Numbers 33:52
you must drive out before you all the inhabitants of the land, destroy all their carved images and cast idols, and demolish all their high places.
Sermons
How to Deal with the Canaanites: an Urgent WarningD. Young Numbers 33:50-56
No Compromise with IdolatryE.S. Prout Numbers 33:50-56
The Danger of Allowing SinG. Wagner.Numbers 33:50-56
The Expulsion of the CanaanitesW. Jones.Numbers 33:50-56
ThoroughnessJ. Parker, D. D.Numbers 33:50-56
Unexpelled Sin a Thorn in the SideMarcus Dods, D. D.Numbers 33:50-56














It is assumed here that Israel will conquer the Canaanites; probably by this time the people had grown to somewhat of confidence, by reason of their recent successes over Sihon, Og, and Midian. But it was a thing of the first importance, when the victory was gained, to follow it up in the right way. Victories have been gained, and then worse than lost by want of wisdom to use them aright. Here we have a plain, strict, and severe command concerning the very first thing to be done upon the defeat of the Canaanites. They themselves were to be driven from the land, and all the instruments of idolatry utterly destroyed. The need of this command will be clearly seen if we consider -

I. THE GREAT OBJECT WHICH WAS BEFORE THE MIND OF GOD IN GIVING THE COMMAND. This is alluded to in verse 54. Canaan was ever under the eye of God as being the destined inheritance of Israel; it had been counted as such even from the time of Abraham. The sadness of the threat against Israel in the day of its apostasy lay in this, that it was a threat of disinheriting (Numbers 14:12). And that which had been so long preparing for Israel, which even while the Canaanites were dwelling in it had been under the peculiar supervision of God, was become at last an inheritance of great value. It was to be cultivated to the full, and would then richly repay for all the cultivation. Such interest did God show in giving this land to the Israelites in all its fullness, that he was about to portion it by lot. Each tribe in particular was to feel that the place of its habitation had been chosen by God. Hence the need of leaving no precaution unemployed to make this favoured land secure. It must be guarded from every kind of danger, however remote, improbable, and practically innocuous it may seem. If Israel lost this inheritance, there was no other place for it, no other possession on which it could advance with the certainty of conquest and, what was even more important, with the consciousness of being engaged in a righteous cause. In Canaan, as long as it kept its allegiance to God, Israel was the rightful possessor; but everywhere else it was a lawless, unblessed invader. That which is of inestimable value, and which once gone cannot be replaced, must first of all be founded in security and surrounded with the same. "If the foundations be destroyed, what can the righteous do?" (Psalm 11:3). The security of the people was threatened by all that threatened the honour of God. And it was a distinct dishonour to his name to allow idolaters to remain in the land openly to practice their vicious and degrading rites. Moreover, there was every chance that the people themselves would be subtly and gradually drawn to idolatry. Recollect all these perils, and then you will see good reason why God made a stringent demand for such a sweeping treatment of the Canaanites. The cause of a world's redemption was bound up with the safety of Israel's inheritance. And we also have an inheritance (Matthew 19:29; Matthew 25:34; Acts 20:32; Acts 26:18; Romans 8:17: Galatians 3:29; Ephesians 1:11, 14; Ephesians 3:6; 1 Peter 1:4) far transcending that Canaan which was so much in the eyes of the Israelites. If it is worth anything at all, it is worth everything; worth all the self-denial, perseverance, complete submission to God, and patient waiting which are necessary for the attaining of it. We must not leave unexpelled from our life or undestroyed from our circumstances anything that may imperil the inheritance. Walk with no companion, engage in no business, cultivate no taste or recreation, if there be in them the slightest chance of peril to the inheritance. It is a glorious thing to conquer temptation in actual conflict, but it is better still so to watch and pray as not to enter into temptation at all.

