Read-Post Through the Bible

[daniel1212av]

(Num 25)  "And Israel abode in gotcha2tim, and the people began to commit whoredom with the daughters of Moab. {2} And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. {3} And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel. {4} And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel. {5} And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor. {6} And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. {7} And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; {8} And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. {9} And those that died in the plague were twenty and four thousand. {10} And the LORD spake unto Moses, saying, {11} Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. {12} Wherefore say, Behold, I give unto him my covenant of peace: {13} And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.

{14} Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites. {15} And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head over a people, and of a chief house in Midian. {16} And the LORD spake unto Moses, saying, {17} Vex the Midianites, and smite them: {18} For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.

[daniel1212av]

Numbers 25 -
Israel, having escaped the curse of Balaam, here sustains a great deal of damage and reproach by the counsel of Balaam, who, it seems, before he left Balak, put him into a more effectual way than that which Balak thought of to separate between the Israelites and their God. “The Lord will not be prevailed with by Balaam's charms to ruin them; try if they will not be prevailed with by the charms of the daughters of Moab to ruin themselves.” None are more fatally bewitched than those that are bewitched by their own lusts. Here is,  I. The sin of Israel; they were enticed by the daughters of Moab both to whoredom and to idolatry (Num_25:1-3).  II. The punishment of this sin by the hand of the magistrate (Num_25:4, Num_25:5) and by the immediate hand of God (Num_25:9).  III. The pious zeal of Phinehas in slaying Zimri and Cozbi, two impudent sinners (Num_25:6, Num_25:8, Num_25:14, Num_25:15).  IV. God's commendation of the zeal of Phinehas (Num_25:10-13).  V. Enmity put between the Israelites and the Midianites, their tempters, as at first between the woman and the serpent (Num_25:16, etc.). ― Henry

Numbers 25 -
While Israel abode in gotcha2tim the people commit whoredom with the daughters of Moab, Num_25:1. They become idolaters, Num_25:2. The anger of the Lord is kindled against them, and he commands the ringleaders to be hanged, Num_25:3, Num_25:4. Moses causes the judges to slay the transgressors, Num_25:5. Zimri, one of the Israelitish princes of the tribe of Simeon, brings a Midianitish princess, named Cozbi, into his tent, while the people are deploring their iniquity before the tabernacle, Num_25:6. Phinehas, the son of Eleazar, incensed by this insult to the laws and worship of God, runs after them and pierces them both with a javelin, Num_25:7, Num_25:8. Twenty-four thousand die of the plague, sent as a punishment for their iniquity, Num_25:9. The Lord grants to Phinehas a covenant of peace and an everlasting priesthood, Num_25:10-13. The name and quality of the Israelitish man and Midianitish woman, Num_25:14, Num_25:15. God commands the Israelites to vex and smite the Midianites, who had seduced them to the worship of Baal-peor, Num_25:16-18. ― Clarke

Num 25:1-5 -
Here is, I. The sin of Israel, to which they were enticed by the daughters of Moab and Midian; they were guilty both of corporal and spiritual whoredoms, for Israel joined himself unto Baal-peor, Num_25:3. Not all, nor the most, but very many, were taken in this snare. Now concerning this observe,

1. That Balak, by the advice of Balaam, cast this stumbling-block before the children of Israel, Rev_2:14. Note, Those are our worst enemies that draw us to sin, for that is the greatest mischief any man can do us. If Balak had drawn out his armed men against them to fight them, Israel had bravely resisted, and no doubt had been more than conquerors; but now that he sends his beautiful women among them, and invites them to his idolatrous feasts, the Israelites basely yield, and are shamefully overcome: those are smitten with this harlots that could not be smitten with his sword. Note, We are more endangered by the charms of a smiling world than by the terrors of a frowning world.

2. That the daughters of Moab were their tempters and conquerors. Ever since Eve was first in the transgression the fairer sex, though the weaker, has been a snare to many; yea strong men have been wounded and slain by the lips of the strange woman (Pro_7:26), witness Solomon, whose wives were snares and nets to him Ecc_7:26.

3. That whoredom and idolatry went together. They first defiled and debauched their consciences, by committing lewdness with the women, and then were easily drawn, in complaisance to them, and in contempt of the God of Israel, to bow down to their idols. And they were more likely to do so if, as it is commonly supposed, and seems probable by the joining of them together, the uncleanness committed was a part of the worship and service performed to Baal-peor. Those that have broken the fences of modesty will never be held by the bonds of piety, and those that have dishonoured themselves by fleshly lusts will not scruple to dishonour God by idolatrous worships, and for this they are justly given up yet further to vile affections.

4. That by eating of the idolatrous sacrifices they joined themselves to Baal-peor to whom they were offered, which the apostle urges as a reason why Christians should not eat things offered to idols, because thereby they had fellowship with the devils to whom they were offered, 1Co_10:20. It is called eating the sacrifices of the dead (Psa_106:28), not only because the idol itself was a dead thing, but because the person represented by it was some great hero, who since his death was deified, as saints in the Roman church are canonized. 5. It was great aggravation of the sin that Israel abode in gotcha2tim, where they had the land of Canaan in view, and were just ready to enter and take possession of it. It was the highest degree of treachery and ingratitude to be false to their God, whom they had found so faithful to them, and to eat of idol-sacrifices when they were ready to be feasted so richly on God's favours.

II. God's just displeasure against them for this sin. Israel's whoredoms did that which all Balaam's enchantments could not do, they set God against them; now he was turned to be their enemy, and fought against them. So many of the people, nay, so many of the princes, were guilty, that the sin became national, and for it God was wroth with the whole congregation.

1. A plague immediately broke out, for we read of the staying of it (Num_25:8 ), and of the number that died of it (Num_25:9), but no mention of the beginning of it, which therefore must be implied in those words (Num_25:3), The anger of the Lord was kindled against Israel. It is said expressly (Psa_106:29), The plague broke in. Note, Epidemical diseases are the fruits of God's anger, and the just punishments of epidemical sins; one infection follows the other. The plague, no doubt, fastened on those that were most guilty, who were soon made to pay dearly for their forbidden pleasures; and though now God does not always plague such sinners, as he did here, yet that word of God will be fulfilled, If any man defile the temple of God, him shall God destroy, 1Co_3:17. 2. The ringleaders are ordered to be put to death by the hand of public justice, which will be the only way to stay the plague (Num_25:4): Take the heads of the people (that is, of that part of the people that went out of the camp of Israel into the country of Moab, to join in their idolatries) - take them and hang them up before the sun, as sacrifices to God's justice, and for a terror to the rest of the people. The judges must first order them to be slain with the sword (Num_25:5), and their dead bodies must be hanged up, that the stupid Israelites, seeing their leaders and princes so severely punished for their whoredom and idolatry, without any regard to their quality, might be possessed with a sense of the evil of the sin and the terror of God's wrath against them. Ringleaders in sin ought to be made examples of justice. ― Henry

[daniel1212av]

Num 25:6-7 -
Whilst the heads of the people were deliberating on the subject, and the whole congregation was assembled before the tabernacle, weeping on account of the divine wrath, there came an Israelite, a prince of the tribe of Simeon, who brought a Midianitish woman, the daughter of a Midianitish chief (Num_25:14), to his brethren, i.e., into the camp of the Israelites, before the eyes of Moses and all the congregation, to commit adultery with her in his tent. This shameless wickedness, in which the depth of the corruption that had penetrated into the congregation came to light, inflamed the zeal of Phinehas, the son of Eleazar the high priest, to such an extent, that he seized a spear, and rushing into the tent of the adulterer, pierced both of them through in the very act. הקּבּה, lit., the arched, or arch, is applied here to the inner or hinder division of the tent, the sleeping-room and women's room in the larger tents of the upper classes. - K+D

Num 25:6-15 -
Here is a remarkable contest between wickedness and righteousness, which shall be most bold and resolute; and righteousness carries the day, as no doubt it will at last.

I. Never was vice more daring than it was in Zimri, a prince of a chief house in the tribe of Simeon. Such a degree of impudence in wickedness had he arrived at that he publicly appeared leading a Midianitish harlot (and a harlot of quality too like himself, a daughter of a chief house in Midian) in the sight of Moses, and all the good people of Israel. He did not think it enough to go out with his harlot to worship the gods of Moab, but, when he had done that, he brought her with him to dishonour the God of Israel. He not only owned her publicly as his friend, and higher in his favour then any of the daughters of Israel, but openly went with her into the tent, Num_25:8. The word signifies such a booth or place of retirement as was designed and fitted up for lewdness. Thus he declared his sin as Sodom, as was so far from blushing for it that he rather prided himself in it, and gloried in his shame. All the circumstances concurred to make it exceedingly sinful, exceedingly shameful.

