--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 177 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/177/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 177. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/177/" --- # 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. ## 177. Numbers · 26 of 34 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/177/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/177/#p-N ### Verse 5 [¶1] Slay ye every one his men - In the different departments where you preside over thousands, hundreds, fifties, and tens, slay all the culprits that shall be found. ### Verse 6 [¶3] One of the children of Israel - Zimri, the son of Salu, a prince of a chief family in the tribe of Simeon, [Num 25:14], brought a Midianitish woman, Cozbi, daughter of Zur, head over a people of one of the chief families in Midian, [Num 25:15]. The condition of these two persons plainly proves it to have been a matrimonial alliance, the one was a prince, the other a princess; therefore I must conclude that fornication or whoredom, in the common sense of the word, was not practiced on this occasion. The matter was bad enough, as the marriage was in flat opposition to the law of God; and we need not make it worse by representing the woman as a common prostitute, as the Vulgate and several others have done. In such a case this is absolutely inadmissible. Josephus positively says that Zimri had married Cozbi, Antiq., 1. iv., cap. 6; and if he had not said so, still the thing is nearly self-evident. See [Num 24:25] (note). [¶4] The children of Israel, who were weeping - This aggravated the crime, because the people were then in a state of great humiliation, because of the late impure and illegal transactions. ### Verse 8 [¶6] Thrust both of them through - Inspired undoubtedly by the Spirit of the God of justice to do this act, which can never be a precedent on any common occasion. An act something similar occurs in our own history. In 1381, in the minority of Richard II., a most formidable insurrection took place in Kent and Essex; about 100,000 men, chiefly under the direction of Wat Tyler, seized on London, massacred multitudes of innocent people, and were proceeding to the greatest enormities, when the king requiring a conference in Smithfield with the rebel leader, Sir William Walworth, then mayor of London, provoked at the insolence with which Tyler behaved to his sovereign, knocked him off his horse with his mace, after which he was instantly dispatched. While his partisans were bending their bows to revenge the death of their leader, Richard, then only sixteen years of age, rode up to them, and with great courage and presence of mind thus addressed them: "What, my people, will you kill your king! be not concerned for the death of your leader; follow me, and I will be your general." They were suddenly appeased, and the rebellion terminated. The action of Sir William Walworth was that of a zealot, of essential benefit at the time, and justified only by the pressing exigencies of the case. ### Verse 9 [¶8] Those that died - were twenty and four thousand - St. Paul, [1Cor 10:8], reckons only twenty-three thousand; though some MSS. and versions, particularly the latter Syriac and the Armenian, have twenty-four thousand, with the Hebrew text. Allowing the 24,000 to be the genuine reading, and none of the Hebrew MSS. exhibit any various reading here, the two places may be reconciled thus: 1,000 men were slain in consequence of the examination instituted [Num 25:4], and 23,000 in consequence of the orders given [Num 25:5]; making 24,000 in the whole. St. Paul probably refers only to the latter number. ### Verse 12 [¶10] My covenant of peace - of an everlasting priesthood - As the word peace implied all kinds of blessings, both spiritual and temporal, it may mean no more here than the promise of God, to grant him and his family the utmost prosperity in reference to both worlds. The everlasting priesthood refers properly to the priesthood of Christ which was shadowed out by the priesthood under the law; no matter in what family it was continued. Therefore the כהנת עולם kehunnath olam, or eternal priesthood, does not merely refer to any sacerdotal ministrations which should be continued in the family of Phinehas, during the Mosaic dispensation, but to that priesthood of Christ typified by that of Aaron and his successors. The priesthood alone is everlasting, and a covenant or grant of that was made to Phinehas, and his descendants. The Jews reckon twelve high priests of the race of Phinehas, from this time to the days of Solomon, nine more from that time to the captivity, (see [1Chr 6:4], [1Chr 6:15]), and fifteen from their return to the time of Antiochus Eupator, the last of whom was Onias, slain by Lysias. Ezra, the great priest and scribe, was of this line, [Ezr 7:1], [Ezr 7:5]. The family of Ithamar, uncle of Phinehas, had the priesthood for about 150 years; but it was restored to the family of Phinehas in the person of Zadok the priest, [1Chr 6:50], in which it continued in the whole about 950 years. Probably the Maccabees were of the same family; but though this is not certain, there is no evidence against it. See Calmet. God therefore sufficiently fulfilled his promise; he gave to him and his descendants almost the utmost temporal length that could be given of that priesthood which is, in its own nature, eternal. Here then the word עולם olam means, not a limited time, but what is eternal in its duration. See the note on [Gen 21:33]. ### Verse 17 [¶12] Vex the Midianites, etc. - See