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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In this chapter, God revisits the topic of uncleanness due to contact with corpses. Because of the punishment for their disobedience in chapter 14, the Israelites would be burying many dead over the next four decades as they waited for all of the first generation to pass away before entering the promised land. Because of this, God graciously allows another way for someone to purify him/herself after coming into contact with a corpse. Leviticus 11 and 15 spell out the required rituals and sacrifices that must be done to cleanse one of uncleanness, but at the rate that the Israelites would be preparing and burying their loved ones over the next forty years those standard cleansing rituals and animals sacrifices would be very time consuming and costly for the people. Therefore, God creates a new addition to the laws of purity here in chapter 19.
Verses 1-10: Once again, the Lord speaks to Moses and Aaron, telling them to speak to the people. (v.1-2) This new commandment, like all the others before it, is directly from the mouth of God. We can also infer from verse 1 that this conversation takes place immediately following the one in the previous chapter since both Moses and Aaron are being addressed. For this new cleansing ritual, the Israelite is to bring a red heifer, perfect in appearance and health (Leviticus 22:20), and which has never been yoked, to Aaron’s son, Eleazar. (v.2) (Deuteronomy 21:3, 1 Samuel 6:7) He is to take the heifer outside the camp to a predesignated spot where the animal is then slain in his witness by the one bringing it. (v.3) (Leviticus 4:12, 21, Hebrews 13:11-12) Note that comparison in Hebrews 13 between this act and the suffering of Christ on the cross outside Jerusalem as the ultimate and final sacrifice for the sins of all mankind. Also take note of the many similarities between this sacrifice and cleansing ritual and that of the sin offering described in Leviticus 4. Eleazar will then take some of the blood, return to the tabernacle, and sprinkle the blood seven times before the door. (v.4) (Leviticus 4:6, Hebrews 9:13) Afterwards, he returns to the site of the sacrifice where the animal in her entirety – skin, flesh, blood, and bone – is burned. (v.5) (Exodus 29:14, Leviticus 4:11-12, 9:11) Because there’s no mention of any altar here, we can safely presume that this slaying and burning is done either on a temporary altar constructed for this purpose or on the ground in some form of a fire pit. As the animal is being consumed by the fire, Eleazar will add to the blaze cedar wood, hyssop, and scarlet. (v.6) (Exodus 12:22, Leviticus 14:4, 6, 49, 1 Kings 4:33, Psalm 51:7) Afterwards, both he and the one that brought the animal will bathe themselves and wash their clothes, still outside the camp. (v.7-8) (Leviticus 11:25, 15:5, 16:26, 28) Both may return to camp but they will be unclean until sundown. Meanwhile, another “…man that is clean shall gather up the ashes of the heifer…”, storing them in a designated place outside the camp. (v.9) “The ashes were mixed with water to be used as water to remove impurity, that is, to symbolically purify from sin. The purification properties of this red bloodlike solution was reconstituted whenever water was added to these ashes and other agents, thus making a ‘ready-made’ mixture suitable for sprinkling purposes in this purification ritual.” (The Moody Bible Commentary) The one who gathers and stores the ashes must then also bathe himself and wash his clothes before returning to camp. (v.10) He, too, is unclean until sundown. The Believer’s Bible Commentary has this to say regarding the red heifer: “The one historical record of the use of the ashes of a heifer is in Numbers 31. Mantle says that: ‘… the ashes were regarded as a concentration of the essential properties of the sin offering, and could be resorted to at all times with comparatively little trouble and no loss of time. One red heifer availed for centuries. Only six are said to have been required during the whole of Jewish history; for the smallest quantity of the ashes availed to impart the cleansing virtue of the pure spring water.’ ” This new addendum to the purity law will remain in effect for all generations, for both the Israelite and the gentile that chooses to abide with them. (v.10) Curiously, there is no reason given in this chapter for why Eleazar is named specifically as the priest performing the sacrifice of the red heifer instead of Aaron. We know from the previous instructions in the law that any priest can perform any of the sacrifices and offerings. The only specific stipulation regarding the high priest is that he is the only one allowed in the holy of holies on the Day of Atonement. None of the other priests may perform that specific cleansing. So it seems especially odd here that God calls out Eleazar by name as the one who is to perform this specific sacrifice and ritual. The most logical explanation is that Eleazar is the oldest son of Aaron because of the deaths of Nadab and Abihu, and therefore he is next in line for the role of high priest after Aaron’s death. We also know from Numbers 33:38-39 that Aaron dies in the fortieth year of Israel’s wandering in the desert. He’s one hundred and twenty three years old, which means at the time of this instruction from the Lord in chapter 20 Aaron is approximately eighty-three. So perhaps Aaron has already begun to train his son for the role of high priest, and God takes this into account when giving this instruction regarding the sacrifice of the red heifer. Or perhaps Eleazar will be the one who is assisting Aaron the most with all these purification rituals due to the many deaths that will be occurring in the next forty years. Whatever the case, the text doesn’t give a reason for naming Eleazar and, ultimately, it doesn’t matter. What matters is the sacrifice and the ritual itself. Verses 11-16: This section of the passage is a reminder and review of the previous laws regarding uncleanness. Anyone that touches a dead body is unclean for seven days. (v.11) (Leviticus 21:1, 11, Numbers 5:2, 6:6, 9:6, 10, 31:19, Lamentations 4:14, Haggai 2:13) He must purify himself on the third day, for if he doesn’t then he’s not considered clean on the seventh day, even if he isolated himself away from the camp. (v.12) The one who doesn’t follow this command will be guilty of defiling the tabernacle and, by extension, the holiness of God. That person shall be cut off from the community. (v.13) (Leviticus 22:3) Anyone that enters a tent where someone has died will be considered unclean and must undergo the prescribed cleansing ritual. (v.14) Any open vessels within the tent are also labeled as unclean. (v.15) (Leviticus 11:32, Numbers 31:20) Anyone that touches a corpse on the battlefield or assists in the burial of a body will be considered unclean. (v.16) (Numbers 31:19) Verses 17-22: The mixture of water and the ashes of the heifer are to be used to purify the tent where the death occurred. (v.17) Anyone who is clean may perform this ritual of sprinkling the water, not just a priest. (v.18) The tent, any contaminated vessels within it, as well as anyone else that was in the tent at the time of death are all to be sprinkled with the water of purification. The water is also to be used to purify the ones who assist in the burial of the corpse. The clean person will then sprinkle the water on the those that are unclean on the third day of their isolation away from camp. (v.19) On the seventh day the unclean will bathe themselves and wash their clothes. (Leviticus 14:9) After sundown they are considered clean and may return to camp. The one who sprinkles the water is to use hyssop to do the actual dipping and sprinkling, for to touch the water itself will cause that person to become unclean until sundown. (v.21) He, too, must wash his clothes. Anything and anyone that is touched by an unclean person immediately becomes defiled and is considered unclean until sundown. (v.22) (Leviticus 15:5) Anyone that refuses to undergo the proper ritual for cleansing “…shall be cut off from among the congregation, because he hath defiled the sanctuary of the Lord…”. (v.20)
