Text -- Numbers 16:13 (NET)

16:13 Is it a small thing that you have brought us up out of the land that flows with milk and honey, to kill us in the wilderness? Now do you want to make yourself a prince over us?

Commentary -- Word/Phrase Notes (per phrase)

JFB: Num 16:12-14

In a separate interview, the ground of their mutiny being different; for while Korah murmured against the exclusive appropriation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and selfish purposes of the leader, who was conducting them like blind men wherever it suited him.

Calvin: Num 16:13

13.Is it a small thing that thou hast brought us It is not enough for these wicked men, when they are invited to discussion, contumaciously to repudiate the superiority of Moses, unless they also assail him with counter-accusations. The crime they allege against him must be observed. They reproach him for having led them up out of the land of Egypt: though they cunningly suppress its name, whilst they magniloquently extol its fruitfulness, in order to throw into the shade all that God had promised with respect to the land of Canaan. Nay, they seem to transfer slyly to Egypt the very phrase which Moses had often used, so that thus God’s blessing may be, as it were buried. But what gross ingratitude it showed, to allege as a crime against Moses, God’s minister, that deliverance, which was so extraordinary an act of His kindness! In the next place, they reproach him with having brought them into the desert, to die: and this they enlarge upon in the next verse, and maliciously inquire, Where is the truth of the promises? At length they conclude that Moses is impudent in his deceptions, inasmuch as it plainly appears that the people had been imposed upon by him: as if it were his fault that they had deprived themselves of the possession of the promised land. Moses had exhorted them, by God’s command, to enter upon the inheritance promised to them: what dishonesty and petulance, therefore, was it, when they had shut the door against themselves, to complain of Moses, upon whom it had not depended that they were not in the enjoyment of fields and vineyards! In the third place, they taunt Moses with seeking to domineer over a free people. He did indeed preside over them; but how far short of dominion was that moderate control, which was as onerous to Moses, as it was advantageous to the whole people! But this is the condition of God’s servants, that their course is through reproaches, ⁹² though they are conducting themselves aright.

TSK: Num 16:13

a small : Num 16:9

out of a : Num 11:5; Exo 1:11, Exo 1:22, Exo 2:23

to kill : Num 20:3, Num 20:4; Exo 16:3, Exo 17:3

thou make : Exo 2:14; Psa 2:2, Psa 2:3; Luk 19:14; Act 7:25-27, Act 7:35

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 16:13

With perverse contempt for the promises, Dathan and Abiram designate Egypt by the terms appropriated elsewhere to the land of Canaan.

Poole: Num 16:13

i.e. Out of Egypt, a place indeed of great plenty, but to them a place of torment and intolerable slavery. They invidiously and scoffmgly use the same words wherewith God by Moses commended the land of Canaan.

Gill: Num 16:13

Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey?.... Meaning Egypt, as the Targum of Jonathan expresses it; which, though a plentiful country, never had, nor deserved to have this epithet given it, which is peculiar to the land of Canaan, and is here given, in opposition to the description of that land, which the Lord himself had so described; and argues great impudence and want of reverence of the divine Being, as well as great ingratitude to Moses, the instrument of their being brought out of Egypt, where they laboured under bondage and servitude intolerable; and yet here represent it as an injury done to them, and as if the intent and design of it was purely to destroy them: for they add:

to kill us in the wilderness; with want of food, of which they had plenty in Egypt, they suggest; referring, it may be, to what the Lord by Moses had said to them, that their carcasses should fall in the wilderness; but that would not be for want of provisions, but because of their sins. It was bad enough, they intimate, to be brought out of such a plentiful country, into a barren wilderness; but what was still worse, the despotic and tyrannical government of Moses, as they represent it, they were brought under:

except thou make thyself altogether a prince over us? ruling in an arbitrary way, making laws, and setting up offices and officers at pleasure, so that it is more eligible to be in bondage in Egypt than under thy government. Aben Ezra takes their meaning to be, as if the end of bringing them out of Egypt was to assume and exercise such rule and authority over them. His words are,"hast thou brought us up out of Egypt, that thou mayest exercise dominion over us as a prince, yea, many dominions, thou and thy brother?''and who also observes, that Egypt lay to the south of the land of Israel, so that one that came from Egypt to the land of Canaan may be truly said to come up, that part of Canaan lying higher than Egypt.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 16:13

¹ tn The question is rhetorical. It was not a small thing to them – it was a big thing.

² tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.

³ tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).

Geneva Bible: Num 16:13

[Is it] a small thing that thou hast brought us up ^{( f )} out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?

^{( f )} Thus they spoke contemptuously, preferring Egypt to Canaan.

Commentary -- Verse Range Notes

TSK Synopsis: Num 16:1-50

1 The rebellion of Korah, Dathan, and Abiram.

23 Moses separates the people from the rebels' tents.

31 The earth swallows up Korah, and a fire consumes others.

36 The censers are reserved to holy use.

41 Fourteen thousand and seven hundred are slain by a plague, for murmuring against Moses and Aaron.

46 Aaron by incense stays the plague.

MHCC: Num 16:12-15

Moses summoned Dathan and Abiram to bring their complaints; but they would not obey. They bring very false charges against Moses. Those often fall under the heaviest censures, who in truth deserve the highest praise. Moses, though the meekest man, yet, finding God reproached in him, was very wroth; he could not bear to see the people ruining themselves. He appeals to God as to his own integrity. He bade them appear with Aaron next morning, at the time of offering the morning incense. Korah undertook thus to appear. Proud ambitious men, while projecting their own advancement, often hurry on their own shameful fall.

Matthew Henry: Num 16:12-22

Here is, I. The insolence of Dathan and Abiram, and their treasonable remonstrance. Moses had heard what Korah had to say, and had answered it; now he summons Dathan and Abiram to bring in their complaints (Num 16:12); but they would not obey his summons, either because they could not for shame say that to his face which they were resolved to say, and then it is an instance of some remains of modesty in them; or, rather, because they would not so far own his authority, and then it is an instance of the highest degree of impudence. They spoke the language of Pharaoh himself, who set Moses at defiance, but they forgot how dearly he paid for it. Had not their heads been wretchedly heated, and their hearts hardened, they might have considered that, if they regarded not these messengers, Moses could soon in God's name send messengers of death for them. But thus the God of this world blinds the minds of those that believe not. But by the same messengers they send their articles of impeachment against Moses; and the charge runs very high. 1. They charge him with having done them a great deal of wrong in bringing them out of Egypt, invidiously calling that a land flowing with milk and honey, Num 16:13. Onions, and garlick, and fish, they had indeed plenty of in Egypt, but it never pretended to milk and honey; only they would thus banter the promise of Canaan. Ungrateful wretches, to represent that as an injury to them which was really the greatest favour that ever was bestowed upon any people! 2. They charge him with a design upon their lives, that he intended to kill them in the wilderness, though they were so well provided for. And, if they were sentenced to die in the wilderness, they must thank themselves. Moses would have healed them, and they would not be healed. 3. They charge him with a design upon their liberties, that he meant to enslave them, by making himself a prince over them. A prince over them! Was he not a tender father to them? nay, their devoted servant for the Lord's sake? Had they not their properties secured, their order preserved, and justice impartially administered? Did they not live in ease and honour? And yet they complain as if Moses's yoke were heavier than Pharaoh's. And did Moses make himself a prince? Far from it. How gladly would he have declined the office at first! How gladly would he have resigned it many a time since! And yet he is thus put under the blackest characters of a tyrant and a usurper. 4. They charge him with cheating them, raising their expectations of a good land, and then defeating them (Num 16:14): Thou hast not brought us, as thou promisedst us, into a land that floweth with milk and honey; and pray whose fault was that? He had brought them to the borders of it, and was just ready, under God, to put them in possession of it; but they thrust it away from them, and shut the door against themselves; so that it was purely their own fault that they were not now in Canaan, and yet Moses must bear the blame. Thus when the foolishness of man perverteth his way his heart fretteth against the Lord, Pro 19:3. 5. They charge him in the general with unfair dealing, that he put out the eyes of these men, and then meant to lead them blindfold as he pleased. The design of all he did for them was to open their eyes, and yet they insinuate that he intended to put out their eyes, that they might not see themselves imposed upon. Note, The wisest and best cannot please every body, nor gain the good word of all. Those often fall under the heaviest censures who have merited the highest applause. Many a good work Moses had shown them from the Father, and for which of these do they reproach him?