1. It was an affront to the justice of the nation, and bade defiance to that. The judges were ordered to put the criminals to death, but he thought himself too great for them to meddle with, and, in effect, bade them touch him if they durst. He had certainly cast off all fear of God who stood in no awe of the powers which he had ordained to be a terror to evil-doers.

2. It was an affront to the religion of the nation, and put a contempt upon that. Moses, and the main body of the congregation, who kept their integrity, were weeping at the door of the tabernacle, lamenting the sin committed and deprecating the plague begun; they were sanctifying a fast in a solemn assembly, weeping between the porch and the altar, to turn away the wrath of God from the congregation. Then comes Zimri among them, with his harlot in his hand, to banter them, and, in effect, to tell them that he was resolved to fill the measure of sin as fast as they emptied it.

II. Never was virtue more daring than it was in Phinehas. Being aware of the insolence of Zimri, which it is probable, all the congregation took notice of, in a holy indignation at the offenders he rises up from his prayers, takes his sword or half-pike, follows those impudent sinners into their tent, and stabs them both, Num_25:7, Num_25:8. It is not at all difficult to justify Phinehas in what he did; for, being now heir-apparent to the high-priesthood, no doubt he was one of those judges of Israel whom Moses had ordered, by the divine appointment, to slay all those whom they knew to have joined themselves to Baal-peor, so that this gives no countenance at all to private persons, under pretence of zeal against sin, to put offenders to death, who ought to be prosecuted by due course of law. The civil magistrate is the avenger, to execute wrath upon him that doeth evil, and no private person may take his work out of his hand. Two ways God testified his acceptance of the pious zeal of Phinehas: -

1. He immediately put a stop to the plague, Num_25:8. Their weeping and praying prevailed not till this piece of necessary justice was done. If magistrates do not take care to punish sin, God will; but their justice will be the best prevention of his judgment, as in the case of Achan, Jos_7:13.

2. He put an honour upon Phinehas. Though he did no more than it was his duty to do as a judge, yet because he did it with extraordinary zeal against sin, and for the honour of God and Israel, and did it when the other judges, out of respect to Zimri's character as a prince, were afraid, and declined doing it, therefore God showed himself particularly well pleased with him, and it was counted to him for righteousness, Psa_106:31. There is nothing lost by venturing for God. If Zimri's relations bore him a grudge for it, and his friends might censure him as indiscreet in this violent and hasty execution, what needed he care, while God accepted him? In a good thing we should be zealously affected.

(1.) Phinehas, upon this occasion, though a young man, is pronounced his country's patriot and best friend, Num_25:11. He has turned away my wrath from the children of Israel. So much does God delight in showing mercy that he is well pleased with those that are instrumental in turning away his wrath. This is the best service we can do to our people; and we may contribute something towards it by our prayers, and by our endeavours in our places to bring the wickedness of the wicked to an end.

(2.) The priesthood is entailed by covenant upon his family. It was designed him before, but now it was confirmed to him, and, which added much to the comfort and honour of it, it was made the recompence of his pious zeal, Num_25:12, Num_25:13. It is here called an everlasting priesthood, because it should continue to the period of the Old Testament dispensation, and should then have its perfection and perpetuity in the unchangeable priesthood of Christ, who is consecrated for evermore. By the covenant of peace given him, some understand in general a promise of long life and prosperity, and all good; it seems rather to be meant particularly of the covenant of priesthood, for that is called the covenant of life and peace (Mal_2:5), and was made for the preservation of peace between God and his people. Observe how the reward answered the service. By executing justice he had made an atonement for the children of Israel (Num_25:13), and therefore he and his shall henceforward be employed in making atonement by sacrifice. He was zealous for his God, and therefore he shall have the covenant of an everlasting priesthood. Note, It is requisite that ministers should be not only for God, but zealous for God. It is required of them that they do more than others for the support and advancement of the interests of God's kingdom among men. ― Henry

Num 25:16-18 -
God had punished the Israelites for their sin with a plague; as a Father he corrected his own children with a rod. But we read not that any of the Midianites died of the plague; God took another course with them, and punished them with the sword of an enemy, not with the rod of a father. 1. Moses, though the meekest man, and far from a spirit of revenge, is ordered to vex the Midianites and smite them, Num_25:17. Note, We must set ourselves against that, whatever it is, which is an occasion of sin to us, though it be a right eye or a right hand that thus offends us, Mat_5:29, Mat_5:30. This is that holy indignation and revenge which godly sorrow worketh, 2Co_7:11. 2. The reason given for the meditating of this revenge is because they vex you with their wiles, Num_25:18. Note, Whatever draws us to sin should be a vexation to us, as a thorn in the flesh. The mischief which the Midianites did to Israel by enticing them to whoredom must be remembered and punished with as much severity as that which the Amalekites did in fighting with them when they came out of Egypt, Exo_17:14. God will certainly reckon with those that do the devil's work in tempting men to sin. See further orders given in this matter, Num_31:2. ― Henry

[daniel1212av]

(Num 25)  "And Israel abode in gotcha2tim, and the people began to commit whoredom with the daughters of Moab. {2} And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. {3} And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel. {4} And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel. {5} And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor. {6} And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. {7} And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; {8} And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. {9} And those that died in the plague were twenty and four thousand. {10} And the LORD spake unto Moses, saying, {11} Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. {12} Wherefore say, Behold, I give unto him my covenant of peace: {13} And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.

{14} Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites. {15} And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head over a people, and of a chief house in Midian. {16} And the LORD spake unto Moses, saying, {17} Vex the Midianites, and smite them: {18} For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake."

[daniel1212av]

Numbers 25 -
Israel, having escaped the curse of Balaam, here sustains a great deal of damage and reproach by the counsel of Balaam, who, it seems, before he left Balak, put him into a more effectual way than that which Balak thought of to separate between the Israelites and their God. “The Lord will not be prevailed with by Balaam's charms to ruin them; try if they will not be prevailed with by the charms of the daughters of Moab to ruin themselves.” None are more fatally bewitched than those that are bewitched by their own lusts. Here is,  I. The sin of Israel; they were enticed by the daughters of Moab both to whoredom and to idolatry (Num_25:1-3).  II. The punishment of this sin by the hand of the magistrate (Num_25:4, Num_25:5) and by the immediate hand of God (Num_25:9).  III. The pious zeal of Phinehas in slaying Zimri and Cozbi, two impudent sinners (Num_25:6, Num_25:8, Num_25:14, Num_25:15).  IV. God's commendation of the zeal of Phinehas (Num_25:10-13).  V. Enmity put between the Israelites and the Midianites, their tempters, as at first between the woman and the serpent (Num_25:16, etc.). ― Henry

Numbers 25 -
While Israel abode in gotcha2tim the people commit whoredom with the daughters of Moab, Num_25:1. They become idolaters, Num_25:2. The anger of the Lord is kindled against them, and he commands the ringleaders to be hanged, Num_25:3, Num_25:4. Moses causes the judges to slay the transgressors, Num_25:5. Zimri, one of the Israelitish princes of the tribe of Simeon, brings a Midianitish princess, named Cozbi, into his tent, while the people are deploring their iniquity before the tabernacle, Num_25:6. Phinehas, the son of Eleazar, incensed by this insult to the laws and worship of God, runs after them and pierces them both with a javelin, Num_25:7, Num_25:8. Twenty-four thousand die of the plague, sent as a punishment for their iniquity, Num_25:9. The Lord grants to Phinehas a covenant of peace and an everlasting priesthood, Num_25:10-13. The name and quality of the Israelitish man and Midianitish woman, Num_25:14, Num_25:15. God commands the Israelites to vex and smite the Midianites, who had seduced them to the worship of Baal-peor, Num_25:16-18. ― Clarke

Numbers 25 - INTRODUCTION TO NUMBERS 25

The contents of this chapter are, the sin of the people of Israel, their whoredom and idolatry, Num_25:1, their punishment for it, multitudes being slain, Num_25:4, whose number is given, Num_25:9, the zeal of Phinehas in slaying two notorious offenders, Num_25:6, whose names are observed, Num_25:14 for which he is commended, and the covenant of priesthood was given and confirmed unto him, Num_25:10, and the chapter is concluded with an order to vex the Midianites, for vexing Israel with their wiles, Num_25:16. ― Gill

Num 25:1-5 -
Here is, I. The sin of Israel, to which they were enticed by the daughters of Moab and Midian; they were guilty both of corporal and spiritual whoredoms, for Israel joined himself unto Baal-peor, Num_25:3. Not all, nor the most, but very many, were taken in this snare. Now concerning this observe,

1. That Balak, by the advice of Balaam, cast this stumbling-block before the children of Israel, Rev_2:14. Note, Those are our worst enemies that draw us to sin, for that is the greatest mischief any man can do us. If Balak had drawn out his armed men against them to fight them, Israel had bravely resisted, and no doubt had been more than conquerors; but now that he sends his beautiful women among them, and invites them to his idolatrous feasts, the Israelites basely yield, and are shamefully overcome: those are smitten with this harlots that could not be smitten with his sword. Note, We are more endangered by the charms of a smiling world than by the terrors of a frowning world.