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CHAPTER 17:
In the aftermath of Korah’s rebellion, God is going to prove to His chosen people once and for all His appointed man for the role of high priest, the spiritual leader and intercessor of the nation. Chapter 16 focused on Moses and God’s affirmation to the people, once and for all, that Moses is their corporate leader. Now, in chapter 17, God affirms for the nation His appointment of Aaron as the spiritual leader and high priest. Verses 1-5: God instructs Moses to get a rod of almond wood from each leader of the twelve tribes of Israel. In the cultures of the ANE at this time, a rod or staff served several functions: a symbol of authority for a man over his household (Genesis 38:18, Psalm 110:2), a tool for shepherds (Exodus 4:2, Psalm 23:4), a walking stick, and a method of discipline for a father to his children. (Proverbs 22:15) Each tribal leader is to bring their rod to Moses, and each rod will have that man’s name carved on it. (v.2-3) Aaron’s rod and name represent the tribe of Levi. Moses will then place the rods in the tabernacle before the ark of the covenant. (v.4) The word used here in verse 4 is “testimony”, which refers to the ten commandments that are in the ark. (Exodus 25:16) Though the text doesn’t say specifically, it seems logical to conclude that God is allowing Moses himself to enter the holy of holies since that is where the ark of the covenant is located. We know from Leviticus 16 that only the high priest can enter the holy of holies on the annual Day of Atonement, and even then only after he has thoroughly bathed himself and performed all the necessary blood sacrifices and offerings on behalf of himself. So that leaves only two possible explanations for the LORD’s commandment to Moses in verse 4: 1) God makes a special exception in this case, allowing Moses to enter the holy of holies; or 2) God allows Aaron to enter the holy of holies to place the rods before the ark since he is the high priest. In both cases, of course, the ritual bathing as well as the necessary blood sacrifices and offerings would be done first. Since verse 7 clearly states that it’s Moses – and only Moses – who lays the rods before the ark, we can safely conclude that God made a special exception to His law regarding the high priest and the Day of Atonement. We can also logically infer that Moses completed the ritual cleansing and blood sacrifices, the latter performed by Aaron on Moses’ behalf, before entering the tabernacle. God tells Moses that the rod of the man whom He chooses as spiritual leader will blossom. (v.5) This will, once and for all, end the rebellion of the Israelites against Aaron and Moses. (Numbers 16:5, 11) Verses 6-13: The tribal leaders and Aaron obey Moses’ instructions, bringing their rods to him with each man’s name carved into them. (v.6) Moses lays them before the ark of the covenant in the holy of holies. (v.7) The next morning, when he enters the tabernacle, Moses finds only Aaron’s rod to have “…brought forth buds, and bloomed blossoms, and yielded almonds.” (v.8) (Ezekiel 17:24, Hebrews 9:4) For dead wood – having no root in any earth and, thus, no water or any other nourishment by which to naturally blossom and bear fruit – to bring forth new life is a miracle that only God can perform! This is a beautiful picture of every sinner that is saved by grace, being renewed to eternal life by the washing of the shed blood of Christ and being risen with Him to glory! (Ephesians 2:1, 4-5, Colossians 3:1) The stems and lamps of the golden lampstand were shaped and formed to resemble almond branches and blossoms (Exodus 25:33-36), so this miracle is closely connected to the tabernacle itself, thus further cementing in the eyes of the people God’s choice of Aaron to serve there as high priest. Moses takes the rods and lays them before the Israelites so that they can see for themselves whom God has chosen. (v.9) God then instructs Moses to keep Aaron’s rod within the ark of the covenant, alongside the jar of manna and the ten commandments. (v.10) He again states that this should silence the rebellious murmurings of the people against Him, “…that they die not.” In other words, the rod will also serve as a memorial and reminder of God’s wrath against the rebellion and disobedience of the Israelites. (Numbers 16:38, Deuteronomy 9:7, 24) Moses does as God commands him. (v.11) Verses 12-13: As usual, though, the children of Israel have no trouble finding the cloud within the silver lining. They are, as always, focused only on themselves, and they utterly ignore the miracle that God has just performed. Rather than rejoice at His love and mercy and return to their tents to go about their day, they complain that they will all perish because they can’t ever come near the tabernacle for fear of God’s wrath! (Numbers 1:51, 53, 18:4, 7) Like Adam and Eve, the Israelites reject all the bounty of God’s provision and what He has given them and allowed them to have and to be, and instead zero in on just His commandments of what they can’t do or should not do. In this case, they’re complaining about his restrictions regarding the tabernacle, and they completely miss the point of this whole demonstration of the budding of Aaron’s rod! “Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?” (v.13) The LORD, infinite in mercy and longsuffering, responds to this complaint in chapter 18. CHAPTER 18: Verses 1-7: This chapter follows the pattern of God reminding His people of His law following a major incident of sin among the congregation of Israel. This passage is God’s direct response to the people’s fear of His wrath as expressed in the last two verses of chapter 17. God speaks directly with Aaron here since he and his sons are in charge of the tabernacle and all of its furnishings. The LORD reminds Aaron that he and his sons are responsible for ensuring the sanctity of the tabernacle. (v.1) (…bear the iniquity of the sanctuary…) (Exodus 28:38, Leviticus 10:17, 22:16) The other men of the tribe of Levi are also designated to assist the priests as described in Numbers 3 and 4, which was the whole point of Korah’s rebellion. God is, once again, making it clear to Aaron, his sons, and the whole nation the roles and responsibilities of the high priest, the priests, and the other men of the tribe of Levi. (v.2-3, 6-7) The purpose of this instruction is so that the holiness of the tabernacle and its furnishings is not violated, thus causing judgment by God upon Aaron, his sons, or the people. (v.3, 5) Notice here that God doesn’t say anything about the priesthood or the service of the tribe of Levi that He didn’t already give to Moses earlier at