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Expositor's Bible Commentary Numbers 17:1 And the LORD spake unto Moses, saying, KORAH, DATHAN, AND ABIRAM Numbers 16:1-50 ; Numbers 17:1-13 BEHIND what appears in the history, there must have been many movements of thought and causes of discontent which gradually led to the events we now consider. Of the revolts against Moses which occurred in the wilderness, this was the most widely organised and involved the most serious danger. But we can only conjecture in what way it arose, how it was related to previous incidents and tendencies of popular feeling. It is difficult to understand the report, in which Korah appears at one time closely associated with Dathan and Abiram, at other times quite apart from them as a leader of disaffection. According to Wellhausen and others, three narratives are combined in the text. But without going so far in the way of analysis we clearly trace two lines of revolt: one against Moses as leader; the other against the Aaronic priesthood. The two risings may have been distinct; we shall however deal with them as simultaneous and more or less combined. A great deal is left unexplained, and we must be guided by the belief that the narrative of the whole book has a certain coherency, and that facts previously recorded must have had their bearing on those now to be examined. The principal leader of revolt was Korah, son of Izhar, a Levite of the family of Kohath; and with him were associated two hundred and fifty "princes of the congregation, called to the assembly, men of renown," some of them presumably belonging to each of the tribes as is shown incidentally in Numbers 27:3 . The complaint of this company-evidently representing an opinion widely held-was that Moses and Aaron took too much upon them in reserving to themselves the whole arrangement and control of the ritual. The two hundred and fifty, who according to the law had no right to use censers, were so far in opposition to the Aaronic priesthood that they were provided with the means of offering incense. They claimed for themselves on behalf of the whole congregation, whom they declared to be holy, the highest function of priests. With Korah were specially identified a number of Levites who, not content with being separated to do the service of the tabernacle, demanded the higher sacerdotal office. It might seem from Numbers 16:10-11 , that all the two hundred and fifty were Levites; but this is precluded by the earlier statement that they were princes of the congregation, called to the assembly. So far as we can gather, the tribe of Levi did not supply princes, "men of renown," in this sense. While Moses deals with Korah and his company, Dathan, Abiram, and On, who belong to the tribe of Reuben, stand in the background with their grievance. Invited to state it, they complain that Moses has not only brought the congregation out of a land "flowing with milk and honey," to kill them in the wilderness, failing to give them the inheritance he promised; but he has made himself a prince over the host, determining everything without consulting the heads of the tribes. They ask if he means "to put out the eyes of these men,"-that is, to blind them to the real purpose he has in view, whatever it is, or to make them his slaves after the Babylonian fashion, by actually boring out the eyes of each tenth man, perhaps. The two hundred and fifty are called by Moses to bring their censers and the incense and fire they have been using, that Jehovah may signify whether He chooses to be served by them as priests, or by Aaron. The offering of incense over, the decree against the whole host as concerned in this revolt is made known, and Moses intercedes for the people. Then the Voice commands that all the people shall separate themselves from the "tabernacle" of Korah, Dathan, and Abiram, apparently as if some tent of worship had been erected in rivalry of the true tabernacle. Dathan and Abiram are not at the "tabernacle," but at some little distance, in tents of their own. The people remove from the "tabernacle of Korah, Dathan, and Abiram," and on the terrible invocation of judgment pronounced by Moses, the ground cleaves asunder and all the men that appertain unto Korah go down alive into the pit. Afterwards, it is said, "fire came forth from the Lord and devoured the two hundred and fifty men that offered the incense." "The men that appertained unto Korah" may be the presumptuous Levites, most closely identified with his revolt. But the two hundred and fifty consumed by the fire are not said to have been swallowed by the cleaving earth; their censers are taken up "out of the burning," as devoted or sacred, and beaten into plates for a covering of the altar. On the morrow the whole congregation, even more disaffected than before, is in a state of tumult. The cry is raised that Moses and Aaron "have killed the people of Jehovah." Forthwith a plague, the sign of Divine anger, breaks out. Atonement is made by Aaron, who runs quickly with his burning censer "into the midst of the assembly," and "stands between the dead and the living." But fourteen thousand seven hundred die before the plague is stayed. And the position of Aaron as the acknowledged priest of Jehovah is still further confirmed. Rods or twigs are taken, one for each tribe, all the tribes having been implicated in the revolt; and these rods are laid up in the tent of meeting. When a day has passed, the rod of Aaron for the tribe of Levi is found to have put forth buds and borne almonds. The close of the whole series of events is an exclamation of amazed anxiety by all the people: "Behold, we perish, we are undone, we are all undone. Every one that cometh near unto the tabernacle of Jehovah dieth: shalt we perish all of us?" Now throughout the narrative, although other issues are involved, there can be no question that the main design is the confirmation of the Aaronic priesthood. What happened conveyed a warning of most extraordinary severity against any attempt to interfere with the sacerdotal order as established. And this we can understand. But it becomes a question why a revolt of Reubenites against Moses was connected with that of Korah against the sole priesthood of the Aaronic house. We have also to consider how it came about that princes out of all the tribes were to be found provided with censers, which they were apparently in the habit of using to burn incense to Jehovah. There is a Levitical revolt; there is an assumption by men in each tribe of priestly dignity; and there is a protest by men representing the tribe of Reuben against the dictatorship of Moses. In what way might these different movements arise and combine in a crisis that almost wrecked the fortunes of Israel? The explanation supplied by Wellhausen on the basis of his main theory is exceedingly laboured, at some points improbable, at others defective. According to the Jehovistic tradition, he says, the rebellion proceeds from the Reubenites, and is directed against