Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
Moses receives twelve rods from the twelve princes of the tribes: among them the rod of Aaron alone blossoms, and by this miracle and sign, the priesthood is assigned and confirmed to Aaron by God.
Vulgate Text: Numbers 17:1-13
1. And the Lord spoke to Moses, saying: 2. Speak to the children of Israel, and take from them rods, one for each kindred, from all the princes of the tribes, twelve rods, and you shall write the name of each one upon his rod, 3. but the name of Aaron on the tribe of Levi, and one rod shall contain all the families separately: 4. and you shall place them in the tabernacle of the covenant before the testimony, where I will speak to you: 5. whomever of these I shall choose, his rod shall blossom: and I will make to cease from me the complaints of the children of Israel, with which they murmur against you. 6. And Moses spoke to the children of Israel: and all the princes gave him rods for each tribe; and there were twelve rods, besides the rod of Aaron. 7. And when Moses had placed them before the Lord in the tabernacle of the testimony, 8. returning the next day he found that the rod of Aaron in the house of Levi had budded: and the swelling buds had burst into blossoms, which, with the leaves spreading out, had formed into almonds. 9. Moses therefore brought out all the rods from the presence of the Lord to all the children of Israel; and they saw and received each one his rod. 10. And the Lord said to Moses: Carry back the rod of Aaron into the tabernacle of the testimony, that it may be kept there as a sign of the rebellious children of Israel, and that their complaints may cease from me, lest they die. 11. And Moses did as the Lord had commanded. 12. And the children of Israel said to Moses: Behold, we are consumed, we have all perished: 13. whoever approaches the tabernacle of the Lord dies: are we all to be utterly destroyed?
Verse 2: Take Rods from Each Tribe
2. SPEAK TO THE CHILDREN OF ISRAEL, AND TAKE FROM THEM RODS, ONE FOR EACH KINDRED (that is, tribe). — For Moses received here only twelve rods, according to the number of the twelve tribes, namely one from each tribe, besides the rod of Aaron.
Note: On account of the sedition and murmuring of Korah and his followers, who contended with Aaron about the priesthood, as described in the preceding chapter, God here commands each tribe and its princes to bring their rods, so that by a new miracle — the blossoming of Aaron's rod alone — He might settle this dispute and assign and confirm the priesthood to him. Hence this miracle seems to have occurred in the same year as the sedition of Korah, namely the second year after the departure from Egypt, as I said in the preceding chapter, verse 2, which was the year of the world 2455.
AND YOU SHALL WRITE THE NAME OF EACH ONE UPON HIS ROD. — "Of each one," namely of the prince in each tribe. This is clear from the Hebrew, which reads: "And let each one (namely the prince) write his name upon his rod." For all the princes were the firstborn of the whole people and of each tribe, and therefore, above all others, the right of priesthood seemed to belong to them: hence, to settle every dispute about it, only the names of the princes were inscribed on the twelve rods, and on the thirteenth was inscribed the name of Aaron, who was the firstborn in the tribe of Levi; for Levi's firstborn son was Kohath, his was Amram, and his was Aaron: for Aaron was older than Moses, his brother.
Verse 3: The Name of Aaron on the Tribe of Levi
3. BUT THE NAME OF AARON SHALL BE ON THE TRIBE OF LEVI. — In Hebrew it reads, "on the rod of Levi." So also the Septuagint. For each tribe, or as it follows, all the families of one tribe had one rod, on which was inscribed the name of the prince or firstborn of that tribe. Therefore it is very probable that the rod of Aaron was different from the rod of Moses, with which he brought plagues upon Egypt and divided the Red Sea; and this is proven first, because this rod is here called the rod of Levi, not of Moses. Second, because otherwise the lot of the rods would have been unequal, and the other princes would have suspected Aaron and Moses, if Moses had given his brother that rod which had been the instrument of so many wonders, while the others brought an ordinary staff or walking stick as their rod; and consequently they would have attributed the miracle of the blossoming rod not to Aaron, but to the rod itself. The rod of Aaron was therefore an ordinary rod, similar to the rods of the other princes. So Abulensis, Cajetan, and others. Hence the Hebrews report that all these thirteen rods were from the same almond tree, and Cyril in the Catena of Francis Zephyrus says: "They were all almond rods, according to the custom of that nation, which used that tree above all others for walking sticks; for such a tree bears the symbol of vigilance." For the almond tree excels in putting forth shoots or branches that are straight and tall: therefore it is very suitable for cutting walking sticks for the elderly and scepters for princes from it.
