ENCAMPMENT OF ISRAELITES--MURMURINGS--KORAH'S SIN

ENCAMPMENT OF ISRAELITES--MURMURINGS--KORAH'S SIN
CENSUS OF SOLDIERS
While the Israelites lay encamped in the wilderness of Sinai, the Almighty ordered Moses, assisted by Aaron, and the heads of the respective tribes, to make a general muster of the people, in order to ascertain the number of those who were able to carry arms. This was accordingly done, when the number of true born Israelites appeared to be 603,550 men exclusive of the tribe of Levi. These were, by the express command of the Almighty, exempted, being designed for the peculiar service of the tabernacle, not only to take charge thereof, and of all the vessels belonging to it, but likewise to take it down upon every remove, to guard it safe on the way, and to put it up again at such places as should be appointed for encampment.
CAMPING LAYOUT
The Israelites being thus mustered, Moses and Aaron, by the express command of God, appointed the manner of their encampment, which was not only to take place now, but to be continued ever after, as follows:
The whole body was divided into four grand camps, each consisting of three tribes, under one standard, and so placed as entirely to enclose the tabernacle.
The standard of the camp of Judah was first. It consisted of the tribes of Judah, Issachar, and Zebulon, (the sons of Leah), and was pitched on the east side of the tabernacle, toward the rising of the sun.
On the south side was the standard of the camp of Reuben, under which were the tribes of Reuben and Simeon (the sons of Leah likewise), and of Gad, the son of Zilpah, Leah's maid.
On the west side was the standard of the camp of Ephraim, under which were the tribes of Ephraim, Manasseh, and Benjamin.
On the north side was the standard of the camp of Dan, under which were the tribes of Dan and Naphtali (the sons of Bilhah, Rachel's maid), and of Asher (the son of Zilpah).
Between the four great camps and the tabernacle, were four lesser camps, consisting of the priests and Levites, under whose immediate care and protection the tabernacle was placed.
On the east side were encamped Moses and Aaron, with Aaron's sons, who had the charge of the sanctuary.
Bedouin Encampment in a Valley near Sinai On the south side were the Kohathites, a part of the Levites, descended from Kohath, the second son of Levi.
On the west side were the Gershonites, another part of the Levites, descended front Gershon, Levi's eldest son.
On the north side were planted the Merarites, the remaining part of the Levites who descended from Merari, Levi's youngest son.
Such was the manner of the encampment of the Israelites, being the only regular description of one which the Bible contains; but, from incidental allusions, we may gather that the camps which the Hebrews in after-times formed in their military operations, differed in several respects from the present, the admirable arrangement of which is easily perceived, although some difference of opinion exists as to a few of the details. The diagram above will exhibit the apparent order better than a verbal description, however minute. It is thus seen that the camp was formed in a quadrangle; having on each side three tribes under one general standard. How these tribes were placed with regard to each other is not very clear; some fix the leading tribe in the center, and the two others on each side; but the description seems rather to indicate that the leading tribe extended along the whole exterior line, and that the two other tribes pitched beside each other, within. The only other alternative seems to be, to suppose that the two minor tribes also extended in full line, the last tribe mentioned in each division, being the innermost. The collective encampment enclosed a
Valley of Sinai large open square, in the center of which stood the tabernacle. The position which the tabernacle thus occupied still remains the place of honor in grand oriental camps and is usually occupied by the tent of the king or general. The distance between it and the common camp was indicative of respect; what the distance was we are not told, except by the Rabbins, who say that it was two thousand cubits, and apparently ground this statement upon Joshua 3:4. The interval was not however wholly vacant, being occupied by the small camps of the Levites, who had the charge and custody of the tabernacle, and pitched their tents around it; the tents of Moses, Aaron and the priests, occupying the most honorable place, fronting the entrance to the tabernacle, or rather to the court which contained it. The Jewish writers say that the circumference of the entire encampment was about twelve miles; a statement which would seem sufficiently moderate when we recollect the hollow square in the center and consider the vast extent of ground required for the tents of two millions of people. This regular and admirable arrangement of so vast a host, under their ensigns, around the tabernacle, must have given a most striking and impressive appearance to the camp, as viewed from the hills. We know the effect which the view of it produced upon one person, who did view it from the hills, and then broke forth in rapture, exclaiming, “How goodly are thy tents, O Jacob! and thy tabernacles, O Israel! As the valleys are they spread forth, as the trees of lign-aloes which the Lord hath planted, and as cedar trees beside the waters.” (Numbers 24:5-6.)