II. Moses's just resentment of their insolence, Num 16:15. Moses, though the meekest man, yet, finding God reproached in him, was very wroth; he could not bear to see a people ruining themselves for whose salvation he had done so much. In this discomposure,

1. He appeals to God concerning his own integrity; whereas they basely reflected upon him as ambitious, covetous, and oppressive, in making himself a prince over them, God was his witness, (1.) That he never got any thing by them: I have not taken one ass from them, not only not by way of bribery and extortion, but not by way of recompence or gratuity for all the good offices he had done them; he never took the pay of a general, or the salary of a judge, much less the tribute of a prince. He got more in his estate when he kept Jethro's flock than when he came to be king in Jeshurun. (2.) That they never lost any thing by him: Neither have I hurt any one of them, no, not the least, no, not the worst, no, not those that had been most peevish and provoking to him: he never abused his power to the support of wrong. Note, Those that have never blemished themselves need not fear being slurred by others: when men condemn us we may be easy, if our own hearts condemn us not.

2. He begs of God to plead his cause, and clear him, by showing his displeasure at the incense which Korah and his company were to offer, with whom Dathan and Abiram were in confederacy. Lord, says he, Respect not thou their offering. Herein he seems to refer to the history of Cain, lately written by his own hand, of whom it is said that to him and his offering God had not respect, Gen 4:5. These that followed the gainsaying of Korah walked in the way of Cain (these are put together, Jud 1:11), and therefore he prays that they might be frowned upon as Cain was, and put to the same confusion.

III. Issue joined between Moses and his accusers. 1. Moses challenges them to appear with Aaron next morning, at the time of offering up the morning incense, and refer the matter to God's judgment, Num 16:16, Num 16:17. Since he could not convince them by his calm and affectionate reasoning, he is ready to enter into bonds to stand God's award, not doubting but that God would appear, to decide the controversy. This reference he had agreed to before (Num 16:6, Num 16:7), and here adds only one clause, which bespeaks his great condescension to the plaintiffs, that Aaron, against whose advancement they excepted, though now advanced by the divine institution to the honour of burning incense within the tabernacle, yet, upon this trial, should put himself into the place of a probationer, and stand upon the level with Korah, at the door of the tabernacle; nay, and Moses himself would stand with them, so that the complainant shall have all the fair dealing he can desire; and thus every mouth shall be stopped. 2. Korah accepts the challenge, and makes his appearance with Moses and Aaron at the door of the tabernacle, to make good his pretensions, Num 16:18, Num 16:19. If he had not had a very great stock of impudence, he could not have carried on the matter thus far. Had not he lately seen Nadab and Abihu, the consecrated priests, struck dead for daring to offer incense with unhallowed fire? and could he and his accomplices expect to fare any better in offering incense with unhallowed hands? Yet, to confront Moses and Aaron, in the height of his pride he thus bids defiance to Heaven, and pretends to demand the divine acceptance without a divine warrant; thus wretchedly is the heart hardened through the deceitfulness of sin. They took every man his censer. Perhaps these were some of the censers which these heads of families had made use of at their family-altars, before this part of religious service was confined to the priesthood and the altar in the tabernacle (and they would bring them into use and reputation again); or they might be common chafing-dishes, which were for their ordinary use. Now to attend the solemn trial, and to be witness of the issue, one would have thought Moses should have gathered the congregation against the rebels, but it seems Korah gathered them against Moses (Num 16:19), which intimates that a great part of the congregation sided with Korah, were at his beck, and wished him success, and that Korah's hopes were very high of carrying the point against Aaron; for, had he suspected the event, he would not have coveted to make the trial thus public: but little did he think that he was now calling the congregation together to be the witnesses of his own confusion! Note, Proud and ambitious men, while they are projecting their own advancement, often prove to have been hurrying on their own shameful fall.

IV. The judgment set, and the Judge taking the tribunal, and threatening to give sentence against the whole congregation. 1. The glory of the Lord appeared, Num 16:19. The same glory that appeared to instal Aaron in his office at first (Lev 9:23) now appeared to confirm him in it, and to confound those that oppose him, and set up themselves in competition with him. The shechinah , or divine Majesty, the glory of the eternal Word, which ordinarily dwelt between the cherubim within the veil, now was publicly seen over the door of the tabernacle, to the terror of the whole congregation; for, though they saw no manner of similitude, yet probably the appearances of the light and fire were such as plainly showed God to be angry with them; as when he appeared, Num 14:10. Nothing is more terrible to those who are conscious of guilt than the appearances of divine glory; for such a glorious Being must needs be a formidable enemy. 2. God threatened to consume them all in a moment, and, in order to that, bade Moses and Aaron stand from among them, Num 16:21. God thus showed what their sin deserved, and how very provoking it was to him. See what a dangerous thing it is to have fellowship with sinners, and in the least to partake with them. Many of the congregation, it is likely, came only for company, following the crowd, or for curiosity, to see the issue, yet not coming, as they ought to have done, to bear their testimony against the rebels, and openly to declare for God and Moses, they had like to have been all consumed in a moment. If we follow the herd into which the devil has entered, it is at our peril.