Hear what St. Simeon reports or holds, as cited by Galatinus, Book 6, last chapter: "That rod with which Moses and Aaron worked miracles in the land of Egypt, and which afterwards blossomed in the desert, was cut from that tree which God showed to Moses in the desert, so that the bitter waters might become sweet. And this tree was cut from the tree of life which was in paradise, by the hands of the angels; they sent it to Adam, when he had sent his son Seth to paradise to implore God's mercy for his sin. And the angels said to Seth that he should plant this tree, and as soon as it bore fruit, the mercies of God would descend upon him and the gates of heaven, which were barred, would be opened. Seth received this tree, or rather branch, and planted it in the desert, which Moses afterwards found in the desert, and from it cut his rod, and therefore it was called the rod of God. And when Israel came to Marah and could not drink its waters (for they were bitter), God showed Moses this tree, to make those waters sweet. And this is that tree on which Moses placed the bronze serpent, through which God resolved to save the whole world and to send His mercy upon Adam, when the King Messiah should come. For then this tree will bear fruits by which a second time the bitter waters will be made sweet, and they will purge the first sin and all the offenses which men have committed and will commit." He intimates that the cross of Christ was made from this tree. But these things smack of the inventions and fables of the Jews.
Verse 4: Place Them before the Testimony
4. AND YOU SHALL PLACE THEM IN THE TABERNACLE OF THE COVENANT BEFORE THE TESTIMONY — that is, before the ark of the testimony, in which was the testimony, that is, the tables of the law, which were a testimony both of the covenant entered into between God and the people, and of the will of God, namely what God wished to be done by the Hebrews. Hence it seems that all these rods were placed in the Holy of Holies, before the ark: and into it afterwards the rod of Aaron was placed, as is clear from verse 10 and Hebrews 9:4, as a sign and perpetual memorial of so great a miracle, by which Aaron was designated and confirmed as high priest, just as in the same Holy of Holies there was manna, as a sign and perpetual memorial of the food given to the Hebrews in the desert, and the tables of the law received from God. And it seems that with this rod of Aaron the rock was struck when it gave water, Numbers 20, as is gathered from verse 9 there. What became of the rod of Moses is uncertain, especially since the Apostle, in Hebrews 9:4, mentions only the rod of Aaron that had budded.
Verse 5: His Rod Shall Sprout
5. WHOMEVER OF THESE I SHALL CHOOSE, HIS ROD SHALL SPROUT (I will give the symbolic reasons for this sprouting at verse 8), AND I WILL RESTRAIN FROM ME (that is, I will cause to cease, and, as the Septuagint reads, I will take away from me) THE COMPLAINTS OF THE CHILDREN OF ISRAEL.
Verse 6: Twelve Rods besides Aaron's
6. AND THERE WERE TWELVE RODS, BESIDES THE ROD OF AARON. — Eugubinus and the Hebrews think this passage has been poorly translated. For they think that there were here not thirteen, but only twelve rods, the same number as the tribes. For in Hebrew it reads literally: "There were twelve rods, and the rod of Aaron was in the midst of their rods." But that there were twelve tribes, and consequently twelve rods, besides the tribe and rod of Levi and Aaron, is clear from Numbers 1:5 and following, and verse 49. For the tribe of Joseph was divided into two, namely Ephraim and Manasseh: hence Levi was not counted among the twelve tribes; and our translator understood this to be signified here, when it says: "And the rod of Aaron was in the midst of their rods," namely it was placed in the midst of the twelve rods of the other tribes and princes, as the thirteenth. For the tribe of Levi, although it was not counted in the distribution and inheritance of the land of Canaan, was nevertheless counted where matters of sacred things and the priesthood (as here) were concerned.
