---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 156 of 914
url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/156/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 156. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/156/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2.

## 156. Numbers · 5 of 34

Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/156/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/156/#p-N

[¶0] Until fifty years old - This was allowing twenty years for public severe service; a very considerate and merciful ordinance. A preacher who devotes his whole time and strength to the service of the Church of God from twenty to fifty or sixty years of age, should be then excused from his severer labor, and maintained at the charge of the sanctuary. This would not only be a great comfort to a worn-out servant of God, but also of great use to the work of the ministry, which, to be faithfully and effectually performed, requires all the powers of the body and mind of man. Old faithful ministers are to be highly respected for their work's sake, and to be supplied with all the necessaries and comforts of life; but how little can they do in the public ministry of the word, however willing to work, when their eye waxes dim and their bodily strength fails! See [Num 8:25]. Both for their own sakes, and for the good of the Church, they should be excused from a labor to which they must be almost every way inadequate. But notwithstanding this comparative inactivity, their counsels, advice, and experience will always be considered as a treasure to the Church of Christ

### Verse 20

[¶2] When the holy things are covered - Literally, כבלע keballa, when they are swallowed down; which shows the promptitude with which every thing belonging to the holy of holies was put out of sight, for these mysteries must ever be treated with the deepest reverence; and indeed without this they could not have been to them the representatives of heavenly realities. See the concluding note [Num 4:36] (note).

### Verse 36

[¶4] Those that were numbered - In [Num 3:27], etc., we have an account of the whole number of the Levites, and here of those only who were able to serve the Lord in the sanctuary. By comparing the two places we find the numbers to stand thus: -

[¶5] LeviteFamily AbleMen UnableMen Total Kohathites 2,750 5,850 8,600 Gershonites 2,630 4,870 7,500 Merarites 3,200 3,000 6,200

[¶6] Thus we find that the whole number of the Levites amounted to 22,300, of whom 3,580 were fit for service, and 13,720 unfit, being either too old or too young. What an astonishing number of men, all properly ecclesiastics; all performing some service by which God was glorified, and the congregation at large benefited! See Ainsworth.

[¶7] From this and the preceding chapter we see the very severe labor which the Levites were obliged to perform while the journeyings of the Israelites lasted. When we consider that there was not less than 10 tons 13 cwt. 24 lb. 14 oz., i. e., almost ten tons and fourteen hundred pounds' weight of metal employed in the tabernacle, (see the notes on Exodus 38 (note)), besides the immense weight of the skins, hangings, cords, boards, and posts, we shall find it was no very easy matter to transport this movable temple from place to place.

[¶8] The Gershonites, who were 7,500 men in the service, had to carry the tent, coverings, veils, hangings of the court, etc., etc., [Num 3:25], [Num 3:26].

[¶9] The Kohathites, who were 8,600 men, had to carry the ark, table, candlestick, altars, and instruments of the sanctuary, [Num 3:31].

[¶10] The Merarites, who were 6,200 men, had to carry the boards, bars, pillars, sockets, and all matters connected with these belonging to the tabernacle, with the pillars of the court, their sockets, pins, and cords, [Num 3:36], [Num 3:37].

[¶11] The tabernacle was an epitome of the temple: the temple and tabernacle were representatives of the Church of the living God, and of the humanity of our blessed Lord. As God dwelt in the tabernacle and temple, so his fullness dwelt in the man Christ Jesus. These again were types of the Christian Church, which is termed the body of Christ, [Eph 1:23], where he dwells in the plenitude of the graces of his Spirit.

[¶12] Mr. Ainsworth has a very useful note on the [Num 4:20] verse of this chapter, the most edifying part of which I shall here lay before the reader. He considers the tabernacle and temple, not only as pointing out the old dispensation, the annulling of which was typified by their destruction, but he considers also the former as emblematical of the body of man. "The apostle," says he, "treating of the death of the saints, uses this similitude: 'If our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For we that are in This Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life;' [2Cor 5:1-4]. So Peter calls his death the putting off of his Tabernacle, [2Pet 1:14]. And this similitude is very fit; for, as here, in the tabernacle of Moses,

[¶13] 1. The holy things were first covered and taken away, (see [Num 4:20]), so the soul and its powers are first withdrawn from the body by death.