II. THE GREAT TEMPTATION ON THE PART OF ISRAEL TO REST SATISFIED WITH AN IMPERFECT CONQUEST. Not of course that Israel thought it imperfect. Israel was anxious in its own way to have the conquest and possession complete. But God alone had the requisite wisdom and foresight to direct the people into real security. There were many temptations to what he knew was a premature cessation of hostilities. The Canaanites would in due time make attempts at compromises and partial surrenders, even as Pharaoh had made like attempts when his people were smitten by the plagues. There was the temptation that came from the weariness of long waiting. A complete expulsion involved much delay. We are tempted even in the affairs of this life to premature conclusions through sheer impatience. We want to pluck the fruit long before it is ripe. Moreover, the Israelites, many of them at least, would wish to make slaves of the Canaanites. They were not entering Canaan with the steward-feeling in their hearts. The promise was sufficiently fulfilled in their estimate when they got the land to do as they liked with it. The tribes crossing Jordan had the same carnal views concerning their possession as Reuben and Gad concerning the land which they had chosen. There was the temptation coming from self-confidence; that of supposing an enemy enfeebled to be practically the same as an enemy destroyed. There might be the temptation also to show a human, ignorant, undiscerning pity, as contrasted with a Divinely wise severity. Such utter expulsion as God demanded could easily be made to look unreasonable, and indeed nothing better than sheer tyranny. It takes much patient inquiry to discover that what may be kind on the surface is cruel underneath; kind at the present, cruel in the future; kind to the few, cruel to the many; kind for time, utterly ruinous for eternity. There was no reasonable pity in leaving those who were utterly corrupt to become the plentiful sources of idolatrous infection to the people of Jehovah. There was also the temptation that came from a very imperfect sympathy with the purposes of God. During their wanderings the Israelites had shown again and again their lack of apprehension and appreciation with respect to Jehovah. What then of hearty aversion from idolatry could be expected when its subtle perils came upon them? Only those who were filled with an abiding sense of the holiness and majesty of God could estimate the dangers of idolatry and take the precautions needful to guard against them.

III. THE EARNEST WARNING IN WHICH GOD SPECIFIES THE RESULTS OF NEGLIGENCE.

1. The earlier result (verse 55). These Canaanites, however fairly they speak, and with whatever leniency they be treated, will turn out pricks and thorns in the end. "Those which ye let remain of them." One, even though he be a child, and seem easily moulded to other ends, may be the cause of measureless mischief. A little leaven leavens the whole lump. Behold how great a mass of matter a tiny flame will kindle. A Canaanite, a real Canaanite, worshipping his idols, must be a bad man. Just as a true, believing connection with God leads into all purity and virtue, so a groveling before idols makes a man vicious; and not only vicious, but the viciousness is upon a sort of principle and rule. Those who change the glory of the incorruptible God into an image made like to corruptible man, and birds, and four-footed beasts, and creeping things, change at the same time much besides. It is one of the unspeakable miseries of idolatry that it changes vices into virtues, and idolaters do the most wicked things for conscience' sake. Hence the Canaanite could not but hurt the Israelite; it was his very nature so to do. He might undertake allegiance and amity, but by the very necessity of the case he must prove in the end a prick in the eye and a thorn in the side. Therefore let Israel uproot with a timely and unsparing severity all that would end in pricks and thorns. Study the nature of things in their germs. Stop evil if you can at the very beginning. Consider, in connection with this expulsion of the Canaanites and the dangers of idolatry, the whole of the first chapter of Romans.

2. The later result (verse 56). Leave the Canaanites unexpelled, and the end will be the expulsion of Israel. "To him that knoweth to do good, and doeth it not, to him it is sin" (James 4:17). In the light of this threatening, how clearly it is seen that what made the Canaanites so offensive in the sight of God was their idolatry! For centuries they had been pursuing their hideous practices in that very land where a holy and righteous God had revealed himself to Abraham, Isaac, and Jacob. And if the Israelites by a disobedient leniency fell into idolatry, their state would be even sadder and more dishonourable than that of Canaan, because the fall would be from such privileges. Note that God placed this expulsion of the Canaanites as a work of obedience for the people to perform. If they failed in obedience he would not by some miracle expel the Canaanites himself. "As I thought to do unto them." The land in itself was no more than any other land on the face of the earth. It was the people - the holy people of God - who sanctified the land, and not the land the people. And if they disobeyed God in the presence of all these idols, with their associated abominations, then the holy became unholy, and the Canaanites might as well stay there as remove anywhere else (Proverbs 8:20, 21; Proverbs 20:21; Ecclesiastes 7:11; Revelation 21:7). - Y.

Ye shall drive out all the inhabitants of the land from before you.
I. THE IMPERATIVE COMMAND.

1. To utterly expel the inhabitants of Canaan.

2. To completely destroy all idolatrous objects and places.

3. To equitably divide the land.

4. The authority by which they were to do these things.

II. THE SOLEMN WARNING.

1. Those whom they spared would become their tormentors. "Under these metaphors," says Dr. A. Clarke, "the continual mischief that should be done to them, both in soul and body, by these idolaters, is set forth in a very expressive manner. What can be more vexatious than a continual goading of each side, so that the attempt to avoid the one throws the body more forcibly on the other? And what can be more distressing than a continual pricking in the eye, harassing the mind, tormenting the body, and extinguishing the sight?" "That which we are willing should tempt us we shall find will vex us."