Mount Sinai. God’s response to the people’s latest complaint is essentially this: “Yes, you’re correct. Anyone that doesn’t adhere to My instructions exactly as I have given them will suffer my wrath and judgment. Now, let’s go over them again.” The seemingly infinite patience of the LORD is once again shown in this passage as He reiterates for Aaron and Moses His commandments regarding the priesthood and the tabernacle. God also reminds Aaron that the priesthood and its service were given to him and his sons as a gift (v.7) (Matthew 10:8, 1 Peter 5:2-3), as are the three clans of the tribe of Levi that assist them in their service (v.6) (Numbers 3:12, 45) This is the same point that Moses had tried to make clear to Korah: that service to God – no matter the type or role – is a gift, a high honor that should never be taken lightly. It’s a sin against the LORD for us to look at another’s role and responsibility with jealousy or resentment. Rather, we should humble ourselves and thank God for what He has given us as we learn to be content with the tasks He’s assigned to us. That is where we will find true happiness and joy. Verses 8-19: Next, God reminds Aaron of the portions of all the sacrifices that are given to him and his sons for their sustenance and provision. (v.8-10) As described earlier in Leviticus, portions of the meat and sin offerings, firstfruits of the harvest, and the firstborn animals are to be given to the priests to support and provide for them and their families. (v.11, 13) (Exodus 22:29, 23:19, Leviticus 2:2-3, 6:16-18, 10:12-13, 23:20, Numbers 5:9-10, Nehemiah 10:35-36) As long as all members of the priest’s household are clean and in right standing with the LORD, they may partake of his sustenance. Everything that is consecrated in Israel also belongs to the priests because it belongs to God. (v.14) But the people are allowed to give the priests five shekels of silver in lieu of the animal if he/she desires to keep it instead. (v.15-16) (Leviticus 27:6) The only exception to this rule, however, is the firstborn of the clean beasts, for those are to be offered as sacrifices unto the Lord. (v.17) They are holy. (Deuteronomy 15:19) Portions of these offerings, too, belong to the priest for his sustenance. (v.18) (Exodus 29:26, Leviticus 7:31) Salt is mentioned again in verse 19. (Leviticus 2:13, 2 Chronicles 13:5, Mark 9:49-50) According to the Moody Bible Commentary, “Salt often suggested inviolability or permanence, thereby indicating an unbreakable covenant. A ‘covenant of salt’ can also be taken as an idiomatic expression expressing loyalty or agreement. The notion is that if a person shares ‘salt’ (in a meal) with someone, that one is a recipient of the host’s hospitality, and the guest was to look after his gracious host’s interests (Ezra 4:14).” In summary, God is reminding Aaron and his sons of their responsibility as priests of the tabernacle, but He’s also reminding them of the many blessings and provisions that come with that role. God was pleased by Aaron’s intercession on behalf of the people in chapter 16, and these blessings are proof of that. Verses 20-24: Next, God reminds Aaron that he and his sons are to have no inheritance of tribal land once the nation finally conquers the promised land. (v.20) (Deuteronomy 10:8-9, 12:12, 14:27, 18:1-2, Joshua 13:14, 33) Instead, the LORD Himself is the inheritance of the priests! (“…I am thine part and thine inheritance among the children of Israel.”) (Psalm 16:5, Ezekiel 44:28) There is no higher honor or blessing in this life than to be in full time service to the LORD. That’s what it means to have Him as one’s inheritance. The Levitical priests were entirely dependent on God for their daily sustenance and provisions. To put this in today’s parlance, the priests could not have a second job in addition to their pastoral ministry in the church. That’s why God commands the Israelites to tithe of everything they brought to the priests for sacrifice, which is what He reiterates in verses 21 and 24. He tells Aaron that the tithes of the nation are not only for the priests but also for the whole tribe of Levi, which includes those of the clans that were assigned to assist the priests in their daily service. (Leviticus 27:30, Deuteronomy 14:22, Nehemiah 10:37, 12:44, Malachi 3:8, Hebrews 7:4) God closes his statements to Aaron by repeating the warning He gave in verses 1-5. No one outside the tribe of Levi is to come near the tabernacle itself or touch any of the holy things within it. Only the priests and the three clans of Levi may serve in the tabernacle. (v.21-22) (Leviticus 22:9, Numbers 1:51) Anyone that violates this commandment, whether Israelite or stranger, will bear his/her own iniquity and suffer the wrath and judgment of the LORD accordingly. What God is making clear to Aaron, his sons, and the rest of congregation is that the people were correct in their complaint at the end of chapter 17. They were right to fear God and His wrath for anyone that would disobey His commandments. But fear of punishment is not what should be motivating the Israelites – or us today – to obey God. We should obey because we desire to do what’s right. The Israelites are still missing the entire point of God’s Law. Obedience will bring fellowship with the LORD, but disobedience will break that fellowship. They should be seeking God and obeying His commandments from a desire to have God dwelling among them, not just in order to escape His wrath and punishment. Verses 25-32: God now turns to Moses with further instructions and reminders about tithing. The first is that the Levites and the priests are to tithe of their portion of tithe that they receive from the people. (v.26) (Nehemiah 10:38) That tithe is to be offered up as a heave offering to the LORD, as though it were the firstfruits of their own grain or vineyard harvest. (v.27) Every tithe is to be the best part of their portion from the people (v.29), and only afterwards may the priests and Levites take it as their portion for them and their families to eat. (v.30-31) This is the reward for their service to Him. (Matthew 10:10, Luke 10:7, 1 Corinthians 9:13, 1 Timothy 5:18) Again, God is not saying anything new here. All of these commands regarding tithing were given in Exodus and Leviticus. God is merely restating them for clarity’s sake, and one can almost hear the patient, gentle sigh in His voice here as he speaks to Moses, like a teacher explaining – yet again – to His disciples a basic concept they all should have easily understood in the first lecture. As before, God closes this passage with a warning. Those who do not obey these commandments will bear their own iniquity and suffer judgment accordingly. (v.32) (Leviticus 19:8, 22:2, 15-16, Ezekiel 22:26) 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. In the Pentateuch, every time there is an act of national rebellion and disobedience, there is always a section immediately following that gives further instruction on the Law. (Exodus 34 is a good example.) Every time the children of Israel sin, there is need for not only a reminder of God’s commandments but also new, supplemental legislation to reinforce the law already in place. In this instance, after this especially great sin of rebellion in the previous two chapters, God also needed to remind the people of His promise to their children. The parents won't enter the promised land, but their children will. God assures them of this in verse 2.