2. That the daughters of Moab were their tempters and conquerors. Ever since Eve was first in the transgression the fairer sex, though the weaker, has been a snare to many; yea strong men have been wounded and slain by the lips of the strange woman (Pro_7:26), witness Solomon, whose wives were snares and nets to him Ecc_7:26.

3. That whoredom and idolatry went together. They first defiled and debauched their consciences, by committing lewdness with the women, and then were easily drawn, in complaisance to them, and in contempt of the God of Israel, to bow down to their idols. And they were more likely to do so if, as it is commonly supposed, and seems probable by the joining of them together, the uncleanness committed was a part of the worship and service performed to Baal-peor. Those that have broken the fences of modesty will never be held by the bonds of piety, and those that have dishonoured themselves by fleshly lusts will not scruple to dishonour God by idolatrous worships, and for this they are justly given up yet further to vile affections.

4. That by eating of the idolatrous sacrifices they joined themselves to Baal-peor to whom they were offered, which the apostle urges as a reason why Christians should not eat things offered to idols, because thereby they had fellowship with the devils to whom they were offered, 1Co_10:20. It is called eating the sacrifices of the dead (Psa_106:28), not only because the idol itself was a dead thing, but because the person represented by it was some great hero, who since his death was deified, as saints in the Roman church are canonized. 5. It was great aggravation of the sin that Israel abode in gotcha2tim, where they had the land of Canaan in view, and were just ready to enter and take possession of it. It was the highest degree of treachery and ingratitude to be false to their God, whom they had found so faithful to them, and to eat of idol-sacrifices when they were ready to be feasted so richly on God's favours.

II. God's just displeasure against them for this sin. Israel's whoredoms did that which all Balaam's enchantments could not do, they set God against them; now he was turned to be their enemy, and fought against them. So many of the people, nay, so many of the princes, were guilty, that the sin became national, and for it God was wroth with the whole congregation.

1. A plague immediately broke out, for we read of the staying of it (Num_25:8 ), and of the number that died of it (Num_25:9), but no mention of the beginning of it, which therefore must be implied in those words (Num_25:3), The anger of the Lord was kindled against Israel. It is said expressly (Psa_106:29), The plague broke in. Note, Epidemical diseases are the fruits of God's anger, and the just punishments of epidemical sins; one infection follows the other. The plague, no doubt, fastened on those that were most guilty, who were soon made to pay dearly for their forbidden pleasures; and though now God does not always plague such sinners, as he did here, yet that word of God will be fulfilled, If any man defile the temple of God, him shall God destroy, 1Co_3:17. 2. The ringleaders are ordered to be put to death by the hand of public justice, which will be the only way to stay the plague (Num_25:4): Take the heads of the people (that is, of that part of the people that went out of the camp of Israel into the country of Moab, to join in their idolatries) - take them and hang them up before the sun, as sacrifices to God's justice, and for a terror to the rest of the people. The judges must first order them to be slain with the sword (Num_25:5), and their dead bodies must be hanged up, that the stupid Israelites, seeing their leaders and princes so severely punished for their whoredom and idolatry, without any regard to their quality, might be possessed with a sense of the evil of the sin and the terror of God's wrath against them. Ringleaders in sin ought to be made examples of justice. ― Henry

[daniel1212av]

Num 25:6-15 -
Here is a remarkable contest between wickedness and righteousness, which shall be most bold and resolute; and righteousness carries the day, as no doubt it will at last.

I. Never was vice more daring than it was in Zimri, a prince of a chief house in the tribe of Simeon. Such a degree of impudence in wickedness had he arrived at that he publicly appeared leading a Midianitish harlot (and a harlot of quality too like himself, a daughter of a chief house in Midian) in the sight of Moses, and all the good people of Israel. He did not think it enough to go out with his harlot to worship the gods of Moab, but, when he had done that, he brought her with him to dishonour the God of Israel. He not only owned her publicly as his friend, and higher in his favour then any of the daughters of Israel, but openly went with her into the tent, Num_25:8. The word signifies such a booth or place of retirement as was designed and fitted up for lewdness. Thus he declared his sin as Sodom, as was so far from blushing for it that he rather prided himself in it, and gloried in his shame. All the circumstances concurred to make it exceedingly sinful, exceedingly shameful.

1. It was an affront to the justice of the nation, and bade defiance to that. The judges were ordered to put the criminals to death, but he thought himself too great for them to meddle with, and, in effect, bade them touch him if they durst. He had certainly cast off all fear of God who stood in no awe of the powers which he had ordained to be a terror to evil-doers.

2. It was an affront to the religion of the nation, and put a contempt upon that. Moses, and the main body of the congregation, who kept their integrity, were weeping at the door of the tabernacle, lamenting the sin committed and deprecating the plague begun; they were sanctifying a fast in a solemn assembly, weeping between the porch and the altar, to turn away the wrath of God from the congregation. Then comes Zimri among them, with his harlot in his hand, to banter them, and, in effect, to tell them that he was resolved to fill the measure of sin as fast as they emptied it.

II. Never was virtue more daring than it was in Phinehas. Being aware of the insolence of Zimri, which it is probable, all the congregation took notice of, in a holy indignation at the offenders he rises up from his prayers, takes his sword or half-pike, follows those impudent sinners into their tent, and stabs them both, Num_25:7, Num_25:8. It is not at all difficult to justify Phinehas in what he did; for, being now heir-apparent to the high-priesthood, no doubt he was one of those judges of Israel whom Moses had ordered, by the divine appointment, to slay all those whom they knew to have joined themselves to Baal-peor, so that this gives no countenance at all to private persons, under pretence of zeal against sin, to put offenders to death, who ought to be prosecuted by due course of law. The civil magistrate is the avenger, to execute wrath upon him that doeth evil, and no private person may take his work out of his hand. Two ways God testified his acceptance of the pious zeal of Phinehas: -

1. He immediately put a stop to the plague, Num_25:8. Their weeping and praying prevailed not till this piece of necessary justice was done. If magistrates do not take care to punish sin, God will; but their justice will be the best prevention of his judgment, as in the case of Achan, Jos_7:13.

2. He put an honour upon Phinehas. Though he did no more than it was his duty to do as a judge, yet because he did it with extraordinary zeal against sin, and for the honour of God and Israel, and did it when the other judges, out of respect to Zimri's character as a prince, were afraid, and declined doing it, therefore God showed himself particularly well pleased with him, and it was counted to him for righteousness, Psa_106:31. There is nothing lost by venturing for God. If Zimri's relations bore him a grudge for it, and his friends might censure him as indiscreet in this violent and hasty execution, what needed he care, while God accepted him? In a good thing we should be zealously affected.

(1.) Phinehas, upon this occasion, though a young man, is pronounced his country's patriot and best friend, Num_25:11. He has turned away my wrath from the children of Israel. So much does God delight in showing mercy that he is well pleased with those that are instrumental in turning away his wrath. This is the best service we can do to our people; and we may contribute something towards it by our prayers, and by our endeavours in our places to bring the wickedness of the wicked to an end.