this order fulfilled, Numbers 31:1-20. Twelve thousand Israelites attacked the Midianites, destroyed all their cities, slew their five kings, every male, and every grown up woman, and took all their spoils. ### Introduction [¶14] 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]. ### Verse 2 [¶16] Take the sum of all the congregation - After thirty-eight years God commands a second census of the Israelites to be made, to preserve the distinction in families, and to regulate the tribes previously to their entry into the promised land, and to ascertain the proportion of land which should be allowed to each tribe. For though the whole was divided by lot, yet the portions were so disposed that a numerous tribe did not draw where the lots assigned small inheritances. See [Num 26:53-56], and also see the note on [Num 1:1]. ### Verse 10 [¶18] Together with Korah - The Samaritan text does not intimate that Korah was swallowed up, but that he was burnt, as appears in fact to have been the case. And the earth swallowed them up, what time that company died; and the fire devoured Korah with the two hundred and fifty men, who became a sign. ### Verse 11 [¶20] The children of Korah died not - It is difficult to reconcile this place with [Num 16:27], [Num 16:31-33], where it seems to be intimated that not only the men, but the wives, and the sons, and the little ones of Korah, Dathan, and Abiram, were swallowed up by the earthquake; see especially [Num 16:27], collated with [Num 16:33]. But the text here expressly says, The children of Korah died not; and on a close inspection of [Num 16:27], we shall find that the sons and the little ones of Dathan and Abiram alone are mentioned. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out - and their wives, and their sons, and their little ones. Here is no mention of the children of Korah, they therefore escaped, while it appears those of Dathan and Abiram perished with their fathers. See the note on [Num 16:30]. ### Verse 51 [¶22] These were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty - The following comparative statement will show how much some of the tribes had increased, and others had diminished, since the enumeration in Numbers 1. [¶23] Tribe Chapter 26 Chapter1 Variation Reuben 43,730 to 46,500 2,770 decrease Simeon 22,200 to 59,300 37,100 decrease Gad 40,500 to 45,650 5,150 decrease Judah 76,500 to 74,600 1,900 increase Issachar 64,300 to 54,400 9,900 increase Zebulun 60,500 to 57,400 3,100 increase Manasseh 52,700 to 32,200 20,500 increase Ephraim 32,500 to 40,500 8,000 decrease Benjamin 45,600 to 35,400 10,200 increase Dan 64,400 to 62,700 1,700 increase Asher 53,400 to 41,500 11,900 increase Naphtali 45,400 to 53,400 8,000 decrease Total 601,730 to 603,550 1,820 decrease on the whole, in 38 years. Decrease in all, 61,020. Increase in all, 59,200. [¶24] Let it be observed, [¶25] 1. That among these there was not a man of the former census, save Joshua and Caleb, see [Num 26:64], [Num 26:65]. [¶26] 2. That though there was an increase in seven tribes of not less than 74,800 men, yet so great was the decrease in the other five tribes, that the balance against the present census is 1,820, as appears above: thus we find that there was an in crease of 601,728 from 603,550 in the space of thirty-eight years. [¶27] Notwithstanding the amazing increase in some and decrease in other tribes, the same sort of proportion is preserved in the east, west, north, and south divisions, as before; so as to keep the division of Judah, which was always in the front or van, the largest; and the division of Dan, which was always in the rear, the next in number. But it is worthy of remark that as they are now, properly speaking, to commence their grand military operations, so their front, or advanced division, is increased from 186,400 to 201,300; and their rear from 157,600 to 163,200. The first division is strengthened 14,900 men, and the last division 5,600 men. The reasons for this are sufficiently obvious. [¶28] Mr. Ainsworth has a curious remark on the number of families in the 12 tribes. [¶29] Number of Families 1. Of Manasseh 8 7. Of Reuben 4 2. Of Benjamin 7 8. Of Issachar 4 3. Of Gad 7 9. Of Ephraim 4 4. Of Simeon 5 10. Of Naphtali 4 5. Of Judah 5 11. Of Zebulun 3 6. Of Asher 5 12. Of Dan 1 "In all 57; to whom if we add the 12 patriarchs, and Jacob their father, the whole number is 70, the exact number of the souls in Jacob's house that went down to Egypt, [Gen 46:27]." In a variety of things in this ancient economy there is a most surprising proportion kept up, which never could have been a fortuitous effect of general causes. But proportion, harmony, and order distinguish all the works of God, both in the natural and moral world. ### Verse 55 [¶31] The land shall be divided by lot - The word גורל goral, translated lot, is supposed by some to signify the stone or pebble formerly used for the purpose of what we term casting lots. The word hlot is Anglo-Saxon, from to divide, or portion out, i. e., fortuitously: it answers to the Greek κληρος, which some think comes from κλαω to break; because the lot, being a sort of appeal to God, ("The lot is cast into the lap, but the whole disposing thereof is of the Lord," [Pro 16:33]), broke off all contentions and litigations relative to the matter in dispute. From this original division of the promised land by lot to the children of Israel, all portions, appointments, offices, shares, or divisions in spiritual and ecclesiastical matters, were termed lots. So in the New Testament, the word κληρος, lot, is used to signify a