The Book Of NUMBERS
Numbers 21:8 "And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole:
and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live."
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CHAPTER 25: Chapter 24 is the end of Balaam’s meeting with King Balak, but it’s not the end of Balaam’s story. We know from Numbers 31:16 and Revelation 2:14 that Balaam advised the Moabites on the best way to lure the Israelites into sin and disobedience against God, which is described here in chapter 25. Shittim is the last encampment of the Israelites before crossing the Jordan River. (v.1) (Joshua 2:1) Because of its close proximity to Moab, it’s easy for the daughters of Moab to entice the men of Israel to idolatry and immorality. (v.1-2) (Exodus 34:15, Deuteronomy 32:38, Joshua 22:17, Hosea 9:10, 1 Corinthians 10:20) Nearly all of the Canaanite religions require orgies as part of their worship rituals, and Baal, specifically, is the god of fertility. The name “Baal-peor” very likely refers to a shrine built at the place where Balaam delivered his final oracle to Balak. (v.3) The term “whoredom” in verse 1 refers to both sexual immorality and spiritual infidelity. Israel violates her covenant with God once again by becoming involved in the pagan worship practices of the Moabites. Psalm 106:28-29 specifically mentions the practice of eating “…the sacrifices of the dead…” as part of this incident, which could refer to food that had first been offered to the idols or possibly some form of ritualistic cannibalism. Whatever the case, this egregious sin angers the LORD, and He commands Moses to slay any man who has gone to worship Baal-peor. (v.4) Their bodies are to be hung in the center of camp for all to see. (Deuteronomy 4:3) The judges of Israel mentioned in verse 5 are most likely the sons of the men appointed by Moses at Mount Sinai to help lead the nation, since most of the first generation has already passed away during the forty years of wandering in the desert. (Exodus 18:21-22) Moses instructs them to “Slay ye every one his men that were joined unto Baal-peor.” (v.5) (Deuteronomy 13:6, 9) While the text doesn’t say specifically, the man described in verse 6 is most likely one of the Baal worshipers. His name is Zimri, and he is a leader in the tribe of Simeon (v.14) The Midianites are allies of the Moabites (Numbers 22:4), and this man doesn’t even attempt to hide his sin from Moses or the people who are mourning at the entrance of the tabernacle. The implication here is that the judgment of the LORD has already begun, and the ones who are weeping are the families of the men who have been slain. That makes this man’s disobedience even more egregious and galling, which is the reason for Phineas’ furious reaction. (v.7) He spies the man and the Midianite prostitute, whose name is Cozbi, a daughter of one of the leaders of Midian (v.15), as they enter the man’s tent, and he takes immediate action. (v.8) (Psalm 106:30) Phineas, the grandson of Aaron, enters the tent and kills both the man and the woman by stabbing them with a large javelin in a single, vicious stroke. This action, along with the executions carried out by the judges, stays the wrath of the LORD. (Numbers 16:46) In addition to the slaying of the sinners, God had also sent a plague among the people, and Phineas’ swift, decisive judgment ends that as well. (v.8) The death toll for this latest act of rebellion is twenty-four thousand. (v.9) Because Phineas “…was zealous for my sake…” (v.11), God makes a covenant with him. (v.12-13) (Malachi 2:4-5, 3:1, Acts 22:3, Romans 10:2) He promises Phineas, the son of Eleazar, that the Levitical priesthood will continue through his specific bloodline, “…an everlasting priesthood…”. (v.13) While God had earlier promised this to Aaron (Exodus 40:15), He was now narrowing it further to the specific lineage of Phineas. The latter half of verse 13 implies that Phineas’ zealous and swift action saved the nation of Israel by serving as an atonement for their disobedience, in much the same manner as Aaron’s action with the incense in the incident following Korah’s rebellion. (Numbers 16:46-47) Some theologians and Biblical scholars, including John MacArthur, believe that Phineas’ bloodline is still present to this day, even though the twelve tribes of Israel as recorded in the Bible have long ago been lost to history, beginning in the first century when the Jews were scattered throughout the world following the destruction of the temple in Jerusalem. When the sacrificial system is reinstated during the Tribulation and the Millennial Kingdom, as described in Ezekiel, it is believed that the descendants of Phineas will be serving as priests in the rebuilt temple in Jerusalem. Given the promise by God in verse 13, that theory seems very likely. What we do know for certain is that Phineas’ bloodline did indeed continue throughout the OT and during the time of Christ’s ministry here on earth. We know this because the Levitical priesthood, the temple, and the sacrificial systems remained in place until the crucifixion of Christ. That is the essence of God’s promise to Phineas here in chapter 25. This chapter concludes with a command from the LORD to Moses. (v.16) The Israelites are to attack the Midianites because they enticed His chosen people to sin. (v.17-18) This is carried out in chapter 31, as already noted earlier regarding the death of Balaam. CHAPTER 26: This chapter opens with a command from God to have Moses conduct another census of the nation. (v.1-2) This instruction, following an account of new revelation from the LORD and then grievous disobedience of the Israelites, closely parallels the incident of the golden calf from Exodus 32 while Moses was up on Mount Sinai receiving the Law of God. The following table is courtesy of the Moody Bible Commentary:  What follows in this chapter is a census record similar to that of Numbers 1 and 3. Almost forty years has passed since that first census which was taken in the second month of the second year after the exodus. The purpose of that was to record all the men of Israel, twenty years and older, who were capable of going to war. The same purpose is given here (v.2) since a military campaign against Midian has just been announced. This census, though, has a secondary purpose: the proper division of the promised land among the tribes following their conquest of it. (v.53) The tribes with larger populations will receive a larger portion of land, while the smaller tribes will receive a portion equal to their populations. (v.54) The land will divided up fairly and equally by lot. (v.55-56) (Numbers 33:54, 34:13, Joshua 11:23, 14:2) There’s also a few more details of the clans within the tribes given here that is not found in chapters 1 and 3, including proper names and brief genealogies. (v.5-51, 58-62) The point of this is to show that the entire first generation that God decreed would never see the promised land due to disobedience (Numbers 14:22-23) has now passed away, save for Caleb and Joshua. (This also means that all those who were still alive of the first generation in chapter 25 were killed in the plague of God’s judgment for the sin of idolatry.) The Levites, of course, are counted separately as they are not allowed to inherit any land. (v.62) Dathan and Abiram are listed in verse 9, and Korah’s rebellion is briefly recalled (Numbers 16:1-2), but verse 11 reminds the reader that Korah’s children were not killed as part of God’s judgment against their father. Verse 33 mentions Zelophehad, of the tribe Manasseh, who has no sons. His daughters, who are also named, will be the focus of the first half of chapter 27. The following table illustrates the results of this second census:  Two things are immediately apparent: 1) despite the death of the first generation of the Exodus, the nation’s total population still increased in those forty years; 2) the most striking decrease in population occurred among the tribe of Simeon. This is most likely due to the recent incident of idolatry described in chapter 25. Zimri was a leader of that tribe, so it’s a reasonable assumption that the majority of the worshipers of Baal-peor were Simeonites. The Moody Bible Commentators have this to say of the census: “With the numbers given in this chapter, it is possible to calculate approximately on average how many of the first generation died per day during the wilderness-wandering period. Massive deaths occurred at the Korah rebellion and the plague of Baal-peor, but an average of 90 funerals a day would have had to be conducted during this period.”
Furthermore, there is the logical question of why Eleazar is still alive, since he was at least thirty when he began to serve in the tabernacle. (Numbers 3:2-3, 4:46-47) One possible answer is that only those of the first generation who actually rebelled against God died in the wilderness. It’s very likely that none of the Levites, especially those serving in the tabernacle, were part of that rebellion. This answer makes even more sense given Eleazar’s display of godly zeal in the previous chapter. However, the more likely answer is that the Levites were excluded altogether from God’s judgment of the first generation, just as they were excluded in the first census at Mount Sinai. Verse 64 clearly states that not a single member of that generation is alive at the time of this second census, and verse 62 also confirms that the Levites are again “…not numbered among the children of Israel…” this second time around. The only exception to this is Caleb and Joshua. (v.65) This proves God’s faithfulness and justice. He rewards those that obey Him and keep His covenant, while also keeping His word that those who rebel and disobey will be punished accordingly.
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In the wake of the death of Aaron, the Israelites now prepare to embark on their official campaign to conquer the promised land. But God doesn’t direct Moses to lead the people north from Mount Hor, which was the route the twelve spies took in the chapter 13. Though the text doesn’t say so specifically, we can logically infer this because of the events and travel log that is recorded in this chapter, as well as the fact that Moses will not set foot in the promised land as decreed by the LORD in the previous chapter. Instead, the Israelites will start marching east towards Edom and Moab. But, because the king of Edom refused to allow the Israelites to pass through his land, the nation is forced to make the long trek south around Edom before heading north towards the promised land.