V. The humble intercession of Moses and Aaron for the congregation, Num 16:22. 1. Their posture was importuning: they fell on their faces, prostrating themselves before God, as supplicants in good earnest, that they might prevail for sparing mercy. Though the people had treacherously deserted them, and struck in with those that were in arms against them, yet they approved themselves faithful to the trusts reposed in them, as shepherds of Israel, who were to stand in the breach when they saw the flock in danger. Note, If others fail in their duty to us, this does not discharge us from our duty to them, nor take off the obligations we lie under to seek their welfare. 2. Their prayer was a pleading prayer, and it proved a prevailing one. Now God would have destroyed them if Moses had not turned away his wrath (Psa 106:23); yet far be it from us to imagine that Moses was more considerate or more compassionate than God in such a case as this: but God saw fit to show his just displeasure against the sin of sinners by the sentence, and at the same time to show his gracious condescension to the prayers of the saints, by the revocation of the sentence at the intercession of Moses. Observe in the prayer, (1.) The title they give to God: The God of the spirits of all flesh. See what man is; he is a spirit in flesh, a soul embodied, a creature wonderfully compounded of heaven and earth. See what God is; he is the God of the spirits of all mankind. He forms the spirit, Zec 12:1. He fathers it, Heb 12:9. He has an ability to fashion it (Psa 33:15), and authority to dispose of it, for he has said, All souls are mine, Eze 18:4. They insinuate hereby that though, as the God of the spirits of all flesh, he might in sovereignty consume this congregation in a moment, yet it was to be hoped that he would in mercy spare them, not only because they were the work of his own hands, and he had a propriety in them, but because, being the God of spirits, he knew their frame, and could distinguish between the leaders and the led, between those who sinned maliciously and those who were drawn in by their wiles, and would make a difference accordingly in his judgments. (2.) The argument they insist on; it is much the same with that which Abraham urged in his intercession for Sodom (Gen 18:23): Wilt thou destroy the righteous with the wicked? Such is the plea here: Shall one man sin and wilt thou be wroth with all the congregation? Not but that it was the sin of them all to join in this matter, but the great transgression was his that first hatched the treason. Note, Whatever God may do in sovereignty and strict justice, we have reason to hope that he will not destroy a congregation for the sin of one, but that, righteousness and peace having kissed each other in the undertaking of the Redeemer, mercy shall rejoice against judgment. Moses knew that all the congregation must perish in the wilderness by degrees, yet he is thus earnest in prayer that they might not be consumed at once, and would reckon it a favour to obtain a reprieve. Lord, let it alone this year.

