place shalt thou eat it.” We need to be very near to Christ in order to enter into the spiritual meaning and application of all this. It is a wonderfully blessed and holy exercise; and it can only be known in the immediate presence of God. How little we really know of this the heart can testify. Our tendency is, when a brother has sinned, to sit in judgement upon him; to take the place of a severe censor, to look upon his sin as a something with which we have nothing whatever to do. This is to fail sadly in our priestly functions. It is refusing to eat the sin offering in the most holy place. It is a most precious fruit of grace to be able so to identify oneself with an erring brother as to make his sin one’s own – to bear it in spirit before God. This truly is a very high order of priestly service, and demands a large measure of the spirit and mind of Christ. It is only the spiritual who really enter into this; and alas! how few of us are truly spiritual! “Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfil the law of Christ.” (Gal. 6: 1, 2) May the Lord give us grace to fulfil this blessed “law!” How unlike it is to everything in us! How it rebukes our harshness and selfishness! Oh! to be more like Christ in this as in All beside!
{*As a general principle, the “son” presents the divine idea; the “daughter,” the human apprehension thereof: the male” sets forth the thing as God gives it; the “female” as we realise and exhibit it.}
But there was another order of priestly privilege, not so high as that which we have been considering. “And this is thine: the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons, and to the daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it.” Verse 11.
The daughters of Aaron were not to eat of the sin offerings or the trespass offerings. They were provided for according to the utmost limit of their capacity; but there were certain functions which they could not discharge – certain privileges which lay beyond their range – certain responsibilities too weighty for them to sustain. It is far easier to have fellowship with another in the presentation of a thank offering than it is to make his sin our own. This matter demands a measure of priestly energy which finds its type in Aaron’s “sons,” not in his “daughters.” We must be prepared for those varied measures amongst the members of the priestly household. we are all blessed be God, on the same ground; we all stand in the same title; we are all in the same relationship; but our capabilities vary; and while we should all aim at the very highest standard of priestly service, and the very highest measure of priestly capacity, it is of no possible use to pretend to what we do not possess.
One thing, however, is clearly taught in verse 11 and that is, we must be “clean” in order to enjoy any priestly privilege, or eat of any priestly food – clean, through the precious blood of Christ applied to our conscience – clean, through the application of the word, by the Spirit, to our habits, associations, and ways. When thus clean, whatever be our capacity, we have the richest provision made for our souls, through the precious grace of God. Hearken to the following Words: “All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the Lord, them have I given thee. And whatsoever is first ripe in the land, which they shall bring unto the Lord, shall be thine; every one who is clean in thy house shall eat of it.” Verses 12, 13.*
{*Let the reader consider what the moral effect must be of taking the above passage literally and applying it to a certain priestly class in the Church of God: Take it typically and spiritually, and you have a striking and beautiful figure of the spiritual food provided for all the members of the priestly family, which is, in one word Christ in all His preciousness and fullness.}
Here, assuredly, we have a princely portion provided for those who are made priests unto God. They were to have the very best, and the very first of everything which the Lord’s land produced. There was “The wine which maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man’s heart.” Psalm 104: 15.
What a figure have we, in all this, of our portion in Christ! The olive, the grape, and the finest of the wheat were pressed and bruised, in order to feed and gladden the priests of God; and the blessed Antitype of all these has, in infinite grace, been bruised and crushed in death, in order that by His flesh and blood, He might minister life, strength, and gladness to His household. He, the precious corn of wheat, fell into the ground and died, that we might live; and the juices of the living vine were pressed to till that cup of salvation of which we drink, now, and shall drink for ever, in the presence of our God.
What, therefore, remains? What do we want, save an enlarged capacity to enjoy the fullness and blessedness of our portion in a crucified, risen, and glorified Saviour? We may well say, “We have all and abound.” God has given us all that even He could give – the very best He had. He has given us His own portion. He has called us to sit down with Himself, in holy, happy fellowship, and feast upon the fatted calf. He has caused our ears to hear, and our hearts, in some small degree, to enter into these most marvellous words, “let us eat and be merry.”