Verses 1-3: Sometime after the thirty days of mourning the death of Aaron, but before they break camp to begin their march east towards Edom and Moab, the Israelites are attacked by Arad, a Canaanite king whose people dwell in the land near Mount Hor. (v.1) (Numbers 33:40, Joshua 12:14, Judges 1:16) His attack is successful, and he succeeds in capturing several Israelites. Moses and the people pray to the LORD, vowing to Him that, if He will give Israel the victory in their counter attack against Arad, they “…will utterly destroy their cities.” (v.2) (Deuteronomy 2:34) The phrase in this verses is “…vowed a vow unto the LORD…”, which is the same phrase used in Genesis 28:20 and Judges 11:30. A vow to God is a serious and solemn matter, something not to be done lightly or impulsively. This indicates not only Israel’s desire to seek God’s leading, but also their faith in His ability to deliver the enemy into their hands. God honors His people’s request, giving them victory over Arad and his armies. (v.3) Israel lays waste to all of their cities and successfully rescues their people. Moses renames the place Hormah, which means “utter destruction”. Verses 4-9: Now the children of Israel begin their long march south around the border of Edom. (v.4) So soon after a taste of God’s blessing through the victory over Arad and his people, the Israelites are quick to fall back into grumbling and complaining against the Lord and Moses. The word “discouraged” in this verse refers to impatience. The people had just experienced a thrilling victory, but now they face a long trek around Edom before they will see another battle and conquest, and they become impatient with God and His timing. This leads to the usual complaint against Moses: “Wherefore have ye brought us up out of Egypt to die in the wilderness?” (v.5) They go on to grumble about the lack of bread and water, but this time they also add a new grievance about the manna. (“…our soul loatheth this light bread.”) This ungratefulness is especially surprising given that the Israelites had just sacked the cities of Arad. Though the text doesn’t say so specifically, it’s seems a reasonable presumption that God would have allowed His people to take away food, supplies, and other such spoil before they burned those cities to the ground. On the other hand, God could have ordered Moses to destroy the cities completely, including all the wealth, food and other supplies, as part of their vow to Him for freeing the ones captured by Arad. That might be another reason the Israelites are so quick to complain about the manna. Whatever the case, the simple fact remains: they rebel against God yet again. Once more, God answers the people’s disobedience with swift and terrible judgment, this time in the form of deadly, fiery serpents that spread quickly throughout the camp. (v.6) Several Israelites are bitten and immediately die. (Deuteronomy 8:15, 1 Corinthians 10:9) This, of course, leads to contrition and repentance from the people who beseech Moses to intercede with God on their behalf. “…We have sinned, for we have spoken against the Lord, and against thee…”. (v.7) (Leviticus 26:40, Numbers 11:2, Psalm 78:34, Isaiah 26:16, Hosea 5:15) It’s interesting to note here how quickly the Israelites recognize their sin and, rather than hardening their hearts in further rebellion (as they did following the judgment and punishment of Korah and his followers), the people acknowledge their sin and beg Moses to pray to the LORD for them. (Exodus 8:8, 1 Samuel 12:19, 1 Kings 13:6, Acts 8:24) In response to Moses’ intercession God instructs him to fashion a serpent from bronze and set it on a tall pole in the center of the camp. (v.8) (Isaiah 14:29, 30:6) Anyone that has been bitten and looks to the serpent will be healed. Jesus referenced this incident in His talk with Nicodemus, comparing it to His own forthcoming death on the cross. (John 3:14-15) Moses quickly obeys, and the people obey God’s command to look towards the bronze serpent to stay His wrath. (v.9) That sculpture remains in Israel’s possession well after their settlement in the promised land, eventually becoming a source of idolatry for the apostate nation of Judah. (2 Kings 18:4) Verses 10-20: The Israelites resume their march towards the promised land, and these verses give a brief travel itinerary, starting at Oboth (v.10) and ending with Pisgah (v.20). Verse 14 mentions “…the book of the wars of the Lord…”, which, according to my study Bible, is “…a collection of war songs dealing with Israel’s struggle for the possession of Canaan.” This, along with verse 15, suggests that there is another battle here that is won by Israel. It’s been a long time since their last victory song. (Exodus 15) “This book is similar to the “Book of Jashar” (Joshua 10:13, 2 Samuel 1:18) but is not extant. These extrabiblical sources are not inspired but contain information that biblical writers used when composing their inspired texts, similar to what Luke did when he consulted material in the crafting of his gospel (Luke 1:1–4).” (The Moody Bible Commentary) God performs another miracle at Beer, providing water for the people from a well that is dug by the elders of Israel with their rods. (v.16-18) (Judges 9:21) This causes the Israelites to compose another song of joy, celebrating God’s provision and providence. (v.17-18) Verse 20 describes the mountain of Pigsah as providing a view of Jeshimon, a site that will come into play soon with the account of Balaam and the Moabite King Balak. (Numbers 23:28) Verses 21-31: As with Edom, Moses sends out messengers to Sihon, king of the Amorites, asking for safe passage of Israel through their land. (v.21-22) He promises the king that the Israelites will not depart from the king’s highway, nor will they eat of any of the crops or drink the water of their wells. Unfortunately for Sihon, he and his people are as stubborn as the Edomites, and he not only refuses Moses’ request but also gathers his armies and goes to war against Israel at Jahaz. (v.23) (Deuteronomy 29:7) God gives his chosen people the victory over the Amorites, and Israel takes possession of all their land from Arnon to Jabbok, all the way to the border of Ammon. (v.24) (Numbers 32:33, Deuteronomy 1:4, 2:32-33, 3:2, 6, 4:46, 31:4, Joshua 2:10, 9:10, 12:1-2, Judges 11:19-20, Nehemiah 9:22, Psalm 135:10-11, 136:18-20, Amos 2:9-10) The destruction of the Amorites is so complete that even Sihon’s capital city of Heshbon is captured and sacked. (v.25) Verses 27-30 is a song of victory that was sung by the Amorites when they conquered the Moabites. Now it’s used by the Israelites to taunt the Amorites. Some of the cities and places in these verses are mentioned throughout the OT: Moab, Ar, Chemosh, Dibon, and Medeba. (Numbers 32:3, 34, Deuteronomy 2:9, 18, Judges 11:24, 1 Kings 11:33, 2 Kings 23:13, Isaiah 15:1-2, Jeremiah 48:18, 22, 46) Most of those cross references highlight the idolatry of the Amorites and the Moabites, hence the reason they are brought up again by Isaiah and Jeremiah. Despite the victories of Israel over these heathen nations now, their failure to completely follow God’s command to utterly destroy these nations in the promised land will lead to Israel’s downfall and eventual judgment by God. Verses 32-35: The final section of this chapter details another victory for Israel, this time against Og, the king of Bashan. After capturing Jaazer (v.32) and driving out the Amorites dwelling there, Moses and the Israelites turn their sights on Bashan. (v.33) (Numbers 32:1, 35, Deuteronomy 3:1, 29:7, Jeremiah 48:32) God tells Moses not to be afraid “…for I have delivered him into thy hand, and all his people, and his land…”. (v.34) (Deuteronomy 3:2) The Israelites obey the word of the LORD, utterly destroying Og and all his people, thus taking possession of all his land. (v.35) (Deuteronomy 3:3-4, 29:7, Joshua 13:12) Verses 1-3: Korah is one of the Kohathites, the clan of the tribe of Levi that is responsible for handling the most holy things of the tabernacle whenever it’s time to pack up and move camp. (v.1) (Exodus 6:21, Numbers 4:4, 15) Dathan, Abiram, and On are of the tribe of Rueben, which means that this insurrection against Moses and Aaron is not entirely spiritual, but also political. (Numbers 26:9, Deuteronomy 11:6) It’s very likely that these three men are upset because of the tribe of Judah’s preference in the order of the tribal encampments around the tabernacle. (Numbers 2:3) Judah was listed first in God’s instructions to Moses, yet Rueben was Jacob’s eldest son. Judah was his fourth born. However, since the text doesn’t give a specific reason we can only speculate, but, ultimately, their motives don’t really matter. What’s important here is the fact that they rebel against Moses and Aaron, which means, of course, that they rebel against the LORD.