2. The God whom they disobeyed would disinherit them.

(W. Jones.)

The Israelites were now on the confines of the land of promise. So God speaks to them about the future, tells them what it was His will that they should do when they enclosed the land of promise, and what would be the consequence of disobedience. These, then, are the two points which we may consider — Israel's calling, and the consequences of neglecting it.

I. ISRAEL'S CALLING. This was to drive out all the inhabitants of the land, to dispossess them, and themselves to dwell in it. If we view this with reference to the inhabitants themselves, we must regard it as the righteous judgment of God upon them on account of their sins. But we may also regard this visitation with reference to Israel, and then it will become evident that it was necessary for their safety. The Israelites themselves were so prone to fall away from God that their being surrounded by many idolatrous and degraded nations would be sure to lead them gradually away from Him. They would soon cease to be a separate people — a people consecrated to Jehovah. That little word "all" is very expressive. It shows that the judgment was to be universal. It proved the greatness of God's care for Israel. It was also the test of Israel's obedience; and it was a test, we know, which they did not stand. They substituted a partial for an unreserved obedience, and drove out same, but not all, the inhabitants of the land. We find a long list of Israel's defects of obedience in Judges 1:21. Now, in this, as in so many other points, Israel's calling is typical of the Christian life. In what way? We often take Canaan to be a type of heaven. Yet it is easy to see that there are many points in which Canaan was no type of heaven; and one of these evidently was that whereas in heaven there will be no sin, no enemies, no temptations, in Canaan all these existed. In this point of view, then, Canaan was not a type of heaven, but rather of the Christian life now; and to that command, "Drive out all the inhabitants of the land, and dispossess them," we shall find an analogous one, descriptive of the Christian calling, "Put off the old man with his deeds." There is a principle of evil, called in Scripture the "old man," which comprehends sinful desires and evil habits; and this we are called to dispossess of the land. The old man is daily to be put off, the new man to be put on. The old man, though nailed to the cross, is never utterly extinct until the earthly house of our tabernacle is exchanged for the "building of God, the house not made with hands, eternal in the heavens." The new man requires to be constantly strengthened by fresh gifts of the Spirit of God. When, then, God says, "Drive out all the inhabitants of the land," it has a meaning for the Christian; and its meaning virtually is, "Mortify the old man," crucify the whole body of sin. Do not spare any sin. Let all be resisted and overcome. Now, the old man is in no sense the same in every Christian. It is the principle of sin, the principle of self. In whatever heart it is, its nature is the same; but in other aspects it is not always the same — for instance, it is not always the same in its power. In one Christian it prevails much, in another more believing and watchful heart it is kept under control. Then, again, it is made up of different elements, and the elements which constitute it are not always the same in their proportions. Thus, the chief element in one case will be pride, in another self-righteousness, in another hypocrisy, in another vanity, in another temper, in another impurity. Sometimes two will appear together in intimate alliance, and those not unfrequently two very opposite evils. In endeavouring, then, to carry out the injunction, "Drive out all the inhabitants of the land," it is important, on the one hand, that we should be aware of the element of the old man which is most prominent in it; and, on the other, that we should never forget that our besetting sin is not the only evil against which we have to contend, but against the old man as a whole.

II. THE CONSEQUENCES OF NEGLECTING THIS CALLING. We see it in Israel. They did not fulfil the command, "Drive out all the inhabitants of the land." Most of the tribes allowed some to remain, whom they brought under tribute; in fact, with whom they made a league. The consequence was that those few inhabitants, though not powerful, caused them constant trouble; sometimes they seized an opportunity to attack them again; still oftener they proved a snare to them by leading them into sin, so that in the expressive language of Scripture they were "pricks in their eyes, and thorns in their sides." Thus Israel's sin was made their punishment. They spared those whom they ought not to have spared, and they suffered terribly in consequence. All this bears upon the Christian's life. There is a deep mystery in the spiritual life. How wonderful it is that there should be two principles — two natures in perpetual warfare with each other in the Christian's heart — the one of God, the product of the Spirit, the other of Satan, the result of the Fall; the one the ally of God, holding communion with Him, the other allied with the powers of darkness, an enemy in the camp ever ready to open the gates! It seems to be God's purpose not to put His people at once and for ever beyond the reach of temptation, but to exercise their faith and patience, and to show the power of that Divine principle which His own grace has put into their hearts. Do not, then, be cast down when you are deeply and painfully conscious of this inward conflict. Take it as God's appointment. Remember that it is to prove you, and that God proves you in mercy, to make you more than conqueror. But there is another point of view in which we must look at this. There are many cases in which this painful severity of conflict is owing, in great measure, to previous unfaithfulness to God. Suppose a person to have indulged in some sinful habit at any period of his life; it may be a want of truth, or impurity, or in any other sin, though the power of that sin will be broken by the entrance of the Spirit of God into the heart, yet it will cast its shadow long after it. The habitual sins of the unrenewed man are the snares and temptations of the renewed man. There is much of practical warning in this solemn truth. If ever you are tempted to indulge any sinful thought in your heart, remember that that indulgence will certainly find you out again. God may, in mercy, forgive it; but if He does so that act of unfaithfulness will bring bitterness into the soul, will prepare the way for new conflicts and temptations. We should cast ourselves wholly on Jesus for the forgiveness of all past and present sins, and for strength to drive out "every inhabitant of the land" — the old man, with all his deceitful lusts.