How wonderful to think that nothing could satisfy the heart and mind of God but to gather His people round Himself and feed them with that in which He Himself delights! “Truly our fellowship is with the Father, and with his Son, Jesus Christ.” (1 John 1) What more could even the love of God do for us than this? And for whom has He done it? For those who were dead in trespasses and sins – for aliens, enemies, guilty rebels – for dogs of the Gentiles – for those who were far from Him, having no hope, and without God in the world – for those who, had we our deserts, should lie now burning in the eternal flames of hell. Oh! what wondrous grace! What profound depths of sovereign mercy! And, we must add, what a divinely precious atoning sacrifice, to bring poor self-destroyed, guilty, hell-deserving sinners into such ineffable blessedness! – to pluck us as brands from everlasting burnings, and make us priests to God! – to take away all our “filthy garments” from us, and cleanse, clothe, and crown us, in His own presence, and to His own praise! May we praise Him! May our hearts and lives praise Him! May we know how to enjoy our priestly place and portion, and to wear our mitre well! We can do nothing better than praise God – nothing higher than to present to Him, by Jesus Christ, the fruit of’ our lips giving thanks to His name. This shall be our everlasting employment in that bright and blessed world to which we are hastening, and where we shall soon be, to dwell for ever with Him who has loved us and given Himself for us – our own blessed Saviour God – to go no more out for evermore.
In verses 14-19 of our chapter we have instruction as to “the firstborn of man and beast.” We may remark that man is placed on a level with the unclean beast. Both had to be redeemed. The unclean beast was unfit for God; and so was man, unless redeemed by blood. The clean animal was not to be redeemed. It was fit for God’s use, and was given to be the food of the entire priestly household – sons and daughters alike. In this we have a type of Christ in whom God can find His perfect delight the full joy of His heart – the only object, throughout the wide universe, in which He could find perfect rest and satisfaction. And – wondrous thought – He has given Him to us, His priestly household, to be our food, our light, our joy, our all in all for ever.*
{*For further remarks on the subject presented to Numbers 18: 14-19, the reader is referred to “Notes on Exodus,” chapter 13 we are anxious to avoid, as much as possible any repetition of what has been gone into in previous volume.}
”Jesus, of thee we ne’er would tire:
The new and living food
Can satisfy our heart’s desire,
And life is in thy blood.’
The reader will notice, in this chapter, as elsewhere, that every fresh subject is introduced by the words, “And the Lord spake unto Moses,” or “unto Aaron.” Thus, from verses 20-32, we are taught that the priests and Levites – God’s worshippers and workers, were to have no inheritance among the children of Israel, but were to be absolutely shut up to God Himself, for the supply of all their need. Most blessed position. Nothing can be more lovely than the picture here presented. The children of Israel were to bring their offerings, and lay them down at the feet of Jehovah, and He, in His infinite grace, commanded His workers to pick up these precious offerings – the fruit of His people’s devotedness – and feed upon them, in His own blessed presence, with thankful hearts. Thus the circle of blessing went round. God ministered to all the wants of His people; His people were privileged to have the rich fruits of His bounty with the priests and Levites; and these latter were permitted to taste the rare and exquisite pleasure of giving back to God of that which had flown from Him to them.
All this is divine. It is a striking figure of that which we should look for in the Church of God now. As we have already remarked, God’s people are presented, in this book, under three distinct phases, namely, as warriors, workers, and worshippers; and in all three they are viewed as in the attitude of the most absolute dependence upon the living God. In our warfare, in our work, and in our worship, we are shut up to God. Precious fact. “All our springs are in Him.” What more do we want? Shall we turn to man or to this world for relief or resource? God forbid! Nay, rather let it be our one grand object to prove, in our entire history, in every phase of our character, and in every department of our work, that God is enough for our hearts.
It is truly deplorable. to find God’s people, and Christ’s servants, looking to the world for support, and trembling at the thought of that support being withheld. Only let us try to imagine the Church of God, in the days of Paul, relying upon the Roman government for the support of its bishops, teachers, and evangelists. Ah! no, dear reader; the Church looked to its divine Head in the heavens, and to the divine Spirit upon earth, for all its need. Why should it be otherwise now? The world is the world still; and the Church is not of the world, and should not look for the world’s gold and silver. God will take care of His people and of His servants, if they will only trust Him. We may depend upon it, God’s gift is far better for the Church than the government gift – no comparison in the estimation of a spiritual mind.
May all the saints of God, and all the servants of Christ, in every place, apply their hearts, earnestly, to the consideration of these things! And may we have grace to confess, practically, in the face of a godless, Christless, infidel world, that the living God is amply sufficient for our every need, not only while passing through the narrow archway of time, but also for the boundless ocean of eternity. God grant it for Christ’s sake!