(2.) The priesthood is entailed by covenant upon his family. It was designed him before, but now it was confirmed to him, and, which added much to the comfort and honour of it, it was made the recompence of his pious zeal, Num_25:12, Num_25:13. It is here called an everlasting priesthood, because it should continue to the period of the Old Testament dispensation, and should then have its perfection and perpetuity in the unchangeable priesthood of Christ, who is consecrated for evermore. By the covenant of peace given him, some understand in general a promise of long life and prosperity, and all good; it seems rather to be meant particularly of the covenant of priesthood, for that is called the covenant of life and peace (Mal_2:5), and was made for the preservation of peace between God and his people. Observe how the reward answered the service. By executing justice he had made an atonement for the children of Israel (Num_25:13), and therefore he and his shall henceforward be employed in making atonement by sacrifice. He was zealous for his God, and therefore he shall have the covenant of an everlasting priesthood. Note, It is requisite that ministers should be not only for God, but zealous for God. It is required of them that they do more than others for the support and advancement of the interests of God's kingdom among men. ― Henry

Num 25:16-18 -
God had punished the Israelites for their sin with a plague; as a Father he corrected his own children with a rod. But we read not that any of the Midianites died of the plague; God took another course with them, and punished them with the sword of an enemy, not with the rod of a father. 1. Moses, though the meekest man, and far from a spirit of revenge, is ordered to vex the Midianites and smite them, Num_25:17. Note, We must set ourselves against that, whatever it is, which is an occasion of sin to us, though it be a right eye or a right hand that thus offends us, Mat_5:29, Mat_5:30. This is that holy indignation and revenge which godly sorrow worketh, 2Co_7:11. 2. The reason given for the meditating of this revenge is because they vex you with their wiles, Num_25:18. Note, Whatever draws us to sin should be a vexation to us, as a thorn in the flesh. The mischief which the Midianites did to Israel by enticing them to whoredom must be remembered and punished with as much severity as that which the Amalekites did in fighting with them when they came out of Egypt, Exo_17:14. God will certainly reckon with those that do the devil's work in tempting men to sin. See further orders given in this matter, Num_31:2. ― Henry

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(Num 26)  "And it came to pass after the plague, that the LORD spake unto Moses and unto Eleazar the son of Aaron the priest, saying, {2} Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers' house, all that are able to go to war in Israel. {3} And Moses and Eleazar the priest spake with them in the plains of Moab by Jordan near Jericho, saying, {4} Take the sum of the people, from twenty years old and upward; as the LORD commanded Moses and the children of Israel, which went forth out of the land of Egypt.

{5} Reuben, the eldest son of Israel: the children of Reuben; Hanoch, of whom cometh the family of the Hanochites: of Pallu, the family of the Palluites: {6} Of Hezron, the family of the Hezronites: of Carmi, the family of the Carmites. {7} These are the families of the Reubenites: and they that were numbered of them were forty and three thousand and seven hundred and thirty. {8} And the sons of Pallu; Eliab. {9} And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram, which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the LORD: {10} And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. {11} Notwithstanding the children of Korah died not. {12} The sons of Simeon after their families: of Nemuel, the family of the Nemuelites: of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites: {13} Of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites. {14} These are the families of the Simeonites, twenty and two thousand and two hundred. {15} The children of Gad after their families: of Zephon, the family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites: {16} Of Ozni, the family of the Oznites: of Eri, the family of the Erites: {17} Of Arod, the family of the Arodites: of Areli, the family of the Arelites. {18} These are the families of the children of Gad according to those that were numbered of them, forty thousand and five hundred. {19} The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan. {20} And the sons of Judah after their families were; of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites. {21} And the sons of Pharez were; of Hezron, the family of the Hezronites: of Hamul, the family of the Hamulites. {22} These are the families of Judah according to those that were numbered of them, threescore and sixteen thousand and five hundred. {23} Of the sons of Issachar after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites: {24} Of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites. {25} These are the families of Issachar according to those that were numbered of them, threescore and four thousand and three hundred. {26} Of the sons of Zebulun after their families: of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites. {27} These are the families of the Zebulunites according to those that were numbered of them, threescore thousand and five hundred. {28} The sons of Joseph after their families were Manasseh and Ephraim. {29} Of the sons of Manasseh: of Machir, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites. {30} These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites: {31} And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites: {32} And of Shemida, the family of the Shemidaites: and of Hepher, the family of the Hepherites. {33} And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah. {34} These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred. {35} These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bachrites: of Tahan, the family of the Tahanites. {36} And these are the sons of Shuthelah: of Eran, the family of the Eranites. {37} These are the families of the sons of Ephraim according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph after their families. {38} The sons of Benjamin after their families: of Bela, the family of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, the family of the Ahiramites: {39} Of Shupham, the family of the Shuphamites: of Hupham, the family of the Huphamites. {40} And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites: and of Naaman, the family of the Naamites. {41} These are the sons of Benjamin after their families: and they that were numbered of them were forty and five thousand and six hundred. {42} These are the sons of Dan after their families: of Shuham, the family of the Shuhamites. These are the families of Dan after their families. {43} All the families of the Shuhamites, according to those that were numbered of them, were threescore and four thousand and four hundred. {44} Of the children of Asher after their families: of Jimna, the family of the Jimnites: of Jesui, the family of the Jesuites: of Beriah, the family of the Beriites. {45} Of the sons of Beriah: of Heber, the family of the Heberites: of Malchiel, the family of the Malchielites. {46} And the name of the daughter of Asher was Sarah. {47} These are the families of the sons of Asher according to those that were numbered of them; who were fifty and three thousand and four hundred. {48} Of the sons of Naphtali after their families: of Jahzeel, the family of the Jahzeelites: of Guni, the family of the Gunites: {49} Of Jezer, the family of the Jezerites: of Shillem, the family of the Shillemites. {50} These are the families of Naphtali according to their families: and they that were numbered of them were forty and five thousand and four hundred. {51} These were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty.

{52} And the LORD spake unto Moses, saying, {53} Unto these the land shall be divided for an inheritance according to the number of names. {54} To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him. {55} Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit. {56} According to the lot shall the possession thereof be divided between many and few. {57} And these are they that were numbered of the Levites after their families: of Gershon, the family of the Gershonites: of Kohath, the family of the Kohathites: of Merari, the family of the Merarites. {58} These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mugotcha2es, the family of the Korathites. And Kohath begat Amram. {59} And the name of Amram's wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister. {60} And unto Aaron was born Nadab, and Abihu, Eleazar, and Ithamar. {61} And Nadab and Abihu died, when they offered strange fire before the LORD.

{62} And those that were numbered of them were twenty and three thousand, all males from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel. {63} These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by Jordan near Jericho. {64} But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai. {65} For the LORD had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.

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Numbers 26 -
This book is called Numbers, from the numberings of the children of Israel, of which it gives an account. Once they were numbered at Mount Sinai, in the first year after they came out of Egypt, which we had an account of, ch. 1 and 2. And now a second time they were numbered in the plains of Moab, just before they entered Canaan, and of this we have an account in this chapter. We have,  I. Orders given for the doing of it (Num_26:1-4).  II. A register of the families and numbers of each tribe (v. 5-50), and the sum total (Num_26:51).  III. Direction given to divide the land among them (Num_26:52-56).  IV. The families and numbers of the Levites by themselves (Num_26:57-62).  V. Notice taken of the fulfilling of the threatening in the death of all those that were first numbered (Num_26:63-65), and to this there seems to have been a special regard in the taking and keeping of this account. – Henry

Numbers 26 -
Moses and Eleazar are commanded to take the sum of the Israelites, in the plains of Moab, Num_26:1-4. Reuben and his posterity, 43,730, Num_26:5-11. Simeon and his posterity, 22,200, Num_26:12-14. Gad and his posterity, 40,500, Num_26:15-18. Judah and his posterity, 76,500, Num_26:19-22. Issachar and his posterity, 64,300, Num_26:23-25. Zebulun and his posterity, 60,500, Num_26:26, Num_26:27. Manasseh and his posterity, 52,700, Num_26:28-34. Ephraim and his posterity, 32,500, Num_26:35-37. Benjamin and his posterity, 45,600, Num_26:38-41. Dan and his posterity, 64,400, Num_26:42, Num_26:43. Asher and his posterity, 53,400, Num_26:44-47. Naphtali and his posterity, 45,400, Num_26:48-50. Total amount of the twelve tribes, 601,730, Num_26:51. The land is to be divided by lot, and how, Num_26:52-56. The Levites and their families, Num_26:57, Num_26:58. Their genealogy, Num_26:59-61. Their number, Num_26:23,000, Num_26:62. In this census or enumeration not one man was found, save Joshua and Caleb, of all who had been reckoned 38 years before, the rest having died in the wilderness, Num_26:63-65. — Clarke

Num 26:1-51 -
Mustering of the Twelve Tribes. - Num_26:1-4. The command of God to Moses and Eleazar is the same as in Num 1, 2, and 3, except that it does not enter so much into details.
Num_26:3-4
“And Moses and Eleazar the priest spake with them” (דּבּר with the accusative, as in Gen_37:4). The pronoun refers to “the children of Israel,” or more correctly, to the heads of the nation as the representatives of the congregation, who were to carry out the numbering. On the Arboth-Moab, see at Num_22:1. Only the leading point in their words is mentioned, viz., “from twenty years old and upwards” (sc., shall ye take the number of the children of Israel), since it was very simple to supply the words “take the sum” from Num_26:2.
(Note: This is, at all events, easier and simpler than the alterations of the text which have been suggested for the purpose of removing the difficulty. Knobel proposes to alter וידבּר into ויּדבּר, and לאמר into לפקד: “Moses and Eleazar arranged the children of Israel when they mustered them.” But הדבּיר does not mean to arrange, but simply to drive in pairs, to subjugate (Psa_18:48, and Psa_47:4), - an expression which, as much be immediately apparent, is altogether inapplicable to the arrangement of the people in families for the purpose of taking a census.),
 - The words from “the children of Israel” in Num_26:4 onwards form the introduction to the enumeration of the different tribes (Num_26:5.), and the verb יהיוּ (were) must be supplied. “And the children of Israel, who went forth out of Egypt, were Reuben,” etc.