MARCHING ORDER
The encampment being thus formed, the next consideration was, to regulate the mode of marching, which was accordingly done as follows:
Whenever they were to decamp (which was always to take place as soon as the pillar of the cloud left the tabernacle) the trumpet was to be immediately sounded, and, upon the first alarm, the standard of Judah being raised, the three tribes which belonged to it were to set forward. On the movement of these the tabernacle was to be taken down with all convenient expedition, and the Gershonites and Merarites were to attend the wagons with the boards and staves belonging to it. This being done, a second alarm was to be given by the trumpet, on which the standard of Reuben's camp was to advance with the three tribes belonging to it. After these were to follow the Kohathites, bearing the sanctuary, which, because it was more holy, and not so cumbersome, as the pillars and boards of the tabernacle, was not to be put into a wagon, but carried on their shoulders. Next was to follow the standard of Ephraim's camp, with the tribes belonging to it; and, last of all, the other three tribes, under the standard of Dan, were to bring up the rear.
PRAYER BEFORE MOVING
A short, time after these matters were adjusted, the pillar of the cloud gave the Israelites a signal to decamp. On their beginning to move, agreeably to the order prescribed, Moses addressed himself to God. “Rise,” said he, “Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when the ark of the covenant (by which they were directed when to stop) rested, he added “Return, O Lord, unto the many thousands of Israel.”
COMPLAINTS MET WITH FIRE
After marching for three days in the wilderness of Sinai, the Israelites began to complain of the fatigues of their journey, and to relate their grievances, with great asperity, to Moses. This so offended the Almighty, that he sent down fire from heaven, which destroyed all those who were situated in the extreme parts of the camp. The rest were so terrified at this circumstance, that they immediately applied to Moses, at whose intercession the fire ceased, but, in remembrance of the incident, he called the place Taberah, which, in the Hebrew language, signifies burning.
But this instance of the divine power had little effect on the dissatisfied Israelites. They made heavy complaints for want of flesh for food; and intimated to Moses how much happier they were when in the land of Egypt, where, though in a state of bondage, they could possess a variety of articles necessary for the preservation of life.
SEVENTY ELDERS APPOINTED
Moses had often heard them murmur, and patiently borne with it, but now that they were grown so numerous, and the greatness of their numbers demanding still more care and vigilance to govern them than what came from the assistance of the magistrates appointed by the advice of his father-in-law Jethro, he became exceedingly uneasy, and, in an address to God, represented the great and heavy burdens under which he labored, in having the management of so numerous and dissatisfied a people.
No sooner did the Almighty hear the complaints of his faithful servant, than he immediately gave him relief, by ordering him to choose seventy men from among the elders of Israel, and to bring them with him to the tabernacle of the congregation. “There,” said he, “I will come down and talk with thee, and I will give them a portion of the same. spirit with which I have inspired thee; and they shall bear the burden of the people with thee.”
In conformity to the divine command, Moses selected seventy of the elders, sixty eight of whom he conducted to the tabernacle, whither they had no sooner arrived, than the Almighty was pleased to fulfill his promise, by inspiring them with the like kind of spirit he had given to Moses, and by which they were enabled to prophesy. Nay, so extensive was this inspiration, that though the other two came not out with the rest to the tabernacle, but remained in the camp, yet they received the same impression of the spirit with the rest, and, in like manner, prophesied. This circumstance so surprised a certain young man in the camp that he immediately hastened to the tabernacle, to acquaint Moses that Edad and Medad (which were the names of the two elders left behind) were prophesying in the camp: Joshua (who was totally unacquainted with the operations of the Lord by his spirit) was likewise greatly surprised, and, thinking it a derogation of his master, likewise ran to the tabernacle, and advised Moses to restrain them from that power which only belonged to himself. But Moses reproved him for his conduct in these words: “Dost thou,” said he, “envy them on my account? Would to God that all the Lord's people were inspired, and that they might be endued with the spirit of prophecy!”