Verses 7-8: Aaron's Rod Sprouted
7 AND 8. AND WHEN MOSES HAD PLACED THEM BEFORE THE LORD, etc., RETURNING THE NEXT DAY HE FOUND THAT THE ROD OF AARON (who was the firstborn) IN THE HOUSE (that is, the tribe) OF LEVI HAD SPROUTED. — This miracle was a clear indication of divine election, namely that Aaron had been designated by God as high priest; for these rods were completely dry and withered, for they were walking sticks such as travelers or shepherds of sheep have: hence they could not naturally revive and grow green.
8. AND THE SWELLING BUDS HAD BURST INTO BLOSSOMS, WHICH, WITH THE LEAVES SPREADING OUT (for the leaves of flowers spread out and fall off when the flowers turn into almonds or other fruits), HAD FORMED INTO ALMONDS — that is to say: With the form of the flowers changing and ceasing, their buds were transformed into almond fruits. In Hebrew it reads: "And behold the rod had put forth a bud, and bloomed a blossom, and yielded almonds." First, then, this rod put forth a bud, then a blossom, and immediately fruits, almost at the same time. By "bud" understand not leaves and foliage, but berries or buds, as our translator renders it. For these berries or calyxes, soon opening and spreading their petals, ripened and were converted into flowers and then into fruits. For the almond tree blossoms before it puts out leaves; it is accustomed to put forth buds and flowers before foliage. This almond rod therefore put forth, before any foliage, first buds, second flowers, third fruits, and these ripe ones, and all suddenly. Hence in Hebrew it reads: "and it weaned almonds," that is, it had almonds already ripe and brought to their proper size and maturity, just as children are bigger and developed when they are weaned.
From this it is sufficiently clear that this rod of Aaron was of almond wood; for otherwise, if it had been an apple or pear tree, it would have produced not almonds, but apples or pears.
Note that there was a threefold miracle here: first, that the dry rod sprouted buds; second, that at the same time these buds were suddenly turned into flowers; third, that these same flowers were suddenly turned into fruits, namely almonds. Abulensis plausibly holds that this rod was never afterwards dried out, but always remained with flowers, or rather fruits, both because the works and miracles of God are perfect, and because this rod was a perpetual memorial and testimony for posterity of what had happened, namely that through this blossoming rod the priesthood had been assigned to Aaron's family: for this could not be proved to posterity by a dry rod, but by a green one. For in a similar manner, the manna, always the same and like itself and incorruptible, was preserved in the tabernacle, to give posterity a certain proof of that manna which God had given to their fathers in the desert.
Fittingly God here used the almond tree in the declaration of Aaron as high priest: because the almond tree is the first among trees to bloom and the first to produce its buds and flowers: hence in Hebrew it is called shaqed, that is, "the wakeful one," because it is the first among trees to awaken and bloom after winter. Hence that saying in Jeremiah 1:10: "I see a wakeful rod"; others translate, "I see an almond rod." This almond rod therefore fittingly signified that the right of firstborn (for this among children is like the almond, blooming first among trees), that is, the priesthood, belonged to Aaron, whose rod this was. The almond tree is also said to be the last among trees to lose its leaves, says Philo, Book 3 of the Life of Moses: and so it here signified the long and as it were perpetual vitality of the Aaronic priesthood.