Fuente: Mackintosh’s Notes on the Pentateuch
Num 17:1-13. The Budding of Aarons Rod (from P).The superiority of Levi over the other tribes is finally vindicated through the budding of the rod of Aaron (the representative of that tribe) when a rod for each tribe is laid up before the Ark. Rods (or staves) were usually carried by persons of distinction among the Hebrews (Num 21:18, Gen 38:18, 1Sa 14:43) as among the Babylonians (Herodotus, i. 195). Fanciful stories, which are in some degree parallel to this story, and describe the sprouting of sapless staves or shafts, occur in the classical tales of Hercules club and Romulus spear (which took root and grew)
Num 17:2. fathers house: i.e. tribe (not, as usual, family).twelve rods: i.e. one from each of the twelve secular tribes.
Num 17:4. the testimony: short for the ark of the testimony (cf. Exo 16:34).
Num 17:10. Contrast Heb 9:4.
Fuente: Peake’s Commentary on the Bible
AARON’S ROD BUDDING
(vs.1-13)
Though God had shown His deep displeasure against those who challenged the priesthood of Aaron, he used this occasion to illustrate the truth concerning the positive side of priesthood, in order to press upon Israel both the seriousness and the blessedness of true priestly character. He instructed Moses to have a representative from each of the twelve tribes of Israel bring a rod with his name written on it (vs.1-2). Aaron’s name was to be written on the rod of Levi. These were to be placed in the tabernacle before the Testimony (apparently the ark of the testimony), with the promise that the rod of the man God chose would blossom (vs.4-5), thus silencing the complaints of the children of Israel.
The rods therefore being placed before the Lord, the next day Moses entered the tabernacle and found that Aaron’s rod had sprouted, also budded, produced blossoms and yielded almonds (v.8). all these were present at the same time, not only with the promise of resurrection, but with the full ripe fruit of resurrection. The almond (meaning “wakeful”) is the earliest of the fruits to appear in Israel’s springtime, and is significant of the resurrection of Christ — “Christ the firstfruits” (1Co 15:23). Also, just as the almond is the beginning of a great harvest, the resurrection of Christ is the promise of the great resurrection of His saints, for when He is said to be “the firstfruits,” the above verse immediately adds. “afterward those who are Christ’s at His coming.”
The high priesthood of Christ then is established by His resurrection, and as High Priest He indentifies Himself with all who are His, and will unfailingly bring them to the same glory with which God has exalted Him today. Because He is first, they too must be blessed.
The proofs laid before the eyes of all the children of Israel (v.9), and Moses was told to bring Aaron’s rod back before the Testimony, to be kept as a witness against the rebels. In Chapter 20:9 it is said the rod was “before the Lord.” In Heb 9:4 we are told that Aaron’s rod that budded was in the ark. Of course, it might have been put there at a date later than this history of Num 17:1-13.
The people were seriously affected by this miracle of God’s intervention, but in fear of possibly dying themselves, rather than in submissive faith (vs.12-13). They would not die just for coming into the vicinity of the tabernacle, but if wanting to usurp the place of priest, they might well fear. Today, all believers are priests, but an unbeliever trying to assume that place is exposing himself to the judgment of God. Also anyone assuming a place of importance above other saints of God is virtually taking the place of Christ, and must expect God’s judgment too.
Fuente: Grant’s Commentary on the Bible
17:1 And the LORD spake unto {a} Moses, saying,
(a) While he was in the door of the tabernacle.
Fuente: Geneva Bible Notes
The confirmation of Aaron’s high-priesthood ch. 17
The fact that God halted the plague in response to Aaron’s atoning action with his censer (Num 16:47-48) would have proved that God accepted him as the high priest and not the rebels. God gave the miracle of the budding rod to make an even greater impression on the people to discourage further rebellion (Num 17:5).
"A man’s rod was the sign of his position as ruler in the house and congregation; with a prince the rod became a sceptre, the insignia of rule (Gen. xlix. 10)." [Note: Ibid., 3:114.]
"Almond blooms early with white blossoms and its fruits were highly prized (Gen 43:11). White in Scripture symbolizes purity, holiness, and God Himself (e.g., Isa 1:18; Dan 7:9; Rev 20:11). Jeremiah associates the almond . . . with watching . . . (Jer 1:11-12). All these qualities were personified by Aaron and the tribe of Levi. They were the holy tribe par excellence, who represented Israel before God and God to Israel, and they were responsible for watching over the people by instructing them in the statutes of the Lord (Lev 10:11)." [Note: G. Wenham, p. 140. See also idem, "Aaron’s Rod (Numbers 17:16-28)," Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):280-81.]
Aaron’s rod fairly burst into flower and fruit because God gave it vital power. This would have helped the Israelites appreciate that God had chosen the Aaronic family because He had sovereignly chosen to impart His divine life to Aaron and his sons by His Spirit. Moses had symbolized this bestowal when he had consecrated Aaron to his office and anointed him with oil.