MURMURINGS GET INTENSE
The murmurings of the people for want of flesh still continued, and to such a height did their fury arise, that they beset Moses' tent on all sides, and, in the most tumultuous manner, demanded of him to relieve their necessities. Thus circumstanced Moses applied himself to God, to whom he intimated the little probability there was of supplying so numerous a body of people with the article requested. The Almighty was pleased to promise that he would remove this evil; and at the same time gently rebuked Moses in these words: “Is the Lord's hand,” said he, “waxed short thou shall see now whether my word shall come to pass unto thee or not.”
QUAILS FALL FROM HEAVEN
It was not long before this divine promise was fulfilled; for the Almighty causing a south wind to arise, it drove prodigious quantities of quails from the seacoast to within a mile of the camp, which being taken by the people, they feasted on them in the most greedy manner.
But God soon called them to a dreadful account for their insolent demand of flesh, and their distrust of his providence: for while they were regaling themselves with these dainties, he visited them with a severe plague, of which great numbers died, and were buried on the spot where they fell. In consequence of this circumstance the place was called Kibroth-Hattaavah, which signifies the graves or sepulchers of lust and concupiscence.
AARON AND MIRIAM REBEL
From this pace the Israelites marched to Hazeroth, where they had not been long, before another circumstance occurred of a very disagreeable nature. Aaron and his sister Miriam, observing the great power their brother Moses had over the people, and that God chiefly made use of him in the delivery of his sacred oracles, began to look upon him with an eye of envy. To give some color to their conduct, they pretended to fall out with him, on account of his having married a foreigner, whom they contemptuously called an Ethiopian; and, to lessen his importance, and at the same time enlarge their own, they added, “What, hath the Lord spoken only to Moses? hath he not spoken also by us?”
Moses saw the discontent of his brother and sister; but considering it only as a personal pique, took no notice of it. The Almighty, however, being greatly offended at their conduct, thought proper to interpose, and convince them that such behavior to his faithful servant was of the most heinous nature, and should not pass unnoticed. Ordering, therefore, Moses, Aaron, and Miriam, to attend at the door of the tabernacle, he sharply rebuked the two latter for their insolence, asking them, how they, durst speak against his servant Moses? “You,” said he to Miriam, “have shared in the prophetic office, and to you have I declared my will in dreams and visions; but with Moses I have conversed more familiarly, and I will speak face to face with him, and show him as much of my glory as he is capable of seeing.”
Thus Moses had the secret satisfaction of finding himself justified by his divine protector; but Aaron, to his great confusion, beheld his sister Miriam made a dreadful example of God's anger. She was suddenly afflicted with a most dreadful and inveterate leprosy; upon which Aaron, addressing himself to Moses, acknowledged the sin they had committed, begged pardon, and solicited him to intercede with God in behalf of his sister, that the leprosy might be removed, and her former health restored.
Moses, who was naturally of a meek disposition, and ever ready to pardon an injury offered to himself, made no hesitation at complying with Aaron's request. His intercession had the desired effect: the Almighty was pleased to promise that the evil should be removed; but as the offence was of a public nature, he ordered her to be turned out of the camp for seven days, in the manner of a common leper, in order to deter others from committing the like seditious practices.
Soon after Miriam's return to the camp, the Israelites removed to the desert of Paran; whence, after several encampments, they reached Kadesh-Barnea, situated on the frontiers of the land of Canaan.
TWELVE SPIES
On their arrival at this place, Moses, by the divine command, selected twelve men, one from each tribe, whom he ordered to go as spies into the promised land, to take a view of the country. He charged them to make a diligent examination into the strength of its cities and inhabitants, the nature and fertility of its soil, and the principal articles it produced, some of the latter of which he told them to bring with them on their return.
ABUNDANT AND LARGE FRUIT
With these instructions the twelve spies set forward on their journey, and proceeded from the entrance of the country on the north, to its extremity on the south. In their way back they passed through a valley remarkable for its fertility in vines, and therefore called the valley of Eschol, which signifies a cluster of grapes. Attracted by the beauty of the fruit, they determined to preserve some and carry it to the camp. They cut down a branch, on which was only one cluster of grapes, but of such an immoderate size, that they were obliged to lay it on a pole, and carry it between two of them. Nor was this the only product of this happy soil: the golden fig and beautiful pomegranate adorned the trees, and a variety of other fruits (of which they took samples with them) loaded the luxuriant branches.