Keil-Delitzsch: Num 16:6-14

To leave the decision of this to the Lord, Korah and his company, who laid claim to this prerogative, were to take censers, and bring lighted incense before Jehovah. He whom the Lord should choose was to be the sanctified one. This was to satisfy them. With the expression רב־לכם in Num 16:7, Moses gives the rebels back their own words in Num 16:3. The divine decision was connected with the offering of incense, because this was the holiest function of the priestly service, which brought the priest into the immediate presence of God, and in connection with which Jehovah had already shown to the whole congregation how He sanctified Himself, by a penal judgment on those who took this office upon themselves without a divine call (Lev 10:1-3). Num 16:8. He then set before them the wickedness of their enterprise, to lead them to search themselves, and avert the judgment which threatened them. In doing this, he made a distinction between Korah the Levite, and Dathan and Abiram the Reubenites, according to the difference in the motives which prompted their rebellion, and the claims which they asserted. He first of all (Num 16:8-11) reminded Korah the Levite of the way in which God had distinguished his tribe, by separating the Levites from the rest of the congregation, to attend to the service of the sanctuary (Num 3:5., Num 8:6.), and asked him, " Is this too little for you? The God of Israel (this epithet is used emphatically for Jehovah) has brought thee near to Himself, and all thy brethren the sons of Levi with thee, and ye strive after the priesthood also. Therefore...thou and thy company, who have leagued themselves against Jehovah:...and Aaron, what is he, that he murmur against him? "These last words, as an expression of wrath, are elliptical, or rather an aposiopesis, and are to be filled up in the following manner:"Therefore,...as Jehovah has distinguished you in this manner,...what do ye want? Ye rebel against Jehovah! why do ye murmur against Aaron? He has not seized upon the priesthood of his own accord, but Jehovah has called him to it, and he is only a feeble servant of God"(cf. Exo 16:7). Moses then (Num 16:12-14) sent for Dathan and Abiram, who, as is tacitly assumed, had gone back to their tents during the warning given to Korah. But they replied, "We shall not come up." עלה , to go up, is used either with reference to the tabernacle, as being in a spiritual sense the culminating point of the entire camp, or with reference to appearance before Moses, the head and ruler of the nation. " Is it too little that thou hast brought us out of a land flowing with milk and honey (they apply this expression in bitter irony to Egypt), to kill us in the wilderness (deliver us up to death), that thou wilt be always playing the lord over us? "The idea of continuance, which is implied in the inf. abs ., השׂתּרר , from שׂרר , to exalt one's self as ruler ( Ges. §131, 36), is here still further intensified by גּם . " Moreover, thou hast not brought us into a land flowing with milk and honey, or given us fields and vineyards for an inheritance (i.e., thou hast not kept thy promise, Exo 4:30 compared with Num 3:7.). Wilt thou put out the eyes of these people? "i.e., wilt thou blind them as to thy doings and designs?

Constable: Num 11:1--20:29

1. The cycle of rebellion, atonement, and death chs. 11-20

The end of chapter 10 is the high point of the Book of Numbers spiritually. The beginning of chapter 11 records the beginning of the spiritual decline of Israel that resulted in God's judging the nation. He postponed the fulfillment of His promise to bring her into the Promised Land.

"Chapters 11-20 present a dismal record of their acts of ingratitude and of God's consequent judgments on his ungrateful people. Within these chapters are innumerable instances of his continuing grace. The reader of these texts goes astray if he or she focuses solely on God's wrath or on the constant provocations to his anger by his meandering people. The more impressive feature in this text is God's continuing mercy against continuing, obdurate rebellion. . . .

"These ten chapters now balance and contrast with the ten chapters that present the record of Israel's preparation."⁸⁸

Constable: Num 15:1--19:22

Laws given during the 38 years of discipline chs. 15-19

Moses recorded few events during the years of Israel's wandering in the wilderness, but those he did preserve have instructive value. Most important among them is the rebellion of Korah's group against Moses and Aaron, and God's confirmation of the Aaronic priesthood that followed (chs. 16-18).

The section that follows contains more regulations that look back to Kadesh and forward to Canaan. Their revelation is a confirmation that God had not cast off His people but would bring them into the Promised Land eventually.

Constable: Num 16:1-50

The rebellion of Korah and his followers ch. 16

"As the laws increase and the constraints grow, the people seem less willing or less capable of following them. At this point in the narrative we see that the whole order of the priesthood is thrown open to direct confrontation. God's Word revealed at Sinai, which at first seemed so final and authoritative, is now being challenged on every side."¹³⁹

"In 16:1-17:28 (Eng. [17:]13), three stories illustrate the need for and legitimacy of the Aaronic priesthood [i.e., 16:1-35; 16:36-50; and ch. 17]. As there had been challenges to Moses' leadership in chs. 11-14, so here there are challenges to Aaron's."¹⁴⁰

It is not possible to determine from the text where or when during the 38 years of wandering this incident took place. This story ties in with what precedes in that Korah and his companions failed to appreciate their calling and became discontented. The tassels on their garments should have reminded them of their high calling and privilege. It was not the "rabble" or even the ordinary Israelites who instigated this rebellion but some of the Levites (cf. 8:5-26).

16:1-3 The leaders of this rebellion were Korah--a Levite of the Kohathite branch of the tribe and thus a kinsman of Moses and Aaron--and Dathan, Abiram, and On who were Reubenites. Perhaps these Reubenites felt slighted that their tribe had lost the rights of the firstborn and wanted a larger role in the nation.¹⁴¹ These men gained the support of 250 men (perhaps a round number) from the other tribes who were leaders among the Israelites.