Moses as leader and judge of the people. The historical basis of this is dimly discerned to be the fall of Reuben from its old place at the head of the brother tribes. Out of this story, says Wellhausen, at some time or other not specified, "when the people of the congregation, i.e. , of the Church, have once come on the scene," there arises a second version. The author of the agitation is now Korah, a prince of the tribe of Judah, and he rebels not only against Moses but against Moses and Aaron as representing the priesthood. "The jealousy of the secular grandees is now directed against the class of hereditary priests instead of against the extraordinary influence on the community of a heaven-sent hero." Then there is a third addition which "belongs likewise to the Priestly Code, but not to its original contents." In this, Korah the prince of the tribe of Judah is replaced by another Korah, head of a "postexilic Levitical family"; and "the contest between clergy and aristocracy is transformed into a domestic strife between the higher and inferior clergy which was no doubt raging in the time of the narrator." All this is supposed to be a natural and easy explanation of what would otherwise be an "insoluble enigma." We ask, however, at what period any family of Judah would be likely to claim the priesthood, and at what post-exilic period there was "no doubt" a strife between the higher and inferior clergy. Nor is there any account here of the two hundred and fifty princes of the congregation, with their partially developed ritual antagonistic to that of the tabernacle. We have seen that according to the narrative of Numbers seventy elders of the tribes were appointed to aid Moses in bearing the heavy burden of administration, and were endowed with the gift of prophecy that they might the more impressively wield authority in the host. In the first instance, these men might be zealous helpers of Moses, but they proved, like the rest, angry critics of his leadership when the spies returned with their evil report. They were included with the other men of the tribes in the doom of the forty years’ wandering, and might easily become movers of sedition. When the ark was stationed permanently at Kadesh, and the tribes spread themselves after the manner of shepherds over a wide range of the surrounding district, we can easily see that the authority of the seventy would increase in proportion to the need for direction felt in the different groups to which they belonged. Many of the scattered companies too were so far from the tabernacle that they might desire a worship of their own, and the original priestly function of the heads of tribes, if it had lapsed, might in this way be revived. Although there were no altars, yet with censers and incense one of the highest rites of worship might be observed. Again, the period of inaction must have been galling to many who conceived themselves quite capable of making a successful assault on the inhabitants of Canaan, or otherwise securing a settled place of abode for Israel. And the tribe of Reuben, first by birthright, and apparently one of the strongest, would take the lead in a movement to set aside the authority of Moses. We have also to keep in mind that though Moses had pressed the Kenizzites to join the march and relied on their fidelity, the presence in the camp of one like Hobab, who was an equal not a vassal of Moses, must have been a continual incentive to disaffection. He and his troops had their own notions, we may believe, as to the delay of forty years, and would very likely deny its necessity. They would also have their own cultus, and religiously, as well as in other ways, show an independence which encouraged revolt. Once more, as to the Levites, it might seem unfair to them that Aaron and his two sons should have a position so much higher than theirs. They had to do many offices in connection with sacrifice, and other parts of the holy service. On them, indeed, fell the burden of the duties, and the ambitious might expect to force their way into the higher office of the priesthood, at a time when rebellion against authority was coming to a head. We may suppose that Korah and his company of Levites, acting partly for themselves, partly in concert with the two hundred and fifty who had already assumed the right to burn incense, agreed to make their demand in the first instance, that as Levites they should be admitted priests. This would prepare the way for the princes of the tribes to claim sacerdotal rights according to the old clan idea. And at the same time, the priority of Reuben would be another point, insistence upon which would strike at the power of Moses. If the princes of Reuben had gone so far as to erect a "tabernacle" or mishcan for their worship, that may have been, for the occasion, made the headquarters of revolt, perhaps because Reuben happened at the time to be nearest the encampment of the Levites. A widespread rebellion, an organised rebellion, not homogeneous, but with many elements in it tending to utter confusion, is what we see. Suppose it to have succeeded, the unity of worship would have been destroyed completely. Each tribe with its own cultus would have gone its own way so far as religion was concerned. In a very short time there would have been as many debased cults as there were wandering companies. Then the claim of autonomy, if not of right to lead the tribes, made on behalf of Reuben, involved a further danger. Moses had not only the sagacity but the inspiration which ought to have commanded obedience. The princes of Reuben had neither. Whether all under the lead of Reuben or each tribe led by its own princes, the Israelites would have travelled to disaster. Futile attempts at conquest, strife or alliance with neighbouring peoples, internal dissension, would have worn the tribes piecemeal away. The dictatorship of Moses, the Aaronic priesthood, and the unity of worship stood or fell together. One of the three removed, the others would have given way. But the revolutionary spirit, springing out of ambition and a disaffection for which there was no excuse, was blind to consequences. And the stern suppression of this revolt, at whatever cost, was absolutely needful if there was to be any future for Israel. It has been supposed that we have in this rebellion of Korah the first example of ecclesiastical dissension, and that the punishment is a warning to all who presumptuously intrude into the priestly office. Laymen take the censer; and the fire of the Lord burns them up. So, let not laymen, at any time in the Church’s history, venture to touch the sacred mysteries. If ritual and sacramentarian miracle were the heart of religion; if there could be no worship of God and no salvation for men now unless through a consecrated priesthood, this might be said. But the old covenant, with its symbols and shadows, has been superseded. We have another censer now, another tabernacle, another way which has been consecrated for ever by the sacrifice of