22<\/strong>. the God of the spirits of all flesh<\/em> ] The God who made and sustains the life of every human being. In early days Jehovah was thought of as the particular deity of Israel alone. But by the time of the priestly writer the nation had long advanced to the deeper and truer conception of monotheism.<\/p>\n shall one man sin<\/em> ] i.e. Korah. The words very clearly imply that Dathan and Abiram do not belong to the narrative.<\/p>\n Verse 22<\/span>. O God, the God of the spirits of all flesh<\/B><\/I>] El Elohey haruchoth lechol basar<\/I>. This address sufficiently proves that these holy men believed that man is a being compounded of flesh and spirit, and that these principles are perfectly distinct. Either the materiality<\/I> of the human soul is a human fable, or, if it be a true doctrine, these men did not pray under the influence of the Divine Spirit. In Nu 27:16<\/span> there is a similar form of expression: Let the Lord, the God of<\/I> the spirits of all flesh<\/I>. And in Job 12:10<\/span>: In whose hand is the soul<\/I> ( nephesh) of all living; and the<\/I> spirit<\/I> ( ruach) of all flesh of man<\/I>. Are not these decisive proofs that the Old Testament teaches that there is an immortal spirit in man? “But does not ruach<\/I> signify wind<\/I> or breath<\/I>?” Sometimes it does, but certainly not here<\/I>; for how absurd would it be to say, O God, the God of the breaths<\/I> of all flesh!<\/P> <\/p>\n Of the spirits, <\/B>i.e. of souls, as the word spirit in Scripture is oft used, as Psa 31:5<\/span>; 77:3<\/span>; Pro 17:22<\/span>; Ecc 12:7<\/span>; Luk 23:46<\/span>; Act 7:59<\/span>. And this is no empty title here, but very emphatical and argmmentative, thus, Thou art the Maker of spirits, Zec 12:1<\/span>, destroy not thy own workmanship, Isa 64:8<\/span>. O thou who art the preserver of men, and of their spirits; the Lord of spirits, Job 12:10<\/span>; who as thou mayst justly destroy this people, so thou canst preserve whom thou pleasest: the Father of spirits<\/I>, Heb 12:9<\/span>; O deal mercifully with thy own children: the Searcher of spirits, thou canst distinguish between those who have maliciously raised this tumult, and those whose ignorance and simple credulity hath made them a prey to crafty seducers. <\/P> Of all flesh, <\/B>i.e. of all mankind: the word flesh<\/I> is put for men, as Gen 6:13<\/span>; Job 12:10<\/span>; Isa 40:5<\/span>,6<\/span>; Eze 20:48<\/span>; 21:4<\/span>,5<\/span>. <\/P> One man, <\/B>to wit, Korah, the ringleader of this sedition. <\/P> <\/p>\n 22. they fell upon their faces, andsaid, O God, the God of the spirits of all flesh<\/B>The benevolentimportunity of their prayer was the more remarkable that theintercession was made for their enemies.<\/P><\/p>\n And they fell upon their faces<\/strong>,…. That is, Moses and Aaron, in order to deprecate the wrath of God, and beseech him to avert the threatened judgment; and so the Targum of Jonathan has it,<\/p>\n “they bowed themselves in prayer upon their faces;”<\/p>\n and said, O God, the God of the spirits of all flesh<\/strong>; the Maker of all men, as of their bodies, which are flesh, so of their souls or spirits, which are immaterial and immortal; hence he is called “the Father of spirits”, Heb 12:9<\/span>, who, as the Targum, puts the spirit in the bodies of men; or, as others, who knows the spirits of men; their thoughts, as Jarchi, the inward frames and dispositions of their minds; who knows who have sinned, and who not; and whether their sins proceed from weakness, and being misled, or whether from a malevolent disposition, presumption, and self-will:<\/p>\n shall one man sin<\/strong>: meaning Korah, who was the ringleader:<\/p>\n and wilt thou be wroth with all the congregation<\/strong>? who, through ignorance and weakness, and by artifice and imposition, are drawn in to join with him; the plea is much the same with that of Abraham,<\/p>\n Ge 18:25<\/span>.