"The message was clear: just as God could make an apparently dead rod miraculously bear fruit, so he could elect a line of descendants like any other and enable it to render priestly service fruitfully." [Note: Maarsingh, p. 63.]
God ordered that the Israelites place Aaron’s rod before the ark, which contained the Ten Commandments, with the jar of manna (cf. Exo 16:33-34). He did so to help them realize that His choice of the Aaronic priesthood would continue in Israel. There is no reason to believe that the buds, blossoms, and fruits remained perpetually fresh. They probably wilted and the rod most likely assumed the condition it had before the miracle. The fact that the rod was there before the ark testified to the Israelites that God had chosen Aaron and his sons as His priests.
The people’s terror (Num 17:12-13) probably arose as a result of the miracles and judgments that had befallen the Israelites since Korah rebelled. God had vindicated His holiness, the people realized their sinfulness, and they were full of fear.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
KORAH, DATHAN, AND ABIRAM
Num 16:1-50; Num 17:1-13
BEHIND what appears in the history, there must have been many movements of thought and causes of discontent which gradually led to the events we now consider. Of the revolts against Moses which occurred in the wilderness, this was the most widely organised and involved the most serious danger. But we can only conjecture in what way it arose, how it was related to previous incidents and tendencies of popular feeling. It is difficult to understand the report, in which Korah appears at one time closely associated with Dathan and Abiram, at other times quite apart from them as a leader of disaffection. According to Wellhausen and others, three narratives are combined in the text. But without going so far in the way of analysis we clearly trace two lines of revolt: one against Moses as leader; the other against the Aaronic priesthood. The two risings may have been distinct; we shall however deal with them as simultaneous and more or less combined. A great deal is left unexplained, and we must be guided by the belief that the narrative of the whole book has a certain coherency, and that facts previously recorded must have had their bearing on those now to be examined.
The principal leader of revolt was Korah, son of Izhar, a Levite of the family of Kohath; and with him were associated two hundred and fifty “princes of the congregation, called to the assembly, men of renown,” some of them presumably belonging to each of the tribes as is shown incidentally in Num 27:3. The complaint of this company-evidently representing an opinion widely held-was that Moses and Aaron took too much upon them in reserving to themselves the whole arrangement and control of the ritual. The two hundred and fifty, who according to the law had no right to use censers, were so far in opposition to the Aaronic priesthood that they were provided with the means of offering incense. They claimed for themselves on behalf of the whole congregation, whom they declared to be holy, the highest function of priests. With Korah were specially identified a number of Levites who, not content with being separated to do the service of the tabernacle, demanded the higher sacerdotal office. It might seem from Num 16:10-11, that all the two hundred and fifty were Levites; but this is precluded by the earlier statement that they were princes of the congregation, called to the assembly. So far as we can gather, the tribe of Levi did not supply princes, “men of renown,” in this sense. While Moses deals with Korah and his company, Dathan, Abiram, and On, who belong to the tribe of Reuben, stand in the background with their grievance. Invited to state it, they complain that Moses has not only brought the congregation out of a land “flowing with milk and honey,” to kill them in the wilderness, failing to give them the inheritance he promised; but he has made himself a prince over the host, determining everything without consulting the heads of the tribes. They ask if he means “to put out the eyes of these men,”-that is, to blind them to the real purpose he has in view, whatever it is, or to make them his slaves after the Babylonian fashion, by actually boring out the eyes of each tenth man, perhaps. The two hundred and fifty are called by Moses to bring their censers and the incense and fire they have been using, that Jehovah may signify whether He chooses to be served by them as priests, or by Aaron. The offering of incense over, the decree against the whole host as concerned in this revolt is made known, and Moses intercedes for the people. Then the Voice commands that all the people shall separate themselves from the “tabernacle” of Korah, Dathan, and Abiram, apparently as if some tent of worship had been erected in rivalry of the true tabernacle. Dathan and Abiram are not at the “tabernacle,” but at some little distance, in tents of their own. The people remove from the “tabernacle of Korah, Dathan, and Abiram,” and on the terrible invocation of judgment pronounced by Moses, the ground cleaves asunder and all the men that appertain unto Korah go down alive into the pit. Afterwards, it is said, “fire came forth from the Lord and devoured the two hundred and fifty men that offered the incense.” “The men that appertained unto Korah” may be the presumptuous Levites, most closely identified with his revolt. But the two hundred and fifty consumed by the fire are not said to have been swallowed by the cleaving earth; their censers are taken up “out of the burning,” as devoted or sacred, and beaten into plates for a covering of the altar.