SPY REPORT
The spies having, in the compass of forty days, taken a view of the whole country of Canaan, returned to the camp of the Israelites; and, after showing them the fruits of the land, gave them an account of the observations they had made in the course of their journey. “We have been,” said they, “in the country to which you sent us. It is a fertile and plentiful land; but the inhabitants of it are powerful. There are great cities with strong walls. We have seen those men of the race of Anak, warlike men, and of a gigantic stature. The Amalekites inhabit the south part of the land; the Hittites, Jebusites, and Amorites, the mountains; and the Canaanites, the banks of the river Jordan.”
JOSHUA AND CALEB'S REPORT
The people were highly pleased with that part of the account relative to the fertility of the country; but when they reflected on its strength, with the size and number of its inhabitants, they were greatly alarmed, and expressed their fears at being brought to a place where they were in the most imminent danger. But Caleb and Joshua (two of the twelve who were sent to view the country) endeavored to remove their fears, by saying, “Let us make ourselves masters of the country, for we are strong enough to conquer the inhabitants.”
This had the desired effect, and might have produced happy consequences, had it not been for the cowardly disposition of the other ten, who, perceiving that the account given by Caleb and Joshua had fired the people with a design of becoming the possessors of the country by a speedy conquest, began to retract from their former accounts, to paint matters in the worst light, and to represent it as a thing impossible, both by reason of the strength of its fortified towns, and the valor and gigantic stature of the inhabitants.
PEOPLE REFUSE TO ENTER LAND
This cowardly representation defeated all the arguments used by Caleb and Joshua in favor of the enterprise. The Israelites, one and all, cried out they could never hope to overcome such powerful nations, in comparison of which they looked on themselves as mere grasshoppers and reptiles. In short, their murmurings grew to such a height by the next morning, that a return to Egypt was thought more advisable than to face such an enemy; and they went so far as to deliberate on a proper person who should reconduct them into the land of their former thralldom.
This perverseness of the people greatly afflicted Moses, who, finding them bent on their own ruin, and fearful that some dreadful consequence would follow, prostrated himself on the ground (as did also his brother Aaron) in the presence of the whole
Bedouins collecting Fruits in Palestine assembly, and besought of God that he would be merciful in his judgments on the people for their sin and ingratitude.
Caleb and Joshua expressed their grief by rending their clothes; and endeavored, in the most forcible manner, to convince the people that their fears were ill founded, and that they might, by putting their trust in God, overpower their enemies, and make themselves masters of the promised land. “The land” (said they) “that we pass through is indeed a rich and fertile land, abounding with all things necessary for life. If we please the Lord he will bring is into this land, and give it us. Do not, therefore, by rebelling against him, forfeit his promise and protection. Nor be afraid of the people of the land, whom we shall as surely conquer as we eat our food, and with as much ease. The Lord is with us, and we have nothing to fear.”
But so far was this speech from making any impression on the perverse and obstinate Israelites, that, in a tumultuous manner, they called out to stone Caleb and Joshua; and which they would certainly have done, had not the glory of God at that instant visibly appeared before all the people, in the tabernacle of the congregation.
MOSES INTERCESSION
As soon as Moses saw this he prostrated himself before the Lord, who, being highly incensed against the Israelites for their perverse conduct, threatened to send a pestilence that should totally extirpate them, and at the same time told Moses that he would make him a prince of a more numerous and powerful nation.
The pious Moses (as he had several times done before) became again an intercessor for the people. He in the most earnest manner solicited the Almighty to pardon their offences, and represented the consequences that might follow should he totally destroy them: the substance of his solicitations and observations was in words to this effect: “O thou everlasting Jehovah, who appearedst to Abraham, to Isaac, and Jacob, and who wast graciously pleased to promise that their children should inherit the land of Canaan, look in mercy on this people, whom neither promises will encourage, nor threatenings deter from disobeying thee. O Lord, turn away thy fierce anger, for thou art a God of mercy, and I will trust in thee to spare this wicked, this rebellious people.”
