B. C. 1490.

NUMBERS.

LORD, Respect 'not thou their offering: I "have not | the door of the tabernacle of the congregation with
taken one ass from them, neither have I hurt one of Moses and Aaron.
them.

16 And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to-morrow:

17 And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer.

18 And they took every man his censer, and put fire in them, and laid incense thereon, and stood in

Gen. 4. 5. Is. 1. 10-15. u 1 Sam. 12. 3. Acts 20. 33. 2 Cor. 7. 2. 1 Sam. 12. 7. 0 c. 14. 10. z ver. 45. Rev. 18. 4.

messengers, Moses could soon in God's name send messengers
of death for them. But thus the God of this world blinds the
minds of them that believe not. But by the same messengers
they send their articles of impeachment against Moses; and
the charge runs very high. 1. They charge him with having
done them a great deal of wrong in bringing them out of Egypt,
invidiously calling that a land flowing with milk and honey,
v. 13. Onions, and garlic, and fish, they had indeed plenty of in
Egypt, but it never pretended to milk and honey only they
would thus banter the promise of Canaan. Ungrateful wretches,
to represent that as an injury to them, which was really the
greatest favour that ever was bestowed upon any people!
2. They charge him with a design upon their lives, that he
intended to kill them in the wilderness, though they were so well
provided for. And if they were sentenced to die in the wilder-
ness, they must thank themselves. Moses would have healed
them, and they would not be healed. 3. They charge him
with a design upon their liberties, that he meant to enslave
them, by making himself a prince over them. A prince over
them! Was he not a tender father to them; nay, their devoted
servant for the Lord's sake? Had they not their properties
secured, their order preserved, and justice impartially admi-
nistered? Did they not live in ease and honour? And yet
they complain as if Moses's yoke were heavier than Pharaoh's.
And did Moses make himself a prince? Far from it. How
gladly would he have declined the office at first! How gladly
would he have resigned it many a time since! And yet he is
thus put under the blackest characters of a tyrant, and a usurper.
4. They charge him with cheating them, (v. 14,) Thou hast
not brought us, as thou promisedst us, into a land that floweth
with milk and honey; and pray whose fault was that? He had
brought them to the borders of it, and was just ready, under
God, to put them in possession of it; but they thrust it away
from them, and shut the door against themselves; so that it
was purely their own fault that they were not now in Canaan,
and yet Moses must bear the blame. Thus when the foolish-
ness of man perverteth his way, his heart fretteth against the
Lord, Prov. 19. 3. 5. They charge him in the general with
unfair dealing, that put out the eyes of these men, and then meant
to lead them blindfold as he pleased. The design of all he did
for them, was, to open their eyes, and yet they insinuate that
he intended to put out their eyes, that they might not see
Those
themselves imposed upon. Note, The wisest and best cannot
please every body, nor gain the good word of all.
often fall under the heaviest censures, who have merited the
highest applause. Many a good work Moses had showed them
from the Father, and for which of these do they reproach him?
II. Moses's just resentment of their insolence, v. 15. Moses,
though the meekest man, yet finding God reproached in him,
was very wroth; he could not bear to see the people ruining
themselves, for whose salvation he had done so much. In this
discomposure, 1. He appeals to God concerning his own in-
tegrity; whereas they basely reflected upon him as ambitious,
covetous, and oppressive, in making himself a prince over them.
God was his Witness, (1.) That he never got any thing by
them; I have not taken one ass from them, not only, not by way
of bribery and extortion, but not by way of recompense or gra-
tuity for all the good offices he had done them; he never took
the pay of a general, or salary of a judge, much less the tribute
of a prince. He got more in his estate when he kept Jethro's
flock, than when he came to be king in Jeshurun. (2.) That
they never lost any thing by him, neither have I hurt any one of
them, no not the least, no not the worst, no not those that had
been most peevish and provoking to him: he never abused his
power to the support of wrong. Note, Those that have never
blemished themselves, need not fear being slurred by others:
when men condemn us, we may be easy if our own hearts con-
demn us not. 2. He begs of God to plead his cause, and clear
him, by showing his displeasure at the incense which Korah
and his company were to offer, with whom Dathan and Abiram
were in confederacy. Lord, says he, Respect not thou their
offering. Wherein he seems to refer to the history of Cain,
lately written by his own hand, of whom it is said, that to him
and his offering God had not respect, Gen. 4. 5. These that
followed the gainsaying of Korah, walked in the way of Cain,
(these are put together, Jude 11,) and therefore he prays that
they might be frowned upon as Cain was, and put to the same
confusion.