On the morrow the whole congregation, even more disaffected than before, is in a state of tumult. The cry is raised that Moses and Aaron “have killed the people of Jehovah.” Forthwith a plague, the sign of Divine anger, breaks out. Atonement is made by Aaron, who runs quickly with his burning censer “into the midst of the assembly,” and “stands between the dead and the living.” But fourteen thousand seven hundred die before the plague is stayed. And the position of Aaron as the acknowledged priest of Jehovah is still further confirmed. Rods or twigs are taken, one for each tribe, all the tribes having been implicated in the revolt; and these rods are laid up in the tent of meeting. When a day has passed, the rod of Aaron for the tribe of Levi is found to have put forth buds and borne almonds. The close of the whole series of events is an exclamation of amazed anxiety by all the people: “Behold, we perish, we are undone, we are all undone. Every one that cometh near unto the tabernacle of Jehovah dieth: shalt we perish all of us?”
Now throughout the narrative, although other issues are involved, there can be no question that the main design is the confirmation of the Aaronic priesthood. What happened conveyed a warning of most extraordinary severity against any attempt to interfere with the sacerdotal order as established. And this we can understand. But it becomes a question why a revolt of Reubenites against Moses was connected with that of Korah against the sole priesthood of the Aaronic house. We have also to consider how it came about that princes out of all the tribes were to be found provided with censers, which they were apparently in the habit of using to burn incense to Jehovah. There is a Levitical revolt; there is an assumption by men in each tribe of priestly dignity; and there is a protest by men representing the tribe of Reuben against the dictatorship of Moses. In what way might these different movements arise and combine in a crisis that almost wrecked the fortunes of Israel?
The explanation supplied by Wellhausen on the basis of his main theory is exceedingly laboured, at some points improbable, at others defective. According to the Jehovistic tradition, he says, the rebellion proceeds from the Reubenites, and is directed against Moses as leader and judge of the people. The historical basis of this is dimly discerned to be the fall of Reuben from its old place at the head of the brother tribes. Out of this story, says Wellhausen, at some time or other not specified, “when the people of the congregation, i.e., of the Church, have once come on the scene,” there arises a second version. The author of the agitation is now Korah, a prince of the tribe of Judah, and he rebels not only against Moses but against Moses and Aaron as representing the priesthood. “The jealousy of the secular grandees is now directed against the class of hereditary priests instead of against the extraordinary influence on the community of a heaven-sent hero.” Then there is a third addition which “belongs likewise to the Priestly Code, but not to its original contents.” In this, Korah the prince of the tribe of Judah is replaced by another Korah, head of a “postexilic Levitical family”; and “the contest between clergy and aristocracy is transformed into a domestic strife between the higher and inferior clergy which was no doubt raging in the time of the narrator.” All this is supposed to be a natural and easy explanation of what would otherwise be an “insoluble enigma.” We ask, however, at what period any family of Judah would be likely to claim the priesthood, and at what post-exilic period there was “no doubt” a strife between the higher and inferior clergy. Nor is there any account here of the two hundred and fifty princes of the congregation, with their partially developed ritual antagonistic to that of the tabernacle.
We have seen that according to the narrative of Numbers seventy elders of the tribes were appointed to aid Moses in bearing the heavy burden of administration, and were endowed with the gift of prophecy that they might the more impressively wield authority in the host. In the first instance, these men might be zealous helpers of Moses, but they proved, like the rest, angry critics of his leadership when the spies returned with their evil report. They were included with the other men of the tribes in the doom of the forty years wandering, and might easily become movers of sedition. When the ark was stationed permanently at Kadesh, and the tribes spread themselves after the manner of shepherds over a wide range of the surrounding district, we can easily see that the authority of the seventy would increase in proportion to the need for direction felt in the different groups to which they belonged. Many of the scattered companies too were so far from the tabernacle that they might desire a worship of their own, and the original priestly function of the heads of tribes, if it had lapsed, might in this way be revived. Although there were no altars, yet with censers and incense one of the highest rites of worship might be observed.
Again, the period of inaction must have been galling to many who conceived themselves quite capable of making a successful assault on the inhabitants of Canaan, or otherwise securing a settled place of abode for Israel. And the tribe of Reuben, first by birthright, and apparently one of the strongest, would take the lead in a movement to set aside the authority of Moses. We have also to keep in mind that though Moses had pressed the Kenizzites to join the march and relied on their fidelity, the presence in the camp of one like Hobab, who was an equal not a vassal of Moses, must have been a continual incentive to disaffection. He and his troops had their own notions, we may believe, as to the delay of forty years, and would very likely deny its necessity. They would also have their own cultus, and religiously, as well as in other ways, show an independence which encouraged revolt.