It isn’t just these three men that rise up against Moses. They are joined by two hundred and fifty other men of the nation, “…princes of the assembly, famous in the congregation, men of renown…”. (v.2) (Numbers 1:16) It’s possible that some of these men are the same ones listed by name in chapter 1 of Numbers, but, again, the text here doesn’t specifically say. It’s more likely that most of these men are of the tribe of Levi, given Korah’s complaint about Aaron and his sons. (v.7) Whatever the case, all that matters in this passage is that this rebellion led by Korah is no minor disagreement. The fact that two hundred and fifty leaders of the nation are also publicly rebelling against Moses and Aaron means that this is a major insurrection that only a direct intervention from the LORD can quell. Korah’s reason for coming against Moses is because he believes Moses is exalting himself falsely above the nation when God said that all of Israel is holy. (v.3) (Exodus 19:6, Numbers 12:2) Not only that, if God is dwelling among the people and leading the people, then what need is there of Moses? (Exodus 29:45) These complaints echo the earlier rebellion of Aaron and Miriam, and one would think that Miriam’s public judgment and punishment by God would have been enough to silence any further uprisings against Moses by the people. Sadly, pride is a stubborn sin, not easily vanquished, and it’s Satan’s best tactic when he tries to disrupt God’s plans. Like Lucifer, Korah was not content with the role that he and his clan had been assigned as work for the tabernacle. He wants to be the high priest instead of Aaron, and Dathan, Abiram, and On believe that they and their tribe should be the political authority of Israel because Reuben was Jacob’s firstborn. All four are falsely accusing Moses and Aaron of appointing themselves to their current positions as leaders of the people. Verses 4-7: As he always does when faced with these situations, Moses falls on his face before the people in a demonstration of humility. He then tells Korah and his followers that “…to morrow the LORD will shew who are His, and who is holy…”. (v.5) (Leviticus 21:6, 12, 2 Timothy 2:19) God will make clear to Korah and the people the ones whom He chooses to be the leaders of Israel. (Ezekiel 40:46, 44:15-16) Moses then instructs Korah and the men with him to craft their own censers, put fire and incense in them, and bring them before the LORD in the morning. (v.6-7) Using the priestly task of burning incense, God will then choose the man whom He says is holy. This is a trial by ordeal, similar to the one described in Numbers 5 regarding the accusation of adultery. In these types of trials, God makes clear who is right and who in the wrong. Moses also throws back at Korah the same words he hurled at him: “…ye take too much upon you...”. (v.7) But where Korah’s is an accusation, Moses’ is a warning: Korah and his company are about to go against Almighty God, and if they are in the wrong, His judgment will be severe. Verses 8-11: It’s unclear if Moses dismisses the whole company except for Korah, or if he merely pulls Korah aside for this conversation. (Verses 12-17 seem to suggest that Dathan and Abiram are not present at all for the confrontation between Moses, Korah, and the two hundred and fifty princes in verses 4-7.) Moses tries one last time to convince Korah not to make a foolish mistake, explaining to him that it’s no small thing that “…the God of Israel…” (v.9) had separated the three clans of the tribe of Levi unto Himself to serve in the tabernacle. (Numbers 3:41, 45, 8:13, Deuteronomy 10:8) Part of that service even includes ministering to the congregation! Yet Korah is not content to serve in the role and capacity that the LORD has assigned him and his brethren. They want the priesthood as well, and Moses tries to make Korah see the severity of this sin. (v.10) Korah is not murmuring against Aaron, but against God Himself! (v.11) (Exodus 16:7-8) Moses’ point here is that, while the entire nation is set apart unto God, Moses and Aaron are God’s appointed leaders. To go against them is to rebel against the LORD, and that is no small thing! Verses 12-17: It seems most likely from the narrative of the passage thus far that Dathan and Abiram make their allegiance to Korah’s rebellion known to Moses, but that these two men are not present at the entrance to the tabernacle when Korah, On, and the two hundred and fifty princes confront Moses. So now Moses summons Dathan and Abiram, but they refuse him, choosing instead to remain in their respective tents. (v.12) Furthermore, they accuse Moses of bringing them “…out of a land that floweth with milk and honey…” so that the nation might perish in the wilderness. (v.13) (Exodus 16:3, Numbers 11:4) They also have the audacity to accuse Moses of being the reason that the nation was turned away from the promised land and sentenced to forty years of wandering in the wilderness! (v.14) The phrase “…wilt thou put out the eyes of these men?” is an idiom suggesting the Moses kept the people in the dark about his true motives, that he made himself leader of the Israelites from the very beginning. As with Korah, the sin of pride is on full display here with these two men, and it causes the same blasphemy that was demonstrated by the nation in chapters 13-14. Dathan and Abiram are claiming that it was Moses that led them all this way, that it was his selfish actions and motivations that caused all the grief of the people, and that he has lied from the beginning about God and the promised land. They deny the hand of God altogether, as well as the nation’s disobedience and rebellion against God as the true cause of their current situation. Furthermore, to describe Egypt – a land of great wickedness and ungodliness – with the same phrase that God uses for the promised land (…a land that floweth with milk and honey…) is another form of gross arrogance and pride, and it all adds up to rebellion against God of the worst kind. This response understandably fills Moses with righteous outrage, and he requests of God that He “…respect not thou their offering…”. (v.15) (Genesis 4:4-5) Verses 16 and 17 seem to indicate that only Dathan and Abiram are not present with Korah, On, and the other men, because Moses now reiterates his instructions regarding the trial by ordeal that will commence the next morning. Everyone – including Moses and Aaron – is to bring his censer filled with sweet incense for the LORD, and He will show which men He respects and chooses. Verses 18-22: The next morning, Moses, Aaron, Korah, On, and the two hundred and fifty princes come together at the door of the tabernacle. But it’s not just them. Verse 18 clearly states “And Korah gathered all the congregation…”, meaning that he had stirred up rebellion among the entire nation against Moses and Aaron. The glory of the LORD appears (Exodus 16:7, 10, Leviticus 9:6, 23, Numbers 14:10), and God tells Moses and Aaron to stand apart from the people so that He might destroy the nation. (…that I may consume them…) (Genesis 19:17, Exodus 32:10, 33:5, Jeremiah 51:6) God’s wrath is once again inflamed against His chosen people because of their sin of rebellion and pride. This is also the first of a few parallels between this account of Korah’s rebellion and that of Abraham, Lot, and God’s judgment of Sodom and Gomorrah. Once again, both Moses and Aaron plead with God, falling prostrate on the ground before the glory of the LORD, interceding on behalf of Israel. (v.22) (Numbers 14:5) They acknowledge God’s sovereignty over all life (…God of the spirits of all flesh…), and they beg for His mercy, pleading for Him not to destroy the whole nation for one man’s sin. (Genesis 18:23, 20:4, Numbers 27:16, Job 12:10, Ecclesiastes 12:7, Hebrews 12:9) This echoes Abraham’s intercession on behalf of his nephew, Lot, and any other righteous souls that might have been living among the extreme wickedness of Sodom. Moses’ godly character – especially his humility and patience – are, again, on full display here. This is further evidence of the Lord’s work in his life because Moses could have readily stood aside and allowed God, in all His sovereignty, to destroy the nation of Israel. But, as I’ve pointed out in earlier chapters, Moses is not the same man that we encountered at the burning bush on the backside of the desert. He has matured spiritually, grown into the role of a true leader, a man of God that now pleads passionately for the souls of the people whom the Lord has placed in his care. (Hebrews 13:17) Moses is a supreme example of the modern day pastor, the under shepherd of the flock of the church, who tirelessly goes before the Lord, interceding in prayer for every member of his congregation; even – and especially – when that congregation is disobedient and rebellious. Verses 23-35: God, rich in mercy and longsuffering, tells Moses to warn the people to separate themselves from the company of Korah, Dathan, Abiram, On, and the two hundred and fifty leaders that have sided with Korah. (v.24) Moses immediately obeys, followed by the elders of Israel. (v.25-26) He warns the congregation to get away from the tents of Dathan and Abiram, to not even touch the things belonging to “…these wicked men…” lest they all “…be consumed…”. This is similar to the warning given by the angels to Lot and his family right before the destruction of Sodom and Gomorrah (Genesis 19:15, 17), yet another parallel between this story and that one. The people listen to Moses and obey his command, which seems mildly surprising given their recent track record of grumbling and disobedience. (v.27) Dathan and Abiram appear at the doors of their respective tents, surrounded by their wives and children. Here is a powerful lesson about which God had warned the children of Israel when He first gave them the ten commandments. (Exodus 20:5) You who are husbands and fathers are the leaders of your homes. You are the spiritual head unto whom the souls of your wives and children are given to for care and nurture. You are to teach them the ways of the LORD, instructing them in such as well as chastising them when necessary. This is a very high honor and solemn duty, and those who forsake it will bring into judgment not only themselves, but also the souls of the ones who are under their authority and who follow them. This is what God means when He says He will visit “…the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me…” (Exodus 20:5) Dathan and Abiram are held up here as examples of ungodly men who not only condemn themselves to death because of their sin of pride and blasphemy against God, but also condemn the lives of their families because of their own foolish choices. This story offers a perfect contrast of examples of leadership. Moses is the right one, leading by his example of complete surrender to God and acting with humility, patience, and godly perseverance in the face of all kinds of opposition. Dathan and Abiram are the exact opposite, both acting with extreme pride and selfishness, refusing to submit to any kind of authority except their own foolish selves. And for that they – and their families – pay a terrible price. Moses now throws down the gauntlet, speaking with the authority of Almighty God. He first proclaims a defense, refuting the false accusations of Korah, Dathan, and Abiram. “Hereby ye shall know the LORD hath sent me to do all these works; for I have not done them of my own mind.” (v.28) (Exodus 3:12, Numbers 24:13, John 5:30, 36) In other words, he has not acted of his own will or agenda. Moses has always acted with the guidance, authority, and will of