ISRAELITE ADULTS TO DIE
These arguments and expostulations in some measure averted the divine vengeance, the Almighty promising Moses not to put his first design into execution. But as the ingratitude and infidelity of the people bad become intolerable (notwithstanding God's constant care in providing against their wants, screening them from their enemies, and preserving them from all dangers, he declared that not one of those who had murmured, from twenty years old an upward, should ever enter the promised land; out that they should wander with their children about the wilderness for the space of forty years, in which time they should all pay the debt of nature, and that their children should have those possessions which, had they not been so disobedient, they might have enjoyed themselves.
As for the ten false spies, who were the immediate authors of this defection, they were all destroyed by a sudden death, and became the first instances of the punishment denounced against the body of the people.
Caleb and Joshua, who had not only done their duty in giving a faithful account of their observations, but also endeavored to remove the ill-concerted intentions of the people, were preserved. For this their conduct they received the divine approbation, as also a promise that they should live to enter and inherit the promised land.
LATE CHANGE OF HEART
When Moses related these particulars to the people their tempers were greatly altered, and they expressed their uneasiness for the offence they had committed by putting on the deepest mourning. Supposing that their forwardness now would make some atonement for their former cowardice, they assembled themselves together the next morning, and offered to go on the conquest. “We are ready,” said they, “to go to the place whereof the Lord has spoken to us.”
But this offer, instead of arising from any natural courage, took place only from a presumptuous rashness. This Moses well knew, and therefore endeavored all he could to dissuade them from so ill judged an enterprise. He told them it was contrary to God's express command, and therefore could not prosper; that by their late undutiful behavior they had forfeited his assistance and protection, without which it was impossible for them to succeed; and that, as the Amalekites and Canaanites had gained the passes of the mountains before them, every attempt must prove abortive.
ISRAEL'S DEFEAT
But all this admonition had no weight with the obstinate Israelites. Notwithstanding the ark of the covenant was not with them, notwithstanding Moses, their general, was not at the head of them; yet out they marched to the top of the mountains, where, the enemy surprising them, they were immediately thrown into the greatest disorder, prodigious numbers were slain, and the rest obliged to save themselves by flight; nor did they stop till they came to a place called Hormah. Though it was but eleven days' journey hence to Kadesh-barnea, yet, for their disobedience, they were so interrupted as to be nearly two years in getting to the place whence they came.
PENALTY FOR SABBATH DISRESPECT
Many remarkable circumstances occurred during the stay of the Israelites in the wilderness. The first recorded by the sacred historian is an instance of the divine severity on a man who, by a post-fact law, was adjudged to be stoned to death for violating the Sabbath, by gathering sticks on that day. Though a particular injunction had been laid on the people to keep this commandment in the strictest manner, yet no penalty had been annexed to the violation of it. The people, therefore, who brought the offender before Moses, were ordered to keep him in custody till he should know the divine pleasure concerning Sabbath-breakers. The Almighty was pleased to return for answer, that such transgressors should be stoned to death; upon which the offender was immediately conducted out of the camp, and the sentence executed.
KORAH'S REBELLION
The next material circumstance that occurred was a violent rebellion raised by Korah, great-grandson of Levi, and consequently one of the heads of that tribe. This ambitious person, having long envied Aaron, on account of him and his family being raised to the highest office in the priesthood, and to which he thought himself had an equal title, was always caballing against him, till at length he had brought over two hundred and fifty eminent persons to his interest, among whom were Dathan and Abiram, two of the chiefs of the tribe of Reuben.
As soon as Korah thought matters properly ripe for an open rupture, he appeared at the head of the faction, and publicly upbraided Moses and Aaron with an unjust ambition, in usurping that power to themselves of which he thought himself entitled to a part; and that the arbitrary measures they pursued were injurious to the people, by depriving them of their just and natural liberties.