Christ, a way into the holiest of all open to every believer. Our unity does not depend on the priesthood of men, but on the universal and eternal priesthood of Christ. The co-operation of Aaron as priest was needful to Moses, not that his power might be maintained for his own sake, but that he might have authority over the host for Israel’s sake. It was not the dignity of an order or of a man that was at stake, but the very existence of religion and of the nation. This bond snapped at any point, the tribes would have been scattered and lost. A leader of men, standing above them for their temporal interests, can rarely take upon him to be the instrument of administering the penalty of their sins. What king, for instance, ever invoked an interdict on his own people, or in his own right of judging for God condemned them to pay a tax to the Church, because they had done what was morally wrong? Rulers generally have regarded disobedience to themselves as the only crime it was worth their while to punish. When Moses stood against the faithless spirit of the Israelites and issued orders by way of punishing that bad spirit, he certainly put his authority to a tremendous test. Without a sure ground of confidence in Divine support, he would have been foolhardy in the extreme. And we are not surprised that the coalition against him represented many causes of discontent. Under his administration the long sojourn in the desert had been decreed, and a whole generation deprived of what they held their right-a settlement in Canaan. He appeared to be tyrannising over the tribes; and proud Reubenites sought to put an end to his rule. The priesthood was his creation, and seemed to be made exclusive simply that through Aaron he might have a firmer hold of the people’s liberties. Why was the old prerogative of the headmen in religious-matters taken from them? They would reclaim their rights. Neither Levi nor Reuben should be denied its priestly autonomy any longer. In the whole rebellion there was one spirit, but there were also divided counsels; and Moses showed his wisdom by taking the revolt not as a single movement, but part by part. First he met the Levites, with Korah at their head, professing great zeal for the principle that all the congregation were holy, every one of them. A claim made on that ground could not be disproved by argument, perhaps, although the holiness of the congregation was evidently an ideal, not a fact. Jehovah Himself would have to decide. Yet Moses remonstrated in a way that was fitted to move the Levites, and perhaps did touch some of them. They had been honoured by God in having a certain holy office assigned to them. Were they to renounce it in joining a revolt which would make the very priesthood they desired common to all the tribes? From Jehovah Himself the Levites had their commission. It was against Jehovah they were fighting; and how could they speed? They spoke of Aaron and his dignity. But what was Aaron? Only a servant of God and of the people, a man who personally assumed no great airs. By this appeal some would seem to have been detached from the rebellion, for in Numbers 26:9-11 , when the judgment of Korah and his company is referred to, it is added, "Notwithstanding the children of Korah died not." From 1 Chronicles 6:1-81 we learn that in the line of Korah’s descendants appeared certain makers and leaders of sacred song, Heman among them, one of David’s singers, to whom Psalm 88:1-18 , is ascribed. With the Reubenites Moses deals in the next place, taking their cause of discontent by itself. Already one of the three Reubenite chiefs had withdrawn, and Dathan and Abiram stood by themselves. Refusing to obey the call of Moses to a conference, they stated their grievance roughly by the mouth of a messenger; and Moses could only with indignation express before God his blamelessness in regard to them: "I have not taken one ass from them, neither have I hurt one of them." Neither for his own enrichment, nor in personal ambition had he acted. Could they maintain, did the people think, that the present revolt was equally disinterested? Under cover of opposition to tyranny, are they not desiring to play the part of tyrants and aggrandise themselves at the expense of the people? It is singular that not a word is said in special condemnation of the two hundred and fifty because they were in possession of censers and incense. May it be the case that the complete reservation of the high-priestly duties to the house of Aaron had not as yet taken effect, that it was a purpose rather than a fact? May it not further be the case that the rebellion partly took form and ripened because an order had been given withdrawing the use of censers from the headmen of the tribes? If there had as yet been a certain temporary allowance of the tribal priesthood and ritual, we should not have to ask how incense and censers were in the hands of the two hundred and fifty, and why the brass of their vessels was held to be sacred and put to holy use. The prayer of Moses in which he interceded for the people, Numbers 16:22 is marked by an expression of singular breadth, "O God, the God of the spirits of all flesh." The men, misled on the fleshly side by appetite ( Numbers 16:13 ), and shrinking from pain, were against God. But their spirits were in His hand. Would He not move their spirits, redeem and save them? Would He not look on the hearts of all and distinguish the guilty from the innocent, the more rebellious from the less? One man had sinned, but would God burst out on the whole congregation? The form of the intercession is abrupt, crude. Even Moses with all his justice and all his pity could not be more just, more compassionate, than Jehovah. The purpose of destruction was not as. the leader thought it to be. Regarding the judgments, that of the earthquake and that of the fire, we are too remote in time to form any proper conception of what they were, how they were inflicted. "Moses," says Lange, "appears as a man whose wonderful presentiment becomes a miraculous prophecy by the Spirit of revelation." But this is not sufficient. There was more than a presentiment. Moses knew what was coming, knew that where the rebels stood the earth would open, the consuming fire burn. The plague, on the other hand, which next day spread rapidly among the excited people and threatened to destroy them, was not foreseen. It came as if straight from the hand of Divine wrath. But it afforded an opportunity for Aaron to prove his power with God and his courage. Carrying the sacred fire into the midst of the infected people he became the means of their deliverance. As he waved his censer, and its fumes went up to heaven, faith in Jehovah and in Aaron as the true priest of Jehovah was revived in the hearts of men. Their spirits came again under the healing power of that symbolism which had lost its virtue in common use, and was now associated in a grave crisis with an appeal to Him who smites and heals, who kills and makes alive. It has been