These men intended to overthrow the constitution that God had handed down for Israel and to replace it with one that seemed better to them. They based their action on the truth that the whole congregation was holy (Exod. 19:5-6). They inferred from this that all Israelites therefore had the right to serve in the priesthood. They failed to appreciate the fact that God had chosen the Levites for special priestly service because the nation as a whole had apostatized at Sinai (Exod. 32). They also failed to see that divine election to priestly service that had been the privilege of the entire nation did not in itself constitute qualification for priestly service. This depended on obedience to God's covenant (Exod. 19:5).

The rebels attributed Moses and Aaron's prominence in the leadership of Israel to personal ambition rather than to obedience to God's commands.

16:4-7 Moses fell on his face (v. 4) in great distress and took the matter to God in prayer (cf. 14:5).

The test involved offering incense because this was the most holy responsibility of the priests that brought them closest to God. God had already shown how He felt about those who took this privilege on themselves in the case of Nadab and Abihu (10:1-3).

16:8-14 The rebels viewed Israel's experiences since leaving Egypt in a carnal way. They attributed these trials to Moses personally rather than to God. This failure to perceive the will of God as such led them to regard Moses' leadership as inadequate and unacceptable.

"It was not that Moses was in error or that Aaron was at fault. It was simply that these wicked men wanted their positions.

"Anytime one begins so heavily to emphasize my ministry,' then such a one is in danger of standing in Korah's sandals."¹⁴²

"In v. 10b Moses comes to the nub of the matter--not being satisfied with the position to which God has called one, but wanting more for the sake of power and prestige. It is clear that the Levites' call was to ministry or service of the people, not to power and position over them. This misunderstanding is near the heart of that which makes Korah's rebellion so tragic: a misunderstanding of God's call as to privilege and not to service."¹⁴³

16:15-35 God's method of judging Korah, Dathan, and Abiram was a graphic lesson to the rest of the nation that God would bury those who rebelled against His will. Sin always leads to death (Rom. 6:23).

"Sheol, the abode of the dead, is pictured as lying immediately under the surface of the ground . . ."¹⁴⁴

"The point is that rebellion against those whom Yahweh has chosen is rebellion against him. This does not mean simply that leaders are always right. It says that if the leader is appointed by God, rebellion against the leadership is rebellion against God."¹⁴⁵

The "men who belonged to Korah" (v. 32) were apparently his followers since some if not all of his sons did not die with their father (cf. 26:58; 1 Chron. 6:18-22; 9:19).

God destroyed the 250 leaders with fire that proceeded from Himself, as He had dealt with Nadab and Abihu (Lev. 10:2).

16:36-50 The Lord created another visual aid to remind the Israelites that offering incense was a ministry of the priests only. The priests overlaid the altar of burnt offerings with a second layer of bronze that they hammered out of the rebels' censers (cf. Exod. 27:2).¹⁴⁶

"As we think about the notion of the holy,' we recognize that things are made holy in Scripture, not because people are holy, but because the things are presented to the Lord, who is holy. Since these wicked men presented their censers to the Lord, the censers are holy, despite the men's own wickedness."¹⁴⁷

God's judgment of Korah's company did not cause the congregation as a whole to submit to God's will through Moses and Aaron. The people charged Moses and Aaron with killing their leaders (v. 41). On the contrary, Moses had been responsible for God's sparing the nation through his intercession on several occasions. The fact that the people called Korah's company "the LORD's people" (v. 41) shows how they failed to appreciate what it really meant to be His people (cf. 11:29; Judg. 5:11; 1 Sam. 2:24; 2 Sam. 1:12; 6:21; 2 Kings 9:6; Ezek. 36:20; Zeph. 2:10).

Moses and Aaron fell on their faces when they heard God's intention to judge the whole congregation with death (vv. 43, 45). Since incense symbolizes prayer in Scripture (cf. Exod. 30:8; Ps. 141:2; Luke 1:10; Rev. 5:8; 8:3-4), Aaron apparently moved among the people interceding for them.

The plague (v. 46) was obviously a divine judgment involving sudden death, but more than this Moses did not reveal. A total of 14,700 people died (v. 49).