This strange and unexpected address so surprised Moses, that he immediately prostrated himself on the ground, in which situation he lay for some time.[218] At length he arose, and, with great steadiness and magnanimity, informed them that the next day the Lord would decide the controversy, and would make it appear who were his servants, who were holy, and who the proper persons to be admitted into his divine presence. He then, with his usual calmness and serenity of mind, argued the matter with them, and, in the most mild manner, rebuked them for the impropriety of their conduct. He was rather more severe on Korah (who was the author of the defection) than the rest; and concluded with addressing them conjunctively in words to this effect: “Hear me” (says he), “ye sons of Levi. Is it a matter of so light concern, that the God of Israel hath distinguished you from the rest of Israel, to admit you to the more immediate service of the tabernacle, and to stand before the congregation and minister to them? Is not this an honor sufficient to satisfy your ambitions spirit, but that ye must aim at the priesthood too? This is the cause of your clamors; and for this ye have moved the people to sedition. But, be assured, whatever ye may pretend against Aaron, this insult is against the Lord, as it is against his dispensations that ye murmur and conspire.”
[218] It is very reasonable to imagine, that Moses (who was well acquainted with the gracious and ready assistance of God in time of need) was, during the time of his being on the ground, applying himself to the Lord for protection against this mutinous body of people. And it is likewise reasonable to imagine, that while he lay in this humble posture God appeared to him, and gave him comfortable advice in what manner he should conduct himself; as he soon after spoke to them with great courage, and to vindicate himself, put the matter between him and them upon trial the next day.
Dathan and Abiram were at some distance when Moses thus talked with the rest of the conspirators; and therefore, supposing they had been drawn into the plot at the instigation of Korah, he sent for them privately, with a design of arguing the matter with them in the mildest terms. But instead of a civil answer, he received the following haughty message: “Is it” (said they) “a matter of so small moment, that thou hast brought us out of a land which flowed with plenty, to kill us in the desert? Thou affectest dominion, and wouldst make thyself prince over us also. Notwithstanding thy fair promises, thou hast not brought us into a land that flows with milk and honey, nor given us any inheritance of fields and vineyards; but when we were ready to take possession of the promised land, thou didst turn as back into this barren desert, to repeat the fatigues and hardships we had before undergone. We will not come.”
These unjust reproaches highly provoked Moses, but, instead of returning any ill language to them, he addressed himself to God, saying: “Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them.” He then summoned Korah and all his companion to meet him and Aaron the next day at the tabernacle, and to bring with them their censers ready prepared with incense to appear before the Lord.
Accordingly, early the next morning, Moses and Aaron went to the tabernacle, whither Korah also repaired at the head of his party, with each man a censer to his hand, and attended by a prodigious multitude of people, who, in all probability, went as spectators of this singular contest.
The first thing that attracted their attention was the amazing splendor that issued from the cloud over the tabernacle, from which God called to Moses and Aaron, ordering them to withdraw, that he might inflict that punishment on the rebellious crew they justly deserved.
Moses and Aaron, knowing that the multitude who attended on this occasion did it only to gratify their curiosity, and at the same time lamenting that they should equally suffer with the wicked Korah and his party, prostrated themselves before God, and interceded for their protection. “O God” (said they), “thou God of the spirit of all flesh, shall one man sin, and wilt thou be angry with all?” Their prayers were no sooner offered than heard; and the Almighty, being pleased to listen to their solicitation, commanded them to tell the people to withdraw. Frightened at the amazing splendor that issued from the cloud, they readily obeyed this order, and retired at some distance from the tents of Korah and his two principal associates, Dathan and Abiram, who stood in a daring manner near their own tents, attended by their wives and families.
As soon as the multitude had retired to a proper distance, Moses addressed them in words to this effect: “By this” (said he) “you shall know that the Lord has commissioned me to do what I have done, and that I have undertaken nothing of my own head. If these men” (meaning Korah and his party) “die the common way of nature, or be visited as other men, then take it for granted the Lord hath not sent me; but if he deal with them after a strange and unusual manner, and the earth, opening her mouth, swallow them up alive, then shall ye understand that these men have provoked the Lord.”
EARTH SWALLOWS REBELS
No sooner had Moses spoken these words than the earth was suddenly convulsed, and the surface of it opening, Korah and his two adherents, Dathan and Abiram, together with their families and substance, were all swallowed up alive, and, the grouted closing on them, they perished. When the people who stood round them saw their dismal fate they were greatly frightened, and cried out, “Let us fly, lest the earth swallow us up also.”
In the mean time God, to punish the rest of these rebellious people, who had profanely attempted to offer incense contrary to the law, sent down fire from heaven and destroyed the whole two hundred and fifty men that had joined with Korah.