<\/p>\n 22. O God, the God of the, spirits of all flesh. The old interpreter renders the first אל , el, as an adjective, in which some others have followed him; (93) but, in my opinion, the name of God is rather repeated by way of adding force to the sentence. It does not, however, so clearly appear to me why all render the word flesh, in the genitive case. But, since I do not think that the ל , lamed, is superfluous here, but that it is used for ב , beth, as often elsewhere, I have accurately expressed the sense by my translation, “in all flesh.” (94) There is no question but that Moses applies this epithet to God in connection with the present matter; as if he desired to induce God to preserve His own work, just as a potter spares the vessels formed by himself. To the same effect is the prayer of Isaiah: <\/p>\n “<\/p>\n But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Be not wroth very sore,” (Isa 64:8<\/span> \ud83d\ude42 <\/p>\n for hence he alleges a reason why God should relent, and be inclined to mercy. There is this difference, that Isaiah refers to that special grace wherewith God had embraced His people, whereas Moses carries his address further, viz., to the general grace of creation. It is of little importance whether we choose to expound this (95) with reference to all animals, or only to the human race, since Moses merely prays that, since God is the Creator and Maker of the world, He should not destroy the men whom He has formed, but rather have pity upon them, as being His work. In passing, however, we may infer from this passage, (96) that all (men) have their separate souls, for God is not said to have inspired all flesh with life, but to have created their spirits. Hence the monstrous delusion of the Manicheans is refuted, that our souls are so infused by the transmission of the Spirit of God, as that there should still be only one spirit. (97) But if it be preferred to include the animals, we must mark the grades of distinction between the spirit of man and the spirit of a dog or an ass. It is, however, more fitting to restrict it to men. <\/p>\n (93) In the clause under consideration, אל, El, is immediately followed by אלהי , Elohey, the form given to Elohim, when it is to be used in connection with the next word. The different roots of El and Elohim seem to indicate that El has an especial reference to the power of the Deity, and Elohim to His authority as a judge. There being no practicable equivalent distinction in Latin or English, and the word Almighty being appropriated to rendering שדי, Shaddai, C. and our A.V. do but repeat the word God, whilst the V. and S.M. have fortissime Deus; but C. saw in S.M.’s notes, Aut sic, O Deus, Deus. — W. <\/p>\n (94) C.’s supposition, that the preposition ל prefixed to all, is equivalent to ב or in, would not facilitate the version. Noldius, giving instances where, the ל prefixed has the effect of a genitive, cites this passage amongst: others. — W. <\/p>\n (95) “Le mot de chair;” the word flesh — Fr. <\/p>\n (96) Addition in Fr., “Moyennant qu’il soit prins des hommes, comme e’est le plus vray-semblable;” supposing it be taken as having reference to men, as is the more probable conjecture. <\/p>\n (97) “Lesquels pensent que les ames procedent de la substance de Dieu;” who think that our souls proceed from the substance of God. — Fr. <\/p>\n This doctrine of the Manicheans is often referred to in the writings of Augustine. The Benedictine Editors, in their index to his works, point out by citations the following particulars: “Manichaeorum error circa animam. Docent animam nostram hoc esse quod Deus est; esse partem, seu particulam Dei; animas non solum hominum, sed etiam pecorum, de Dei esse substantia, et partes Dei asserunt.” <\/p>\n The word which I have translated transmission, is in the Latin ex traduce, a well-known metaphor in theological controversy, derived from the practice of inarching, or grafting by approach, when two neighboring branches are tied together so as to cohere and form one, whilst the parent stocks, to which they belong, continue still to possess a separate and individual vitality. Thus Prudentius, Apoth. 919-921. <\/p>\n Vitandus tamen error erit, ne traduce carnis Transfundi in sobolem credatur fons animarum, Sanguinis exemplo, etc. <\/p>\n C. makes frequent allusions to this heretical doctrine as having been resuscitated by Servetus, amongst his other pantheistic notions. See Instit. Book 1. ch. 15. Section 5. C. Soc. Edit., vol. 1, p. 223; and also on Psa 104:30<\/span>. C. Soc. Edit., vol. 4, p. 168. <\/p>\n 22<\/strong>. <\/strong> They fell upon their faces <\/strong> This posture denotes the earnestness of the intercession of these two men, against whom this vast conspiracy was directed. Here is an out-gleaming of that love which shone forth so gloriously from the cross of Jesus Christ, “Father, forgive them.” <\/p>\n The God of the spirits of all flesh <\/strong> The appeal