maintained by some that the closing sentences of chapter 17 should follow chapter 16 with which they appear to be closely connected, the incident of the budding of Aaron’s rod seeming to call rather for a festal celebration than a lament. The theory of the Book of Numbers we have seen reason to adopt would account for the introduction of the fresh episode, simply because it relates to the priesthood and tends to confirm the Aaronites in exclusive dignity. The symbolic test of the claim raised by the tribes corresponds closely to the signs that were used by some of the prophets, such as the girdle laid up by the river Euphrates, and the basket of summer fruits. The rod on which Aaron’s name was written was of almond, a tree for which Syria was famous. Like the sloe it sends forth blossoms before the leaves; and the unique way in which this twig showed its living vigour as compared with the others was a token of the choice of Levi to serve and Aaron to minister in the holiest office before Jehovah. The whole circumstances, and the closing cry of the people, leave the impression of a grave difficulty found in establishing the hierarchy and. centralising the worship. It was a necessity-shall we call it a sad necessity?-that the men of the tribes should be deprived of direct access to the sanctuary and the oracle. Earthly, disobedient, and far from trustful in God, they could not be allowed, even the hereditary chiefs among them, to offer sacrifices. The ideas of the Divine holiness embodied in the Mosaic law were so far in advance of the common thought of Israel, that the old order had to be superseded by one fitted to promote the spiritual education of the people, and prepare them for a time when there shall be "on the bells of the horses, HOLY UNTO THE LORD; and every pot in Judah shall be holy unto the Lord of hosts, and all they that sacrifice shall come and take of them and seethe therein." The institution of the Aaronic priesthood was a step of progress indispensable to the security of religion and the brotherhood of the tribes in that high sense for which they were made a nation. But it was at the same time a confession that Israel was not spiritual, was not the holy congregation Korah declared it to be. The greater was the pity that afterwards in the day of Israel’s opportunity, when Christ came to lead the whole.people into the spiritual liberty and grace for which prophets had longed, the priestly system was held tenaciously as the pride of the nation. When the law of ritual and sacrifice and priestly mediation should have been left behind as no longer necessary because the Messiah had come, the way of higher life was opened in vain. Sacerdotalism held its place with full consent of those who guided affairs. Israel as a nation was blinded, and its day shone in vain. Of all priesthoods as corporate bodies, however estimable, zealous, and spiritually-minded individual members of them may be, must it not be said that their existence is a sad necessity? They may be educative. A sacerdotal system now may, like that of the Mosaic law, be a tutor to bring men to Christ. Realising that, those who hold office under it may bring help to men not yet fit for liberty. But priestly dominance is no perpetual rule in any church, certainly not in the Kingdom of God. The freedom with which Christ makes men free is the goal. The highest duty a priest can fulfil is to prepare men for that liberty; and as soon as he can he should discharge them for the enjoyment of it. To find in episodes like those of Korah’s revolt and its suppression a rule applicable to modern religious affairs is too great an anachronism. For whatever right sacerdotalism now has is purely of the Church’s tolerance, in the measure not of Divine right, but of the need of uninstructed men. To the spiritual, to those who know, the priestly system with its symbols and authoritative claim is but an interference with privilege and duty. Can any Aaron now make an atonement for a mass of people, or even in virtue of his office apply to them the atonement made by Christ? How does his absolution help a soul that knows Christ the Redeemer as every Christian soul ought to know Him? The great fault of priesthoods always is, that having once gained power, they endeavour to retain it and extend it, making greater claims the longer they exist. Affirming that they speak for the Church, they endeavour to control the voice of the Church. Affirming that they speak for Christ, they deny or minimise His great gift of liberty. Freedom of thought and reason was to Cardinal Newman, for example, the cause of all deplorable heresies and infidelities, of a divided Church and a ruined world. The candid priest of our day is found making his claim as largely as ever, and then virtually explaining it away. Should not the vain attempt to hold by Judaic institutions cease? And although the Church of Christ early made the mistake of harking back to Mosaism, should not confession now be made that priesthood of the exclusive kind is out of date, that every believer may perform the highest functions of the consecrated life? The Divine choice of Aaron, his confirmation in high religious office by the budding of the almond twig as well as by the acceptance of his intercession, have their parallels now. The realities of one age become symbols for another. Like the whole ritual of Israel, these particular incidents may be turned to Christian use by way of illustration. But not with regard to the prerogative of any arch-hierarch. The availing intercession is that of Christ, the sole headship, over the tribes of men is that which He has gained by Divine courage, love, and sacrifice. Among those who believe there is equal dependence on the work of Christ. When we come to intercession which they make for each other, it is of value in consideration not of office but of faith. "The effectual fervent prayer of a righteous man availeth much." It is as "righteous" men, humble men, not as priests they prevail. The sacraments are efficacious, "not from any virtue in them or in him that administers them," but through faith, by the energy of the omnipresent Spirit. Yet there are men chosen to special duty, whose almond twigs bud and blossom and become their sceptres. Appointment and ordination are our expedients; grace is given by God in a higher line of calling and endowment. While there are blessings pronounced that fall upon the ear or gratify the sensibility, theirs reach the soul. For them the world has need to thank God. They keep religion alive, and make it bourgeon and yield the new fruits for which the generations hunger. They are new branches of the Living Vine. Of them it has often to be said, as of the Lord Himself, "The stone which the builders rejected the same has become head of the corner; this is the Lord’s doing, and it is marvellous in our eyes." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Write Aaron's name upon the rod of Levi. Numbers 17 Aaron's rod J. C. Gray. I. INSTRUCTIVE TO THE ISRAELITES. 