CENSERS MADE INTO ALTAR COVER
To perpetuate the memory of this judgment, as well as to deter, for the future, any but the sons of Aaron from presuming to burn incense before the Lord, Moses, by the divine command, ordered Eleazar, Aaron's son, to gather up the censers of the dead, and to have them beat into broad plates as a covering for the altar, assigning this as a reason: “That it might be for a memorial to the children of Israel, that no stranger, or any that was not of Aaron's family, should presume to offer incense before the Lord, lest he died the death of Korah and his company.”
It might have been supposed that so dreadful a punishment would, at least for some time, have kept the Israelites within the bounds of their obedience; but no sooner were they recovered from their fright than they again began to murmur, and to accuse Moses and Aaron with having (as they called the late mutineers) murdered people of the Lord.”
MOSES BEGS TO SPARE ISRAEL
Moses and Aaron, well knowing the turbulent temper of the people, and fearing they might proceed to some violent outrage, took sanctuary in the tabernacle, which they had no sooner entered than the Almighty commanded them to withdraw from the rest of the congregation, for that in a short time he would destroy them.
In consequence of this, Moses and Aaron immediately prostrated themselves on the ground, and earnestly implored of God to spare the people; but, early as they were in their supplication, the divine vengeance was before them, for the Almighty, provoked by the repeated rebellions of the people, had already sent a pestilence among them.
PLAGUE STOPPED
As soon as Moses observed this, he ordered Aaron to take a censer, put fire and incense in it from the altar, and hasten to the congregation to make atonement for the sins of the people. Aaron did as Moses commanded, and standing between the dead and the living, he prayed for some time, and the plague ceased. But notwithstanding the very short time this calamity lasted, yet with such violence did it rage, that the number carried off by it amounted to fourteen thousand and seven hundred persons.
AARON'S ROD BUDS
Though God had thus in two instances punished the people for their wickedness, yet, knowing that the minds of many of them were, by the insinuations of Korah and his accomplices, still prejudiced against Aaron and his family, on account of their being invested with the priesthood, he was pleased to put an end to all controversy on this head by the following miracle. He commanded Moses to take a rod from each tribe, and to write upon it the name of the prince of that tribe to whom it belonged, and to write Aaron's name on that of the tribe of Levi; that, when this was done, he should lay up the twelve rods in the tabernacle, before the ark of the testimony, until the next morning, when some miraculous change should be seen that would determine in whose family the priesthood should be established.
Moses, who never failed paying an immediate obedience to the divine command, did as he was ordered; and going next morning to the tabernacle, brought out the twelve rods in the presence of all the people. Eleven of the rods were in the same state as when he put them into the tabernacle, but the twelfth (which belonged to Aaron) had a very different appearance, for it had not only budded, but likewise blossomed, and bore ripe almonds. A convincing proof to the people that God had singled out Aaron and his family to the priestly office.
In memory of this remarkable decision, God ordered Aaron's rod to be laid up in the ark of the covenant, that, by the people's seeing it, they might not again rebel, but remain satisfied with those whom he had been pleased, in so distinguished a manner, to appoint to the priestly office.
After the establishment of the high-priest's office in Aaron and his family, the Israelites moved about, from one place to another, in the wilderness, but chiefly about the mountains of Idumaea, until God, by shortening the period of human life, had taken away almost all that generation, “of whom he had sworn in his wrath,” as the Psalmist expresses it, Psalms 95:11, “that they should not enter into his rest.” And, indeed, great reason had he to be angry with them, since, during the remainder of their peregrination,[219] they were guilty of many more murmurings than Moses has thought proper to record, which, nevertheless, are mentioned, with no small severity, by other inspired writers. See Psalms 106:25; 1 Corinthians 10:10.
[219] extensive travel.
MIRIAM DIES
As the time, however, of their entrance into the land of Canaan drew near, they advanced into the wilderness of Sin, and pitched their camp at Kadesh,[220] where Miriam,[221] sister to Moses and Aaron, died, and was buried.
[220] This was not Kadesh-Barnea, the station or encampment of the Israelites on the confines of the northern part of Canaan; but another Kadesh, situated on the confines of Idumaea and not far from the Red sea.