Hear St. Ambrose, Book 10, letter 82: "That blossoming rod of Aaron, what else does it show, except that priestly grace never withers, and in the greatest humility possesses in its office the flower of the authority entrusted to it?" Ambrose adds that this sign of the blossoming almond occurred when Aaron was already old and approaching death (for he was at this time at least 86 years old), to signify that "the elder and priestly people," namely the Jewish and Aaronic people, "decayed by the antiquity of their long-standing unfaithfulness, in the last times of the world, reformed by the example of the Church, will put forth through revived grace the flower of faith and devotion that had been dead for so many centuries."
Symbolically and tropologically, this rod signifies what kind of person the Bishop and Pastor should be: namely, first, that he should be vigilant: for the almond tree, as I said, is an example and symbol of vigilance. Second, that he should be active, agile, and ready in every work and in progress in virtues. For this almond tree suddenly, and almost simultaneously, produced buds, flowers, and fruits. Third, that he should be laborious, patient, strong, and vigorous. For since the almond tree is the first among trees to bloom, it must be the first to endure and overcome the cold, rains, hailstorms, and winds. Fourth, he should be devoted to an austere life and mortification. For almonds are bitter. "The priest's life," says Gregory of Nyssa in his book On the Life of Moses, speaking of this rod, "must outwardly be rough, and self-controlled and hard; but inwardly, in secret, it must contain a certain sweet food, which is revealed when it is ripe and when the astringent and enclosing bark has decayed and the woody shell of the nut has been broken." The almond tree, says Philo, signifies that rough effort and labor are needed for anyone to attain the sweet fruit of virtue: for to enjoy the fruit of the almond, one must first break through the hard shell that covers the fruit.
Such a rod was St. Nicholas when he was made Bishop of Myra: for although his former habits had been well ordered by careful discipline, yet knowing that the conduct of a private man is one thing and that of one holding office is another, he thought that his entire life and character should be transformed to match his dignity. Therefore, content with a single meal a day, and that in the evening, he diligently devoted the whole day to public business. During dinner the reading of sacred books was never absent, or at least there were present priests approved in learning and life, by whom he was nourished with some sweeter food of the soul. Retiring from table to his room, he would immerse himself entirely in the field of heavenly contemplation, and by nocturnal meditation would refresh his mind, which had been distracted by the day's various cares. Having spent the better part of the night in these delights, he would finally lay his body on the ground and refresh it with a very brief sleep. He also then began to wear clothing more simple and plain than he had formerly been accustomed to, in which there was absolutely no splendor or ostentation, but rather the mark of disciplined humility and modesty: for in no other way could he more wisely or easily cut short the luxury of priests in their clothing. And yet so far was it from detracting from his reputation, that it greatly increased it. So his Life relates.
St. Andrew of the Carmelites, when he was fifty-eight years old, had his unanimous election as Bishop of Fiesole by the Canons confirmed by the Holy Spirit through the mouth of an infant in a miraculous vote; for he, in order to guard his chastity, once devoted but always well protected, constantly mortified his body through great sobriety, and girded his bare body under his garments with an iron chain, and slept on no other bed than vine branches. Moreover, even at his already advanced age, he avoided conversations with women no differently than as one would avoid the fertile seeds of vice, as his Life relates.
Praiseworthy is what we read of Pope Pius II, whose many other virtues are reported, and especially this: that he was accustomed to eat moderate food, neither lavish nor delicate, and was always content with whatever was set before him, whatever it might be. He used wine very sparingly, and well diluted. He so despised an elaborate table that he used furnishings not pontifical but humble and nearly rustic. While eating he would speak of the study of the liberal arts, recalling the memory of the ancients. All his pleasure, whenever he was free from public duties, was placed in frequent reading and writing. He held books dearer than sapphires and emeralds, and used to say that they contained a great abundance of chrysolites. He used clothing that was simple, and silverware that was frugal rather than royal. So Platina and others.