1. An end hereby put to murmuring. By an incontrovertible sign they knew who was the true priest. 2. A preventative furnished against future rebellion. Miracles apt to be forgotten; of this the evidence was to be preserved. Kept for a token. II. SUGGESTIVE TO CHRISTIANS. Every man has some rod on which he leans. The Christian's is faith. Like Aaron's rod, faith flourishes — 1. Most in the sanctuary. There are strengthening influences, and a Divine power. It will become a barren stock elsewhere. 2. Under circumstances in which other rods cannot live. The almond flourishes even before the winter is fully past. Faith budding in adversity. 3. Produces fruit and flowers on the bare stock of adversity. 4. Bears fruit speedily when God causes His blessing to rest upon it. "Believe and be saved." 5. Stirs the Christian up to vigilance. Almond-tree a symbol of watchfulness. III. TYPICAL OF CHRIST. 1. For it is perpetual. Aaron's rod laid up as a lasting remembrance. 2. It bore fruit on a barren stock. Jesus, a root out of a dry ground. 3. It was distinguished among the sceptres of the princes. Christ's kingdom and sceptre rule over all. He is a plant of renown. 4. It was the object of special favour. So in Jesus, He "was well pleased." He was "elect and precious." IV. SYMBOLICAL OF A TRUE TEACHER. 1. His home the house of God. 2. Presents himself constantly before the testimony. 3. In himself dry and barren. 4. Relies upon God for fruitfulness. 5. Produces by Divine help not flowers only, but fruit also. 6. As a dry and lifeless stock he receives quickening power from God; so with his flowers and fruit he presents himself before God, and offers all his works to Him.Learn — 1. The wisdom of God in choice of methods. 2. To seek a strong and living and practical faith. 3. To rejoice in and rely upon the perpetual high priesthood of Christ. 4. To endeavour, like the almond-tree, to bring forth fruit early. ( J. C. Gray. ) Aaron's rod that budded H. Christopherson. This is our subject: the miraculous conversion of Aaron's rod into a living, blossoming, and fruit-bearing plant. It must have been a most convincing prodigy for the purpose it was designed to answer, for the people no sooner saw it than they cried out in remorse for their wavering allegiance, "Behold, we die ! we perish! we all perish!" But beyond the age wherein the marvel occurred, this putting vegetable life into that dry staff has frequently been borrowed and used for other objects. Thus Achilles, in classic poetry, when enraged against Agamemnon, is made by Homer to refer to this miracle: — "But hearken! I shall swear a solemn oath By this same sceptre, which shall never bud, Nor boughs bring forth, as once ; which, having left Its stock on the high mountains at what time The woodman's axe lopt off its foliage green And stript its bark, shall never grow again :- By this I swear!" And amongst Latin literature you will, some of you, remember that a certain king confirms a covenant with AEneas by a similar oath. I. We begin by reminding you that AMONG THE GREATEST OF OUR BLESSINGS IN THIS WORLD IS OUR STRICT OBLIGATION TO DO THE DIVINE WILL AND TO KEEP THE DIVINE LAW. It is far more worth our while to sing of God's statutes than it is to sing of God's promises. Where should we be in a country without human authority, and a human authority founded on a reverence for the Divine? Very truly does Bushnell say that, "without law, man does not live, he only grazes." If he had no government he would never discern any reason for existence, and would soon not care to exist. How different is the world of Voltaire from the world of Milton I The one finds nothing but this clay world and its material beauties, flashes into a shallow brilliancy of speech, and, weaving a song of surfaces, empties himself into a book of all that he has felt or seen. But the other, at the back of all and through all visible things, beholds a spirit and a Divinity. Now is there not a very beautiful picture of the comeliness and the beneficence of law in the old miracle that was wrought upon the rod of Aaron? That staff, as we have put it to you, was selected as the sign of authority. This was a declaration, first, that no law was perfect that did not display life and beauty and fertility; and a declaration, secondly, that by God's choice that perfect law dwelt in the high priest. But apart from the imagery as a message to the children of Israel, I cling to that blooming staff as the very best type I can find anywhere of what God's rule is amongst us and in His Church. I find myself taught by this early prodigy on Aaron's staff that God's dominion is the dominion of the almond-branch. It is a rod; alas! for us, if there were no rod. But it is a rod displaying all the three several pledges and gradations of life; and thus — oh! beautiful coincidence, if it be nothing more — God turns His law towards the children of men into what the forbidden tree so falsely appeared to the first transgressor — "pleasant to the eye, and good for food." Of course I know that the staff or the sceptre is the symbol of authority, because a staff is that with which one person smites another. The ultimate significance of a rod is a blow. But is it nothing to be taught by God's picture-alphabet of the Old Testament that He smites only with buds, and with flowers, and with fruit? This seems to change, even to any child's apprehension, the whole character of the sovereignty under which we bow in the modern camp of the Church. You tremble as you read the chapter of hard duties. Turn the leaf, and you will come upon the chapter of precious promises. There is not a verse in the Bible that is not in flower with some comfort; aye, though it be a verse that smites you with a difficult commandment. You are never to tell a man to do a single thing in religion without telling him that God will help him to do it. You are never to command a sacrifice from me for Christ's sake without comforting me with the assurance that "God is able to give me much more than this." If you have a strong, rough, hard stick of responsibility, you must show it to me bursting out all over with the rich petals and the hanging clusters of the sovereignty of Divine grace. Aye, for I want you to mark well that here was a miracle within a miracle. The natural almond-branch never has upon it at one time buds, blossoms, and fruit. But I seem to be taught by this accumulation of successive life all at once on one stem that there is no element of mercy wanting in the code by which I am to be managed. But remember that if we deserve nothing but the rod, and yet if God never uses the rod save with the buds, the blossoms, and the fruit, "He may well record it against us if either we despise the chastening of the Lord, or faint when we are rebuked of Him." II. BUT NOW THE REAL AND ONLY PROPER COMMENTARY ON THE FACTS OF THE PENTATEUCH WILL BE FOUND IN THE DOCTRINES OF THE EPISTLE TO THE HEBREWS. Do you believe that all those lives would have been lost, and all that commotion