This is a consistent pattern with God, and it demonstrates His characteristic attribute of fatherly love and grace for His chosen people. Each incident of the nation’s disobedience and the Lord’s chastening is always followed by a reminder from God of His promises and future blessings for obedience. Verses 1-16: This first category of supplemental laws concerns the animals sacrifices. God is providing some additional requirements here for the next generation that will be inheriting the promised land. As always, the passage opens with the phrase, “And the LORD spake unto Moses…” (v.1), indicating to the children of Israel – and to us today – that it is God who is bringing His word directly to His chosen servant. The Israelites can believe what Moses tells them because he testifies that these commands are coming from the Lord. The first set of new stipulations do not apply to the sin or guilt offerings, but only to the freewill offerings. Nor do they go into effect immediately. These new laws apply only once the people have entered the promised land. (v.2) Verse 3 lists the specific animal sacrifices and occasions to which these additional requirements will apply. (Leviticus 23:2, 8, 12, 38, Numbers 28:18-19, 27, Deuteronomy 16:10) The addition of the wine ingredient of these offerings probably relates to the abundance of grapes that grow in the promised land, as indicated by the huge cluster brought back by the spies. Same for the grain portions. God had emphasized multiple times by now the prosperity of the promised land, and that’s probably why these supplemental commands don’t go into effect immediately. The next generation doesn’t currently possess enough of the crops or wine in the wilderness to fulfill these instructions. There’s also a reminder in verses 13-16 that these laws apply to both the Israelite and the stranger that is sojourning with him. As always, the non-Israelite is not required to participate in the feasts, offerings, and other rituals of the Mosaic Law, but if he/she chooses to do so, then he/she must follow the law as exactly and completely as the Israelites. The same law applies to both equally. (Exodus 12:49, Numbers 9:14) Verses 17-21: This second set of supplemental laws relates to the firstfruits offering. The Israelites are to offer up to the LORD a heave offering of a cake made from the first of their dough each year at the time of harvest. (Leviticus 2:14, 23:10, 16) The promised land will offer an abundance of different crops, and this offering is to remind the Israelites that it is the Lord that provides and sustains them always. Verses 22-31: This passage is another reminder of the sacrifices and offerings that are to be performed in the case of sins accidentally committed through ignorance, both by individuals and the nation as a whole. (Leviticus 4:2, 13, 23, 35) And, as always, there is the reminder that same law applies to any gentile that is sojourning with an Israelite and wishes to partake in these rituals. (v.29) There is also a warning for those that do these sacrifices and offerings without first examining the condition of their heart. (v.30-31) If the heart is not right with God (…the soul that doeth ought presumptuously…), then God will despise that person and he/she will be punished accordingly. (…that soul shall be cut off from among his people…shall be utterly cut off…) (Numbers 14:40, Deuteronomy 1:43, 17:12, Psalm 19:13, Hebrews 10:26) To act presumptuously is to anticipate God’s will and try to rush ahead of Him. We must always wait on the LORD for His direction and guidance, and then move forward only when He gives us a clear command to do so. The meaning of that adverb in verse 30 is that some Israelites would offer these sacrifices to the LORD, but their hearts would not first be right. They were not truly repentant, and they would continue to commit the same sin afterwards, thus ignoring God’s law by willfully rebelling against Him. That soul is showing an attitude of despising God’s word, and therefore God despises him/her. (v.31) Verses 32-36: Moses now includes an example of one who despises God’s law. A man is caught gathering sticks on the sabbath, and the people bring him to Moses. God had made it clear to the people that the sabbath was to be a holy day, a day of rest. (Exodus 31:14-15, 35:2-3) He had even specifically stated that no fires were to be kindled on that day. Therefore, when the people catch this man violating the sabbath, they bring him to Moses for judgment. (v.33-34) Moses seeks the counsel of the LORD who commands him and the people to stone the man to death. (v.35) (Leviticus 24:14, Deuteronomy 21:21) The sentence is carried out immediately. (v.36) It’s unclear why it wasn’t done as soon as the people discovered the man in the midst of his crime, but perhaps they wanted to be sure of the proper judgement. In light of their recent rebellion against God, it’s possible the people are afraid now of acting too hastily in any situation without first consulting with Moses and the LORD. As noted earlier in my commentary of Exodus and Leviticus, it seems extremely harsh to modern readers that God dispenses a judgment of death for one who was just gathering sticks on the sabbath. Jesus even rebuked the Pharisees for adhering to the letter of the law rather than the spirit, for they had instituted rules for the sabbath that seemed to be just as specific as what God had commanded Israel in Exodus 35:2-3. But it’s important to remember two things: 1) God gave a specific command regarding the kindling of fires on the sabbath, and 2) the Pharisees’ many additional rules were nowhere to be found in the Mosaic Law. In this instance of the man disobeying a direct, specific command of God, God had every right to judge him accordingly. It is not our place to question why God has given a command about this or that, but only to obey. Jesus very rightly rebuked the Pharisees for their additions to the Law that were not commands from God. Thus, they were in the wrong. Verses 37-41: This chapter closes with another command from the LORD for the Israelites to make fringes, or tassels, to attach to the borders of their garments as a reminder of the commandments of the Law. (Psalm 103:18) These tassels are to remind the people that they are to be holy unto the LORD (v.39-40), and they are not to go whoring after other gods. (Leviticus 11:44-45, Romans 12:1-2, Colossians 1:22, 1 Peter 1:15-16) As He has done at the closing of many previous passages, God reminds the children of Israel that “I am the LORD your God, which brought you out of the land of Egypt, to be your God: I am the LORD your God.” (v.41) It’s clear from the accounts of their rebellion and disobedience since the Exodus that the Israelites continually seem to forget who God is and why He has called them out of their bondage and oppression in Egypt. In the wake of both the disobedience at the border of the promised land in the previous two chapters, and now with the man here who was caught violating the sabbath, the people needed another reminder from God about who He is and who they, His chosen people, are and what they should always be striving for. 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. CHAPTER 9:
Verses 1-5: The children of Israel observe the passover, once again demonstrating complete obedience to God and His servant Moses. (v.4-5) (Leviticus 23:5, Numbers 28:16, Deuteronomy 16:1-2) “…according to all that the Lord commanded Moses, so did the children of Israel.” Complete submission and obedience to God is a beautiful thing, and it brings infinite blessings! This is demonstrated time and again throughout the Old Testament, both in Israel as a nation as well as in the individual lives of those who obeyed God when the nation was in rebellion. Verses 6-14: A situation now arises where some of the men of Israel have become “…defiled by the dead body of a man…” (v.6) and, thus, they cannot observe the passover as prescribed by God because of the newly established law of God regarding those who are unclean by accidental defilement. (Leviticus 5:2-3, 21:1, 11, Numbers 5:2, 19:11, John 18:28) The men acknowledge to Moses their desire to obey God by observing and celebrating the passover, but they also do not want to violate God’s law concerning the sacrifices and offerings that are an integral part of the passover ritual. (v.7) Nor do they want to wait another whole year in order to properly observe this sacred ritual. Moses demonstrates one of the fundamental qualities of a godly leader. “Stand still, and I will hear what the Lord will command concerning you.” (v.8) (Exodus 18:22, Numbers 27:5) As he has always done since first taking on the mantle of leadership at the burning bush on the backside of the desert, Moses turns to the Lord for guidance and direction. God, in turn, demonstrates