Once more, as to the Levites, it might seem unfair to them that Aaron and his two sons should have a position so much higher than theirs. They had to do many offices in connection with sacrifice, and other parts of the holy service. On them, indeed, fell the burden of the duties, and the ambitious might expect to force their way into the higher office of the priesthood, at a time when rebellion against authority was coming to a head. We may suppose that Korah and his company of Levites, acting partly for themselves, partly in concert with the two hundred and fifty who had already assumed the right to burn incense, agreed to make their demand in the first instance, that as Levites they should be admitted priests. This would prepare the way for the princes of the tribes to claim sacerdotal rights according to the old clan idea. And at the same time, the priority of Reuben would be another point, insistence upon which would strike at the power of Moses. If the princes of Reuben had gone so far as to erect a “tabernacle” or mishcan for their worship, that may have been, for the occasion, made the headquarters of revolt, perhaps because Reuben happened at the time to be nearest the encampment of the Levites.
A widespread rebellion, an organised rebellion, not homogeneous, but with many elements in it tending to utter confusion, is what we see. Suppose it to have succeeded, the unity of worship would have been destroyed completely. Each tribe with its own cultus would have gone its own way so far as religion was concerned. In a very short time there would have been as many debased cults as there were wandering companies. Then the claim of autonomy, if not of right to lead the tribes, made on behalf of Reuben, involved a further danger. Moses had not only the sagacity but the inspiration which ought to have commanded obedience. The princes of Reuben had neither. Whether all under the lead of Reuben or each tribe led by its own princes, the Israelites would have travelled to disaster. Futile attempts at conquest, strife or alliance with neighbouring peoples, internal dissension, would have worn the tribes piecemeal away. The dictatorship of Moses, the Aaronic priesthood, and the unity of worship stood or fell together. One of the three removed, the others would have given way. But the revolutionary spirit, springing out of ambition and a disaffection for which there was no excuse, was blind to consequences. And the stern suppression of this revolt, at whatever cost, was absolutely needful if there was to be any future for Israel.
It has been supposed that we have in this rebellion of Korah the first example of ecclesiastical dissension, and that the punishment is a warning to all who presumptuously intrude into the priestly office. Laymen take the censer; and the fire of the Lord burns them up. So, let not laymen, at any time in the Churchs history, venture to touch the sacred mysteries. If ritual and sacramentarian miracle were the heart of religion; if there could be no worship of God and no salvation for men now unless through a consecrated priesthood, this might be said. But the old covenant, with its symbols and shadows, has been superseded. We have another censer now, another tabernacle, another way which has been consecrated for ever by the sacrifice of Christ, a way into the holiest of all open to every believer. Our unity does not depend on the priesthood of men, but on the universal and eternal priesthood of Christ. The co-operation of Aaron as priest was needful to Moses, not that his power might be maintained for his own sake, but that he might have authority over the host for Israels sake. It was not the dignity of an order or of a man that was at stake, but the very existence of religion and of the nation. This bond snapped at any point, the tribes would have been scattered and lost.
A leader of men, standing above them for their temporal interests, can rarely take upon him to be the instrument of administering the penalty of their sins. What king, for instance, ever invoked an interdict on his own people, or in his own right of judging for God condemned them to pay a tax to the Church, because they had done what was morally wrong? Rulers generally have regarded disobedience to themselves as the only crime it was worth their while to punish. When Moses stood against the faithless spirit of the Israelites and issued orders by way of punishing that bad spirit, he certainly put his authority to a tremendous test. Without a sure ground of confidence in Divine support, he would have been foolhardy in the extreme. And we are not surprised that the coalition against him represented many causes of discontent. Under his administration the long sojourn in the desert had been decreed, and a whole generation deprived of what they held their right-a settlement in Canaan. He appeared to be tyrannising over the tribes; and proud Reubenites sought to put an end to his rule. The priesthood was his creation, and seemed to be made exclusive simply that through Aaron he might have a firmer hold of the peoples liberties. Why was the old prerogative of the headmen in religious-matters taken from them? They would reclaim their rights. Neither Levi nor Reuben should be denied its priestly autonomy any longer. In the whole rebellion there was one spirit, but there were also divided counsels; and Moses showed his wisdom by taking the revolt not as a single movement, but part by part.