III. Issue joined between Moses and his accusers. 1. Moses
challenges them to appear with Aaron next morning at the time
of offering up the morning incense, and refer themselves to
(364)

19 And Korah gathered all the congregation
against them unto the door of the tabernacle of the
unto all the congregation.
congregation: and the glory of the LORD appeared

20 And the LORD spake unto Moses and unto
Aaron, saying,

21 Separate yourselves from among this congre-
gation, that I may consume them in a moment.
22 And they fell upon their faces, and said, O
God, the God of the spirits of all flesh, shall one

Heb. 12. 28, 29. z c. 14. 5. a c. 27. 16. Job 12. 10. Ec. 12. 7. Is. 57, 16. Zech.
12. 1. Heb. 12.9.

God's judgment, v, 16, 17. Since he could not convince them
by his calm and affectionate reasoning, he is ready to enter into
bonds to stand God's award, not doubting but that God would
appear to decide the controversy. This reference he had agreed
to before, (v. 6, 7,) and here adds only one clause, which speaks
his great condescension to the plaintiffs, that Aaron, against
the divine institution to the honour of burning incense within
whose advancement they excepted, though now advanced by
the tabernacle, yet, upon this trial, should put himself into the
place of a probationer, and stand upon the level with Korah, at
the door of the tabernacle; nay, and Moses would himself stand
with them, so that the complainant shall have all the fair deal-
ing he can desire; and thus every mouth shall be stopped.
2. Korah accepts the challenge, and makes his appearance with
Moses and Aaron at the door of the tabernable, to make good his
pretensions, v. 18, 19. If he had not had a very great stock of
impudence, he could not have carried on the matter thus far.
Had not he lately seen Nadab and Abihu, the consecrated
priests, struck dead for daring to offer incense with unhallowed
fire; and could he and his accomplices expect to fare any better
in offering incense with unhallowed hands? Yet, to confront
Moses and Aaron, in the height of his pride he thus bids de-
fiance to heaven, and pretends to demand the divine acceptance
without a divine warrant; thus wretchedly is the heart hardened
through the deceitfulness of sin. They took every man his cen-
ser. Perhaps these were some of the censers which these heads
of families had made use of at their family altars, before this
part of religious service was confined to the priesthood, and the
altar in the tabernacle; (and they would bring them into use
and reputation again ;) or they might be common chafing-dishes,
which were for their ordinary use. Now to attend the solemn
trial, and to be witness of the issue, one would have thought
Moses should have gathered the congregation against the rebels,
but it seems Korah gathered them against Moses, (v. 19,)
which intimates that a great part of the congregation sided with
Korah, were at his beck, and wished him success; and that
Korah's hopes were very high of carrying the point against
Aaron; for had he suspected the event, he would not have
coveted to make the trial thus public: but little did he think
that he was now calling the congregation together to be the
men, while they are projecting their own advancement, often
witnesses of his own confusion! Note, Proud and ambitious
IV. The judgment set, and the Judge taking the tribunal,
prove to have been hurrying on their own shameful fall.
and threatening to give sentence against the whole congrega-
tion. 1. The glory of the Lord appeared, v. 19. The same
glory that appeared to install Aaron in his office at first, (Lev.
9. 23,) now appeared to confirm him in it, and to confound those
that oppose him, and set up themselves in competition with
him. The Shechinah, or Divine Majesty, the glory of the
Eternal Word, which ordinarily dwelt between the cherubims
within the vail, now was publicly seen over the door of the
tabernacle, to the terror of the whole congregation; for though
they saw no manner of similitude, yet, probably, the appearances
of the light and fire were such as plainly showed God to be
angry with them; as when he appeared, ch. 14. 10. Nothing
is more terrible to those who are conscious of guilt, than the
appearances of divine glory; for such a glorious Being must
needs be a formidable Enemy. 2. God threatened to consume
them all in a moment, and in order to that, bade Moses and
Aaron stand from among them, v. 21. God thus showed what
their sin deserved, and how very provoking it was to him. See
what a dangerous thing it is to have fellowship with sinners,
and in the least to partake with them. Many of the congre-
or for curiosity to see the issue, yet not coming, as they ought
gation, it is likely, came only for company, following the crowd,
to have done, to bear their testimony against the rebels, and
openly to declare for God and Moses, they had like to have
been all consumed in a moment. If we follow the herd into
which the devil is entered, it is at our peril.