portion of spiritual blessedness, and κληρονομια, a division by lot, an inheritance; and κληροι, the lotted or appointed persons to different works, shares, etc.; hence our word clergy, κληροι, persons appointed by lot to a lot, portion, or inheritance; see the case of Matthias, [Act 1:26]. Persons thus appointed were by accommodation termed inheritors, because originally, when there could be no claims of exclusive right, all lands where a wandering tribe chose to take up its residence were divided by lot, as the promised land in the case before us. So Judah says to Simeon his brother, [Jdg 1:3] : "Come up with me into my lot." And as God was ever supposed to be the whole disposer in such matters, whatever fell out in the course of God's providence was called a lot. "This is the lot of them that rob us;" [Isa 17:14]. "Thou hast neither part nor lot in this matter;" [Act 8:21]. A lot in the promised land was evidently typical of a place in eternal glory. "That they may receive forgiveness of sins, and an inheritance (κληρον, a lot) among them that are sanctified;" [Act 26:18]. "Who hath made us meet to be partakers of the inheritance, κληρου, of the lot) of the saints in light;" [Col 1:12]. "Which is the earnest of our inheritance, (κληρονομιας, of our allotted portion;") [Eph 1:4]. "What is the riches of the glory of his inheritance," (κληρονομιας, allotted portion); [Eph 1:18]. As therefore the promised land was divided by lot to the believing Israelites, God determining the lot as he saw good, none of the people having any claim on or right to it; so the kingdom of heaven is a lot given by the mere good will of God to them that believe and obey him; for as unbelief and disobedience threw 600,000 people out of the inheritance of the promised land; so none who disbelieve God's word, and rebel against his authority, shall ever enter into the kingdom of heaven - See Ainsworth. These things happened unto them for examples: see then, reader, that thou fall not after the same example of unbelief. ### Introduction [¶33] 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]. ### Verse 1 [¶35] The daughters of Zelophehad - The singular case of these women caused an additional law to be made to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. The law, which is as reasonable as it is just, stands thus: [¶36] 1. On the demise of the father the estate goes to the sons; [¶37] 2. If there be no son, the daughters succeed; 3. If there be no daughter, the brothers of the deceased inherit; [¶38] 4. If there be no brethren or paternal uncles, the estate goes to the brothers of his father; [¶39] 5. If there be no grand uncles or brothers of the father of the deceased, then the nearest akin succeeds to the inheritance. [¶40] Beyond the fifth degree the law does not proceed, because as the families of the Israelites were kept distinct in their respective tribes, there must always be some who could be called kinsmen, and were really such, having descended without interruption from the patriarch of the tribe. ### Verse 7 [¶42] Thou shalt surely give them - an inheritance among their father's brethren - There is a curious anomaly here in the Hebrew text which cannot be seen in our translation. In Hebrew they, them, and their, you, ye, and your, are both of the masculine and feminine genders, according as the nouns are to which they are affixed; but these words are of no gender in English. In this verse, speaking of the brethren of the father of those women, the masculine termination הם hem, Their, is used instead of the feminine, הן hen, governed by בנות benoth, daughters. So להם lahem, to Them, and אביהם abihem, Their fathers, masculine, are found in the present text, instead of להן lahen and אביהן abihen, feminine. Interpreters have sought for a hidden meaning here, and they have found several, whether hidden here or not. One says, "the masculine gender is used because these daughters are treated as if they were heirs male." Another, "that it is because of their faith and conscientious regard to the ancient customs, and to keep the memory of their father in being, which might well benefit men." Another, "that it signifies the free gift of God in Christ, where there is neither male nor female, bond or free, for all are one in Christ;" and so on, for where there is no rule there is no end to conjecture. Now the plain truth is, that the masculine is in the present printed text a mistake for the feminine. The Samaritan, which many think by far the most authentic copy of the Pentateuch, has the feminine gender in both places; so also have upwards of fourscore of the MSS. collated by Kennicott and De Rossi. Therefore all the curious reasons for this anomaly offered by interpreters are only serious trifling on the blunder of some heedless copyists. [¶43] While on the subject of mysterious reasons and meanings, some might think it unpardonable if I passed by the mystery of the fall, recovery, and full salvation of man, signified, as some will have it, by the names of Zelophehad and his daughters. "1. Zelophehad's daughters, claiming a portion in the promised land, may represent believers in Christ claiming an inheritance among the saints in light. [¶44] 2. These five virgins may be considered as the five wise virgins, ([Mat 25:1-10]), who took oil in their vessels with their lamps, and consequently are types of those who make a wise provision for their eternal state. [¶45] 3. They are examples of encouragement to weak and destitute believers, who, though they are orphans in this world, shall not be deprived of their heavenly inheritance.