[221] Miriam was the eldest of the three, and was nearly a hundred and thirty years old. Eusebius assures us, that in his time her tomb was found at Kadesh, a small distance from Petra, the capital of Arabia Petra. Several of the ancients are of opinion that she died a virgin, and that she was the legislatrix and governess of the Israelitish women, as Moses was the legislator of the men.
The Israelites had not been long at Kadesh, before they were greatly distressed for water, upon which (as they had before done on similar occasions) they exclaimed, with great vehemence, against Moses and Aaron, saying, “Why have ye brought the Lord's people into the wilderness to kill them and their cattle? Why did you persuade us to leave the fertile land of Egypt to bring us into this barren place, which affords neither water to quench our thirst, nor fruits to satisfy our hunger? Would to God we had perished with our brethren before the Lord.”
MOSES STRIKES THE ROCK AGAIN
The impatience and dissatisfaction of the Israelites greatly perplexed Moses and Aaron, who, as was their usual custom on such occasions, addressed themselves to God, beseeching him to remove the present distresses of the people. The Almighty was pleased to listen to their request: he ordered Moses to take his rod, and, with the assistance of Aaron, assemble the people together; which having done, he should speak to the rock in their sight, and it should immediately produce abundance of water.
Agreeably to these orders, Moses and Aaron assembled the people before the rock, who, no doubt, readily attended in expectation of having those grievances removed of which they had so greatly complained. Hitherto Moses had paid an exact and absolute obedience to all the commands God had enjoined him; but now (however it happened) he made some deviation from his instructions, and thereby committed the greatest miscarriage of his whole life. He was ordered to speak to the rock before the people; but, instead of so doing, he spoke to the people, saying, “Hear now, ye rebels; must we fetch you water out of this rock?” In doing this, he expressed impatience and heat of spirit, which were in direct opposition to that humility he had hitherto possessed.
This conduct of Moses was highly offensive to God, as appeared from his first striking the rock without its having the least effect. However, on striking it a second time, the water issued from it in great abundance, and not only the people, but likewise the cattle, were plentifully supplied with that necessary article they had so much wanted.
MOSES REPROVED
Though this was the first time that Moses had made the least deviation from the divine injunctions, yet it pleased the Almighty to make him sensible of his fault, and to inflict a punishment on him for his disobedience. Considering Aaron also as concerned with him in the transgression, he denounced this sentence against them conjunctively. “Because,” said he, “ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land, which I have given them.” From this unhappy accident, the place was called Meribah, which, in the Hebrew language, signifies, chiding or strife.
EDOM REFUSES PASSAGE
Though Moses had committed this offence, and received the divine chastisement, yet he still preserved the command and government of the people. Intending to decamp from Kadesh, as a necessary precaution in order to secure the safety of the people, he sent messengers to the king of Edom (upon whose borders they then were) requesting permission to pass through his territories, assuring him that they would not commit any hostilities, nor give the least molestation to any of his subjects. But the haughty Edomite was so far from granting his request, that he came out with a. powerful army to oppose him; upon which Moses, after decamping from Kadesh, took another way, and marched to Mount Hor, near the borders of Edom, where they pitched their tents, and for some time encamped.
ELEAZAR MADE HIGH PRIEST
The time now drawing near, that the Israelites were to penetrate the promised land (into which the Lord had told Aaron he should not enter because of his transgression at Meribah), God gave Aaron notice that his dissolution was near at hand, that he might the more properly prepare himself for so awful an event. As a necessary introduction, the Almighty commanded Moses to take Aaron, and Eleazar his son (who was to succeed him in the office of high-priest), and conduct them to the top of the mount, where he should strip Aaron of his priestly garments, and put them upon Eleazar his son.
AARON DIES
Moses having obeyed these commands, Aaron, in a very short time after, gave up the ghost;[222] and when the people heard that he was dead, they mourned for him thirty days.
[222] He was buried on the spot where he died, it being the ancient custom to bury persons of eminence in high places. See Joshua 24:30; Judges 2:9. This event happened in the fortieth year after the Israelites left Egypt, on the first day of the fifth month, which answers to our July, at which time Aaron was one hundred and twenty-three years of age. See Numbers 33:38-39.