Why did Moses not intercede again here?

"All the motives which he had hitherto pleaded, in his repeated intercession that this evil congregation might be spared, were now exhausted. He could not stake his life for the nation, as at Horeb (Ex. xxxii. 32), for the nation had rejected him. He could not longer appeal to the honour of Jehovah among the heathen, seeing that the Lord, even when sentencing the rebellious race to fall in the desert, had assured him that the whole earth should be filled with His glory (chap. xiv. 20 sqq.). Still less could he pray to God that He would not be wrathful with all for the sake of one or a few sinners, as in chap. xvi. 22, seeing that the whole congregation had taken part with the rebels. In this condition of things there was but one way left of averting the threatened destruction of the whole nation, namely, to adopt the means which the Lord Himself had given to His congregation, in the high-priestly office, to wipe away their sins, and recover the divine grace which they had forfeited through sin,--viz. the offering of incense which embodied the high-priestly prayer, and the strength and operation of which were not dependent on the sincerity and earnestness of subjective faith, but had a firm and immovable foundation in the objective force of the divine appointment."¹⁴⁸

Another explanation is that the writer did not record Moses' prayer of intercession and God's reply in the text in this case.

Guzik: Num 16:1-50

Numbers 16 - Korah's Rebellion

A. The battle lines are drawn: Korah and his followers oppose Moses' leadership.

1. (1-3) The accusation against Moses and Aaron.

Now Korah the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram the sons of Eliab, and On the son of Peleth, sons of Reuben, took men; and they rose up before Moses with some of the children of Israel, two hundred and fifty leaders of the congregation, representatives of the congregation, men of renown. They gathered together against Moses and Aaron, and said to them, "You take too much upon yourselves, for all the congregation is holy, every one of them, and the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD?"

a. Now Korah the son of Izhar: This rebellion, like all, had a leader and followers. This leader was Korah, descended from Kohath. Both Moses and Korah were descended from Kohath, but by different sons (Moses through Amram [Numbers 26:58-59], and Korah through Izhar).

i. The Kohathites had the most exalted duty among the Levites; their charge was to carry the most holy things of the temple, after Aaron and his sons had covered them with the specially prepared coverings (Numbers 4:15).

ii. The name Korah means "baldness." Old baldy was going to give Moses a tough time!

b. You take too much upon yourselves, for all the congregation is holy: Korah was not content with what the LORD had called him to do in serving with the other Levites of the family of Kohath. He accused Moses of pride and exclusionary leadership.

i. It was significant this accusation was made publicly, in front of two hundred and fifty leaders of the congregation . . . men of renown. Men like Korah are always playing to an audience, always trying to draw a following after themselves - after Moses has already gathered the nation and led them this far, of course!

c. You take too much upon yourselves, for all the congregation is holy, every one of them, and the LORD is among them: This was a clever attack. Korah acted as if he is represented the people and fought for their interests. The truth was that he desired a following and a position for himself.

i. "Moses, you shouldn't be the leader. Let everyone be a leader. God can speak to everyone." Rebels and divisive persons have always used such words for their cause.

ii. Significantly, Korah proclaimed the holiness of the people (all the congregation is holy) and regarded strong leadership as unnecessary (You take too much . . .) at the very time when the nation was not holy and desperately needed strong leadership! Korah, like many rebels and divisive persons, completely misread the state of the "flock" - because he was not a true shepherd.

d. Why then do you exalt yourselves above the congregation of the LORD? Korah accused Moses (and Aaron) of pride and self-seeking. The truth was that Moses had not aspired to his position, that God had indeed called him, and Moses did not in fact see himself as above the congregation.

e. Two hundred and fifty leaders of the congregation, representatives of the congregation, men of renown: On a human level, Korah was successful because these followed him. The "Korahs" of the ministry are difficult enough to deal with, but the people who follow them - the two hundred and fifty leaders . . . representatives . . . men of renown - who lack the discernment to oppose the "Korahs" can be even more painful.

2. (4-11) The response of Moses to Korah and his company.