(G. Wagner.)

The subject is evidently thoroughness. Do the work completely — root and branch, in and out, so that there may be no mistake as to earnestness — and the result shall be security, peace, contentment; do the work partially — half and half, perfunctorily — and the end shall be disappointment, vexation, and ruin. Causes have effects; work is followed by consequences. Do not suppose that you can turn away the law of causation and consequence. Things are settled and decreed before you begin the work. There is no cloud upon the covenant, no ambiguity in its terms. He is faithful who hath promised — faithful to give blessing and faithful to inflict penalty. There was so much to be undone in the Canaan that was promised. It is this negative work which tries our patience and puts our faith to severe tests. We meet it everywhere. The colonist has to subdue the country, take down much that is already put up, root out the trees, destroy the beasts of prey, and do much that is of a merely negative kind, before he begins to sow corn, to reap harvests, and to build a secure homestead. This is the case in all the relations of life. The weed is not the green thing on the surface; that is only the signal that the weed is underneath. The work that has to be done is a work of eradication. The weed must be torn up by its every fibre. The theory of the Bible is that it has to encounter a human nature that is altogether wrong. It is not our business, at this point, to ask how far that theory is true. The Bible itself proceeds upon the assumption that "All we like sheep have gone astray; we have turned every one to his own way"; "There is none righteous, no, not one"; "God hath made man upright, but they have sought out many inventions"; "there is none that doeth good, no, not one"; the whole head and the whole heart are not righteous or true before God. That being the theory of the Bible, see what it proposes to do. What iconoclasm it must first accomplish! How it must swing its terrific arms in the temples of our idolatry and in the whole circuit of our life, breaking, destroying, burning, casting out, overturning, overturning! What is it doing? It is preparing; it is doing the work of a pioneer; it is uttering the voice of a herald. Mark the audacity of the book! It speaks no flattering word, never uncovers before any man, bids every man go wash and be clean. A book coming before society with so bold a proposition must expect to be encountered with resolute obstinacy. If we suppose that we are ready-made to the hand of God, to be turned in any direction He is pleased to adopt, we begin upon a false basis; our theory is wrong, and our conception will lead us to proportionate disappointment. God has to do with a fallen intelligence, an apostate heart, a selfish will; and therefore He undertakes much negative work before He can begin constructive processes. What a temptation there is, however, to reserve something. Point to one instance in all the Biblical history in which a man actually and perfectly accomplished the Divine will in this matter of destruction. A good deal of destruction was accomplished, unquestionably; but was there nothing left? "What meaneth, then, this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?" The temptation to reserve something is very strong. In many a life great improvement takes place without eradication being perfected. We are not called in the Bible merely to make great improvement. That is what we have been trying to do by our own strength and wit, and which we have always failed in doing. Nowhere do the sacred writers encourage us to make considerable advance upon our old selves. The exhortation of the Bible is vital. Suppose a man should have been addicted to the meanest of all vices — the vice of lying, the vice that God can hardly cure — suppose such a man should lie less, is be less a liar? Suppose he should cease the vulgarity of falsehood and betake himself to the refinement of deceit, has he improved? Bather, he has aggravated the first offence — multiplied by infinite aggravations the conditions which first constituted his character. So we are not called to great improvements, to marvellous changes of a superficial kind; we are called to newness of birth, regeneration, the washing of the Holy Ghost, the renewal the recreation of the inner man. If not, punishments will come. If you will not do this, "those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell"; they will tease you, excite you, irritate you; they will watch for the moments of your weakness, and tempt you into apostasy.

(J. Parker, D. D.)