would have been made about the prerogative of Aaron's priesthood, but for that other Priest on whom the whole world was to rely — the Priest for ever — "made, not after the law of a carnal commandment, but after the power of an endless life"? It is not by one Scripture, it is by scores, that I find myself pointed, through that staff, to the real government of this world in the rod out of the stem of Jesse. "He shall grow up before Him as a tender plant, and as a root out of a dry ground, without form or comeliness." And yet, all the while, He was the "rod out of the stem of Jesse." And when I read, in the Book of Numbers, how the Hebrews rose up against Aaron and put him to shame, I can only take it for a foreshadowing of another rebellion, when they insulted another Sceptre, who was "despised and rejected of men." We preach to you Christ, a stumbling-block to the Jews. And scarcely can you wonder that so long as the rod was only the root out of a dry ground, the Son of the carpenter and the Friend of sinners, there was " no beauty in Him that they should desire Him." But that is not the staff with which, this day, God governs His Church. No, no! He hath declared that lowly peasant preacher to be "the Son of God with power, in that He hath raised Him from the dead." Ah, that night in which they concealed Aaron's rod in the tabernacle of witness, it was never less living, never less blossoming, than then. But it was not left in darkness, neither did it see corruption. And on the appointed morning men found it, marked by the choice of the Omnipotent with the buds, the blossoms, and the fruit. In like manner the coldest, darkest, least living period in Immanuel's career was when they hid Him, among all the other millions of the dead, in the tomb cut out of the rock in the garden of Joseph. "But now is Christ risen from the dead, and become the first-fruits of them that slept." He was raised up "a plant of renown." And from that glorious Easter morning the "rod out of the stem of Jesse" has been "the tree whose leaves are for the healing of the nations," and "filling the face of the world with fruit." Men can be governed by a Mediator and yet not perish. "The soul that sinneth, it shall die." That is a rod, but "if any man sin we have an Advocate with the Father," that is, "Aaron's rod that budded" — the rod of the Priest. Reuben, Gad, and all the rest have rods. Christianity is not alone in the sternness of its government or the severity of its sanctions. But it is alone in telling me how I can receive remission of sins that are past, and how I can obtain the strongest of motives for a life of obedience in the time to come. ( H. Christopherson. ) Aaron's rod blossoming and bearing fruit W. H. Davison, D. D. I. AS THE PRIESTHOOD OF AARON WAS A TYPE OF THE PRIESTHOOD OF CHRIST, THERE IS HERE A SUGGESTION OF FACTS WHICH MUST HAVE THEIR COUNTERPART IN CHRIST'S LIFE AND HISTORY. 1. The atonement and death of our Lord Jesus were matters of Divine appointment. The whole work of our salvation originated with God. 2. But more than this — which is the essential truth here enshrined — we see here that God often manifests Himself in unexpected forms of beauty and of grace. The dry rod blossomed and bare fruit. The powers of Divine salvation were enshrined in the person of the Carpenter of Nazareth. There was life for a dead world in the Cross and in the grave of the dead Christ. II. THERE ARE SUGGESTIONS HERE CONCERNING CHRISTIAN LIFE. 1. Christian life begins with God. 2. The Christian life manifests itself in unfavourable conditions. It is in human souls a power of active benevolence, or it is nothing at all. It takes hold of human misery with a healing hand, and it changes it into blessing. Where sin abounded there grace does much more abound. 3. There is beauty associated with the developments of Christian life and character. There is nothing half so winning as Christian grace. III. SUGGESTIONS IN RELATION TO THE GOSPEL MINISTRY. 1. There is a Divine designation of men to the highest service of the Church. 2. But what is the qualification of men thus sent? Evidently the possession of Divine life, the gift which is to be imparted to those needing it. To be a Christian teacher a man must be a Christian and must know the things of Christ. 3. How, then, are we to judge a man's Divine call and authority? Only and solely by the blossoms and fruit — by the spiritual results of his ministry. IV. LAST OF ALL, THERE ARE HERE SUGGESTIONS CONCERNING CHRISTIAN HUMILIATION. 1. The world has not known its best benefactors. It has always had a scornful word for the saintly and the true-hearted. It has always risen up in rebellion against the anointed of the Lord. 2. Here is a word of encouragement to all weak and mistrustful and diffident and self-emptied souls. "I am but a dry rod," says the old labourer in the Master's vineyard, and the holy matron whose life has been careful and troubled about many things, but who has ever been anxious to honour and serve her dear Lord in lowliest ways and household duties. "I am but a dry rod," says the saint, waiting dismission to rest, who has not done what he would or been as useful as he desired and hoped and prayed to be. "I am but a dry rod," says one whose strength has been weakened by the way, and whose unfinished purposes lie sadly enough at his feet, fallen out of hands which could not longer hold them or fashion them into completeness. "We are but dry rods," say many earnest, anxious, longing souls who hardly dare to trust for the future, because so often when they would do good evil is present with them. We are not saved by trust in our own righteousness or by satisfaction with our own goodness and deeds. But God's grace is all-sufficient, and He can work miracles of beauty and fruitfulness where human might is feeblest, and self mistrust is greatest, and humility of spirit is deepest. ( W. H. Davison, D. D. ) The Divine plan for vindicating the high priesthood of Aaron W. Jones. I. THAT TRUE MINISTERS OF RELIGION ARE ELECTED BY GOD. II. IT IS OF GREAT IMPORTANCE THAT MEN SHOULD KNOW THAT THEIR MINISTERS OF RELIGION ARE CALLED BY GOD. 1. In order that they may regard them with becoming respect. 2. In order that they may take heed to their message. III. THE VITALITY OF SIN IS OF DREADFUL TENACITY. "Many men's lips," says Trapp, "like rusty hinges, for want of the oil of grace and gladness, move not without murmuring and complaining." It is a thing of extreme difficulty to eradicate any evil disposition from the human heart. "For such is the habitual hardness of men's hearts, as neither ministry, nor misery, nor miracle, nor mercy can possibly mollify. Nothing can do it but an extraordinary touch from the hand of Heaven." IV. GOD IS ENGAGED IN ERADICATING SIN FROM HUMAN HEARTS. ( W. Jones. ) Aaron's rod an illustration of the true Christian ministr W. Jones. y : — I. THE CHARACTERISTICS OF THE TRUE CHRISTIAN MINISTRY. 1. Life, 2. Beauty. 