Of Cardinal Julian Cesarini it is recorded in history that he used to sleep nearly fully clothed, wore an undergarment not of linen but of rough cloth, practiced long fasts, fasted every Friday on bread and water, celebrated Mass daily, and finally — to add this as well — was so generous in almsgiving that he was called by his own people a second Martin. So our Platus, book On the Office of the Cardinal, chapter 13.
Allegorically, the leafy rod is Christ as a child, the flowering rod is Christ as a youth, the fruit-bearing rod is Christ as a man redeeming us. Again, the rod is Christ; the almond fruit is the doctrine of Christ, which outwardly at first appearance seems bitter, but inwardly is full of the sweetest sense of knowledge and wisdom. Second, Christ at Easter, like the almond, was the first to blossom, that is, the first to rise again; for He is the firstfruits of those who rise. So St. Gregory, Book 14 of the Morals, chapter 29. Christ therefore, rising from the dead, is a rod by His power, a flower by His fragrance, a fruit by the sweetness of His savor, leaves by His constant protection, with which He protects and shields His own from the heat of temptations. So Rabanus and St. Bernard, Homily 2 on the Missus. Third, the same Bernard and Rupert also understand by this rod the Blessed Virgin, and by the flower Christ, according to that saying of Isaiah 11:1: "A rod shall come forth from the root of Jesse, and a flower shall rise up from his root."
So also St. Augustine, Sermon 3 On the Seasons, tome 10: "The rod of Aaron was the virgin Mary, who conceived and bore for us Christ, the true Priest. That this rod therefore produced nuts was an image of the Lord's body. For a nut has in its body a threefold union of substance: the skin, the shell, and the kernel. In the skin the flesh, in the shell the bones, in the kernel the inner soul are compared. In the skin of the nut it signifies the flesh of the Savior, which had in itself the harshness or bitterness of the Passion. In the kernel it reveals the inner sweetness of the divinity, which provides nourishment and performs the service of giving light. In the shell, inserting the wood of the cross, which did not separate what was outside from what was inside, but united the earthly and the heavenly through the interposition of the mediating wood, as the Apostle says, Colossians 1:20."
Anagogically, this blossoming rod signifies the resurrection, in which the buds, flowers, fruits, and leaves are the four qualities of the glorified body, namely agility, clarity, subtlety, and impassibility. So St. Augustine, Sermon 99 On the Seasons.
Verse 9: Moses Brought Out the Rods to All Israel
9. THEREFORE MOSES BROUGHT OUT ALL THE RODS FROM THE PRESENCE OF THE LORD TO ALL THE CHILDREN OF ISRAEL. — It is required, says Origen, Homily 6, and it is cited in canon Licet, 8, Question 1, that the people be present at the ordination of a priest, so that all may know that the one who is most outstanding among the whole people, the most learned, the most holy, the most eminent in every virtue — he is the one who is chosen for the priesthood.
Verse 12: We Are Consumed, We Have All Perished
12. AND THE CHILDREN OF ISRAEL SAID TO MOSES: BEHOLD, WE ARE CONSUMED, WE HAVE ALL PERISHED — as if to say: A great part of the people has been consumed by these plagues of God, namely more than fifteen thousand, as is clear from the preceding chapter; and so it is absolutely to be feared that we shall all be consumed and perish in the same way, if we ever even slightly offend God or murmur; especially since whoever approaches the tabernacle to burn incense or sacrifice to God is immediately killed by Him, as if to say: What counsel then, lest we die? To which the Lord responds in the following chapter, verse 1, namely that they should employ Aaron, as the designated high priest, as intercessor with God for every offense of the people, and therefore that they should support him and his posterity, as priests, by giving them tithes and firstfruits. Note: For "we shall perish," with the Hebrews, Septuagint, and Roman editions, it should be corrected to "we have perished," as if to say: We shall so certainly perish, as if we had already perished; it is so certain that we shall die, as if it had already happened, as if we were already buried in a pit.