Num_26:5-11
The families of Reuben tally with Gen_46:9; Exo_6:14, and 1Ch_5:3. The plural בּני (sons), in

Num_26:8, where only one son is mentioned, is to be explained from the fact, that several sons of this particular son (i.e., grandsons) are mentioned afterwards. On Dathan and Abiram, see at

Num_16:1 and Num_16:32. See also the remark made here in Num_26:10 and Num_26:11, viz., that those who were destroyed with the company of Korah were for a sign (נס, here a warning); but that the sons of Korah were not destroyed along with their father.

Num_26:12-14
The Simeonites counted only five families, as Ohad (Gen_46:10) left no family. Nemuel is called Jemuel there, as yod and nun are often interchanged (cf. Ges. thes. pp. 833 and 557); and Zerach is another name of the same signification for Zohar (Zerach, the rising of the sun; Zohar, candor, splendour).

Num_26:15-18
The Gadites are the same as in Gen_46:16, except that Ozni is called Ezbon there.

Num_26:19-22
The sons and families of Judah agree with Gen_46:12 (cf. Gen_38:6.); also with 1Ch_2:3-5.

Num_26:23-25
The families of Issachar correspond to the sons mentioned in Gen_46:13, except that the name Job occurs there instead of Jashub. The two names have the same signification, as Job is derived from an Arabic word which signifies to return.

Num_26:26-27
The families of Zebulun correspond to the sons named in Gen_46:14.

Num_26:28-37
The descendants of Joseph were classified in two leading families, according to his two sons Manasseh and Ephraim, who were born before the removal of Israel to Egypt, and were raised into founders of tribes in consequence of the patriarch Israel having adopted them as his own sons (Gen 48).

Num_26:29-34
Eight families descended from Manasseh: viz., one from his son Machir, the second from Machir's son or Manasseh's grandson Gilead, and the other six from the six sons of Gilead. The genealogical accounts in Num_27:1; Num_36:1, and Jos_17:1., fully harmonize with this, except that Iezer (Num_26:30) is called Abiezer in Jos_17:2; whereas only a part of the names mentioned here occur in the genealogical fragments in 1Ch_2:21-24, and 7:14-29. In Num_26:33, a son of Hepher, named Zelophehad, is mentioned. He had no sons, but only daughters, whose names are given here to prepare the way for the legal regulations mentioned in Num 27 and 39, to which this fact gave rise.

Num_26:35-37
There were four families descended from Ephraim; three from his sons, and one from his grandson. Of the descendants of Sutelah several links are given in 1Ch_7:20.

Num_26:38-41
The children of Benjamin formed seven families, five of whom were founded by his sons, and two by grandsons. (On the differences which occur between the names given here and those in Gen_46:21.) Some of the sons and grandsons of Benjamin mentioned here are also found in the genealogical fragments in 1Ch_7:6-18, and 1Ch_8:1.

Num_26:42-43
The descendants of Dan formed only one family, named from a son of Dan, who is called Shuham here, but Hushim in Gen_46:23; though this family no doubt branched out into several smaller families, which are not named here, simply because this list contains only the leading families into which the tribes were divided.

Num_26:44-47
The families of Asher agree with the sons of Asher mentioned in Gen_46:17 and 1Ch_7:30, except that Ishuah is omitted here, because he founded no family.

Num_26:48-50
The families of Naphtali tally with the sons of Naphtali in Gen_46:24 and 1Ch_7:30.

Num_26:51
The total number of the persons mustered was 601,730. - K+D

Num 26:1-4 -
Observe here,

1. That Moses did not number the people but when God commanded him. David in his time did it without a command, and paid dearly for it. God was Israel's king, and he would not have this act of authority done but by his express orders. Moses, perhaps, by this time, had heard of the blessing with which Balaam was constrained, sorely against his will, to bless Israel, and particularly the notice he took of their numbers; and he was sufficiently pleased with that general testimony borne to this instance of their strength and honour by an adversary, though he knew not their numbers exactly, till God now appointed him to take the sum of them.

2. Eleazar was joined in commission with him, as Aaron had been before, by which God honoured Eleazar before the elders of his people, and confirmed his succession.

3. It was presently after the plague that this account was ordered to be taken, to show that though God had in justice contended with them by that sweeping pestilence, yet he had not made a full end, nor would he utterly cast them off. God's Israel shall not be ruined, though it be severely rebuked. 4. They were now to go by the same rule that they had gone by in the former numbering, counting those only that were able to go forth to war, for this was the service now before them. — Henry

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Following The tribes are mentioned in the same order as in the earlier census Num. 1, except that Manasseh here precedes Ephraim; probably as being now the larger tribe.
The following table shows the numbers of the tribes at each census; at Sinai, and in the Plains of Moab:



Seven of the tribes, of which three are tribes belonging to the camp of Judah, show an increase of numbers; and five, among whom are the three belonging to the camp of Reuben, show a decrease. The greatest increase of any one tribe is in Manasseh. The most remarkable decrease is in Simeon, which now shows less than half its former strength. To this tribe Zimri, the chief offender in the recent transgression, belonged Num_25:14. Probably his tribesmen generally had followed his example, and had accordingly suffered most severely in the plague. In the parting blessing of Moses, uttered at no great interval from this date, the tribe of Simeon alone is omitted.
The families of all the tribes, excluding the Levites, number 57. The ancestral heads after whom these families are named correspond nearly with the grandchildren and great-grandchildren of Jacob, enumerated in Gen_46:8 ff. Both lists consist mainly of grandchildren of Jacob, both contain also the same two grandchildren of Judah, and the same two grandchildren of Asher. The document in Genesis should be regarded as a list, not of those who went down in their own persons with Jacob into Egypt, but of those whose names were transmitted to their posterity at the date of the Exodus as the heads of Israelite houses, and wire may thus be reckoned the early ancestors of the people. — Barnes

Num 26:5-51 -
This is the register of the tribes as they were now enrolled, in the same order that they were numbered in ch. 1. Observe,

I. The account that is here kept of the families of each tribe, which must not be understood of such as we call families, those that live in a house together, but such as were the descendants of the several sons of the patriarchs, by whose names, in honour of them, their posterity distinguished themselves and one another. The families of the twelve tribes are thus numbered: - Of Dan but one, for Dan had but one son, and yet that tribe was the most numerous of all except Judah, Num_26:42, Num_26:43. Its beginning was small, but its latter end greatly increased. Zebulun was divided into three families, Ephraim into four, Issachar into four, Naphtali into four, and Reuben into four; Judah, Simeon, and Asher, had five families apiece, Gad and Benjamin seven apiece, and Manasseh eight. Benjamin brought ten sons into Egypt (Gen_46:21), but three of them, it seems either died childless or their families were extinct, for here we find seven only of those names preserved, and that whole tribe none of the most numerous; for Providence, in the building up of families and nations, does not tie itself to probabilities. The barren hath borne seven, and she that hath many children has waxed feeble, 1Sa_2:5.