V. The humble intercession of Moses and Aaron for the congregation, v. 22. 1. Their posture was importuning; they fell on their faces, prostrating themselves before God, as supplicants in good earnest, that they might prevail for sparing mercy. Though the people had treacherously deserted them, and struck in with those that were in arms against them, yet as shepherds of Israel, which were to stand in the breach when they approved themselves faithful to the trusts reposed in them, they saw the flock in danger. Note, If others fail in their duty to us, that does not discharge us from our duty to them, nor take off the obligations we lie under to seek their welfare.

33 They, and all that appertained to them, went down alive into the pit, and the earth closed upon them and they perished from among the congregation.

34 And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also.

35 And there came out a fire from the LORD, and consumed the two hundred and fifty 'men that offered incense.

36 And the LORD spake unto Moses, saying, 37 Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. 38 The censers of these sinners "against their own souls, let them make them broad plates for a cover

k Lev. 10. 2. c. 11. 1. ver. 17. m Lev. 27. 28. n Prov. 8. 36, 20. 2. Hab. 2. 10.

|

ing of the altar; for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel.

39 And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar:

40 To be a memorial unto the children of Israel, that no stranger which is not of the seed of Aaron come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses.

41 But, on the morrow, all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.

o c. 17. 10. Ez. 14. 8. p c. 3. 10. 2 Chr. 26. 18. g c. 14. 2. Pa. 106. 25, &c. thing it is to fall into the hands of the living God, Heb. 10. 27-31. 2. That it is at our peril, if we meddle with that which does not belong to us. God is jealous of the honour of his own institutions, and will not have them invaded. It is most pretended to offer incense; for the priesthood was the thing that he aimed at, and therefore we have reason to think that he would not quit his post at the door of the tabernacle. But, behold they are made sacrifices to the justice of God, who flattered themselves with the hopes of being priests. Had they been content with their office as Levites, which was sacred and honourable, and better than they deserved, they might have lived and died with joy and reputation: but, like the angels that sinned, leaving their first estate, and aiming at the honours that were not appointed them, they were thrust down to Hades, their censers struck out of their hands, and their breath out of their bodies, by a burning which typified the vengeance of eternal fire.

the earth clave asunder, (v. 31,) opened her mouth, and swallowed them all up, them and theirs, (v. 32,) and then closed upon them, v. 33. This judgment was, 1. Unparalleled. God, in it, created a new thing, did what he never did before; for he has many arrows in his quiver; and there are diversities of opera-probable that Korah himself was consumed with these 250 that tions in wrath as well as mercy. Dathan and Abiram thought themselves safe because they were at a distance from the Shechinah, whence the fire of the Lord had sometimes issued, qui procul à Jove, (they say) procul à fulmine-he who is far from Jove, is far from the thunderbolt. But God made them to know that he was not tied up to one way of punishing; the earth, when he pleases, shall serve his justice as effectually as the fire. 2. It was very terrible to the sinners themselves to go down alive into their own graves; dead and buried in an instant; to go down thus to the bars of the pit, when they were in their full strength, wholly at ease and quiet. 3. It was severe upon their poor children, who, for the greater terror of the judgment, and fuller indication of the divine wrath, perished as part of their parents; in which though we cannot particularly tell how bad they might be to deserve it, or how good God might be otherwise to them to compensate it, yet of this we are sure, in the general, that Infinite Justice did them no wrong. Far be it from God, that he should do iniquity. 4. It was altogether miraculous. The cleaving of the earth was as wonderful, and as much above the power of nature, as the cleaving of the sea; and the closing of the earth again, more so than the closing of the waters. God has all the creatures at his command, and can make any of them, when he pleases, instruments of his justice; nor will any of them be our friends, if he be our Enemy. God now confirmed to Israel, what Moses had lately taught them in that prayer of his, Ps. 90. 11, Who knows the power of thine anger? He has, when he pleases, strange punishments for the workers of iniquity, Job 31. 3. Let us therefore conclude, Who is able to stand before this holy Lord God? 5. It was very significant. They set their mouths against the heavens, and their throat was an open sepulchre; justly therefore does the earth open her mouth upon them, and swallow them up. They made a rent in the congregation, justly therefore is the earth rent under them. Presumptuous sinners, that hate to be reformed, are a burden to the earth, the whole creation groans under them, which here was signified by this, that the earth sunk under these rebels, as weary of bearing them, and being under them. And considering how the earth is still in like manner loaded with the weight of iniquity, we have reason to wonder that this was the only time it ever sunk under its load. Lastly, It was typical of the eternal ruin of sinners who die impenitent, who, perhaps in allusion to this, are said to sink down into the pit, (Ps. 9. 15,) and to go down quick into hell, Ps. 55. 15. But David, even when he sinks in deep mire, yet prays in faith, Let not the pit shut her mouth upon me, as it does on the damned, between whom and life there is a gulf fixed, Ps. 69. 2-15. His case was bad, but not, like this, desperate. V. All Israel is alarmed at the judgment, v. 34, They fled at the cry of them. They cried for help when it was too late; their doleful shrieks, instead of fetching their neighbours in to their relief, drove them so much the further off; for, knowing their own guilt, and one another's, they hastened one another, saying, Lest the earth swallow us up also. Note, Others' ruins should be our warnings. Could we by faith hear the outcries of those that are gone down to the bottomless pit, we should give more diligence than we do to escape for our lives, lest we also come into that condemnation.