[¶14] 2. As the curtains and coverings were taken off and folded up, so the skin and flesh of our bodies are pulled off and consumed.

[¶15] 3. As the boards of the tabernacle were disjointed and pulled asunder, so shall our bones and sinews: compare Job's description of the formation of man, [Num 10:8-12]; and Solomon's account of his dissolution, [Ecc 12:3], [Ecc 12:4].

[¶16] 4. As the disjointed and dissolved tabernacle was afterwards set up again, [Num 10:21], so shall our bodies in the day of the resurrection; see [1Cor 15:51-54].

### Introduction

[¶18] The Israelites are commanded to purify the camp by excluding all lepers, and all diseased and unclean persons, [Num 5:1-3]. They do so, [Num 5:4]. Law concerning him who has defrauded another - he shall confess his sin, restore the principal and add besides one fifth of its value, [Num 5:5-7]. If he have no kinsman to whom the recompense can be made, it shall be given unto the Lord, [Num 5:8]. All the holy things offered to the Lord shall be the priest's portion, [Num 5:9], [Num 5:10]. The law concerning jealousy, [Num 5:11-14]. The suspected woman's offering, [Num 5:15]. She is to be brought before the Lord, [Num 5:16]. The priest shall take holy water, and put it in dust from the floor of the tabernacle, [Num 5:17]. Shall put the offering in her hand, and adjure her, [Num 5:18-20]. The form of the oath, [Num 5:21], [Num 5:22]; which is to be written on a book, blotted out in the bitter waters, and these the suspected person shall be obliged to drink, [Num 5:23], [Num 5:24]. The jealousy-offering shall be waved before the Lord, [Num 5:25], [Num 5:26]. The effect which shall be produced if the suspected person be guilty, [Num 5:27]. The effect if not guilty, [Num 5:28]. Recapitulation, with the purpose and design of the law, [Num 5:29], [Num 5:30].

### Verse 2

[¶20] Put out of the camp every leper - According to the preceding plan, it is sufficiently evident that each camp had a space behind it, and on one side, whither the infected might be removed, and where probably convenient places were erected for the accommodation of the infected; for we cannot suppose that they were driven out into the naked wilderness. But the expulsion mentioned here was founded,

[¶21] 1. On a purely physical reason, viz., the diseases were contagious, and therefore there was a necessity of putting those afflicted by them apart, that the infection might not be communicated.

[¶22] 2. There was also a spiritual reason; the camp was the habitation of God, and nothing impure should be permitted to remain where he dwelt.

[¶23] 3. The camp was an emblem of the Church, where nothing that is defiled should enter, and in which nothing that is unholy should be tolerated. All lepers - all persevering impenitent sinners, should be driven from the sacred pale, nor should any such ever be permitted to enter.