God alone. He then states that If Korah, Dathan, Abiram, and all the other men with them die of natural causes, such as old age, or suffer some other judgment that is common to all men (…if they be visited after the visitation of all men…”), then God is not on Moses’ side. (v.29) (Job 35:15, Isaiah 10:3) But if the Lord does a new form of judgment by causing the earth to open up and swallow the men alive with all their families, tents, and possessions in a sudden instant, then all the people will know that those men sinned against God. (v.30) (Job 31:3, Psalm 55:15, Isaiah 28:21) No sooner are the words out of Moses’ mouth than the earth beneath the tents of Dathan and Abiram abruptly opens (…the ground clave asunder…), creating a massive bottomless pit into which Korah, Dathan, Abiram, On, all their families – except Korah’s – and the other men that are with them are swallowed up alive. (v.31-33) (Numbers 26:10-11, 1 Chronicles 6:22, 37) The ground then closes up as quickly as it had opened, sealing itself as if nothing had happened. This demonstrates the awesome power of God and His absolute control of all that is in this physical realm. The word for “pit” in verse 33 is translated from the Hebrew word “she’ôl”, which means “underworld, grave, or hell”, according to Strong’s concordance. This is the same word used by David in many of his psalms. The meaning here in this passage is that Korah and all the men with him were taken alive into hell, not just a mere physical pit in the earth. God judged and sentenced them for their rebellion and disobedience, and their destination was hell. Yes, that same hell to which all of us are condemned at the moment of conception, when our mortal lives begin. Unless we repent of our sin, recognize our need for a savior, and call upon Jesus Christ to save us, we will end up in that same pit where Korah, Dathan, Abiram, On, and all the other men with them are still alive and tormented today. The congregation is understandably terrified by this spectacle, fleeing even further from the scene. (v.34) Immediately following this, a fire rains from heaven, consuming the two hundred and fifty leaders that held the censers of incense, incinerating them instantly. (v.35) (Leviticus 10:2, Numbers 11:1, 26:10, Psalm 106:18) Verses 36-40: God commands Moses to tell Eleazar to gather up the two hundred and fifty censers from the ashes of the dead men and then scatter abroad the burning coals still left in them. (v.37) The censers themselves are to be hammered into gold plating for the altar, presumably the one within the tabernacle and not the brazen altar in the outer court, though the text doesn’t specify. (v.38) God declares the censers themselves to be hallowed. (Leviticus 27:28) Those men sinned “…against their own souls…” (v.38) by offering up incense when they were not ordained as priests. (Proverbs 20:2, Habakkuk 2:10) Only Aaron and his sons are allowed by God to offer up incense, which the LORD makes plainly clear to the children of Israel by His judgment of fire upon the two hundred and fifty princes. The new covering of the altar will be a reminder to the people of this. (v.40) (Numbers 3:10, 2 Chronicles 26:18) In light of verse 40, it does seem contradictory that God had commanded Moses in verse 17 to bring his own censer to this trial by ordeal. But that was a specific exception, clearly instructed by the LORD Himself, to show to the people that God had appointed Moses as their leader. It was also a direct response to the two hundred and fifty men that had challenged Moses and Aaron, for those men were desiring to be not just the political leaders but to serve in the tabernacle as priests also. God needed to make abundantly clear to the people that He had chosen both Moses and Aaron to serve in their specific, respective roles as the leaders of the nation. Verses 41-50: One would think this ends the ordeal and the chapter, but – incredibly – the congregation grumbles against Moses and Aaron the very next morning, claiming, “…Ye have killed the people of the LORD.” (v.41) (Numbers 14:2, Psalm 106:25) Even after witnessing firsthand the supernatural judgment of God, the Israelites now have the audacity to claim that it was Moses and Aaron who killed the rebels! They all gather at the door of the tabernacle to confront Moses and Aaron, and, once more, God appears in the form of the cloud to interrupt the rebellion. (v.42) (Exodus 40:34) Once more, He tells Moses to get away from the people so that He “…may consume them…”. (v.45) While Moses and Aaron immediately fall prostrate before the LORD, Moses does not verbally plead with God on behalf of the people like before. Instead, he orders Aaron to get a censer, fill it with fire from the altar, then add incense, and then go among the people to make a propitiation for them. (v.46) This is the only way to stay God’s wrath which, once again, takes the form of a plague that begins to spread quickly among the congregation. (Leviticus 10:6, Numbers 11:33, 14:37, 18:5) The word in this verse is “atonement”, which means “propitiation”. The original Hebrew word is “kâphar” which means “to cover, purge, make an atonement, or make reconciliation”, according to the Brown-Driver-Briggs Bible dictionary. The meaning of “atonement” in this context is not the same as when it’s used in Leviticus regarding the animal sacrifices. Only the blood of the innocent can atone for sins, so this passage is not saying that that same atonement is also possible by the priest performing a ritual with incense from the altar, as some Bible scholars have falsely claimed. Rather, what Aaron does with the incense is to make an appeasement of God’s wrath in the form of direct intercession in his role as the high priest on behalf of the people. Incense is an integral ingredient not only in the daily operation of the tabernacle (Exodus 30:7-8) but also in the annual ritual on the Day of Atonement. (Leviticus 16:12-13) Revelation 8:3-4 describes incense as a physical manifestation of the prayers of the saints ascending before God upon His throne. Thus, it is clear in scripture that incense mixed with holy fire from the altar in the tabernacle can act as a propitiation, or atonement, in certain, specific instances of sin in order to appease God and stay His judgment. That is the case here in Numbers 16. That’s also why God slew Nadab and Abihu. (Leviticus 10:1-2) They did not adhere to God’s strict commands regarding the holy fire and the incense, and He punished them accordingly. We can thus conclude that there is something in the combination of that fire and incense that is made from specific ingredients (Exodus 30:34-36) that is able to appease the wrath of God. Verse 48 shows Aaron successfully interceding on behalf of the people, and the plague is withdrawn by God (Numbers 25:8, Psalm 106:30), but not before killing a total of “…fourteen thousand and seven hundred…” Israelites. (v.49) That number, along with all that died in Korah’s rebellion, are the consequence of this latest sin of disobedience of the children of Israel. CHAPTER 13: Shortly after arriving in the wilderness of Paran, the Israelites set up camp at Kadesh-barnea. (v.26) (See map below, courtesy of Logos.) (Numbers 20:16, 32:8, 33:36, Deuteronomy 1:19, Joshua 14:6) Kadesh is a desert oasis about 50 miles southwest of Beer-sheba. It’s where Abraham stopped during his journeys to and from Egypt (Genesis 20:1), and it’s also in this same area that God appeared to Hagar after she had been cast out of Abraham’s household the first time. (Genesis 16:7, 14) Here also is where Miriam dies and is buried. (Numbers 20:1)  From Mount Sinai to Kadesh-barnea Verses 1-3: Even though it says here that God commands Moses to send the spies into Canaan, this is actually done at the request of the people. (Deuteronomy 1:22) Their lack of faith and trust in God is evident from the beginning, and this is another instance of God graciously acquiescing to a demand from His chosen people, only to have that selfish desire disastrously backfire upon them with terrible consequences. (1 Samuel 8:7, 9) Had the children of Israel simply trusted God and followed His leading from their first arrival at Kadesh-barnea, they could have conquered the promised land much sooner and avoided forty years of strife, discontent, and hardship. But because of their lack of faith and, later, their rebellion against God and Moses when ten of the twelve spies encouraged the people’s fear and lack of trust in God, this current generation doomed themselves to death in the desert instead of joy and peace in the promised land. (Deuteronomy 9:23) Verses 4-16: Each of these men is a leader in his tribe (v.3) though, obviously, these are not the same elders that assisted Moses in the tribal census at Mount Sinai. The men selected for this special mission are most likely young and physically fit, which is what is needed for a task of this kind. It also makes sense that the younger men do not have as strong a faith in God as their elderly fathers, which becomes evident later. These twelve men are also most likely the up-and-coming candidates to replace their fathers as the official tribal representatives, thus making them another logical choice for this scouting mission. Because of their status in their respective tribes, their voices carry significant weight, which will also become evident later in this chapter. Joshua, son of Nun, is named in verse 8, albeit with a different spelling: Oshea. In the original Hebrew the name is spelled “Hoshea”, which means “salvation”. Verse 16 states that Moses changes Oshea’s name to “Jehoshua”, which means “Jehovah is salvation”, though there’s no explanation given here for the name change. It’s very likely that this was done for the official record much later, after Caleb and Joshua’s public display of faith in God, when Moses was writing down all these events for the official record some time before his death. It's also significant that Caleb, son of Jephunneh, is of the tribe of Judah. (Numbers 14:6, 30, 34:19, Joshua 14:6-7, Judges 1:12, 1 Chronicles 4:15) He is the only other one who shows great trust and faith in God’s ability to deliver the peoples of Canaan into the hands of Israel. (Note: this is not the same Caleb that is mentioned later in 1 Chronicles 2:9, 18.) Verses 17-20: Take special note of Moses’ instructions to the spies. He tells them which route to take (v.17), to determine the numbers as well as the strengths and weaknesses of the inhabitants there (v.18), the status of the land itself and the cultures of the peoples there (v.19), and, finally, what kinds of crops and trees grow in the promised land (v.20). Moses also exhorts the men to “…be ye of good courage, and bring of the fruit of the land.” (v.20) for this is the time of year of the grape harvests. (Deuteronomy 31:6-7, 23) He is encouraging the spies to have faith in God and to look at the promised land in light of God’s promise to Abraham and to them, his descendants. Sadly, what the spies actually report upon their return does not reflect Moses’ exhortation here. Verses 21-25: The route of the spies begins in the south at the Wilderness of Zin and ends in the north at Rehob and Hamath, near the city of Damascus. (v.21) (See map below, courtesy of Logos.) (Numbers 34:8, Joshua 13:5, 19:28)  Route Of The Spies The Wilderness of Zin (Numbers 27:14, Joshua 15:1) is not to be confused with the Wilderness of Sin that is mentioned Exodus 16:1. That location is on the eastern coast of the Sinai Peninsula. The Wilderness of Zin is in the northwest region of the peninsula. (Refer back to the map at the beginning of this post.)