3. Fruitfulness. II. THE ORIGIN OF THE TRUE CHRISTIAN MINISTRY. God's creation, and gift to the Church. III. THE INFLUENCE OF THE TRUE CHRISTIAN MINISTRY. Abiding. ( W. Jones. ) The budded rod, a type of Christ Dean Law. The rod in many graphic tints shows Jesus. The very name is caught by raptured prophets ( Isaiah 11:1 ; Zechariah 6:12, 13 ). Thus faith gleans lessons from the very title — Rod. But the grand purport of the type is to reject all rivals. It sets Aaron alone upon the priestly seat. The parallel proclaims, that similarly Jesus is our only Priest. God calls, anoints, appoints, accepts, and ever hears Him; but Him alone. In His hands only do these functions live. Next, the constant luxuriance has a clear voice. In nature's field, buds, blossoms, fruit, soon wither. Not so this rod. Its verdure was for ever green; its fruit was ever ripe. Beside the ark it was reserved in never-fading beauty. Here is the ever-blooming Priesthood of our Lord ( Psalm 110:4 ; Hebrews 7:24 ). Mark, moreover, that types of Jesus often comprehend the Church. It is so with these rods. The twelve at first seem all alike. They are all sapless twigs. But suddenly one puts forth loveliness; while the others still remain worthless and withered. Here is a picture of God's dealings with a sin-slain race. Since Adam's fall, all are born lifeless branches of a withered stock. When any child of man arises from the death of sin, and blooms in grace, God has arisen with Divine almightiness. Believer, the budded rod gives another warning. It is a picture of luxuriance. Turn from it and look inward. Is your soul thus richly fertile? Instead of fruit, you often yield the thorn ( John 15:8 ). Whence is the fault? ( John 15:4 ) Perhaps your neglectful soul departs from Christ. Meditate in God's law day and night; ( Psalm 1:3 ). But if the budded rod rebukes the scanty fruit in the new-born soul, what is its voice to unregenerate worldlings? ( Hebrews 6:8 .) ( Dean Law. ) The rod of Aaron G. L. Saywell. Buds are evidence of life. A nominal Christian is like a dead trunk, and he cannot bud unless the sap of Divine grace courses through him. Spiritual life is an attribute of the converted Christian. The spiritual life of a being is his presiding sentiment or disposition — the chief inspiration of his soul — that which gives motion and character to his mental and moral being. I. LIFE IS A RESISTLESS FORCE. The smallest blade of grass that raises its tiny head into light, or the feeblest insect that sports in the sunbeam, displays a force superior to that which governs the ocean or controls the stars. Man stands erect, the tree rises, and the bird soars, because of life. II. LIFE IS AN APPROPRIATING FORCE. Vegetable and animal existences have a power of appropriating to themselves all surrounding elements conducive to their well-being, just as the life of the plant converts the various gases around it into nutriment to promote its strength and development. Wherever there is true religion, there is a power to render all external circumstances subservient to its own strength and growth; all things work together for its good. III. LIFE IS A PROPAGATING FORCE. It has "the seed in itself." Forests start from acorns, and boundless harvests from the solitary grain. It is said that the grateful Israelites, anxious to carry away a bud, a blossom, or almond as a memento of the occasion, the flowers and fruit on the rod were repeatedly and miraculously renewed for that purpose. Be that as it may, wherever there is religious life it will spread; it scatters broadcast the incorruptible seed which liveth and abideth for ever. IV. LIFE IS A BEAUTIFYING FORCE. There are two kinds of beauty — the sensational and the moral. Nature in her ten thousand forms of loveliness, and art in her exquisite expressions of taste, are ministries to the former, whilst spiritual truth, moral goodness, and the holiness of God address the latter. The one is the poetry of the eye and ear ; the other, of the soul. The beauty that appeals to the religious nature of man is the beauty of holiness — the beauty of the Lord — the glory of God in His goodness. V. LIFE IS A FRUCTIFYING FORCE. The true Christian not only lives and unfolds a noble disposition, but is really useful. St. Paul speaks of "the fruit of the Spirit" — righteousness, goodness, truth. The first, as opposed to all injustice and dishonesty; the second, as opposed to the ten thousand forms of selfishness; the third, as opposed to all that is erroneous and false in the doctrines and theories of men. ( G. L. Saywell. ) Aaron's rod C. Ness. Here are three miracles in one: — 1. That a dry rod — made of the almond tree — should bring forth buds in a moment. 2. That those buds should presently become blossoms anal flowers. 3. That these should immediately become ripe fruit, and that all at once, or at least in a little space.Nature makes no such leaps. All this was supernatural to these ends. 1. For a testimony of God's calling Aaron to the priesthood. 2. For a type of Christ, the Branch ( Isaiah 11:1 ). 3. For a figure of the fruitfulness of a gospel ministry. 4. For a lively representation of a glorious resurrection. ( C. Ness. ) Lessons from the budding rod Bp. Babington. A wonderful work of God, which sundry ways may profit us. 1. As first to consider that if the power of God can do this in a dry stick, cannot He make the barren woman to bare, and be a joyful mother of children? Can He not do whatsoever He will do? By this power the sea is dried, the rock gives water, the earth cleaveth under the feet of men, fire descends whose nature is to ascend, raiseth the dead, and calleth things that are not as if they were. In a word, He is able to do exceeding abundantly above all that we ask or think, &c. 2. This rod is a notable type of Christ, His person and office. Of His person, in that He was born of the Virgin Mary, who, though He descended of the royal blood, yet was now poor and mean, as that royal race was brought exceeding low, nothing remaining but as it were a root only. Now the said Virgin flourisheth again as Aaron's rod did, and beareth such fruit as never woman bear. Of this speaks Isaiah the prophet, when he saith, "There shall come a rod forth of the stock of Jesse, and a graft shall grow out of his roots." Of His office both priestly and kingly. His priestly office is figured in that being offered upon the cross He was as Aaron's dried rod, or as the Psalm saith, "dried up like a potsherd." But when He rose again He became like Aaron's budding and fruit-bearing rod, bringing forth to man, believing on Him, remission of sins, righteousness, and eternal life. His kingly office, in that He governeth His Church with a rod or sceptre of righteousness, as it is in the Psalm: "The sceptre of Thy kingdom is a right sceptre." Which rod and sceptre is the preaching of the gospel, &c. 3. Again, it was a resemblance of true ministers, and of all faithful men and women, for none of all these ought to be dry and withered sticks, but bear and bring forth buds and fruit according to their places. 