2<\/strong>. rods<\/em> ] staves.<\/strong> They were the official staves of the princes, symbols of their tribal authority, not fresh rods cut from trees, which might conceivably have blossomed in the ordinary course of nature.<\/p>\n Compare Eze 37:16<\/span> ff.<\/P> <\/p>\n Verse 2<\/span>. And take of every one of them a rod<\/B><\/I>] matteh<\/I>, the staff<\/I> or sceptre<\/I>, which the prince<\/I> or chief<\/I> of each tribe bore, and which was the sign of office<\/I> or royalty<\/I> among almost all the people of the earth.<\/P><\/p>\n Speak unto the children of Israel, <\/B>that I may fully and finally satisfy all their scruples, and take away all pretence and cause of murmuring. <\/P> Of every one of them; <\/B>not of every person, but of every tribe, as it follows. <\/P> A rod; <\/B>either an ordinary walking staff; or rather, that staff or rod which the princes carried in their hand as tokens of their dignity and authority, as may be gathered from Num 21:18<\/span>, compared with Psa 110:2<\/span>; Jer 48:16<\/span>,17<\/span>. <\/P> According to the house of their fathers, <\/B>i.e. according to each family proceeding from the patriarch or father of that tribe. <\/P> Every mans name, <\/B>i.e. every princes; for they being the first-born, and the chief of their tribes, might above all others pretend to the priesthood, if it was communicable to any of their tribes, and besides each prince represented and acted for all his tribe; so that this was a full decision of the whole question. And this plate seems to confirm what was before observed, that not only Korah and the Levites, but also those of other tribes, contested with Moses and Aaron about the priesthood, as that which belonged to all the congregation, they being all holy, as they said, Num 16:3<\/span>. <\/P> <\/p>\n 2-5. Speak unto the children ofIsrael<\/B>The controversy with Moses and Aaron about thepriesthood was of such a nature and magnitude as required a decisiveand authoritative settlement. For the removal of all doubts and thesilencing of all murmuring in the future regarding the holder of theoffice, a miracle was wrought of a remarkable character and permanentduration; and in the manner of performing it, all the people weremade to have a direct and special interest. <\/P> take of every one . . .princes . . . twelve rods<\/B>As the princes, being the oldest sonsof the chief family, and heads of their tribes, might have advancedthe best claims to the priesthood, if that sacred dignity was to beshared among all the tribes, they were therefore selected, and beingtwelve in numberthat of Joseph being counted only oneMoses wasordered to see that the name of each was inscribeda practiceborrowed from the Egyptiansupon his rod or wand of office. Thename of Aaron rather than of Levi was used, as the latter name wouldhave opened a door of controversy among the Levites; and as there wasto be one rod only for the head of each tribe, the expressappointment of a rod for Aaron determined him to be the head of thattribe, as well as that branch or family of the tribe to which thepriestly dignity should belong. These rods were to be laid in thetabernacle close to the ark (compare Num 17:10<\/span>;Heb 9:4<\/span>), where a divine tokenwas promised that would for all time terminate the dispute.<\/P><\/p>\n Speak unto the children of Israel<\/strong>,…. The principal men among them of the several tribes:<\/p>\n and take of everyone of them<\/strong>; not of every individual of the people of Israel, but of their princes, as afterwards explained:<\/p>\n a rod, according to the house of [their] fathers<\/strong>; or “father”, of whom their house or tribe was called, as Reuben, Simeon, c. this rod was either a common walking staff, as some think, or rather the ensign of their princely office and dignity, peculiar to each tribe though some think it was now freshly cut off from an almond tree, and that all the rods were of one and the same tree; but supposing they were all of the almond kind, as Josephus d thinks, yet being dry rods, and of long use, served to make the miracle appear the greater:<\/p>\n of all their princes, according to the house of their fathers, twelve rods<\/strong>; this explains who they were to be taken of, the princes of the several tribes, whose names are given, Nu 1:5<\/span>; and the number of them twelve, according to the number of the twelve tribes:<\/p>\n write thou every man’s name upon his rod<\/strong>; the name of each prince, or head of a tribe, either by cutting it into the rod, or fastening a writing to it, after the manner of those times; as, for instance, the name of Elizur for the tribe of Reuben; by which it was to be made and was made to appear, that to none of these tribes belonged the priesthood, but to the tribe of Levi, and to none of that tribe but the family of Aaron; whereby it should seem that some of all the tribes made pretensions to it, as being all holy, and especially the chief firstborn of every tribe, as such their princes were.<\/p>\n d Antiqu. l. 4. c. 4. sect. 2.<\/p>\n 2. Speak unto the children of Israel. They are mistaken who suppose that to the twelve rods there was another added for the tribe of Levi; (103) for, since there was no question here as to the possession of the land, there was no occasion at all for the division of the tribe of Joseph into two parts. We know, too, that it was endowed with a double portion, because the Levites had no inheritance; and in this case the circumstances were different, because all the other tribes were contending for the priesthood with the tribe of Levi alone. Hence it was, then, that rods were given to each of them, in accordance with the origin of their race. But, when Aaron’s rod is said to have been “in the midst of them,” (104) it is in the usual phrase of the Hebrew language, because it was mixed with them as one of their number. And this is expressly stated, to show us that all ground for caviling might be taken from the ungodly, since all the rods were east promiscuously into the same bundle, so that none should be distinguished above the others, and thus nothing could be ascribed to the collusion of men. If any should object that by these means the rivalry was not extinguished which the other Levites had with the house of Aaron, since his own name alone was inscribed upon the rod, so that there would be no comparison between the families; I reply, that since the power of God manifested itself distinctly in