The children of Anak (v.22) are listed as inhabitants of Hebron (Deuteronomy 2:21, Joshua 11:21-22, 14:15, 15:13-14, Judges 1:10). The word “ânâq” in the original Hebrew means “neck”, and it refers to a “tribe of the giant people in Canaan”, according to the Brown Driver Briggs Bible dictionary. (One such giant is Goliath of Gath. (1 Samuel 17:4)) Most Biblical scholars seem to agree that these giants are descendants of the Nephilim mentioned in Genesis 6:4 and Ezekiel 32:26-27, though it’s unclear how these people would have come about in the time after the Flood. There’s a good reason for the parenthetical statement in verse 22 about Hebron being built seven years before Zoan in Egypt. According to the Moody Bible Commentary, “Zoan is associated with the city of Tanis in the north Nile delta and was to become a political capital for Egypt around the time of King David. That Hebron predates this Egyptian city certainly underscores Hebron’s importance.” John MacArthur has this to say about Hebron in his Bible commentary: “This was the first major city the spies came to in Canaan. Abram had earlier built an altar to the Lord here (Genesis 13:18). Abraham and Isaac were buried here (Genesis 49:31). The city had been fortified around 1730 B.C., seven years before the building of Zoan in Egypt, and later became the inheritance of Caleb (Joshua 14:14) and then David’s capital when he reigned over Judah (2 Samuel 2:1–4).” The valley of Eshcol, too, is a familiar reference. (v.23) (Genesis 14:13, Numbers 32:9, Deuteronomy 1:24-25) The name of that place is a reference to the Amorite that is mentioned in Genesis 14:13, and the name in original Hebrew, “eshkôl” means “cluster”. This is a reference to huge clusters of grapes that the spies bring back with them, carried on a pole between two men because it is so large. (v.23-24) The spies were in the promised land for forty days, and this is why the nation is punished by God to wander forty years in the wilderness. (v.25) (Number 14:34) Verses 26-33: Although the spies begin their report on a positive note (v.27), they immediately shift focus to the negative (v.28-29). With the exception of Caleb and Joshua, the men report of the walled cities, the giants that inhabit them (v.28), and then they list all of the major enemies of Israel that dwell throughout the land. (v.29) Although Caleb is quick to shift the focus back to Israel’s strength in the LORD, the other men repeat their warning about the sons of Anak (v.33), as well as the more wild and rugged parts of the land that they view as a difficulty in settling there. (v.32: “…a land that eateth up the inhabitants thereof…”) (Numbers 14:36-37, Deuteronomy 1:28, 9:2, Psalm 106:24) Ten of the spies, as well as the children of Israel, were so quick to distrust God, and their weak faith crumbled in the sight of what they believed were enemies greater than them. Instead of focusing on the promise of the Lord and on His might, they chose to view the promised in land in the light of their own numbers and their own physical strength. It’s no wonder, then, that they trembled in fear when they saw the large populations of the peoples living in Canaan, as well as the size of the giants and their heavily fortified cities. Once again, it seems astonishing that the nation of Israel could so quickly forget all the miraculous ways in which God had delivered them out of Egypt, provided for their daily sustenance in the desert, and brought them all this way to the promised land. Even after Caleb, Joshua, and Moses try to remind them of all that, the people refuse to believe them. As will be seen in chapter 14, it’s easier for the Israelites to give into their fear than to trust in God. And because of this, the current generation will never see the wondrous and miraculous ways in which God goes forth before His people to deliver unto them the promised land. Their lack of faith will cost them a great blessing. CHAPTER 14: Verses 1-4: For the tenth time since the exodus from Egypt (v.22) the congregation of Israel cries against God and complains against Moses and Aaron. (v.1-2) (Exodus 16:2, 17:3, Numbers 16:41, Psalm 106:25, 1 Corinthians 10:10) They believe God has brought them to the promised land only to have them perish at the hands of the mighty armies that inhabit Canaan. (v.3) They long to be put out of their misery, wishing that they had died in Egypt or in the wilderness. (v.2) The people even begin talking of deposing Moses and selecting another leader who will take them back to Egypt! (v.4) The sad irony is that God gives the Israelites exactly what they ask for. All those who are twenty years and older will die in the wilderness and never see the promised land. Their complete lack of faith and disobedience against God is punished accordingly, and it costs them greatly. Because of their sin of unbelief, the Israelites forfeit happiness, peace, and prosperity in a land rich in natural resources and an abundant variety of crops. That’s the true lesson of this account here in Numbers. A lack of faith in God is sin! Doubt and disbelief are, in fact, a form of rebellion against Him! The Israelites, in essence, are accusing God of lying because they refuse to believe that He will keep His promise to their father Abraham. God told Abraham that He would make his descendants as great in might and number as the stars of the heavens, and that He would deliver them into the promised land, a land flowing with milk and honey. (Genesis 12:1-2, Exodus 3:8) To claim that God – who is holy and perfect, which means He is without any sin – will not keep His word and, thus, commit sin, is blasphemy! That is exactly what the Israelites are doing here! Every time they rise up against Moses and grumble and complain about their circumstances or the daily sustenance God has graciously given them, they are committing the sin of blasphemy by accusing God of failing them and not keeping His promise to them and their forefathers. Verses 5-9: That’s why the reaction of Moses, Aaron, Caleb, and Joshua is so dramatic. (v.5-6) They recognize the great and grievous sin of the people, and they implore the congregation to cease in their sin and to believe the word of the LORD. “If the LORD delight in us, then He will bring us into this land, and give it us…”. (v.7) (Deuteronomy 10:15, 2 Samuel 15:25-26, 1 Kings 10:9, Psalm 147:11) “…rebel not ye against the LORD…” (v.9) (Deuteronomy 1:26, 9:7, 23-24, 1 Samuel 15:23) They extol God’s power and sovereignty by reminding the nation that they have nothing to fear from the inhabitants of the land, that the Canaanites are “…are bread for us: their defence is departed from them, and the Lord is with us: fear them not.” (Genesis 48:21, Exodus 33:16, Numbers 24:8, Deuteronomy 7:18, 20:1, 3-4, 31:6, Joshua 1:5, Judges 1:22, 2 Chronicles 13:12, Psalm 46:7, 11, Zechariah 8:23, Matthew 28:20, Hebrews 13:5) Verses 10-12: But the pleas of Moses, Aaron, Caleb, and Joshua fall on deaf ears. The people become so angry with them, in fact, that they desire to stone the four men! (v.10) (Exodus 17:4) Only the sudden appearance of “…the glory of the LORD…” in the tabernacle silences the mob. God’s wrath is kindled against the Israelites yet again because of their doubt and disbelief. (v.11) (Psalm 95:8, John 12:37, Hebrews 3:8) As He did in the aftermath of the incident with the golden calf, God tells Moses that He will wipe out the nation of Israel as punishment for their rebellion and start again with just Moses and his family. (v.12) (Exodus 32:10) Verses 13-19: And, once again, Moses intercedes on behalf of Israel. His argument here is the same as it was in Exodus 32:12: if God wipes out the Israelites now, the Egyptians are sure to hear of it, and they will mock God to the other nations who have also heard of the LORD and His might. (Deuteronomy 2:25) Moses makes the argument that God’s judgment against Israel will reflect more on His character and name than on that of disobedient and rebellious Israel. (v.14-15) How will God be glorified if He cannot fulfill His own word? The heathen nations of Canaan, as well as Egypt, will mock God, claiming that He delivered the Israelites from slavery only to kill them all in the wilderness. (v.16) (Deuteronomy 9:28) Moses then makes an appeal to God’s attributes of mercy, patience, and longsuffering. (v.17-18) How can God claim to be all of those things and then wipe out an entire nation whom He promised to deliver into the land of Canaan? At the same time, however, Moses also recognizes that the consequences of rebellion and disobedience can – and often do – bleed into the next generation. (v.18) Moses