is not to the God of the covenant, the God of Abraham, Isaac, and Jacob, because Israel is now temporarily outside of the covenant, but to God the Creator. “It is of little consequence whether these words are to be understood as relating to all the animal kingdom, or to the human race alone; because Moses simply prayed that as God was the Creator and Architect of the world he would not destroy the men whom he had created, but rather have mercy upon the works of his own hands.” Calvin. <\/p>\n <\/em><\/p>\n One man sin <\/strong> Literally, shall the one man sin, <\/em> that is, Korah, the ringleader of the conspiracy. A degree of culpability attached to all who countenanced the plot; but many were swept in by the current of wicked feeling, not from hostility to Moses and Aaron, but from too great weakness to resist the prevailing sentiment. For these Moses intercedes.<\/p>\n Moses and Aaron Pray that Yahweh Will Spare the Congregation of Israel ( Num 16:22<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n Num 16:22<\/strong><\/span><\/p>\n ‘And they fell on their faces, and said, “O God, the God of the spirits of all flesh, shall one man sin, and will you be angry with all the congregation?” <\/p>\n At His words Moses and Aaron fell on their faces before Yahweh. All the antagonism and argument had been directed against them, but their hearts were full of compassion for the people. They recognised the justice of God in acting against the blasphemers with their censers, but they themselves saw the people as not to blame. (They were later to learn how wrong they were (Num 16:41<\/span>)). <\/p>\n They asked Yahweh if He thought that it was right to blame the many for the few. Was He not the God of the spirits of all flesh? Did not all the life within (the ‘spirit’) belong to Him? Had He not created them and given them life? Would He then destroy life unnecessarily? Surely He would not destroy the many for the one? He was the life-giver, not the life-taker. <\/p>\n Num 16:22<\/span><\/em><\/strong>. <\/strong>God of the spirits of all flesh<\/em><\/strong><\/strong> In whose hand is the soul or life of every living thing, and the breath of all flesh of man: <\/em>Job 12:10<\/span>. Moses, with a beautiful propriety, gives God this title, in acknowledgment of his power to save or to destroy, because he had threatened that he would consume <\/em>all Israel; besides, it implies a strong motive to urge the divine compassion: “O God! who, being the father and creator both of the souls and bodies of men, hast therefore the power of preserving as well as of destroying them, deign to display that power by the exercise of mercy towards this people! Searcher of the souls which thou hast created, thou knowest the authors of this sedition, and perfectly distinguishest them from those who have suffered themselves to be drawn aside by their weakness and credulity. Have mercy, &c.” When he says, shall one man sin? <\/em>he must be understood to speak proverbially of the small number concerned in this conspiracy, compared with the immense multitude of all Israel. <\/p>\n REFLECTIONS.<\/strong>Dathan and Abiram, abettors of Korah, being summoned to attend, return an answer, as insolent as unjust. They charge Moses with having brought them from plenty to perish in the wilderness, with deceiving their hopes and expectations, and designing to enslave them. What infamous and invidious accusations! Was Egypt such a land of plenty to them? Were they kept out of Canaan, but by their own rebellion? And was not Moses a father rather than a master over them, through whose kind interposition alone it was that they were this day alive thus to malign him? Such returns of evil for good are the lot of holy men! The most zealous ministers for the service of men’s souls must expect to meet with the severest reproaches. <\/p>\n Indignation fired the heart of Moses at such base ingratitude to himself, but he felt more at seeing them bent on their own destruction. He appeals to God to witness the uprightness of his conduct. He had served them without reward, administered impartial justice, nor could his greatest enemies support a charge of the most minute injury received from him; and, therefore, he begs that God would himself manifest his approbation, and reject their impious offerings. Note; <\/em>The greatest comfort under all accusations is the testimony of a good conscience. The morrow is appointed for the