compassion and mercy, acknowledging the genuine desire of His children to obey Him in all things. He provides an exception to the law, allowing the men to observe all ordinances of the passover on the 14th day in the second month at twilight. (v.10-12) (2 Chronicles 30:2, 15) This exception not only applies to those who are unclean, but also anyone who is traveling outside the homeland and is unable to be present with his/her family at the time of the passover. But God also delivers a warning and a reminder: those that are clean and are present at home who choose not to obey the law of the passover and all its ordinances as prescribed by God will suffer God’s wrath and immediate judgment. (v.13: “…the same soul shall be cut off from among his people…”) This law also applies to any non-Israelite that happens to be residing among God’s chosen people and also desires to participate in the passover. (v.14) Verses 15-23: This chapter concludes with another repetition, similar to that of chapter 7. Five times in these eight verses Moses emphasizes the presence of the cloud resting atop the tabernacle. (v.15-16, 19, 21-22) (Exodus 40:33-34, Nehemiah 9:12, 19, Psalm 78:14) Twice he states that at night the cloud turned into a pillar of fire. (v.15-16) (Exodus 13:21-22, 40:38) Three times he says that as long as the cloud rested upon the tabernacle the children of Israel remained where they camped. And when the cloud lifted up and moved, the Israelites broke camp and followed. (v.17-21) (Exodus 40:36, Numbers 10:11-12, 33-34, Psalm 80:1) As with chapter 7, the repetition seems unnecessary and dull. But, again, remember the theme of this entire book: obedience. Moses is emphasizing the obedience of Israel to all that God has commanded them here in the beginning of their journey. They started out in the right place, worshiping and obeying God in every aspect of their daily lives. They did not move camp until God directed them to do so, and when it was time to move on they followed immediately. In the meantime they brought their daily and seasonal sacrifices and offerings to the priests at the tabernacle as prescribed by the law, and they celebrated and observed the yearly rituals and feasts as also directed by Moses in God’s law. As I noted in my commentary of Exodus, Israel’s salvation from slavery in Egypt is a picture of our salvation today from certain damnation in hell. And, like Israel, obedience to God in our new life is somewhat easy at first. We are so grateful for our new purpose and our rescue from death and hell, and our joy at being free from the burden of the guilt of her sin is so great that we eagerly strive to obey God in all things. Our desire for Him and His word is a hunger that we satiate by studying our Bible and joining with fellow Christians every week to worship God and fellowship with one another. But you and I know that, as time goes on, the devil does not let go of us so easily, and our flesh gets in the way of our obedience to our new master, Jesus Christ. Obedience to God does not come so quickly and easily, and sometimes we stray, just Israel did, especially as they got closer to the promised land. Moses is emphasizing Israel’s obedience here in the beginning in order to contrast their disobedience later on. “At the commandment of the Lord they rested in the tents, and at the commandment of the Lord they journeyed: they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses.” (v.23) CHAPTER 10: This chapter marks the first major section break in the book of Numbers. As noted earlier, the Israelites have been at Mount Sinai for a total of eleven months, ever since Exodus 19. It’s been about thirteen months altogether since their exodus from Egypt. This chapter also gives evidence of the seeds of disobedience that will bear bitter fruit later on. Verses 1-10: God gives Moses instructions for crafting two silver trumpets that are to be used by the priests for a variety of purposes. (v.2) The first is to summon the whole nation to the door of the tabernacle (v.3) (Isaiah 1:13, Jeremiah 4:5, Joel 2:15) or just the tribal leaders (v.4). The trumpets will also serve as a signal for the camp to break and begin marching. (v.5-6) Later on, in their conquering of the promised land, the trumpets will sound the call to arms in preparation for battle. (v.9) (Numbers 31:6, Joshua 6:5, 2 Chronicles 13:14) They are also to be used to announce occasions of celebration, victory, holidays, and the burnt offerings and sacrifices at the beginning of each month. (v.10) (Leviticus 23:24, Numbers 29:1, 1 Chronicles 15:24, 2 Chronicles 5:12, Psalm 81:3) When it’s time to move camp, a specific set of trumpet blasts signals the tribes on the east side to begin marching first. (v.5) A second set of blasts signals those on the south side to begin marching. (v.6) Although the tribes on the north and west sides are not mentioned here, we can presume that a third, fourth, and fifth set of trumpet blasts will be the signal for them – as well as the tribe of Levi – to begin moving forward. Once again, God’s character trait of order and detail is on display here. He is giving Moses and the priests an effective method of directing all the tribes in a planned and coordinated tactical movement when it’s time to break camp. God is a God of order and precision, and no detail is left out or unnoticed. The trumpets themselves are each crafted from a single sheet of pure silver. (v.2) John MacArthur states, “According to a Jewish tradition, these instruments were between twelve and twenty inches long and had a narrow tube that was flared at the end.” The Cornerstone Biblical Commentary adds that the sheet of silver was hammered and molded around a wooden core in the shape of a trumpet. Two such instruments were found in King Tut’s tomb (c. 1325 B.C.). It's also interesting to note here the parallel to Israel’s march towards the promised land – which is signaled by a trumpet blast – and our own rapture from this world at the sound of a trumpet that signals Jesus’ second coming. (1 Thessalonians 4:16-17) Believers today are pilgrims in this world looking towards our promised land of heaven and the blessed reunion with our Lord and savior, Jesus Christ! Amen! Verses 11-28: In the twentieth day of the second month of the second year after the exodus from Egypt, the children of Israel finally break camp and begin following the cloud. (v.11) (Exodus 40:36, Numbers 9:17) They have rested at Mount Sinai for almost a year (Exodus 19:1, Numbers 1:1, 9:5), and God now leads them to the wilderness of Paran. (v.12) (Genesis 21:21, Numbers 12:16, Deuteronomy 1:1) During the process of breaking camp we see the first hint of Israel’s disobedience of God’s commands. The tribes are marching out in the same order as they were listed in chapter 2, but verse 17 here states that the Gershonites and the Merarites, after breaking down the tabernacle, begin following after the tribes of Judah, Issachar, and Zebulun. (v.14-16) (Numbers 1:51, 2:3) Yet chapter 2 clearly states that the whole tribe of Levi is to march together after the second group which is the tribes of Reuben, Simeon, and Gad. (Numbers 2:10, 16-17) This is such a small detail, but it’s significant, especially given how meticulous Moses has been in describing the nation’s obedience thus far to God’s every command, both major and minor. After the second group comes the Kohathites (v.21), bearing the dishes, utensils, and other furnishings of the tabernacle. It makes sense for them to follow the other two clans since those two are bearing the framework and curtains of the tabernacle itself. That needs to be set up and erected before the Kohathites arrive so that all the furnishings can immediately be placed inside the tabernacle by the priests. Only they are allowed to unwrap and touch the holy things. (Numbers 4:15) After the Kohathites comes the third and fourth groups under the standards of Ephraim and Dan, respectively. (Numbers 2:18, 25, Joshua 6:9) Verses 29-32: Here is another foreshadowing of disobedience. Moses asks his brother-in-law, Hobab, to journey with Israel in order to be their guide. (v.31) Hobab is the son of Reuel, Moses’ father-in-law, the Midianite. (Exodus 2:18, 3:1, 18:12) (As I noted in my commentary of Exodus, it’s unclear in the Pentateuch why there are different names in the English translation for Moses’ father-in-law.) This scene with Moses and Hobab is especially significant given the emphasis that Moses placed in the previous chapter on the cloud resting on the tabernacle by day and the pillar of fire by night. (Numbers 2:15-23) This chapter also concludes with mention of the cloud leading Israel on their march to Paran. (v.33-34) In the words of the Moody commentators, “This request by Moses could be viewed as his ‘Plan B’. If the cloud was not a dependable guide, he had a