repeats here the Lord’s own words to him at Mount Sinai: “…and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation.” (Exodus 34:6-7) The word for “mercy” in this verse is the Hebrew word “chêsêd” which means “goodness, kindness, faithfulness”. This is the same word God used when He gave Moses the ten commandments. (Exodus 20:5-6, Deuteronomy 5:9) While God is a righteous and jealous God, He is also a loving and merciful God who is faithful and just. He made a covenant with Israel at Mount Sinai, and while He allows the consequences of sin to carry over from one generation to the next, He is also a faithful and merciful God who cannot go back on His word. On the basis of all that, Moses pleads with the LORD to pardon the iniquity of the Israelites. (Exodus 32:32, 34:9, Psalm 51:1, 78:38, 106:45) He is, in essence, asking God to remember His covenant with His chosen people. “…according unto the greatness of thy mercy…” (v.19). That chêsêd, that covenantal mercy, is one of the foundational characteristics of God, and it’s the only reason that the children of Israel are not wholly destroyed here at the border of the promised land for their sins of doubt and rebellion. Verses 20-25: God hears the intercessory prayer of His servant Moses, and He pardons the iniquity of the Israelites. (v.20) (2 Samuel 12:13, Micah 7:18, 1 John 5:14) However, the attributes of mercy and faithfulness must also be in harmony with the attributes of justice and holiness. Sin cannot go unpunished. As stated earlier at Mount Sinai, God is a righteous and a jealous God, and, therefore, He cannot allow His glory and honor to be given unto anyone else or any thing. It is just as impossible for God to allow sin to go unpunished as it is to go back on His covenantal word. To allow this generation of the Israelites to escape the punishment for their doubt, their lack of faith, and their rebellion against God would be just as harmful to God’s honor and glory among all the earth as if He wiped out the entire nation. (v.21) God promises Moses that “…all the earth shall be filled with the glory of the LORD.” (v.21) (Psalm 72:19, Isaiah 6:3, 66:18-19, Habakkuk 2:14) He is going to keep His covenantal promise to Abraham, but He is also going to punish the Israelites for their disobedience. Verse 22 is God’s summary of that disobedience: the children of Israel had witnessed firsthand their salvation from bondage and oppression in Egypt, the miracles in the desert that provided their sustenance, as well as God’s glory in the form of the cloud resting upon the tabernacle and the pillar of fire at night. Despite all of that, however, they had continually tested God and tried His patience. They had refused to believe in God’s might, providence, and faithfulness, instead choosing rebellion by way of doubt, fear and utter lack of faith. For that reason God declares that this current generation will never see the promised land. (v.23) (Deuteronomy 1:35, 1 Corinthians 10:5, Hebrews 3:17-19) He pronounces judgment on them for their sin of unbelief. Caleb and Joshua, however, are spared judgment because of their faith and obedience. (v.24, 38) (Joshua 14:6, 8-9) God even refers to Caleb as “…My servant…” who has “…another spirit with him…” and who “…hath followed me fully…”. (v.24) (Numbers 32:12) This goes back to the heart of the issue and the true source of the Israelites’ disobedience: they did not wholly trust and follow God. We who are His children, who have surrendered completely to Him, and whom He has saved and called to follow Him, must follow and obey Him wholly! That means absolutely, completely, and without any shadow of doubt or lack of faith! That also means that we do not question God, but instead trust that He knows our needs as well as our failings and our shortcomings, and that He will never leave us nor forsake us! Moses, Aaron, Caleb and Joshua demonstrate in this account what it means to wholly trust and obey God. For that they are spared judgment, and all but Moses – only because of his later transgression – are allowed to enter the promised land. For the rest of the nation, God orders them to turn back and begin marching towards the Red Sea. (v.25) (Numbers 21:4, Deuteronomy 1:40) Verses 26-35: God asks another rhetorical question: “How long shall I bear with this evil congregation…”. (v.27) He has heard “…murmurings of the children of Israel..”, and their desire will be granted. (v.28-29) (Exodus 16:12) “ ‘As surely as I live…’ is the language of the court as Yahweh, God of Israel, took an oath on His own honor and announced the verdict against the guilty spies. (Holman Illustrated Bible Commentary) The Israelites had promised to obey God when they agreed to His covenant with them at Mount Sinai. (Exodus 19:8, 24:3, 7) Their disobedience here at the border of the promised land is a violation of that covenant, hence the formal, legal language of the Lord their God. All of their number, from twenty years old and up, who are guilty of grumbling and complaining against God will perish in the wilderness. (v.29) (Numbers 1:45-46, 26:64, Joshua 5:6) Their children, whom they feared would be conquered and/or killed by the peoples of Canaan, will instead be the conquerors and will reap the LORD’s blessing that their parents have forfeited. (v.31) (Deuteronomy 1:39) Until that time, however, the children will be forced to wander for forty years, bearing their parents’ “whoredoms”, until the judgement against their parents is complete. (v.33) (Numbers 32:13, Psalm 107:40, Ezekiel 23:35) This is another aspect of that phrase that Moses used earlier, “…visiting the iniquity of the fathers upon the children…” (v.18) Because of their parents’ sin, the children must also suffer some of that consequence, even though they themselves have done nothing wrong. The number of years of wandering corresponds to the same number of days that the spies scouted the land. (v.34) (Psalm 95:10, Ezekiel 4:6) But it’s also so that the Israelites “…shall know My breach of promise.” (1 Kings 8:56, Hebrews 4:1) They will have four decades to contemplate their sin of disobedience and rebellion. As I noted earlier, they violated their covenant with God, and that kind of sin carries a heavy consequence. God closes His pronouncement of judgment with another oath: “I the Lord hath said…”. (v.35) (Numbers 23:19) This is an echo of the statement in verse 28 (…as truly as I live…), where God is again affirming His authority by swearing upon His own name. Because of who He is only He can take an oath in His own name, and He possesses the right and authority to pronounce this judgment upon His people because He is their LORD and ruler. Furthermore, what God decrees will come to pass. His word is eternal and binding, and there is nothing on earth or in the heavens that can break it. Verses 36-38: The ten spies that did not believe the word of the LORD and encouraged the nation’s rebellion suffer immediate judgment by dying of a plague within a few days of God’s pronouncement of punishment. (v.36-37) Only Joshua and Caleb are spared because of their obedience and demonstration of faith in God’s promise. (Joshua 14:6) It’s clear from this entire passage why the Lord selects Joshua to be the next leader of Israel. Verses 39-45: When Moses relays God’s judgement to the people, they are sorrowful, but this leads to another rash and foolish decision. (v.40) Perhaps because they now realize the gravity of their sin of disobedience, or in an effort to change God’s mind and will – or perhaps a combination of the two – the people decide to march forward into the promised land. But God has already commanded them to journey to another destination (v.25), and another act of disobedience doesn’t make right the previous sin. The Israelites recognize that they sinned (v.40), but they don’t truly understand or accept the source of it. They’re only sorrowful that they lost a great blessing. There’s no indication in these closing verses that they experienced true repentance, which will be seen in the later chapters of Numbers. During their forty years of wandering the Israelites will continue to grumble and complain and rebel against God. True repentance occurs when one acknowledges his/her true nature in light of God’s holiness and sovereignty. True repentance is a change of the heart from one of defiance and pride to genuine humility and a sincere desire to seek God’s face and will. The Israelites still do not grasp this. All they are mournful of is that they are facing forty years of wandering in the desert until they die. They regret the punishment, not the attitude that caused the sin that brought about