decision of the controversy; Moses and Aaron offer to appear on a level with them, and let God choose whom he will have. Korah accepts the challenge, and, wilfully blind to the awful judgments on Nadab and Abihu, resolves to make the experiment. Those whom God devotes to destruction, he gives up to the blindness and hardness of their hearts. The morning comes, and Korah, eager to make the trial, collects the congregation against Moses, and, with his censer ready, in own conceit already triumphs. Thus suddenly is the impenitent sinner hurled from the pinnacle of vain confidence into the depth of eternal despair and torment. <\/p>\n God, as the judge, ascends the throne of his glory in terrible Majesty, to decide the controversy. He bids Moses and Aaron instantly separate themselves, that he might consume the rest in a moment: all who followed the rebels are now ready to share in their ruin, so dangerous is it to have fellowship with sinners. Moses and Aaron, as faithful and tender pastors, though so ill treated, fall down on their faces, importunate suitors for mercy on the people; an example to be imitated by every minister, nay, every christian, toward his bitterest persecutors. <\/p>\n From the precious comment upon the supplication of Moses by the Psalmist, not only upon this occasion, but another, (Exo 32:10<\/span> .) we have authority to conclude, that in both Moses typified and represented that great and only intercessor, the LORD JESUS CHRIST. And very sweet is it to the soul of every true believer, to behold in those distant ages of the church, how the everlasting and eternal priesthood of the LORD JESUS was shadowed forth and proved to be effectual. See Isa 59:16<\/span> . Compared with Psa 110:4<\/span> ; Heb 6:20<\/span>Heb 6:20<\/span> .<\/p>\n Num 16:22 And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?<\/p>\n Ver. 22. The God of the spirits.<\/strong> ] The Former and Father of spirits, Zec 12:1 <\/em> Heb 12:9 “that giveth to all , life and breath,” Act 17:25 in whose hand is the soul of all living, and the spirit of all flesh. Job 12:10 <\/p>\n O GOD = O ‘El. App-4. <\/p>\n God = Elohim. App-4. <\/p>\n spirits. Hebrew, plural of ruach. App-9. <\/p>\n man. Hebrew. ‘ish. App-14. <\/p>\n sin. Hebrew. chat’a. App-44. <\/p>\n they fell: Num 16:4, Num 16:45, Num 14:5 <\/p>\n the God: Num 27:16, Job 12:10, Ecc 12:7, Isa 57:16, Zec 12:1, Heb 12:9 <\/p>\n one man sin: Gen 18:23-25, Gen 18:32, Jos 7:1-26, 2Sa 24:1, 2Sa 24:17, Rom 5:18, 1Co 13:7 <\/p>\n Reciprocal: Gen 2:7 – a living Gen 17:3 – General Gen 17:17 – fell Exo 32:10 – let me alone Exo 32:11 – why doth Lev 9:24 – they shouted Lev 10:6 – lest wrath Num 20:6 – they fell Jos 5:14 – fell on his Jos 7:6 – fell Jos 22:18 – he will be 1Sa 8:6 – prayed 1Ch 21:16 – fell upon 2Ch 7:3 – they bowed Job 42:10 – when Psa 99:6 – they called Jer 32:27 – God Jer 38:16 – that made Eze 9:8 – that I Eze 13:5 – have not Eze 18:4 – all souls Mat 26:39 – and fell Luk 11:40 – did Luk 24:39 – for Act 17:25 – seeing Eph 4:6 – God<\/p>\n Num 16:22. The God of the spirits of all flesh And this is no empty title here, but very emphatical. Thou art the Maker of spirits, destroy not thy own workmanship. O thou who art the preserver of men, and of their spirits, the Lord of spirits, (Job 12:10,) who, as thou mayest justly destroy this people, so thou canst preserve whom thou pleasest; the Father of spirits, the souls. Deal mercifully with thy own children: the Searcher of spirits, thou canst distinguish between those who have maliciously raised this tumult, and those whose ignorance and simple credulity hath made them a prey to crafty seducers. Of all flesh Of all mankind: the word flesh is often put for men. One man Korah, the ringleader of this division.<\/p>\n And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? 22. the God of the spirits of all flesh ] The God who made and sustains the life of every human being. In early … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 16:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4225","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4225","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4225"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4225\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4225"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4225"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4225"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"