Every one can trace in his own life how one unconquered sin becomes a thorn in the side. For ours also is commonly but a half-completed conquest. We have not made war upon our sin in its fastnesses and breeding-places, in the lurking-places of thought and of our habitual tone. We did not believe that happy was he who dashed the little ones against the stones; we did not grapple and put an end to the young things that grow up to be strong and subduing sins. We were not remorseless, did not rouse ourselves to take stern and extreme measures. But it is not enough to let sin alone so long as it does not violently molest us. If we know our own hearts at all, we know that sin may be lodging in them, and gathering strength, without making incursions that visibly devastate the life. And so it has come true in our experience that God has not driven out what we would not rouse ourselves to drive out, and our sin has become a thorn in our side. Again and again that thing we would not slay makes us cry out before God that life is not worth having if it is to be life with this sin. We may learn to wear the thorn under our garment, and go about smiling, as if there were not terrible havoc being made of our peace with God; we may wear it as the ascetic wears his spiked girdle under his frock; but it is there, reminding us by pain and misery and weakness of our slackness in cleansing our life. One sin thus excepted and overlooked cleaves to us and makes itself felt in all our life: not a day passes but something occurs to give it occasion; it is a thorn in our flesh, carried with us into all companies, cleaving to us at all times; our one inseparable; exasperating, saddening, heart-breaking in its pertinacity.

(Marcus Dods, D. D.).

People
Aaron, Abel, Arad, Egyptians, Gad, Geber, Israelites, Moses, Perez, Tahath, Terah, Zephon
Places
0, Abarim, Abel-shittim, Abronah, Almon-diblathaim, Alush, Arad, Baal-zephon, Bene-jaakan, Beth-jeshimoth, Canaan, Dibon-gad, Dophkah, Edom, Egypt, Elim, Etham, Ezion-geber, Hahiroth, Haradah, Hashmonah, Hazeroth, Hor-haggidgad, Iye-abarim, Iyim, Jericho, Jordan River, Jotbathah, Kadesh-barnea, Kehelathah, Kibroth-hattaavah, Libnah, Makheloth, Marah, Migdol, Mithkah, Moab, Moseroth, Mount Hor, Mount Shepher, Nebo, Negev, Oboth, Pi-hahiroth, Punon, Rameses, Red Sea, Rephidim, Rimmon-perez, Rissah, Rithmah, Sinai, Succoth, Tahath, Terah, Zalmonah, Zin
Topics
Carved, Cast, Demolish, Destroy, Destroyed, Destruction, Dispossess, Dispossessed, Drive, Figured, Forced, Idols, Imagery, Images, Inhabitants, Lay, Metal, Molten, Pictured, Pictures, Places, Pluck, Quite, Stones, Waste, Yea
Outline
1. The forty-two journeys of the Israelites
50. The Canaanites are to be destroyed

Dictionary of Bible Themes
Numbers 33:52

     7374   high places
     7442   shrine

Numbers 33:50-52

     4906   abolition

Numbers 33:50-56

     7258   promised land, early history

Numbers 33:51-52

     4160   driving out

Library
Some Miscellaneous Matters Belonging to the Country About Jericho.
Let us begin from the last encampings of Israel beyond Jordan. Numbers 33:49: "They encamped near Jordan from Beth-jeshimoth unto Abel-shittim."--"From Beth-jeshimoth to Abel-shittim were twelve miles." It is a most received opinion among the Jews, that the tents of the Israelites in the wilderness contained a square of twelve miles. So the Targum of Jonathan, upon Number 2:2; "The encamping of Israel was twelve miles in length, and twelve miles in breadth." And the Gemarists say, "It is forbidden
John Lightfoot—From the Talmud and Hebraica

Arbel. Shezor. Tarnegola the Upper.
"Arbel a city of Galilee."--There is mention of it in Hosea 10:14. But there are authors which do very differently interpret that place, viz. the Chaldee paraphrast, R. Solomon, Kimchi: consult them. It was between Zippor and Tiberias. Hence Nittai the Arbelite, who was president with Josua Ben Perahiah. The valley of Arbel is mentioned by the Talmudists. So also "The Arbelite Bushel." "Near Zephath in Upper Galilee was a town named Shezor, whence was R. Simeon Shezori: there he was buried. There
John Lightfoot—From the Talmud and Hebraica

Christ the Water of Life.
"Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life" (John iv. 13, 14). "Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink" (John vii. 37). "And did all drink the same spiritual drink: for they drank
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with
John Bunyan—The Works of John Bunyan Volumes 1-3

Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the
John Lightfoot—From the Talmud and Hebraica

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error,
John Bunyan—The Works of John Bunyan Volumes 1-3

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were
Alfred Edersheim—Sketches of Jewish Social Life

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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