II. The numbers of each tribe. And here our best entertainment will be to compare these numbers with those when they were numbered at Mount Sinai. The sum total was nearly the same; they were now 1820 fewer than they were then; yet seven of the tribes had increased in number. Judah had increased 1900, Issachar 9900, Zebulun 3100, Manasseh 20,500, Benjamin 10,200, Dan 1700, and Asher 11,900. But the other five had decreased more than to balance that increase. Reuben had decreased 2770, Simeon 37,100, Gad 5150, Ephraim 8000, and Naphtali 8000. In this account we may observe,

1. that all the three tribes that were encamped under the standard of Judah, who was the ancestor of Christ, had increased, for his church shall be edified and multiplied. 2. That none of the tribes had increased so much as that of Manasseh, which in the former account was the smallest of all the tribes, only 32,200, while here it is one of the most considerable; and that of his brother Ephraim, which there was numerous, is here one of the least. Jacob had crossed hands upon their heads, and had preferred Ephraim before Manasseh, which perhaps the Ephraimites had prided themselves too much in, and had trampled upon their brethren the Manassites; but, when the Lord saw that Manasseh was despised, he thus multiplied him exceedingly, for it is his glory to help the weakest, and raise up those that are cast down.

3. That none of the tribes decreased so much as Simeon did; from 59,300, it such to 22,200, little more than a third part of what it was. One whole family of that tribe (namely Ohad, mentioned Exo_6:15) was extinct in the wilderness. Hence Simeon is not mentioned in Moses's blessing (Deu. 33), and the lot of that tribe in Canaan was inconsiderable, only a canton out of Judah's lot, Jos_19:9. Some conjecture that most of those 24,000 who were cut off by the plague for the iniquity of Peor were of that tribe; for Zimri, who was a ringleader in that iniquity, was a prince of that tribe, many of whom therefore were influenced by his example to follow his pernicious ways.
III. In the account of the tribe of Reuben mention is made of the rebellion of Dathan and Abiram, who were of that tribe, in confederacy with Korah a Levite, Num_26:9-11. Though the story had been largely related but a few chapters before, yet here it comes in again, as fit to be had in remembrance and thought of by posterity, whenever they looked into their pedigree and pleased themselves with the antiquity of their families and the glory of their ancestors, that they might call themselves a seed of evil doers. Two things are here said of them: - 1. That they had been famous in the congregation, Num_26:9. Probably they were remarkable for their ingenuity, activity, and fitness for business: - That Dathan and Abiram that might have been advanced in due time under God and Moses; but their ambitious spirits put them upon striving against God and Moses, and when they quarrelled with the one they quarrelled with the other. And what was the issue?

2. Those that might have been famous were made infamous: they became a sign, Num_26:10. They were made monuments of divine justice; God, in their ruin, showed himself glorious in holiness, and so they were set up for a warning to all others, in all ages, to take heed of treading in the steps of their pride and rebellion. Notice is here taken of the preservation of the children of Korah (Num_26:11); they died not, as the children of Dathan and Abiram did, doubtless because they kept themselves pure from the infection, and would not join, no, not with their own father, in rebellion. If we partake not of the sins of sinners, we shall not partake of their plagues. These sons of Korah were afterwards, in their posterity, eminently serviceable to the church, being employed by David as singers in the house of the Lord; hence many psalms are said to be for the sons of Korah: and perhaps they were made to bear his name so long after, rather than the name of any other of their ancestors, for warning to themselves, and as an instance of the power of God, which brought those choice fruits even out of that bitter root. The children of families that have been stigmatized should endeavour, by their eminent virtues, to roll away the reproach of their fathers. — Henry

Num 26:52-56 -
If any ask why such a particular account is kept of the tribes, and families, and numbers, of the people of Israel, here is an answer for them; as they were multiplied, so they were portioned, not by common providence, but by promise; and, for the support of the honour of divine revelation, God will have the fulfilling of the promise taken notice of both in their increase and in their inheritance. When Moses had numbered the people God did not say, By these shall the land be conquered; but, taking that for granted, he tells him, Unto these shall the land be divided. “These that are now registered as the sons of Israel shall be admitted (as it were by copy of court-roll) heirs of the land of Canaan.” Now, in the distributing, or quartering, of these tribes,

1. The general rule of equity is here prescribed to Moses, that to many he should give more, and to few he should give less (Num_26:54); yet, alas! he was so far from giving any to others that he must not have any himself, but this direction given to him was intended for Joshua his successor.

2. The application of this general rule was to be determined by lot (v. 55); notwithstanding it seems thus to be left to the prudence of their prince, yet the matter must be finally reserved to the providence of their God, in which they must all acquiesce, how much soever it contradicted their policies or inclination: According to the lot shall the possession be divided. As the God of nations, so the God of Israel in particular, reserves it to himself to appoint the bounds of our habitation. And thus Christ, our Joshua, when he was urged to appoint one of his disciples to his right hand, another to his left in his kingdom, acknowledged the sovereignty of his Father in the disposal: It is not mine to give. Joshua must not dispose of inheritances in Canaan according to his own mind. But it shall be given to those for whom it is prepared of my Father. — Henry

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Num 26:57-62 -
Levi was God's tribe, a tribe that was to have no inheritance with the rest in the land of Canaan, and therefore was not numbered with the rest, but by itself; so it had been numbered in the beginning of this book at Mount Sinai, and therefore came not under the sentence passed upon all that were then numbered, that none of them should enter Canaan but Caleb and Joshua; for of the Levites that were not numbered with them, nor were to go forth to war, Eleazar and Ithamar, and perhaps others who were above twenty years old then (as appears, Jos_4:16, 28), entered Canaan; and yet this tribe, now at its second numbering, had increased but 1000, and was still one of the smallest tribes. Mention is made here of the death of Nadab and Abihu for offering strange fire, as before of the sin and punishment of Korah, because these things happened to them for ensamples. — Henry

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(Num 27)  "Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. {2} And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, {3} Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons. {4} Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. {5} And Moses brought their cause before the LORD. {6} And the LORD spake unto Moses, saying, {7} The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them. {8} And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. {9} And if he have no daughter, then ye shall give his inheritance unto his brethren. {10} And if he have no brethren, then ye shall give his inheritance unto his father's brethren. {11} And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.

{12} And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. {13} And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. {14} For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin. {15} And Moses spake unto the LORD, saying, {16} Let the LORD, the God of the spirits of all flesh, set a man over the congregation, {17} Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd. {18} And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; {19} And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. {20} And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient. {21} And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation. {22} And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: {23} And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses."

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Here we have manifestations of the grace as well as the judgment of almighty God.  In what might be seen as an somewhat obscure story, we see the LORD making a just law on the behalf of a case brought before Moses by the daughters of Zelophehad for the perpetuation of their father's name. If they had not brought their case to Moses they would have received no ruling, and thus we are encouraged to make intercession to God for others and our own needs with the motive of the glory of God and other's benefit. And here the daughters of Zelophehad were seeking to honor their father as the LORD commanded. Indeed the Judge of all the earth shall do right (Gn.18:22), and  (1 John 5:14)  "And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:"

Next, Moses will now go up to mount Abarim to die, according to God's direction, in which we see the justice and mercy of God, as Moses is remided of his punishment for his rebellion (Num. 20), in accordance with the great grace and light given him (cf. Lk. 12:48).  Moses with Aaron had uncharacteristically exalted themselves in speech (“must we fetch you water out of this rock?), being provoked to speak unadvisedly with his lips (Ps. 106:33) by the rebellious Israelites, and Moses rebelled in action by striking the rock twice, rather than simply speaking to it as commanded.  This was a serious failure in the light of such great grace, and as elders that that sin are to be rebuked before all, that others also may fear (1Tim. 5:20), so Moses was judged thusly. Yet though being excluded from the earthly promised land (a type of full Christian rest: Heb. 4) was indeed grievous, it is not to be thought that Moses penalty was loss of salvation, nor that he will not be rewarded according to his own labor in the LORD which He promises to those who die in the faith (1Cor. 3:8; though fleshly works will be burned up). We thus we see Moses with Elijah in the land of Canaan in the fuller light of the gospels (Mt. 17:3).

The Bible records men's works, both the good and the bad, the first as well as the last (2Chr. 28:26), and the LORD also is faithful to show us Moses' response to the reiteration of his sentence (v. 14), which is not one of complaint, for "wherefore doth a living man complain, a man for the punishment of his sins?" (Lam 3:39), but according to his most consistent character Moses again intercedes for Israel (vs. 15-17). 

In response to Moses' earnest intercession  the LORD provides the man He has already been preparing, Joshua, who is first seen in Ex. 17 (and who i think is the fifth most mentioned person on earth in the Bible (after David, Jesus, Moses and Aaron). "Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd" (v. 17). However, Joshua was a type of a greater Shepherd: “To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.""Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. {8} All that ever came before me are thieves and robbers: but the sheep did not hear them" (John 10:3, 7-8).