that punishment from God. Like Pharaoh, the Israelites completely missed the point of God’s judgment against them, and this leads to their second act of rebellion wherein they attack the Amalekites. Even after Moses warns them they will fail because God is not with them (v.41-43), the Israelites insist on going anyway. (Deuteronomy 1:42, 31:17) But Moses and the Ark of the Covenant remain in the camp. (v.44) As predicted, The Amalekites defeat Israel, chasing them all the way back to Hormah. (v.45) (Numbers 21:3) The stubbornness and defiant will of the children of Israel caused them even more unnecessary pain and sorrow. They thought they could regain God’s blessing and favor by obeying after the punishment was meted out, but this only brought them more grief and discomfort. Even in our chastening from the LORD we must be mindful that we listen closely and obey His leading. We must take our eyes off the forfeited blessing, acknowledge that it was our disobedience and rebellion that cost us that blessing in the first place, humble ourselves before God, ask for forgiveness, and then seek His guidance for where to go next. When He clearly gives us a new direction, we must humbly obey without any grumbling or protest. Continuing to mourn for a lost blessing, and wondering what life would have been like on that other parallel course had we only obeyed the first time, will only plant the seed of bitterness that will rapidly take root and overcome our life. We must let it go, focus on the LORD, and move forward in the new direction that He leads us. We must also remember that God, our loving and gracious heavenly Father, will not fail to give us other blessings for our renewed obedience. Not only is He faithful and just to forgive us our sin once we confess it (1 John 1:9), but He also remembers it no more. When the fellowship is restored, there is also fresh opportunity for our loving Father to shower us with more blessings. He will also lead us to new callings where we can serve Him just as well as we would have served Him at Kadesh-barnea; or He might very well lead us back around to that original promised land by a different route once the prescribed time of chastening has passed. Either way, the lesson has – hopefully and prayerfully – been learned: trust, faith and cheerful obedience in the LORD should always be our immediate response to His leading, especially when the task ahead appears utterly impossible and hopeless! Verse 1: It’s unclear from the text if the Ethiopian woman mentioned in this verse is Zipporah. The Ethiopians are descendants of Cush, the son of Ham, and they had settled south of Egypt in what is today known as Ethiopia. (Refer to the 1st map below.) Habakkuk 3:7 suggests that the peoples of Midian and Cush are one and the same, and the region that is Ethiopia today is not that great a distance from the west side of the Sinai peninsula where the Midianites lived at the time that Moses fled Egypt to escape his death sentence from Pharaoh. (Refer to the 2nd map below.) However, the wording of this verse suggests that Miriam’s and Aaron’s complaint, though it isn’t the true source of their discontent, is against a recent action by Moses. The logical conclusion here is that Moses either took a second wife in addition to Zipporah, or he remarried after Zipporah’s death. Verse 2: This is the real reason for Miriam’s discontent and rebellion against God and Moses. As noted earlier in Exodus 15:20-21, Miriam is a prophetess, meaning that she assisted Moses in ministering to the people’s spiritual needs. Yet she is not one upon whom God poured out His spirit as described in the previous chapter. Therefore, it’s probable that Miriam is jealous of the seventy elders, and this is the true reason she publicly criticizes Moses and his leadership of the nation. It’s also very possible that the reason Aaron joins in her rebellion is because he, too, was not one of the elders who received the spirit of the Lord. This issue of jealousy has always plagued the people of God. Satan uses this in churches today to sow discord and discontent among the congregation regarding spiritual gifts and talents. Too often, we focus on what others have or are doing in the church that we are envious of, and we fall into the trap of jealousy and gossip that, if not properly dealt with, leads to strife and division within the body of Christ. This was the very issue plaguing the church in Corinth. (1 Corinthians 12) Here in Numbers, God Himself descends to speak directly with Moses, Aaron, and Miriam to address this sin. Verse 3: This verse is often used by critics as proof that Moses could not have written the Pentateuch. They claim that the author would not have been so egotistical as to insert such a comment in this passage about himself. However, it’s perfectly logical to conclude that God could have divinely inspired Moses to make this comment, or Moses could very well have inserted it himself as a defense of himself for the official record against the accusations of his siblings. Not only that, his claim here is borne out in all the writings of the exodus up to this point. His humility and meekness before God and the people is clearly seen in the previous chapters of the Pentateuch ever since his calling by God in Exodus 3. Not only that, God Himself clearly backs up this statement in the next few verses. Verses 4-9: God summons Moses, Aaron, and Miriam to the door of the tabernacle. (v.4) Once again, He appears in the form of the cloud descending upon the tent of meeting. (v.5) (Exodus 19:9, 34:5, Numbers 11:25, 16:19) Though He does not owe anyone an explanation for any of His actions or His ways, God states that He reveals Himself through visions and dreams to certain men of His choosing. (v.6) (Genesis 31:10, 46:2, 1 Samuel 3:15, 1 Kings 3:5, 15, Job 33:15, Ezekiel 1:1, Daniel 8:2, Matthew 1:20, Luke 1:11, Acts 10:11, 17, 22:17-18) God uses the title of “My servant” (v.7) when referring to Moses (Joshua 1:1, Psalm 105:26), and calls him “faithful”. (Hebrews 3:2, 5) With Moses He chooses to speak face to face, with an audible voice, and in the physical manifestation of the cloud. (v.7-8) (Exodus 33:11, Deuteronomy 34:10, Hosea 12:13) He doesn’t speak in riddles or “dark speeches”, which is a term in the KJV that means “sayings” or something similar to proverbs that use a lot of similes and metaphors. (1 Corinthians 13:12) In other words, the Lord speaks plainly to Moses. The essence of God’s question to Miriam and Aaron in verse 8 is this: “You didn’t question Moses’ leadership when I spoke to him in the form of the cloud before; yet now you rebel when I choose to pour out My spirit upon the elders, and I do not include you?” (2 Peter 2:10, Jude 8) He cuts straight to the heart of the matter: their sin of jealousy and envy which, as always, is caused by pride. Verses 10-16: God punishes Miriam’s disobedience with leprosy (v.10), a disease that He uses often in the OT as both a demonstration of His power and a specific form of judgment against the sins of pride and covetousness. (Exodus 4:6, Deuteronomy 24:9, 2 Kings 5:27, 15:5, 2 Chronicles 26:19-20) Aaron immediately begs forgiveness and pleads with Moses to intercede on their behalf. (v.11) The metaphor he uses in verse 12 is that of a stillborn child. (Psalm 88:4) Leprosy was often a death sentence in this time period and, in fact, it still is in some parts of the world today. There are still such places as leper colonies and/or houses in some third world countries. (2 Chronicles 26:21) Moses, in another display of his meekness and humility as a leader and mediator (v.3), doesn’t hesitate to cry out to the Lord on their behalf. (v.13) (Psalm 103:3) God’s answer to Moses in verse 14 is a reference to a common occurrence in the cultures of the ANE whereby a father will publicly rebuke his daughter for a transgression that she has committed publicly. (Deuteronomy 25:9, Job 30:10, Isaiah 50:6) The child suffers shame and humiliation for seven days. Miriam’s rebellion against Moses was a public spectacle and, thus, her punishment is also a public spectacle and humiliation. She must leave the camp to live in isolation for seven days, as prescribed by the law. (v.15) (Leviticus 13:46) The people wait for her to be healed before moving on to the wilderness of Paran. (v.15-16)   A mere three days after leaving Mount Sinai the children of Israel begin to complain and murmur against God. This chapter and the next stand in stark contrast to the first section of this book where Moses has written in great detail about the obedience and submission of the nation to God’s direction and leading.