First he met the Levites, with Korah at their head, professing great zeal for the principle that all the congregation were holy, every one of them. A claim made on that ground could not be disproved by argument, perhaps, although the holiness of the congregation was evidently an ideal, not a fact. Jehovah Himself would have to decide. Yet Moses remonstrated in a way that was fitted to move the Levites, and perhaps did touch some of them. They had been honoured by God in having a certain holy office assigned to them. Were they to renounce it in joining a revolt which would make the very priesthood they desired common to all the tribes? From Jehovah Himself the Levites had their commission. It was against Jehovah they were fighting; and how could they speed? They spoke of Aaron and his dignity. But what was Aaron? Only a servant of God and of the people, a man who personally assumed no great airs. By this appeal some would seem to have been detached from the rebellion, for in Num 26:9-11, when the judgment of Korah and his company is referred to, it is added, “Notwithstanding the children of Korah died not.” From 1Ch 6:1-81 we learn that in the line of Korahs descendants appeared certain makers and leaders of sacred song, Heman among them, one of Davids singers, to whom Psa 88:1-18, is ascribed.
With the Reubenites Moses deals in the next place, taking their cause of discontent by itself. Already one of the three Reubenite chiefs had withdrawn, and Dathan and Abiram stood by themselves. Refusing to obey the call of Moses to a conference, they stated their grievance roughly by the mouth of a messenger; and Moses could only with indignation express before God his blamelessness in regard to them: “I have not taken one ass from them, neither have I hurt one of them.” Neither for his own enrichment, nor in personal ambition had he acted. Could they maintain, did the people think, that the present revolt was equally disinterested? Under cover of opposition to tyranny, are they not desiring to play the part of tyrants and aggrandise themselves at the expense of the people?
It is singular that not a word is said in special condemnation of the two hundred and fifty because they were in possession of censers and incense. May it be the case that the complete reservation of the high-priestly duties to the house of Aaron had not as yet taken effect, that it was a purpose rather than a fact? May it not further be the case that the rebellion partly took form and ripened because an order had been given withdrawing the use of censers from the headmen of the tribes? If there had as yet been a certain temporary allowance of the tribal priesthood and ritual, we should not have to ask how incense and censers were in the hands of the two hundred and fifty, and why the brass of their vessels was held to be sacred and put to holy use.
The prayer of Moses in which he interceded for the people, Num 16:22 is marked by an expression of singular breadth, “O God, the God of the spirits of all flesh.” The men, misled on the fleshly side by appetite (Num 16:13), and shrinking from pain, were against God. But their spirits were in His hand. Would He not move their spirits, redeem and save them? Would He not look on the hearts of all and distinguish the guilty from the innocent, the more rebellious from the less? One man had sinned, but would God burst out on the whole congregation? The form of the intercession is abrupt, crude. Even Moses with all his justice and all his pity could not be more just, more compassionate, than Jehovah. The purpose of destruction was not as. the leader thought it to be.
Regarding the judgments, that of the earthquake and that of the fire, we are too remote in time to form any proper conception of what they were, how they were inflicted. “Moses,” says Lange, “appears as a man whose wonderful presentiment becomes a miraculous prophecy by the Spirit of revelation.” But this is not sufficient. There was more than a presentiment. Moses knew what was coming, knew that where the rebels stood the earth would open, the consuming fire burn. The plague, on the other hand, which next day spread rapidly among the excited people and threatened to destroy them, was not foreseen. It came as if straight from the hand of Divine wrath. But it afforded an opportunity for Aaron to prove his power with God and his courage. Carrying the sacred fire into the midst of the infected people he became the means of their deliverance. As he waved his censer, and its fumes went up to heaven, faith in Jehovah and in Aaron as the true priest of Jehovah was revived in the hearts of men. Their spirits came again under the healing power of that symbolism which had lost its virtue in common use, and was now associated in a grave crisis with an appeal to Him who smites and heals, who kills and makes alive.
It has been maintained by some that the closing sentences of chapter 17 should follow chapter 16 with which they appear to be closely connected, the incident of the budding of Aarons rod seeming to call rather for a festal celebration than a lament. The theory of the Book of Numbers we have seen reason to adopt would account for the introduction of the fresh episode, simply because it relates to the priesthood and tends to confirm the Aaronites in exclusive dignity. The symbolic test of the claim raised by the tribes corresponds closely to the signs that were used by some of the prophets, such as the girdle laid up by the river Euphrates, and the basket of summer fruits. The rod on which Aarons name was written was of almond, a tree for which Syria was famous. Like the sloe it sends forth blossoms before the leaves; and the unique way in which this twig showed its living vigour as compared with the others was a token of the choice of Levi to serve and Aaron to minister in the holiest office before Jehovah.