The anointing of leaders by the laying on of hands is a foundational doctrine in the Bible (Heb. 6:1), and which is not to be done suddenly (1Tim. 5:22), but after much without earnest prayer with fasting (Acts 13:2; 14:23). Notice however that unlike for Moses, there is no person provided nor specific provision for a successor to Peter or the other foundational apostles of the Lamb, but for bishops/elders, which all describe the same office as distinct from apostles (Eph. 4:11; Titus 1:5, 6). 


Numbers 27 - INTRODUCTION TO NUMBERS 27

This chapter relates, that, upon a petition of the daughters of Zelophehad, the affair of inheritances was settled; and it is directed that, in case of want of male issue, inheritances should pass to females, and in failure of them to the next of kin, whether father's brethren or any near kinsman, Num_27:1, also an order to Moses to go up to the Mount Abarim, and take a view of the good land, and die; with the reason of it, Num_27:12, upon which Moses desires a successor of him might be appointed, Num_27:15, in answer to which Joshua is nominated, and being presented before the high priest and the people, was invested with his office, by imposition of hands, and had his charge given him, Num_27:18. — Gill

Numbers 27 -
The daughters of Zelophehad claim their inheritance, Num_27:1-4. Moses brings their case before the Lord, Num_27:5. He allows their claim, Num_27:6, Num_27:7; and a law is made to regulate the inheritance of daughters, Num_27:8-11. Moses is commanded to go up to Mount Abarim, and view the promised land, Num_27:12; is apprised of his death, Num_27:13; and because he did not sanctify God at the waters of Meribah, he shall not enter into it, Num_27:14. Moses requests the Lord to appoint a person to supply his place as leader of the Israelites, Num_27:15-17. God appoints Joshua, commands Moses to lay his hands upon him, to set him before Eleazar the priest, and give him a charge in the sight of the people, Num_27:18-20. Eleazar shall ask counsel for him by Urim, and at his command shall the Israelites go out and come in, Num_27:21. Moses does as the Lord commanded him, and consecrates Joshua, Num_27:22, Num_27:23. — Clarke


Num 27:1-11 -
Mention is made of the case of these daughters of Zelophehad in the chapter before, v. 33. It should seem, by the particular notice taken of it, that it was a singular case, and that the like did not at this time occur in all Israel, that the head of a family had no sons, but daughters only. Their case is again debated (Num_36:1-13) upon another article of it; and, according to the judgments given in their case, we find them put in possession, Jos_17:3, Jos_17:4. One would suppose that their personal character was such as added weight to their case, and caused it to be so often taken notice of.

Here is,

 I. Their case stated by themselves, and their petition upon it presented to the highest court of judicature, which consisted of Moses as king, the princes as lords, and the congregation, or elders of the people who were chose their representatives, as the commons, Num_27:2. This august assembly sat near the door of the tabernacle, that in difficult cases they might consult the oracle. To them these young ladies made their application; for it is the duty of magistrates to defend the fatherless, Psa_82:3. We find not that the had any advocate to speak for them, but they managed their own cause ingeniously enough, which they could do the better because it was plain and honest, and spoke for itself. Now observe,

1. What it is they petition for: That they might have a possession in the land of Canaan, among the brethren of their father, Num_27:4. What God had said to Moses (Num_26:53) he had faithfully made known to the people, that the land of Canaan was to be divided among those that were now numbered; these daughters knew that they were not numbered, and therefore by this rule must expect no inheritance, and the family of their father must be looked upon as extinct, and written childless, though he had all these daughters: this they thought hard, and therefore prayed to be admitted heirs to their father, and to have an inheritance in his right. If they had had a brother, they would not have applied to Moses (as one did to Christ, Luk_12:13) for an order to inherit with him. But, having no brother, they beg for a possession. Herein they discovered,

(1.) A strong faith in the power and promise of God concerning the giving of the land of Canaan to Israel. Though it was yet unconquered, untouched, and in the full possession of the natives, yet they petition for their share in it as if it were all their own already. See Psa_60:6, Psa_60:7, God has spoken in his holiness, and the Gilead is mine, Manasseh is mane.

(2.) An earnest desire of a place and name in the land of promise, which was a type of heaven; and if they had, as some think, an eye to that, and by this claim laid hold on eternal life, they were five wise virgins indeed; and their example should quicken us with all possible diligence to make sure our title to the heavenly inheritance, in the disposal of which, by the covenant of grace, no difference is made between male and female, Gal_3:28.

 (3.) A true respect and honour for their father, whose name was dear and precious to them now that he was gone, and they were therefore solicitous that it should not be done away from among his family. There is a debt which children owe to the memory of their parents, required by the fifth commandment: Honour thy father and mother. ... - Henry

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2. What their plea is: That their father did not die under any attainder which might be thought to have corrupted his blood and forfeited his estate, but he died in his own sin (Num_27:3), not engaged in any mutiny or rebellion against Moses, particularly not in that of Korah and his company, nor in any way concerned in the sins of others, but chargeable only with the common iniquities of mankind, for which to his own Master he was to stand or fall, but laid not himself open to any judicial process before Moses and the princes. He was never convicted of any thing that might be a bar to his children's claim. It is a comfort to parents, when they come to die, if, though they smart themselves for their own sin, yet they are not conscious to themselves of any of those iniquities which God visits upon the children.

II. Their case determined by the divine oracle. Moses did not presume to give judgment himself, because, though their pretensions seemed just and reasonable, yet his express orders were to divide the land among those that were numbered, who were the males only; he therefore brings their cause before the Lord, and waits for his decision (Num_27:5), and God himself gives the judgment upon it. He takes cognizance of the affairs, not only of nations, but of private families, and orders them in judgment, according to the counsel of his own will.

1. The petition is granted (Num_27:7): They speak right, give them a possession. Those that seek an inheritance in the land of promise shall have what they seek, and other things shall be added to them. These are claims which God will countenance and crown.

2. The point is settled for all future occasions. These daughters of Zelophehad consulted, not only their own comfort and the credit of their family, but the honour and happiness of their sex likewise; for on this particular occasion a general law was made that, in case a man had no son, his estate should go to his daughters (Num_27:; not to the eldest, as the eldest son, but to them all in copartnership, share and share alike. Those that in such a case deprive their daughters of their right, purely to keep up the name of their family, unless a valuable consideration be allowed them, may make the entail of their lands surer than the entail of a blessing with them. Further directions are given for the disposal of inheritances, Num_27:9-11. “If a man have no issue at all, his estate shall go to his brethren; if no brethren, then to his father's brethren; and, if there be no such, then to his next kinsman.” With this the rules of our law exactly agree: and though the Jewish doctors here will have it understood that if a man have no children his estate shall go to his father, if living, before his brethren, yet there is nothing of that in the law, and our common law has an express rule against it, That an estate cannot ascend lineally; so that if a person purchase lands in fee-simple, and die without issue in the life-time of his father, his father cannot be his heir. See how God makes heirs, and in his disposal we must acquiesce. — Henry


Num 27:12-14 -
Here,
1. God tells Moses of his fault, his speaking unadvisedly with his lips at the waters of strife, where he did not express, so carefully as he ought to have done, a regard to the honour both of God and Israel, Num_27:14. Though Moses was a servant of the Lord, a faithful servant, yet once he rebelled against God's commandment, and failed in his duty; and though a very honourable servant, and highly favoured, yet he shall hear of his miscarriage, and all the world shall hear of it too, again and again; for God will show his displeasure against sin, even in those that are nearest and dearest to him. Those that are in reputation for wisdom and honour have need to be constantly careful of their words and ways, lest at any time they say or do that which may be a diminution to their comfort, or to their credit, or both, a great while after.

2. He tells Moses of his death. His death was the punishment of his sin, and yet notice is given him of it in such a manner as might best serve to sweeten and mollify the sentence, and reconcile him to it.

(1.) Moses must die, but he shall first have the satisfaction of seeing the land of promise, Num_27:12. God did not intend with this sight of Canaan to tantalize him, or upbraid him with his folly in doing that which cut him short of it, nor had it any impression of that kind upon him, but God appointed it and Moses accepted it as a favour, his sight (we have reason to think) being wonderfully strengthened and enlarged to take such a full and distinct view of it as did abundantly gratify his innocent curiosity. This sight of Canaan signified his believing prospect of the better country, that is, the heavenly, which is very comfortable to dying saints.

(2.) Moses must die, but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that had gone before him. Abraham, and Isaac, and Jacob, were his people, the people of his choice and love, and to them death gathered him.