backup plan or at least a viable second opinion. Even if Hobab knew possible routes and food sources, the size of the nation at this time would seem to neutralize any tactical wisdom Hobab could offer. Looking at the way Moses framed the request may also offer some subtle hints as to his motivation. […] Moses may have been asking Hobab to function as the surrogate “Lord” or the “cloud.” It seems clear from this passage and the one above about the order of the tribes as they marched out that Moses is highlighting the seeds of doubt and disobedience that will, unfortunately, cause the current generation to wander in the desert for forty years and never see the promised land. Hobab does eventually agree to go with Moses (Judges 4:11), and one wonders if Israel’s history within the promised land would have been different if Moses and Israel had trusted God right here at the start of their journey and just let Hobab return to Jethro. (Judges 6-8) This minor plot detail is also interesting in light of the origins of the Midianites. (Genesis 25:1-4) Verses 33-36: Mount Sinai is once again referred to as “..the mount of the Lord…”. (v.33) (Exodus 3:1, Deuteronomy 1:6) According to my study Bible, the region known as Paran covers much of the northern and some of the southern Sinai peninsula, as well as Arabah. (Numbers 13:26, 1 Kings 11:18) Verse 33 is the first mention in scripture of the phrase “…ark of the covenant…”. Israel follows the ark faithfully for three days while God searched “…out a resting place for them.” Verses 35 and 36 are another example of one of the many prayers of Moses that can be found throughout the Pentateuch. “…Rise up, Lord, and let thine enemies be scattered; and them that hate thee flee before thee.” (v.35) (Psalm 68:1-2, 132:8, Isaiah 17:12) “…Return, O Lord, unto the many thousands of Israel.” (v.36) It’s hard not to read these two verses – which close out not only this chapter but a very large section of the Pentateuch on such a high note – and not feel some sadness at how quickly and how far the children of Israel fall away from God. They had such a promising beginning and yet it didn’t take them long to grumble and complain and rise up against both Moses and the Lord their God. And yet, I cannot judge them too harshly, for I am no better. Israel’s journey immediately following their salvation from Egypt is a picture of all of us whom God has saved from eternity in Hell. Most new believers, especially those saved in adulthood, struggle immensely against their flesh and the sins of their old life. New faith is fragile and the process of trust and sanctification is a lifetime of work. It’s a marathon, not a sprint, as the common saying goes, and it’s best to just savor the positive note and prayer that closes this chapter. Israel’s obedience to God thus far since the exodus from Egypt is worth noting and celebrating. There’s plenty of time later to contemplate and mourn their disobedience and apostasy. CHAPTER 7: Numbers 7 is the second longest chapter in the whole Bible. (Psalm 119 is the longest with a total of 176 verses.) These 89 verses describe the gifts brought by the twelve tribes to the Levites immediately following the erection and dedication of the tabernacle. As stated earlier, the events described in this book are not arranged chronologically. (See the table below, courtesy of the Moody Bible Commentary) The sacrifices and offerings described in this chapter take place just before the census described in chapter 1 and immediately following those described in Exodus 40. Each of the representatives of the twelve tribes named here are the same ones named in chapter 1 who assisted Moses with the census. Verse 1-9: All twelve tribes bring forth six covered wagons and twelve oxen. (v.3) These are for the Gershonites and the Merarites (v.5, 7-8) so that they can store and transport their portion of the tabernacle safely and efficiently when it’s time to move camp, as described in chapter 4. But the Kohathites have no need of oxen or carts because the pieces and furnishings that they are responsible for are to be borne on their shoulders. (v.9) (Numbers 4:15) Verses 10-88: A detailed and repetitive list of each of the twelve sacrifices and offerings is described here. To modern readers, the repetition of many of the verses of this passage – some of them literally word for word – seems dull and unnecessary, and even somewhat boring. But to the successive generations of Israel this chapter is a celebration of the participation and obedience of each tribe. To the peoples of the ANE, repetition of this sort was a standard writing style, especially for any kind of record keeping, and it’s important we keep this in mind when we read these passages throughout the Bible. God includes them in this way as part of His holy word, and while it may be somewhat tedious for us today to read, we must acknowledge that this is God’s word as He laid it out for us. That alone should be reason enough for us to take our time while reading it and not try to rush through it just because of the repetitive style in which it’s written. This is what each of the twelve representatives brought forth as their offering and sacrifice for the dedication of the tabernacle:
Verse 89: As noted earlier, Moses speaks directly with God within the tabernacle. (Exodus 33:9, 11, Numbers 12:8) This is testimony that all the law written down in these first five books of the Bible is the true and living word of God, spoken by God directly to His servant Moses. God always speaks from the mercy seat, from between the cherubim that sit atop the ark of the covenant. The tabernacle is not an empty tent, but it is the house of Almighty God, filled with His holy presence! What an honor and privilege for the man of God to enter and commune with his Lord!  CHAPTER 8:
This chapter picks up the narrative thread regarding the Levites which was left off at the end of chapter 4. (See table above) The purification and consecration of all the eligible adult males of the tribe of Levi is described here, which takes place in the two days between the twelve days of offerings and sacrifices described in chapter 7 and the second passover that is described in chapter 9. Again, Moses’ arrangement of these chapters is to highlight Israel’s complete obedience to all of God’s laws and ordinances. It’s also clear from the description of events in these early chapters that the focus of Numbers is on the tribe of Levi. Verses 1-4: God gives a specific instruction to Moses for Aaron regarding the lighting of the golden candlestick. (v.2) (Exodus 25:37, 40:25, Leviticus 24:2) This instruction here makes sense given that the tabernacle has just been erected and dedicated to God as described in the previous chapter. All seven lamps of the candlestick are to be kept burning continually day and night (Exodus 27:20-21) and its position inside the tabernacle will illuminate the table of the shewbread and the altar of incense. Another brief description of the lampstand is given in verse 4 which, again, highlights the obedience of Moses and the craftsmen that constructed the candlestick. They followed precisely the pattern that was given to Moses by God. (Exodus 25:18, 31, 40, Acts 7:44) Verses 5-19: God gives instruction to Moses regarding the purification and consecration of the Levites. It’s important to note that these instructions are not for Aaron and his sons. Though similar, some of the steps of this cleansing ritual are different from those prescribed for the Levitical priests. This purification ritual is for the other men of the tribe of the three clans that were named in chapters 3 and 4, the ones who will be assisting the priests. Verse 7 is the only place in scripture where the phrase “Sprinkle water of purifying upon them…” is used. (Psalm 51:2, 7, Hebrews 9:13-14) Chapter 19 gives some more detail about how the water used here is made pure. (Numbers 19:9, 13, 17, 20) After this, each man is to shave himself and wash his entire body as well as his clothes. (v.7) Then he is to bring two young bulls, as well as flour and oil, for a burnt offering and a sin offering. (v.8, 12) As with Aaron and sons when they were consecrated, so the rest of the Levites are also to be brought to the door of the tabernacle. (v.9) (Exodus 29:4, 40:12) The whole congregation of Israel is to lay their hands on them, and then Aaron is to present them before the Lord. (10-11) The last step is to have the Levites lay their hands on the young bulls before sacrificing them as the burnt and sin offerings. (v.12) (Exodus 29:10) This whole process is to set apart the Levites for their assigned tasks in the service of the priests and the tabernacle. (Numbers 16:9) They are then presented to Aaron and his sons, ready to begin their service. (13-15) As was already stated in chapter 3, the Levites