V. 35-40. We must now look back to the door of the tabernacle, where we left the pretenders to the priesthood with their censers in their hands, ready to offer incense; and here we find,

I. Vengeance taken on them, v. 35. It is probable that when the earth opened in the camp to swallow up Dathan and Abiram, a fire went out from the Lord and consumed the two hundred and fifty men that offered incense, while Aaron that stood with them was preserved alive. This punishment was not indeed so new a thing as the former, for Nadab and Abihu thus died; but it was no less strange or dreadful, and in it appeared, 1. That our God is a consuming Fire. Is thunder a sensible indication of the terror of his voice? Lightning is also of the power of his hand. We must see in this, his fiery indignation which devours the adversaries, and infer from it what a fearful

II. Čare is taken to perpetuate the remembrance of this vengeance. No mention is made of the taking up of their carcasses, the scripture leaves them as dung upon the face of the earth; but orders are given about the censers, 1. That they be secured, because they are hallowed; Eleazar is charged with this, v. 37. Those invaders of the priesthood had proceeded so far, by the divine patience and submission, as to kindle their incense with fire from off the altar, which they were suffered to use by way of experiment; but as soon as they had kindled their fire, God kindled another, which put a fatal, final period to their pretensions; now Eleazar is ordered to scatter the fire, with the incense that was kindled with it, in some unclean place without the camp, to signify God's abhorrence of their offering as a polluted thing; The sacrifice of the wicked is an abomination to the Lord. But he is to gather up the censers out of the mingled burning, God's fire, and theirs; because they are hallowed. Having been once put to a holy use, and that by God's own order, (though only for trial,) they must not return to common service; so some understand it: rather, they are devoted; they are an anathema; and therefore, as all devoted things, they must be made some way or other serviceable to the glory of God. 2. That they be used in the service of the sanctuary, not as censers, that would rather have put honour upon the usurpers, whose disgrace was intended; nor was there occasion for brazen censers; the golden altar was served with golden ones; but they must be beaten into broad plates for a covering of the brazen altar, v. 38-40. These pretenders thought to have ruined the altar, by laying the priesthood in common again; but, to show that Aaron's office was so far from being shaken by their impotent malice, that it was rather confirmed by it, their censers, which offered to rival his, were used both for the adorning and for the preserving of the altar at which he ministered. Yet this was not all; this covering of the altar must be a memorial to the children of Israel, throughout their generations, of this great event. Though there was so much in it astonishing, and though Moses was to record it in his history, yet there was a danger of its being forgotten in process of time; impressions that seem deep, are not always durable, therefore it was necessary to appoint this record of the judgment; that the Levites who attended this altar, and had their inferior services appointed them, might learn to keep within their bounds, and be afraid of transgressing them, lest they should be made like Korah and his company, who were Levites, and would have been priests.. These censers were preserved in terrorem—that others might hear and fear, and do no more presumptuously. Thus God has provided that his wonderful works, both in mercy and judgment, should be had in everlasting remembrance, that the end of them may be answered, and they may serve for instruction and admonition to those on whom the ends of the world are come. V. 41-50. Here is,

I. A new rebellion raised the very next day against Moses and Aaron. Be astonished, O heavens, at this, and wonder, O earth! Was there ever such an instance of the incurable corruption of sinners? v. 41. On the morrow the body of the people mutinied; 1. Though they were so lately terrified by the sight of the punishment of the rebels; the shricks of those sinking sinners, those sinners against their own souls, were yet sounding in their ears, the smell of the fire yet remained, and the gaping earth was scarce thoroughly closed, and yet the same sins

45 Get you up from among this congregation, Enough had been done in the chapter before to quash all pretensions of the families that I may consume them as in a moment. "they fell upon their faces.