### Verse 4

[¶25] And the children of Israel - put them out - This is the earliest account we have of such separations; and probably this ordinance gave the first idea of a hospital, where all those who are afflicted with contagious disorders are put into particular wards, under medical treatment. Though no mention be made of the situation, circumstances, etc., of those expelled persons, we may certainly infer that they were treated with that humanity which their distressed state required. Though sinners must be separated from the Church of God, yet they should be treated with affectionate regard, because they may be reclaimed. It is too often the case when a man backslides from the way of truth, he is abandoned by all; finding his case desperate, he plunges yet deeper into the mire of sin, and the man who, with tender treatment, might have been reclaimed, becomes incurably hardened. One class says, he cannot finally fall, and shall in due time be restored; another class says, he may finally fall and utterly perish. If the unfortunate person be restored, his recovery is taken as a proof of the first doctrine; if he be not, his wretched end is considered a proof of the second. In the first case the person himself may presume on his restoration as a point infallibly determined in the Divine counsel; or in the second, he may consider his case hopeless, and so abandon himself to profligacy and desperation. Thus both parties leave him, and both opinions (misunderstood certainly) render him secure or desperate; and in either case totally inactive in behalf of his own soul. Who is he that properly estimates the worth of one immortal spirit? He who does will at once feel that, in a state of probation, any man may fall through sin, and any sinner may be renewed again unto repentance, through the infinitely meritorious sacrifice, and all powerfully efficacious grace, of Christ. This truth properly felt equally precludes both presumption and despair, and will induce the followers of God to be active in preserving those who have escaped from the corruption that is in the world, and make them diligent to recover those who have turned back to earth and sin.

### Verse 7

[¶27] Shall confess their sin - Without confession or acknowledgment of sin, there was no hope of mercy held out.

[¶28] He shall recompense - For without restitution, in every possible case, God will not for give the iniquity of a man's sin. How can any person in a case of defraud, with his neighbor's property in his possession, expect to receive mercy from the hand of a just and holy God? See this subject considered in the notes on [Gen 42:38] (note).

### Verse 8

[¶30] If the man have no kinsman - The Jews think that this law respects the stranger and the sojourner only, because every Israelite is in a state of affinity to all the rest; but there might be a stranger in the camp who has no relative in any of the tribes of Israel.

### Verse 14

[¶32] The spirit of jealousy - רוח קנאה ruach kinah, either a supernatural diabolic influence, exciting him to jealousy, or the passion or affection of jealousy, for so the words may be understood.

### Verse 17

[¶34] Holy water - Water out of the laver, called holy because consecrated to sacred uses. This is the most ancient case of the trial by ordeal. See at [Num 5:31] (note).

[¶35] In an earthen vessel - Supposed by the Jews to be such as had never been previously used.

[¶36] Dust that is in the floor - Probably intended to point out the baseness of the crime of which she was accused.

### Verse 18

[¶38] Uncover the woman's head - To take off a woman's veil, and expose her to the sight of men, would be considered a very great degradation in the East. To this St. Paul appears to allude, [1Cor 11:5], [1Cor 11:6],[1Cor 11:10].

### Verse 21

[¶40] The Lord make thee a curse and an oath - Let thy name and punishment be remembered and mentioned as an example and terror to all others. Like that mentioned [Jer 29:22], [Jer 29:23] : "The Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire, because they have committed villany in Israel, and have committed adultery with their neighbors' wives." - Ainsworth.

### Verse 22

[¶42] Thy belly to swell, and thy thigh to rot - What is meant by these expressions cannot be easily ascertained. לנפל ירך lanpel yarech signifies literally thy thigh to fall. As the thigh, feet, etc., were used among the Hebrews delicately to express the parts which nature conceals, (see [Gen 46:26]), the expression here is probably to be understood in this sense; and the falling down of the thigh here must mean something similar to the prolapsus uteri, or falling down of the womb, which might be a natural effect of the preternatural distension of the abdomen. In [1Cor 11:29], St. Paul seems to allude to the case of the guilty woman drinking the bitter cursed waters that caused her destruction: He who eateth and drinketh unworthily, eateth and drinketh damnation (κριμα, condemnation or judgment) to himself; and there is probably a reference to the same thing in [Psa 109:18], and in [Dan 9:11].

[¶43] And the woman shall say, Amen, amen - This is the first place where this word occurs in the common form of a concluding wish in prayer. The root אמן aman signifies to be steady, true, permanent. And in prayer it signifies let it be so - make it steady - let it be ratified. Some have supposed that it is composed of the initial letters of אדני מלך נאמן Adonai Melech Neeman, My Lord the faithful King, but this derivation is both far-fetched and unnecessary.