are substitutes for the firstborn of all the tribes of Israel. (v.16) (Numbers 3:12-13) All of the Levite males between the ages of twenty-five and fifty are assigned exclusively to Aaron and his sons. (v.16, 24-26) (Numbers 3:9) The reason for their consecration and service to the tabernacle is to be an atonement and protection for all the children of Israel, hence the reason for the laying on of hands by the congregation and the tribe of Levi setting up their tents around the tabernacle. (v.19) (Numbers 1:53, 16:46, 18:5, 2 Chronicles 26:16) They are the buffer zone, so to speak, between the most holy dwelling place of God and the rest of His chosen people. Verses 20-22: Once again, the central theme of obedience is on display here. Moses, Aaron, and all the children of Israel do as God commands. The spectacle of at least 603,000 adult male Israelites laying hands on the 22,000 adult male Levites (refer back to chapters 1 and 3) must have been something to behold! And to accomplish all the steps of the purification ritual prescribed in this chapter in just two days must have also been an exhausting task, especially for Moses and Aaron who are directing and coordinating all of this. Verses 24-26: The age range of 25-50 for all eligible Levite males ensures that only those who are physically fit and in good health are serving in the tabernacle. This makes sense given the amount of physical labor that is needed to properly disassemble and reassemble the tabernacle each time that the Israelites move camp. (Numbers 4:3, 1 Chronicles 23:3, 24, 27) In chapter 4, the starting age of the Kohathites is given as 30. One possible explanation for the age range stated here in verse 24 is that the first five years are an apprenticeship, according to the Moody Bible Commentary. 1 Chronicles 23:25-26 states the reason the age for beginning service in the tabernacle was lowered to twenty for all eligible Levite males is because the tabernacle was then in a permanent location in Jerusalem, never to be moved again. CHAPTER 5:
Chapter 5 is a review of the need for purity within the camp due to the presence of God among His people. As was emphasized throughout the book of Leviticus, the need for physical and moral purity in the presence of God is absolute and unconditional. God is holy and pure, and those with whom He dwells must also strive for holiness and purity, both within and without. This chapter begins with instruction for outward, visible defilement and ends with that sin that is visible to God alone: the uncleanness of one’s heart. Verses 1-4: God reminds Moses here of those with diseases such as leprosy or symptoms of other diseases that manifest as a discharge of bodily fluid, primarily from the sex organs. (v.2) All of those, along with anyone that has touched a corpse, are to be put out of the camp. (v.3) The laws regarding this were dictated in Leviticus 13 and 15, and God repeats His reason for this command: “…that they defile not their camps, in the midst whereof I dwell.” (v.3) (Leviticus 26:11-12, Numbers 35:34, 2 Corinthians 6:16) Moses and the children of Israel obey the word of the Lord. (v.4) Verses 5-10: The rest of the chapter addresses uncleanness that is caused by sin. These six verses are a supplement to Leviticus 6:1-7. A sin committed against one’s neighbor is a sin against God Himself. (v.6) The guilty man or woman must confess their sin and repay those whom they wronged; and not just the principal of whatever was stolen or destroyed, but an additional twenty percent as well. (v.7) (Leviticus 5:5, 26:40-41, Joshua 7:19, Psalm 32:5, 1 John 1:9) But if there is no one to give the recompense to, the payment will be given to the priest, as well as the customary ram of atonement as prescribed in the Levitical law. (v.8) (Leviticus 5:15, 6:6-7, 7:7) As an example, this would be the case when the trespass resulted in the accidental death of someone and that person had no other living relatives who could receive the restitution from the murderer. Verses 9-10 are another reminder that all offerings and sacrifices brought to the priest belong to the priest and the Lord. (Exodus 29:28, Leviticus 6:17-18, 26, 7:6) Verses 11-28: The passage now turns to that secret sin which is known only to God. Adultery is a trespass that is willfully committed by two people which makes it a sin that is committed against the husband of the betraying wife as well as God Himself. This section describes the means whereby the truth of the matter is divinely revealed by God, and the punishment is dispensed accordingly upon the wife. If a husband suspects his wife of cheating on him with another man (v.12-13) but has no physical proof – such as catching the wife and her lover in the act (“…neither she be taken with the manner…”) or the testimony of two or three other witnesses (v.13) – he may bring her before the priest with the accusation. (v.15) He is to bring also a tenth part of barley for a grain offering except that no oil or frankincense is to be offered up with it because this is a jealousy offering. (v.15) The grain offering, remember, was one of thanksgiving, and this occasion is certainly not that. Instead, the picture given here at the end of verse 15 is that “…of memorial, bringing iniquity to remembrance.” (1 Kings 17:18, Ezekiel 29:16, Hebrews 10:3) In other words, the purpose of this offering and the ensuing ritual is to bring the secret sin – if, indeed, there is one – to light. The ritual begins with the priest setting the woman “…before the Lord…”. (v.16) To be in the tabernacle courtyard is to be in the presence of God who sees all and knows all. He will make known the truth by exposing every secret sin. Next, the priest mixes dust from the floor of the tabernacle with “holy water” in a clay vessel. (v.17) This is the only instance in the OT where that phrase is used. In the Bible, water represents life and fertility. (Psalm 1:3, Jeremiah 17:13) To “…uncover the woman’s head…” means loosing her hair and letting it fall naturally. (v.18) She will hold in her hands the barley for the grain offering. The priest will then pronounce “…an oath of cursing…”. (v.19-22) (Jeremiah 29:22) If the woman has remained faithful to her husband and is innocent of the charge of adultery, then she will not suffer in any way after drinking the water. But if she is guilty of sexual relations with a man other than her husband, then her abdomen will swell and her thigh will rot. (Psalm 109:18) It’s unclear, medically speaking, exactly what that latter symptom means, but it most likely refers to infertility. The Hebrew word, yârêk, which is translated into the word “thigh” in English, is the same word used in Genesis 24:2 and 47:29. According to Strong’s Concordance, this word is used often in the culture of the ANE as a euphemism for one’s sexual organs. After pronouncing the curse, the priest will write those words on a scroll and then wash off the ink into the vessel of holy water. This, along with the dust, is what will give the water its bitter taste. (v.23) The woman will literally be eating the curse. The priest will then perform a wave offering before the Lord with the grain before burning it on the altar (v.25) Then the woman is to drink the concoction of water, dust and ink. (v.24, 26) In a matter of weeks or months, it would become clear if she is guilty or innocent of the charge of adultery. If the latter, she will conceive and bear children. (v.28) If the former, her belly will swell, she will fail to conceive, and she will “…be a curse among her people.” (v.27) Verses 29-31: This is the law of jealousy whereby a wife may prove her innocence or be found guilty and suffer her punishment accordingly. It is interesting to note here that there is no ritual for the husband if the wife suspects him of infidelity. This has been a point of speculation and debate among Biblical commentators and scholars. As noted earlier, this law only applies if there is no other evidence of adultery. If any man or woman is caught in the act of adultery, the punishment is death (Leviticus 20:10), so it’s unclear what might cause the husband’s “…spirit of jealousy…” (v.30) if there is no direct evidence such as witnesses or catching his wife in the midst of the act with another man. Commentators also make note of the use of barley in this ritual since the customary grain for the offerings is wheat that’s been ground into fine flour. Barley is not as expensive as wheat, and is often used by the poor as food and as fodder for animals. (Ruth 2:17) As I noted above, this may be because of the differences between the offering of thanksgiving and the jealousy offering, which is what this burnt sacrifice is. The other unusual element is the specific mention of the priest loosening the woman’s hair. The usual custom for this time is for the woman to keep her hair bound