The whole circumstances, and the closing cry of the people, leave the impression of a grave difficulty found in establishing the hierarchy and. centralising the worship. It was a necessity-shall we call it a sad necessity?-that the men of the tribes should be deprived of direct access to the sanctuary and the oracle. Earthly, disobedient, and far from trustful in God, they could not be allowed, even the hereditary chiefs among them, to offer sacrifices. The ideas of the Divine holiness embodied in the Mosaic law were so far in advance of the common thought of Israel, that the old order had to be superseded by one fitted to promote the spiritual education of the people, and prepare them for a time when there shall be “on the bells of the horses, HOLY UNTO THE LORD; and every pot in Judah shall be holy unto the Lord of hosts, and all they that sacrifice shall come and take of them and seethe therein.” The institution of the Aaronic priesthood was a step of progress indispensable to the security of religion and the brotherhood of the tribes in that high sense for which they were made a nation. But it was at the same time a confession that Israel was not spiritual, was not the holy congregation Korah declared it to be. The greater was the pity that afterwards in the day of Israels opportunity, when Christ came to lead the whole.people into the spiritual liberty and grace for which prophets had longed, the priestly system was held tenaciously as the pride of the nation. When the law of ritual and sacrifice and priestly mediation should have been left behind as no longer necessary because the Messiah had come, the way of higher life was opened in vain. Sacerdotalism held its place with full consent of those who guided affairs. Israel as a nation was blinded, and its day shone in vain.
Of all priesthoods as corporate bodies, however estimable, zealous, and spiritually-minded individual members of them may be, must it not be said that their existence is a sad necessity? They may be educative. A sacerdotal system now may, like that of the Mosaic law, be a tutor to bring men to Christ. Realising that, those who hold office under it may bring help to men not yet fit for liberty. But priestly dominance is no perpetual rule in any church, certainly not in the Kingdom of God. The freedom with which Christ makes men free is the goal. The highest duty a priest can fulfil is to prepare men for that liberty; and as soon as he can he should discharge them for the enjoyment of it. To find in episodes like those of Korahs revolt and its suppression a rule applicable to modern religious affairs is too great an anachronism. For whatever right sacerdotalism now has is purely of the Churchs tolerance, in the measure not of Divine right, but of the need of uninstructed men. To the spiritual, to those who know, the priestly system with its symbols and authoritative claim is but an interference with privilege and duty.
Can any Aaron now make an atonement for a mass of people, or even in virtue of his office apply to them the atonement made by Christ? How does his absolution help a soul that knows Christ the Redeemer as every Christian soul ought to know Him? The great fault of priesthoods always is, that having once gained power, they endeavour to retain it and extend it, making greater claims the longer they exist. Affirming that they speak for the Church, they endeavour to control the voice of the Church. Affirming that they speak for Christ, they deny or minimise His great gift of liberty. Freedom of thought and reason was to Cardinal Newman, for example, the cause of all deplorable heresies and infidelities, of a divided Church and a ruined world. The candid priest of our day is found making his claim as largely as ever, and then virtually explaining it away. Should not the vain attempt to hold by Judaic institutions cease? And although the Church of Christ early made the mistake of harking back to Mosaism, should not confession now be made that priesthood of the exclusive kind is out of date, that every believer may perform the highest functions of the consecrated life?
The Divine choice of Aaron, his confirmation in high religious office by the budding of the almond twig as well as by the acceptance of his intercession, have their parallels now. The realities of one age become symbols for another.
Like the whole ritual of Israel, these particular incidents may be turned to Christian use by way of illustration. But not with regard to the prerogative of any arch-hierarch. The availing intercession is that of Christ, the sole headship, over the tribes of men is that which He has gained by Divine courage, love, and sacrifice. Among those who believe there is equal dependence on the work of Christ. When we come to intercession which they make for each other, it is of value in consideration not of office but of faith. “The effectual fervent prayer of a righteous man availeth much.” It is as “righteous” men, humble men, not as priests they prevail. The sacraments are efficacious, “not from any virtue in them or in him that administers them,” but through faith, by the energy of the omnipresent Spirit.
Yet there are men chosen to special duty, whose almond twigs bud and blossom and become their sceptres. Appointment and ordination are our expedients; grace is given by God in a higher line of calling and endowment. While there are blessings pronounced that fall upon the ear or gratify the sensibility, theirs reach the soul. For them the world has need to thank God. They keep religion alive, and make it bourgeon and yield the new fruits for which the generations hunger. They are new branches of the Living Vine. Of them it has often to be said, as of the Lord Himself, “The stone which the builders rejected the same has become head of the corner; this is the Lords doing, and it is marvellous in our eyes.”