3 And thou shalt write Aaron's name upon the, Moses went into the tabernacle of witness; and, berod of Levi: for one rod shall be for the head of the hold, the rod fof Aaron for the house of Levi was house of their fathers. budded, and brought forth buds, and bloomed blossoms, and yielded almonds.

4 And thou shalt lay them up in the tabernacle of the congregation, before the testimony, where I will meet with you.

5 And it shall come to pass, that the man's rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you. 6 And Moses spake unto the children of Israel; and every one of their princes gave him a rod apiece, for each prince one, according to their fathers' houses, even twelve rods: and the rod of Aaron was among their rods.

7 And Moses laid up the rods before the LORD in the tabernacle of witness.

8 And it came to pass, that on the morrow,

Ex. 25. 22. 29. 42, 43. 30. 36. c c. 16. 5. d c. 16. 11. a rod for one prince, a rod for one prince. e Ex. 38. 21. Acts 7. 44. f Ps. 110. 2. Ez. 19. 12, [4.

were those who would be ready upon any occasion to contest it. They would not acquiesce in the divine appointment, but would make an interest in opposition to it. They strive with God for the dominion, and the question is, whose will shall stand; God will rule, but Israel will not be ruled, and that is the quarrel, (3.) It is an instance of the grace of God, that, having wrought divers miracles to punish sin, he would work one more on purpose to prevent it. God has effectually provided that the obstinate shall be left inexcusable, and every mouth shall be stopped. Israel was very prone to murmur both against God, and against their governors; "Now," said God, "I will make to cease from me the murmurings of the children of Israel, v. 5. If any thing will convince them, they shall be convinced; and if this will not convince them, nothing will." This was to be to them, as Christ said, the sign of the prophet Jonas, that is, his own resurrection should be to the men of that generation the highest proof of his mission that should be given them.

9 And Moses brought out all the rods from before the LORD unto all the children of Israel: and they looked, and took every man his rod.

10 And the LORD said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. 11 And Moses did so: as the LORD commanded him, so did he.

12 And the children of Israel spake unto Moses, saying, Behold, we die, we perish," we all perish. 13 Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?

Heb. 9. 4. children of rebellion. h Ps. 90. 7. Is. 57. 16. i c. 1. 51, 53. 18. 4,7. & Eph. 2. 13. Heb. 10. 19-22.

are full of sap. 2. It was a very proper sign to represent the priesthood itself, which was hereby confirmed to Aaron, (1.) That it should be fruitful and serviceable to the church of God. It produced not only blossoms, but almonds; for the priesthood was designed, not only for an honour to Aaron, but for a blessing to Israel. Thus Christ ordained his apostles and ministers that they should go and bring forth fruit, and that their fruit should remain, John 15. 16. (2.) That there should be a succession of priests; here were not only almonds for the present, but buds and blossoms promising more hereafter. Thus has Christ provided in his church, that a seed should serve him from generation to generation. (3.) That yet this priesthood should not be perpetual, but, in process of time, like the branches and blossoms of a tree, should fail and wither. The flourishing of the almond-tree is mentioned as one of the signs of old age, Ec. 12. 5. This character was betimes put upon the priesthood, which soon became old and ready to vanish away, Heb. 8. 13. It was a type and figure of Christ and his priesthood; for he is the Man, the Branch, (Zech. 6. 12,) that is to be a Priest upon his throne, as it follows there; and was to grow up before God, as this before the ark, like a tender plant, and a root out of a dry ground, Is. 53. 2.