up. According to the Moody Bible Commentary, “…for it to be loosed in this location before the Lord suggests a loss of reputation, a symbol of mourning, a sign of her possible uncleanness, or a picture of her vulnerability and openness.” There is also the issue of what some see as a magical element to this ritual. God has already specifically commanded the Israelites to abstain from any form of witchcraft, sorcery, divination, etc., yet certain elements of this ritual seem to contradict that law, such as the writing and pronouncement of the curse and the use of “holy water”. However, because God Himself prescribed this trial by ordeal and ordained all of its steps and elements, it is He who is guiding all of it. He is the giver and taker of life, and He also sees all that is in the heart. His presence in this ritual is clearly manifest, especially in its outcome, and this law makes it clear that there is no such thing as a secret sin with God. There is nothing hid from Him, and what some may see as “magical” or “superstitious” about this ritual is merely the supernatural power of God at work in the lives of His chosen people. CHAPTER 6: God allows for anyone – man or woman – to dedicate his/her life to the service of the Lord for a period of time of their choosing. This chapter gives instruction for the men and chapter 30 is for the women. For the men, this vow is known as the Nazarite Vow. That term, Nazarite, is derived from the Hebrew word nâzir, which means “consecrated or devoted one”, according to Strong’s Concordance and the Brown-Driver-Briggs Bible dictionary. (Leviticus 27:2, Lamentations 4:7, Amos 2:11-12, Acts 21:23, Romans 1:1) The most famous examples in scripture are Samson (Judges 13:5) and John the Baptist (Luke 1:15), though a lifetime of devoted service to God was rare. The typical Nazarite vow was only a few weeks or months, according to most Biblical scholars and commentators. Though it doesn’t say specifically in this passage, we know from the account of Samuel – as well as those of Samson and John the Baptist – that parents can also offer up their sons or daughters to the Lord for a lifetime of service and devotion. Verses 3-8: There are three rules of the Nazarite Vow: 1) no drinking of wine or eating of any food derived from the grapevine (v.3-4) (Refer to the cross references in the paragraph above); no cutting of the hair on his head (v.5) (Judges 16:17, 1 Samuel 1:11); and he could not touch a dead body or even be in the presence of one, not even that of an immediate family member (v.6-7) (Leviticus 21:1, 11, Numbers 19:11). The prohibition of wine is also a rule for the Levitical priesthood (Leviticus 10:9), and it’s easy to see why those who dedicate themselves to a period of service to God must follow this directive. The consumption of alcohol takes away one’s self control and sobriety, two key characteristics necessary for serving God full time. But whereas the priests could eat grapes or raisins, the Nazarite is forbidden to eat anything that is produced from the grapevine, as stated in verse 3. The grape was a dietary staple of the peoples of the ANE, so the prohibition of this food for the Nazarite was an outward display of his absolute obedience to God by denying his flesh. According to some Biblical commentaries, it was also customary in the culture of the ANE for the men to keep their hair trimmed at a respectable length. For a man to allow his hair to grow long like that of a woman’s was a sign of weakness. And to be unable to attend the funeral of one of his own family was not only a great insult to the rest of his family but also must have been a great pain and heartache for him as well. “Thus the Nazarite was, and is, an enigma to the children of this world. To be joyful, he withdrew from joy; to be strong, he became weak; and in order to love his relatives, he “hated” them (Luke 14:26).” (The Believer's Bible Commentary) For the entire time of his separation, the Nazarite is “..holy unto the Lord.” (v.8) (2 Corinthians 6:17-18) Verses 9-12: Because of the prohibition of even being in the near vicinity of a human corpse, it is possible that the Nazarite could have another person unexpectedly die in his presence. These verses prescribe the remedy for such a situation. The Nazarite will go into a week’s long isolation as prescribed by Levitical law, followed by a complete shave of his head on the seventh day. (v.9) (Leviticus 14:8-9, Acts 18:18, 21:24) The quarantine is not only for health reasons but also to ensure that, when he shaves off all his hair on the last day, the new growth will be completely clean and undefiled. On the eighth day he is to bring to the priest two turtledoves or two young pigeons (v.10) for a sin offering and a burnt offering (v.11). These sacrifices will atone for the sin of his defilement, and then he will consecrate the remaining days of his service to the Lord by also bringing to the priest a young lamb for the trespass offering. (v.12) (Leviticus 5:6) Verse 12 also makes it clear that the days before the defilement are void, and the period of service and dedication to God starts over. In his Bible commentary, John MacArthur has this note regarding the accidental defilement: “This is a good illustration of the fact that sin can become mingled with the best intentions, and is not always premeditated. When sin is mixed with the holiest actions, it calls for a renewed cleansing.” Verses 13-21: When the days of his separation and service to the Lord are completed, the Nazarite will bring to the priest all the necessary items for the burnt, sin, peace, grain, drink, and unleavened bread offerings. (v.14-17) (Exodus 29:2, Leviticus 2:4, 4:2, 27, 32, Numbers 15:5, 7, 10, Acts 21:26) After the first two offerings, the Nazarite will shave his head and offer some of the hair upon the altar alongside the peace offerings. (v.18) This is then followed by a wave offering unto the Lord of the ram’s shoulder, and one each of the unleavened cake and wafer, as well as the rest of the Nazarite’s shorn hair. (v.19-20) As is also customary, the priest may now eat of the breast and shoulder of the ram. (Exodus 29:27-28) After this, “…the Nazarite may drink wine.” Verses 22-27: This chapter concludes with what is probably the most famous blessing, or benediction, in all of scripture. God instructs Moses in verse 23 that Aaron and his sons are to bless the children of Israel. God is saying, in essence, “The children of Israel are now in a right and proper relationship with Me, and I am dwelling among them. Now is the time to give them My blessing.” Verse 27 makes it clear that by blessing the Israelites Aaron is putting the name of God upon His chosen people. (Deuteronomy 28:10, 2 Samuel 7:23, 2 Chronicles 7:14, Isaiah 43:7, Daniel 9:18-19) “The placement of this blessing here in the book stresses that a primary role of the priesthood was to bless the people. This blessing is at the end of a long legislative segment of the Pentateuch that began in Ex 20. This strategic position implies that if the people listen to and follow the instructions of the Lord, as they have so far in the book of Numbers, they could expect divine blessing and favor.” (Moody Bible Commentary) The note in my study Bible states that “In later Jewish tradition, the blessing was pronounced at the conclusion of the morning and evening sacrifices.” “The Lord bless thee, and keep thee;” (v.24) (Deuteronomy 28:3, Psalm 121:7) God had blessed Israel and chosen them and brought them safely out of bondage in Egypt. This line asks for God to continue that blessing and protection. “The Lord make His face shine upon thee, and be gracious unto thee:” (v.25) (Genesis 43:29, Exodus 33:19, Psalm 31:16, 67:1, 80:3, 7, 19, 119:135, Daniel 9:17, Malachi 1:9) God’s blessing is His “face” looking favorably upon His people. It also reflects His righteous character. His grace is beyond measure, and it will be exemplified when He brings the second generation into the promised land after this one rejects that gift. “The Lord lift up His countenance upon thee, and give thee peace.” (v.26) (Leviticus 26:6, Psalm 4:6, 89:15, Isaiah 26:3, 12, John 14:27, Philippians 4:7) God’s blessings, grace, and protection bring peace to those who love and obey Him and are called by His name. In the words of D.L. Moody, “Here is a benediction that can go all the world over, and can give all the time without being impoverished. Every heart may utter it: it is the speech of God: every letter may conclude with it; every day may begin with it; every night may be sanctified by it. Here is blessing—keeping—shining—the uplifting upon our poor life of all heaven’s glad morning. It is the Lord himself who brings this bar of music from heaven’s infinite anthems." (The Believer's Bible Commentary) |
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