Verses 1-3: It doesn’t say here exactly what the people are complaining about, nor does it matter. The point of this introduction is that Israel disobeys God by displaying ingratitude for all that He has done for them in the first year since their exodus from Egypt. (Exodus 16:2, 17:3, Numbers 14:2, 16:11, 17:5, Deuteronomy 9:22) As punishment, the LORD sends a great fire upon the outskirts of the camp which consumes some of the people and their tents. (v.1) (Leviticus 10:2, 2 Kings 1:12, Psalm 78:21) This, of course, brings about regret and repentance from the rest of the nation who entreat Moses to intercede with God on their behalf. (v.2) (Numbers 12:11, 13, 21:7) Moses prays to the LORD, and the fire is extinguished. (James 5:16) As is usual for the culture of the ANE, Moses names this place Taberah, which means "place of burning", because of this incident. (v.3) Verses 4-9: Sadly, it doesn’t take long for the children of Israel to fall back into rebellion, ingratitude and failure to trust in God for their providence and care. Verse 4 refers to a “mixt multitude”, which very likely is made up of some of the Egyptians that had come out with Israel in the exodus. (Exodus 12:38) These begin to complain because they are dissatisfied with the manna from heaven that God has been providing for the nation every morning. (v.6-8) Verse 4 calls it “lusting”, which means they are craving or longing for the variety of food that they had enjoyed back in their native land. (1 Corinthians 10:6) This is a good example in scripture of the fairweather “Christian”, the one who is not truly saved but, instead, follows Christ and the church during the good times in life when blessings are plenty. But as soon as hardship or testing from the Lord comes into their lives they quickly retreat, complaining and desiring the ways of their old life which they see as more comfortable and easier than remaining with the flock of God. (Mark 4:5-6, 16-17) Even worse, the sour attitude and the ungratefulness of the Egyptians rubs off on the Israelites who also begin to complain about a lack of meat. “Who shall give us flesh to eat?” That is an odd complaint given the size of the flocks and herds of the Israelites which, in turn, indicates the depth of sin and rebellion in their hearts. After all that God has done for them, starting with the parting of the Red Sea, they cannot even trust Him to continually provide enough livestock for both the required daily sacrifices and daily sustenance. They should have been more than grateful for the meat they already possessed, as well as the daily manna that fell from heaven. Instead, they long for the fish, “…the cucumbers, and the melons, and the leeks, and the onions, and the garlick…” (v.5) (Exodus 16:3) They complain about having nothing but manna to eat all day every day. (v.6) (Numbers 21:5) Verses 7-9 give a quick review for the reader of what manna is and the many ways in which it can be prepared and eaten. (Exodus 16:14, 31) The shortsightedness and the immaturity of the Israelites is astounding. In Egypt they had been slaves. That means they suffered extreme physical torment on a daily basis, and many of them died because of it. Their lives now compared to then are as different as night and day. Yet instead of remembering God’s mercy and goodness and the providential miracles He has performed on their behalf since then, they behave as spoiled children with extremely short term memories. All they can think of now is the variety of food they had in Egypt, but even that is probably not accurate. The Egyptians would have had all the food that is listed in verse 5, but it’s very unlikely the Hebrew slaves would have eaten that well. Not only that, but to grumble and complain so soon after many of their fellow Israelites were killed by God as punishment for grumbling and complaining against Him is even more astonishing. It is little wonder, then, that Moses loses his temper and his patience with the people because of all this. Verses 10-15: One of Moses’ greatest weaknesses is anger (Exodus 2:11-12), which he again reveals here as he vents his frustrations to the LORD, whose anger is also once again aroused against the Israelites. (v.10) Moses complains to God about the responsibility of leadership that He has laid on Moses’ shoulders. (v.11-12) (Exodus 5:22, Deuteronomy 1:12) His complaint in verse 13 about the lack of meat demonstrates the same faithless attitude as the people. It should have been Moses that reminded the Israelites of God’s provision for them thus far in their journey, as well as the abundance of meat they already possessed in the form of their own livestock and herds. The rebellion of the people is too much for Moses to bear alone (v.14), and he begs God to end his life now in order to put him out of his misery. (v.15) (Exodus 18:18, Deuteronomy 1:12) Verses 16-20: God responds to Moses’ complaint first. The seventy elders of the nation mentioned here are probably not the same ones that Moses selected several months earlier on the advice of Jethro, his father-in-law. (Exodus 18:25, 24:1, 9) While Exodus 24 does mention seventy elders, the wording of verse 16 here in Numbers 11 suggests that these elders are being chosen for the first time. Also, those that were selected in Exodus 18 were administrative and judicial leaders, not spiritual. The seventy elders chosen here will serve a different function for the people, as indicated in verse 17. The LORD will pour out His spirit upon the elders in the same way that He has bestowed His spirit upon Moses. (1 Samuel 10:6, 2 Kings 2:15, Joel 2:28) Because of this, “…they shall bear the burden of the people with thee, that thou bear it not thyself alone.” As for the people, God tells Moses that He will give them meat; so much so, in fact, that it will “…come out at your nostrils, and it be loathsome unto you…”. (v.20) The Moody Bible Commentary has this to say regarding the use of the word “nostril” in verse 20: “This is interesting because the word for ‘anger’ (v. 1) and the word for ‘nostril’ are spelled the same in Hebrew: ‘aph. The seat of anger was associated with nostrils (i.e., nostrils flaring when one is angry). When the LORD’s ‘nose’ is angered, the consequences will be felt in the ‘nose’ of those being judged.” The people will have enough flesh to eat for a whole month (v.19), and they will be sick of it by the end of that time. While their physical hunger will be temporarily sated, it will not address the true source of their rebellion and discontent. That is a spiritual problem, as noted later by King David (Psalm 78:29, 106:15), and it’s an issue that will consistently plague the children of Israel during their journey to the promised land. This is stated plainly in verse 20: “…because that ye have despised the Lord which is among you…”. It's not the lack of meat that is Israel’s real problem here: it’s a complete lack of faith and trust in God. This spiritual immaturity will eventually cost this current generation the promised land, and the same holds true for us today. Too often we focus on our current circumstances, grumbling and complaining to the LORD about our afflictions, and so easily forgetting all that God has done for us up to this point in our lives. The nation of Israel was focused on their physical needs and infirmities rather than turning their attention off themselves and their surroundings to the God of their fathers that had brought them out of slavery and affliction in Egypt. As He does here for them, the Lord will often give us whatever temporal, physical thing we are seeking, but, of course, it doesn’t satisfy us, and we find ourselves even more despondent and afflicted than before. And then we wonder why we’re so unhappy and miserable. Verses 21-23: God’s answer should have satisfied Moses, but his lack of faith persisted, as indicated by verses 21-22. He is basically stating here that feeding two million Israelites for one month will be impossible for God. Moses even brings up the results of the current census that was just completed: “…six hundred thousand footmen…”, as if to say, “Lord, do you realize how many people there are in this nation right now? Are you serious???” God’s rebuke in verse 23 is terse and direct. He says, in essence, “Do you believe My power is limited? Stand back and watch as I keep My word.” (Numbers 23:19) Verses 24-30: Moses finally obeys God’s instructions and gathers the seventy elders around the tabernacle. (v.24) God fulfills his word to Moses: His spirit descends upon all the elders, and they begin to worship and prophesy. (v.25) (1 Samuel 10:10, Acts 2:17-18, 1 Corinthians 14:1) The text doesn’t give a precise definition here of what that prophesying is, but from the general definition of the word “prophesy”, as it is found throughout scripture, we can safely infer from this passage that the elders were teaching and administering to the people in much the same manner as a pastor does in the modern church today. Both Strong’s Concordance and the Brown-Driver-Briggs’ Bible dictionary define the word “prophesying” in verse 26 as “under the influence of divine spirit”, as is often the case when used in scripture, especially in the NT. When Paul uses the word “prophesy” in his epistles, he means one who teaches and preaches the word of God, not someone who predicts the future. Here in the OT, one who prophesies is often one who teaches and preaches to the people as well as one who reveals God’s prediction of a specific future event as a warning or a blessing to the people. Here in Numbers 11, it seems clear from the text that this instance is an example of the former. These seventy elders were needed to help guide the nation spiritually, to admonish and encourage them in their worship and obedience to God. It’s also very likely that they rebuked the people for their disobedience and rebellion against God, just as Moses has done and will continue to do. There are three possible ways to read this passage regarding Eldad and Medad: 1) they were supposed to have been part of the original seventy, which means that Moses gathered only sixty-eight elders at the tabernacle, which means that he and these two disobeyed God’s instructions; 2) Eldad and Medad were physically unable to meet at the tabernacle because of some temporary sickness or other infirmity that prevented them from leaving their tents; or 3) they were not part of the seventy elders, and God’s spirit came upon them as unexpected and surprising spiritual bonus. The reaction of Joshua (v.28), Moses’ student and servant, upon hearing the news that Eldad and Medad are prophesying among the camp strongly suggests option #3. He advises Moses to forbid them from doing so because they are not part of the group that God summoned to the tabernacle. (Mark 9:38, Luke 9:49) Joshua is mistakenly trying to protect Moses’ status as leader of the people. Moses’ answer once again demonstrates his wisdom as God’s appointed leader: “Are you jealous for my sake? I desire that God would pour out His spirit on all the people!” (v.29) (1 Corinthians 14:5) He then instructs Joshua and the elders to go out into the camp and minister to the people. (v.30) Moses understands that God is the true leader of the nation, and that he – Moses – is no more than a mere servant. Verses 31-35: The Hebrew word for “spirit” in verse 25, rûach, is the same word used for “wind” here in verse 31. Both refer to the power of God. (Exodus 16:13, Psalm 78:26, 105:40) True to His word, He supplies more than enough quail to feed the entire nation. (v.32) There’s so much of the fowl, in fact, that each man is able to gather at least ten homers, which is the equivalent of 60 bushels! That’s more than plenty, even for just a month, but the Israelites are so consumed by greed that they eat far more than their fill. Their indulgence is to the point of gluttony, and this angers the LORD. (v.33) As punishment, He smites the nation with a plague. Moses names that place “Kibroth–hattaavah”, literally translated as “Graves of Craving”. (v.33) It’s implied in this verse that those among the dead are the same ones that caused the rebellion and discontent in the beginning. (v.4) It's important to note here that God did not punish the Israelites merely because they asked for some food other than the manna or because they failed to thank Him for the quail. As with so much of Israel’s rebellion and apostasy, the problem here was the condition of their hearts. As noted earlier, the people were acting out of ingratitude and selfishness, and they had given into the lust of their flesh. They were not content with the manna and the meat of their own livestock, and this indicated a sinful heart which resulted in their greed and gluttony. It’s the same temptation that caused Adam and Eve to fall. They were not content with all the variety of fruit and vegetation that God had provided them in the garden. Instead, they wanted the one fruit that God had expressly forbidden. The phrasing of verse 33 suggests that God would not have smote the people with a plague if they had not been so greedy. If they would have taken only as much as they needed and not eaten to the point of gluttony, they might not have died. But it was the very act of gluttony, caused by greed, that angered the LORD. This is one reason Paul exhorts the Corinthians to keep self-control and self-discipline in all things, but especially the lusts of the flesh. (1 Corinthians 6:12-13) Keeping our desires and cravings under control, with the help of the Holy Spirit, will not only enable us to live physically healthy and vibrant lives, but will also help us greatly in service and obedience to God who is our provider and sustainer. We should be thankful every day for whatever He gives us and be content with what we have, not looking with lust at the greener grass on the other side of the fence. |
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