(3.) Moses must die, but only as Aaron died before him, Num_27:13. And Moses had seen how easily and cheerfully Aaron had put off the priesthood first and then the body; let not Moses therefore be afraid of dying; it was but to be gathered to his people, as Aaron was gathered. Thus the death of our near and dear relations should be improved by us,

[1.] As an engagement to us to think often of dying. We are not better than our fathers or brethren; if they are gone, we are going; if they are gathered already, we must be gathered very shortly.

 [2.] As an encouragement to us to think of death without terror, and even to please ourselves with the thoughts of it. It is but to die as such and such died, if we live as they lived; and their end was peace, they finished their course with joy; why then should we fear any evil in that melancholy valley? — Henry


Num 27:15-23 -
Here,
I. Moses prays for a successor. When God had told him that he must die, though it appears elsewhere that he solicited for a reprieve for himself (Deu_3:24, Deu_3:25), yet, when this could not be obtained, he begged earnestly that the work of God might be carried on, though he might not have the honour of finishing it. Envious spirits do not love their successors, but Moses was not one of these. We should concern ourselves, both in our prayers and in our endeavours, for the rising generation, that religion may flourish, and the interests of God's kingdom among men may be maintained and advanced, when we are in our graves. In this prayer Moses expresses,

1. A tender concern for the people of Israel: That the congregation of the Lord be not as sheep which have no shepherd. Our Saviour uses this comparison in his compassions for the people when they wanted good ministers, Mat_9:36. Magistrates and ministers are the shepherds of a people; if these be wanting, or be not as they should be, people are apt to wander and be scattered abroad, are exposed to enemies, and in danger of wanting food and of hurting one another, as sheep having no shepherd.

2. A believing dependence upon God, as the God of the spirits of all flesh. He is both the former and the searcher of spirits, and therefore can either find men fit or make them fit to serve his purposes, for the good of his church. Moses prays to God, not to send an angel, but to set a man over the congregation, that is, to nominate and appoint one whom he would qualify and own as ruler of his people Israel. Before God gave this blessing to Israel, he stirred up Moses to pray for it: thus Christ, before he sent forth his apostles, called to those about him to pray the Lord of the harvest that he would send forth labourers into his harvest, Mat_9:38.

II. God, in answer to his prayer, appoints him a successor, even Joshua, who had long since signalized himself by his courage in fighting Amalek, his humility in ministering to Moses, and his faith and sincerity in witnessing against the report of the evil spies; this is the man whom God pitches upon to succeed Moses: A man in whom is the Spirit, the Spirit of grace (he is a good man, fearing God and hating covetousness, and acting from principle), the spirit of government (he is fit to do the work and discharge the trusts of his place), a spirit of conduct and courage; and he had also the spirit of prophecy, for the Lord often spoke unto him, Jos_4:1; Jos_6:2; Jos_7:10. Now here, .. - henry

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1. God directs Moses how to secure the succession to Joshua. (1.) He must ordain him: Lay thy hand upon him, Num_27:18. This was done in token of Moses' transferring the government to him, as the laying of hands on the sacrifice put the offering in the place and stead of the offerer; also in token of God's conferring the blessing of the Spirit upon him, which Moses obtained by prayer. It is said (Deu_34:9), Joshua was full of the spirit of wisdom, for Moses had laid his hands on him. This rite of imposing hands we find used in the New Testament in the setting apart of gospel ministers, denoting a solemn designation of them to the office and an earnest desire that God would qualify them for it and own them in it. It is the offering of them to Christ and his church for living sacrifices.

(2.) He must present him to Eleazar and the people, set him before them, that they might know him to be designed of God for this great trust and consent to that designation.

(3.) He must give him a charge, v. 19. He must be charged with the people of Israel, who were delivered into his hand as sheep into the hand of a shepherd, and for whom he must be accountable. He must be strictly charged to do his duty to them; though they were under his command, he was under God's command, and from him must receive charge. The highest must know that there is a higher than they. This charge must be given him in their sight, that it might be the more affecting to Joshua, and that the people, seeing the work and care of their prince, might be the more engaged to assist and encourage him.

(4.) He must put some of his honour upon him, Num_27:20. Joshua at the most had but some of the honour of Moses, and in many instances came short of him; but this seems to be meant of his taking him now, while he lived, into partnership with him in the government and admitting him to act with authority as his assistant. It is an honour to be employed for God and his church; some of this honour must be put upon Joshua, that the people, being used to obey him while Moses lived, might the more cheerfully do it afterwards.

(5.) He must appoint Eleazar the high priest, with this breast-plate of judgment, to be his privy-council (Num_27:21): He shall stand before Eleazar, by him to consult the oracle, ready to receive and observe all the instructions that should be given him by it. This was a direction to Joshua. Though he was full of the Spirit, and had all this honour put upon him, yet he must do nothing without asking counsel of God, not leaning to his own understanding. It was also a great encouragement to him. To govern Israel, and to conquer Canaan, were two hard tasks, but God assures him that in both he should be under a divine conduct; and in every difficult case God would advise him to that which should be for the best. Moses had recourse to the oracle of God himself, but Joshua and the succeeding judges must use the ministry of the high priest, and consult the judgment of urim, which, the Jews say, might not be enquired of but by the king or the head of the sanhedrim, or by the agent or representative of the people, for them, and in their name. Thus the government of Israel was now purely divine, for both the designation and direction of their princes were entirely so. At the word of the priest, according to the judgment of urim, Joshua and all Israel must go out and come in; and no doubt God, who thus guided, would preserve both their going out and their coming in. Those are safe, and may be easy, that follow God, and in all their ways acknowledge him.

2. Moses does according to these directions, Num_27:22, Num_27:23. He cheerfully ordained Joshua,

(1.) Though it was a present lessening to himself, and amounted almost to a resignation of the government. He was very willing that the people should look off from him, and gaze on the rising sun.

(2.) Though it might appear a perpetual slur upon his family. It would not have been so much his praise if he had thus resigned his honour to a son of his own; but with his own hands first to ordain Eleazar high priest, and then Joshua, one of another tribe, chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites, this was such an instance of self-denial and submission to the will of God as was more his glory than the highest advancement of his family could have been; for it confirms his character as the meekest man upon earth, and faithful to him that appointed him in all his house. This (says the excellent bishop Patrick) shows him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of that greatness which they themselves possessed; but hereby it appeared that Moses acted not from himself, because he acted not for himself. — Henry

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(Num 28)  "And the LORD spake unto Moses, saying, {2} Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season. {3} And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the LORD; two lambs of the first year without spot day by day, for a continual burnt offering. {4} The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even; {5} And a tenth part of an ephah of flour for a meat offering, mingled with the fourth part of an hin of beaten oil. {6} It is a continual burnt offering, which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the LORD. {7} And the drink offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the LORD for a drink offering. {8} And the other lamb shalt thou offer at even: as the meat offering of the morning, and as the drink offering thereof, thou shalt offer it, a sacrifice made by fire, of a sweet savour unto the LORD. {9} And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink offering thereof: {10} This is the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering. {11} And in the beginnings of your months ye shall offer a burnt offering unto the LORD; two young bullocks, and one ram, seven lambs of the first year without spot; {12} And three tenth deals of flour for a meat offering, mingled with oil, for one bullock; and two tenth deals of flour for a meat offering, mingled with oil, for one ram; {13} And a several tenth deal of flour mingled with oil for a meat offering unto one lamb; for a burnt offering of a sweet savour, a sacrifice made by fire unto the LORD. {14} And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year. {15} And one kid of the goats for a sin offering unto the LORD shall be offered, beside the continual burnt offering, and his drink offering. {16} And in the fourteenth day of the first month is the passover of the LORD. {17} And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten. {18} In the first day shall be an holy convocation; ye shall do no manner of servile work therein: {19} But ye shall offer a sacrifice made by fire for a burnt offering unto the LORD; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish: {20} And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram; {21} A several tenth deal shalt thou offer for every lamb, throughout the seven lambs: {22} And one goat for a sin offering, to make an atonement for you. {23} Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering. {24} After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the LORD: it shall be offered beside the continual burnt offering, and his drink offering. {25} And on the seventh day ye shall have an holy convocation; ye shall do no servile work. {26} Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work: {27} But ye shall offer the burnt offering for a sweet savour unto the LORD; two young bullocks, one ram, seven lambs of the first year; {28} And their meat offering of flour mingled with oil, three tenth deals unto one bullock, two tenth deals unto one ram, {29} A several tenth deal unto one lamb, throughout the seven lambs; {30} And one kid of the goats, to make an atonement for you. {31} Ye shall offer them beside the continual burnt offering, and his meat offering, (they shall be unto you without blemish) and their drink offerings."