4. It is a shadow also of our resurrection by which we should grow green again, and flourish with a new and an eternal glory, having like dead seed lain in the ground, and we shall bring forth ripe almonds, that is, the praise of God's incomprehensible goodness to us for ever and ever. 5. It resembleth our reformation and amendment of life, for when our heart feeleth what is amiss, this is as the bud; when it resolveth of a change and a future amendment, this is the blossom; and when it performeth the same by a new reformed life indeed, this is as the ripe almonds of Aaron's rod.( Bp. Babington. ) The priesthood divinely selected C. H. Mackintosh. What matchless wisdom shines in this arrangement! How completely is the matter taken out of man's hands and placed where alone it ought to be, namely, in the hands of the living God! It was not to be a man appointing himself, or a man appointing his fellow, but God appointing the man of His own selection. In a word, the question was to be definitively settled by God Himself, so that all murmurings might be silenced for ever, and no one be able again to charge God's high priest with taking too much upon him. The human will had nothing whatever to do with this solemn matter. The twelve rods, all in a like condition, were laid up before the Lord ; man retired and left God to act. There was no room, no opportunity, because there was no occasion for human management. In the profound retirement of the sanctuary, far away from all man's thinkings, was the grand question of priesthood settled by Divine decision; and, being thus settled, it could never again be raised. ( C. H. Mackintosh. ) Aaron's fruitful rod C. H. Mackintosh. Striking and beautiful figure of Him who was "declared to be the Son of God with power by resurrection from the dead!" The twelve rods were all alike lifeless; but God, the living God, entered the scene, and, by that power peculiar to Himself, infused life into Aaron's rod, and brought it forth to view, bearing upon it the fragrant fruits of resurrection. Who could gainsay this? The rationalist may sneer at it, and raise a thousand questions. Faith gazes on that fruit-bearing rod, and sees in it a lovely figure of the new creation in the which all things are of God. Infidelity may argue on the ground of the apparent impossibility of a dry stick budding, blossoming, and bearing fruit in the course of one night. But to whelm does it appear impossible? To the infidel, the rationalist, the sceptic. And why? Because he always shuts out God. Let us remember this. Infidelity invariably shuts out God. God can do as He pleases. The One who called worlds into existence could make a rod to bud, blossom, and bear fruit in a moment. Bring God in, and all is simple and plain as possible. Leave God out, and all is plunged in hopeless confusion. ( C. H. Mackintosh. ) The rods contrasted C. H. Mackintosh. Ponder the difference between the rod of Moses and the rod of Aaron. We have seen the former doing its characteristic work in other days and amid other scenes. We have seen the land of Egypt trembling beneath the heavy strokes of that rod. Plague after plague fell upon that devoted scene in answer to that outstretched rod. We have seen the waters of the sea divided in answer to that rod. In short, the rod of Moses was a rod of power, a rod of authority. But it could not avail to hush the murmurings of the children of Israel, nor yet to bring the people through the desert. Grace alone could do that; and we have the expression of pure grace — free, sovereign grace — in the budding of Aaron's rod. Nothing can be more forcible, nothing more lovely. That dry, dead stick was the apt figure of Israel's condition, and indeed of the condition of every one of us by nature. There was no sap, no life, no power. One might well say, "What good can ever come of it?" None whatever, had not grace come in and displayed its quickening power. So was it with Israel, in the wilderness; and so is it with us now. How were they to be led along from day to day? How were they to be sustained in all their weakness and need? How were they to be borne with in all their sin and folly? The answer is found in Aaron's budding rod. If the dry, dead stick was the expression of nature's barren and worthless condition, the buds, blossoms, and fruit set forth that living and life-giving grace and power of God on which was based the priestly ministry that alone could bear the congregation through the wilderness. Grace alone could answer the ten thousand necessities of the militant host. Power could not suffice. Authority could not avail. Priesthood alone could supply what was needed; and this priesthood was instituted on the foundation of that efficacious grace which could bring fruit out of a dry rod. Thus it was as to priesthood of old; and thus it is as to ministry now. All ministry in the Church of God is the fruit of Divine grace — the gift of Christ, the Church's Head. ( C. H. Mackintosh. ).

17:1-7 It is an instance of the grace of God, that, having wrought divers miracles to punish sin, he would work one more to prevent it. Twelve rods or staves were to be brought in. It is probable that they were the staves which the princes used as ensigns of their authority; old dry staves, that had no sap in them. They were to expect that the rod of the tribe, or prince, whom God chose to the priesthood, should bud and blossom. Moses did not object that the matter was sufficiently settled already; he did not undertake to determine it; but left the case before the Lord. 17:8-13 While all the other rods remained as they were. Aaron's rod became a living branch. In some places there were buds, in others blossoms, in others fruit, at the same time; all this was miraculous. Thus Aaron was manifested to be under the special blessing of Heaven. Fruitfulness is the best evidence of a Divine call; and the plants of God's setting, and the boughs cut off them, will flourish. This rod was preserved, to take away the murmurings of the people, that they might not die. The design of God, in all his providences, and in the memorials of them, is to take away sin. Christ was manifested to take away sin. Christ is expressly called a rod out of the stem of Jesse: little prospect was there, according to human views, that he should ever flourish. But the dry rod revived and blossomed to the confusion of his adversaries. The people cry, Behold, we die, we perish, we all perish! This was the language of a repining people, quarrelling with the judgments of God, which by their own pride and obstinacy they brought upon themselves. It is very wicked to fret against God when we are in affliction, and in our distress thus to trespass yet more. If we die, if we perish, it is of ourselves, and the blame will be upon our own heads. When God judges, he will overcome, and will oblige the most obstinate gainsayers to confess their folly. And how great are our mercies, that we have a clearer and a better dispensation, established upon better promises!