the name of Aaron, the rejection of the others was sufficiently shown forth by his election; for, if this honor had been common to the others, God would have defrauded them by giving distinction to him alone. Besides, no other plan could have been adopted for putting an end to this quarrel; for if there had been several rods for one tribe, the whole people would have complained of the inequality. It was necessary, then, that all should be brought to the contest on equal terms, so that the difference between them might be seen to depend upon God’s good pleasure. But if the name of Levi had been inscribed, all its families would have claimed the right of succession, as if common to them all. There was, therefore, no other course open but that God should prefer to the whole people one individual chosen from amongst the members of his own kindred and tribe. <\/p>\n (103) So, amongst others, Corn. a Lapide. C’s view is that of the Jewish Commentators. <\/p>\n (104) A. V., “Among them,” Num 17:6<\/span>. <\/p>\n XVII.<\/strong><\/p>\n (2) And take of every one of them . . . <\/strong>Better, And take of them a rod for each fathers house.<\/em><\/p>\n Twelve rods.<\/strong>Some suppose that Aarons rod was not included amongst the twelve. Others suppose that one rod only was taken for the tribes of Ephraim and Manasseh. The latter supposition is more accordant with the terms here employed than the former, and is supported by Deu. 27:12-13<\/span>, where Joseph stands for the two tribes of Ephraim and Manasseh, and Levi is included amongst the twelve tribes.<\/p>\n Write thou every mans name upon his rod.<\/strong>This was in accordance with an Egyptian custom. (See Wilkinsons Ancient Egyptians, <\/em>III. 388.) The prophet Ezekiel received a similar injunction (Eze. 37:16<\/span>).<\/p>\n 2<\/strong>. <\/strong> A rod <\/strong> Each chief prince of the twelve tribes bore a staff or sceptre as the sign of office. Such rods were often hereditary, and of great antiquity. That such dry staves should blossom and bear fruit again is so improbable that the Greeks were accustomed to swear by their sceptres. Thus Achilles:<\/p>\n “But hearken, I will swear a solemn oath, <\/p>\n By this sceptre, which shall never bud, <\/p>\n Nor boughs bring forth, as once.”<\/p>\n <\/em><\/strong><\/p>\n Write every man’s name <\/strong> To identify beyond dispute the rod of Aaron after the trial. The illiteracy of Moses and his generation as alleged by some modern writers is here abundantly confuted. Since there were twelve rods<\/strong>, including Levi’s, it is evident that the tribes of Manasseh and Ephraim are here counted as one tribe that of Joseph.<\/p>\n Num 17:2<\/span><\/em><\/strong>. <\/strong>Take of every one of them a rod<\/em><\/strong><\/strong> The minds of a considerable number of the people having been poisoned by the insinuations of Korah and his accomplices, against Aaron and his family upon the account of the priesthood, God is pleased to add another signal miracle, in confirmation of his priest’s authority; accordingly, the head of each tribe is ordered to take a rod, and bring it before the Lord. Some have supposed that these were the ordinary rods, or batoons, which the princes of the tribes bore: while, from the 8th verse of this chapter, others infer that these were twigs, or branches, from one and the same almond tree: whichever was the case, the miracle was sufficiently great to demonstrate the extraordinary interposition of Providence. <\/p>\n 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.<\/p>\n Ver. 2. Take of every one of them a rod.<\/strong> ] Or, Staff; the ensign of their honour, Num 21:18 and of their civil authority; Psa 110:2 <\/em> Jer 48:16-17 a suificient witness against them, that the priesthood belonged not to them. Uzziah smarted for invading it. George, prince of Anhalt, was a singular example, qui primus et unus ex omni Principum Germanorum numero, subditos suos ipse et viva voce et scriptis editis de via salutis erudiret,<\/em> who was the first, and the only German prince, that both by preaching and writing taught his subjects. a<\/em> <\/p>\n<\/p>\n a<\/em> Melch. Adam.<\/p>\n children = sons. <\/p>\n a rod: The word matteh signifies a staff, or sceptre, which the prince or chief of each tribe bore, and which was the sign of office or royalty among almost all the people of the earth. <\/p>\n all their princes: Num 1:5-16, Num 2:3-30, Num 10:14-27 <\/p>\n twelve rods: Gen 49:10, Exo 4:2, Exo 4:17, Psa 110:2, Psa 125:3, Eze 19:14, Eze 21:10, Eze 21:13, Eze 37:16-20, Mic 7:14 <\/p>\n Reciprocal: Exo 24:4 – according Exo 28:1 – take Num 17:6 – General 1Sa 10:19 – by your tribes 2Ch 31:17 – genealogy<\/p>\n Num 17:2. Take of every one Not of every person, but of every tribe. A rod A twig, or branch, from one and the same almond-tree, as some infer from Num 17:8. Or, according to others, the ordinary rods which the princes of the tribes carried in their hands, as tokens of their dignity and authority, Num 21:18. And indeed the miracle would appear the greater, if neither Aarons rod, nor any of the rest, was of the almond-tree. But the miracle was sufficiently great either way to demonstrate the extraordinary interposition of Providence. Every mans name Every princes: for they being the firstborn, and the chief of their tribes, might, above all others, pretend to the priesthood, if it was communicable to any of their tribes; and besides, the prince represented all his tribe: so that this was a full decision of the question. And this place seems to confirm the opinion, that not only Korah and the Levites, but also those of other tribes, contended with Moses and Aaron about the priesthood, as that which belonged to all the congregation, they being all holy.<\/p>\n 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. 2. rods ] staves. They were the official staves of the princes, … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 17:2”<\/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-4255","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4255","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=4255"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4255\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4255"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4255"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4255"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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":"