Whoever comes any thing near to the tabernacle of the LORD shall die: shall we be consumed with dying?
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)Numbers 16; and form the immediate introduction to Numbers 18. The people were terror-stricken by the fate of the company of Korah and by the plague. Presumption passed by reaction into despair. Was there any approach for them to the tabernacle of the Lord? Was there any escape from death, except by keeping aloof from His presence? The answers are supplied by the ordinances which testified that the God of judgment was still a God of grace and of love. Any thing near, i.e. nearer than he should do; an error which we may easily commit.
Shall we be consumed? will God proceed with us in these severe courses, according to his strict justice? will he show us no mercy nor pity, till all the people be cut off and destroyed with dying one after another.
shall we be consumed with dying? such violent deaths, until there are none left of us? but the Syriac and Arabic versions render the words affirmatively; we are near or about to be consumed; and so the Targum of Onkelos, lo, we are to be consumed; which agrees best with the preceding clause, for they would scarcely make a question of what they had affirmed.Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?
EXEGETICAL (ORIGINAL LANGUAGES)13. shall we perish all of us?] The exact force of the words is doubtful. They may mean ‘Shall we completely come to an end by expiring?’ of which R.V. is a correct paraphrase: or ‘Shall we ever finish expiring?’ i.e. ‘can we ever be free from the danger of death’ if we approach the Tent?Verse 13. - Shall we be consumed with dying? It was a natural question, considering all that had happened; and indeed it could only be answered in the affirmative, for their sentence was, "In this wilderness they shall be consumed" (chapter 14:35). But it was not in human nature that they should calmly accept their fate.
Numbers 16:5), and that in a way which could not fail to accredit him before the whole congregation as sent of God.
So far as the occurrence itself is concerned, there can hardly be any need to remark, that the natural interpretation which has lately been attempted by Ewald, viz., that Moses had laid several almond rods in the holy place, which had just been freshly cut off, that he might see the next day which of them would flower the best during the night, is directly at variance with the words of the text, and also with the fact, that a rod even freshly cut off, when laid in a dry place, would not bear ripe fruit in a single night. The miracle which God wrought here as the Creator of nature, was at the same time a significant symbol of the nature and meaning of the priesthood. The choice of the rods had also a bearing upon the object in question. A man's rod was the sign of his position as ruler in the house and congregation; with a prince the rod becomes a sceptre, the insignia of rule (Genesis 49:10). As a severed branch, the rod could not put forth shoots and blossom in a natural way. But God could impart new vital powers even to the dry rod. And so Aaron had naturally no pre-eminence above the heads of the other tribes. But the priesthood was founded not upon natural qualifications and gifts, but upon the power of the Spirit, which God communicates according to the choice of His wisdom, and which He had imparted to Aaron through his consecration with holy anointing oil. It was this which the Lord intended to show to the people, by causing Aaron's rod to put forth branches, blossom, and fruit, through a miracle of His omnipotence; whereas the rods of the other heads of the tribes remained as barren as before. In this way, therefore, it was not without deep significance that Aaron's rod not only put forth shoots, by which the divine election might be recognised, but bore even blossom and ripe fruit. This showed that Aaron was not only qualified for his calling, but administered his office in the full power of the Spirit, and bore the fruit expected of him. The almond rod was especially adapted to exhibit this, as an almond-tree flowers and bears fruit the earliest of all the trees, and has received its name of שׁקד, "awake," from this very fact (cf. Jeremiah 1:11).
God then commanded (Numbers 17:10, Numbers 17:11) that Aaron's rod should be taken back into the sanctuary, and preserved before the testimony, "for a sign for the rebellious, that thou puttest an end to their murmuring, and they die not." The preservation of the rod before the ark of the covenant, in the immediate presence of the Lord, was a pledge to Aaron of the continuance of his election, and the permanent duration of his priesthood; though we have no need to assume, that through a perpetual miracle the staff continued green and blossoming. In this way the staff became a sign to the rebellious, which could not fail to stop their murmuring.
LinksNumbers 17:13 Interlinear
Numbers 17:13 Parallel Texts
Numbers 17:13 NIV
Numbers 17:13 NLT
Numbers 17:13 ESV
Numbers 17:13 NASB
Numbers 17:13 KJV
Numbers 17:13 Bible Apps
Numbers 17:13 Parallel
Numbers 17:13 Biblia Paralela
Numbers 17:13 Chinese Bible
Numbers 17:13 French Bible
Numbers 17:13 German Bible