The directions are, [1.] That twelve rods or staves should be brought in; it is probable that they were not now fresh cut out of a tree, for then the miracle had not been so great; but that they were the staves which the princes ordinarily used as ensigns of their authority; of which we read, (ch. 21. 18,) old dry staves, that had no sap in them, and it is probable that they II. The record of this determination, by the preserving of were all made of the almond-tree. It should seem, they were the rod before the testimony, in perpetuam rei memoriam-that but twelve in all, with Aaron's, for when Levi comes into the it might be had in perpetual remembrance, v. 10, 11. It is account, Ephraim and Manasseh make but one, under the name probable that the buds, and blossoms, and fruit, continued of Joseph. [2.] That the name of each prince should be writ-fresh; the same divine power that produced them in a night, ten upon his rod, that every man might know his own, and to preserved them for ages, at least so long as it was necessary prevent contests. Writing is often a good preservative against for a token against the rebels. So it was a standing miracle, strife, for what is written may be appealed to. [3.] That and the continuance of it was an undeniable proof of the truth they should be laid up in the tabernacle, for one night, before of it. Even the leaf of God's trees shall not wither, Ps. 1. 3. the testimony, that is, before the ark, which, with its mercy-seat, This rod was preserved, as the censers were, to take away was a symbol, token, or testimony of God's presence with them. their murmurings, that they die not. Note, 1. The design of [4.] They were to expect, being told it before, that the rod of God, in all his providences, both mercies and judgments, and the tribe, or prince, whom God chose to the priesthood, should in the memorials of them, is, to take away sin, and to prevent bud and blossom, v. 5. It was requisite that they should be told it. These things are done, these things written that we sin not, of it, that it might appear not to be casual, but according to the 1 John 2.1. Christ was manifested to take away sin. 2. What counsel and will of God. God does for the taking away of sin, is done in real kindness to us, that we die not. All the bitter portions he gives, and all the sharp methods he uses with us, are for the cure of a disease which otherwise would certainly be fatal. Bishop Hall observes here, that the tables of the law, the pot of manna, and Aaron's rod, were preserved together in or about the ark, (the apostle takes notice of them all three together, Heb. 9. 4,) to show to afterages how the ancient church was taught, and fed, and ruled; and infers how precious the doctrine, sacraments, and government of the church are to him, and should be to us. The rod of Moses was used in working many miracles, yet we do not find that this was preserved, for the keeping of it would serve only to gratify men's curiosity; but the rod of Aaron, that which carried its miracle along with it, was carefully preserved, because that would be of standing use to convince men's consciences, to silence all disputes about the priesthood, and to confirm the faith of God's Israel in his institutions. Such is the difference between the sacraments which Christ has appointed for edification, and the relics which men have devised for superstition.

2. The preparing of the rods accordingly. The princes brought them in, some of them perhaps fondly expecting that the choice would fall upon them, and all of them thinking it honour enough to be competitors with Aaron, and to stand candidates, even for the priesthood; (v. 7,) and Moses laid them up before the Lord. He did not object that the matter was sufficiently settled already, and enough done to convince those that were not invincibly hardened in their prejudices. He did not undertake to determine the controversy himself, though it might easily have been done, nor did he suggest that it would be to no purpose to offer satisfaction to a people that were willingly blind; but since God will have it so, he did his part, and lodged the case before the Lord, to whom the appeal was made by consent, and left it with him.

V. 8-13. Here is,

I. The final determination of the controversy concerning the priesthood, by a miracle, v. 8, 9. The rods, or staves, were brought out from the most holy place where they were laid up, and publicly produced before the people; and while all the rest of the rods remained as they were, Aaron's rod only, of a dry III. The outcry of the people hereupon; (v. 12, 13,) Behold stick became a living branch, budded and blossomed, and yielded we die, we perish, we all perish: shall we be consumed with almonds. In some places there were buds, in others blossoms, dying? This may be considered as the language, either, 1. Of a in others fruit, at the same time; this was miraculous, and repining people quarrelling with the judgments of God, which, took away all suspicion of a fraud, as if in the night Moses had by their own pride and obstinacy, they had brought upon themtaken away Aaron's rod, and put a living branch of an almond-selves. They seem to speak despairingly, as if God was a tree in the room of it; for no ordinary branch would have buds, hard Master, that sought advantage against them, and took all blossoms, and fruits upon it all at once. Now, 1. This was a occasions to pick quarrels with them, so that if they trod ever plain indication to the people, that Aaron was chosen to the so little awry, if they stepped ever so little beyond their bounds, priesthood, and not any other of the princes or tribes. Thus they must die, they must perish, they must all perish, basely he was distinguished from them, and manifested to be under the insinuating that God would never be satisfied with their blood special blessing of heaven, which sometimes yields increase, and ruin, till he had made an end of them all, and they were where there is neither planting nor watering by the hand of consumed with dying. Thus they seem to be like a wild bull man. Bishop Hall here observes, that fruitfulness is the best in a net, full of the fury of the Lord, (Is. 51. 20,) fretting that evidence of a divine call, and that the plants of God's setting, God was too hard for them, and that they were forced to fall and the boughs cut off from them, will flourish. See Ps. 92. under, only because they could not help it. Note, It is a very 12-14. The trees of the Lord, though they seem dry trees, wicked thing to fret against God, when we are in affliction, and