So when Moses heard it, he fell on his face; and he spoke to Korah and all his company, saying, "Tomorrow morning the LORD will show who is His and who is holy, and will cause him to come near to Him. That one whom He chooses He will cause to come near to Him. Do this: Take censers, Korah and all your company; put fire in them and put incense in them before the LORD tomorrow, and it shall be that the man whom the LORD chooses is the holy one. You take too much upon yourselves, you sons of Levi!" Then Moses said to Korah, "Hear now, you sons of Levi: Is it a small thing to you that the God of Israel has separated you from the congregation of Israel, to bring you near to Himself, to do the work of the tabernacle of the LORD, and to stand before the congregation to serve them; and that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you? And are you seeking the priesthood also? Therefore you and all your company are gathered together against the LORD. And what is Aaron that you complain against him?"

a. When Moses heard it, he fell on his face: Moses first prayed. Being a humble man, he probably asked God if his critics were right or had something to teach him. He probably asked God what should be done in the situation. He certainly asked God to spare the nation and he asked God to not allow these divisive men to bring permanent harm to the people of God.

b. And he spoke to Korah and all his company: We don't know how long Moses prayed, but after prayer he had a sense of God's direction for this crisis. He issued a challenge whereby Korah and his followers would come before the LORD, and Moses and Aaron would also come, so that the LORD would choose His leaders.

c. You take too much upon yourselves, you sons of Levi! This shows that Moses did not doubt the outcome of the test. He knew that God would prove him right and Korah wrong. Therefore, Moses was unafraid to put it to the test.

d. Is it a small thing to you that the God of Israel has separated you from the congregation of Israel: Moses knew that the rebellion of Korah was rooted in ingratitude. They were not thankful for the wonderful ministry God gave them to do. He rebuked the pride and self-seeking that prompted their challenge.

i. Even if Korah was right, this was the wrong way to approach the problem. A power play like this was the wrong way to remove a leader like Moses. The methods of Korah (his use of accusation, intimidation, the gathering of a rival following) revealed his rebellious, divisive heart.

3. (12-14) Dathan and Abiram speak for the rebels.

And Moses sent to call Dathan and Abiram the sons of Eliab, but they said, "We will not come up! "Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, that you should keep acting like a prince over us? Moreover you have not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards. Will you put out the eyes of these men? We will not come up!"

a. Dathan and Abiram: These were co-conspirators with Korah (16:1). They would not even meet with Moses, nor answer his challenge. They chose to accuse Moses instead.

b. Out of a land of milk and honey: This shows that Dathan and Abiram colored the past. They thought of Egypt as a land of milk and honey, even for the Hebrew slaves. Rebels and divisive people commonly create a past of their own preference, a past that puts leaders like Moses in the worst possible light.

c. To kill us in the wilderness: This shows that Dathan and Abiram assigned an evil heart to Moses. They spoke as if they had discovered the plot of Moses and Aaron: To lead the nation into the wilderness and then kill them. The foolishness of this shows how, against all reason, rebels and divisive people often assign every evil intention to the heart of leaders like Moses.

d. That you should keep acting like a prince over us: This shows that Dathan and Abiram refused to acknowledge growth in Moses. It was true that Moses was at one time a prince, a self-confident man who thought he could deliver and lead Israel with his own hand. God broke him of that with forty years of leading another man's flock in the wilderness. Yet Dathan and Abiram threw it back in his face, as if God had never dealt with Moses in these areas.

e. You have not brought us into a land flowing with milk and honey: This shows that Dathan and Abiram had unfair expectation of Moses. It was true that Moses had not yet brought them to the Promised Land, and it was true that some of the blame must lay at the feet of Moses because he agreed to the demand of the people to send spies into the Promised Land (Deuteronomy 1:19-23). Yet, it is wrong to wholly blame Moses for this, or to think that Korah could have done any better.

i. It is unbelievably easy for the Korahs of this world to sit back and say, "If I was leading the nation at Kadesh Barnea, I would have done thus and so." But Korah was not leading the nation, and men of his type rarely do. God rarely puts the Monday-morning quarterbacks, the backseat drivers, in positions of real leadership - except as a chastisement, to show them just how difficult leadership really is - and that perfect leadership, like perfect anything, is impossible.

ii. Leaders should expect to be held to a higher standard; but it is patently unfair to hold a leader to a perfect standard.

f. We will not come up! This shows that Dathan and Abiram considered themselves under no authority. It said, loud and clear: "Moses, we have no respect for your authority. We will listen to God, but not to you. Your word means nothing to us." They simply would not submit.

g. Will you put out the eyes of these men? We will not come up! Perhaps Dathan and Abiram did not speak for all of the 250 leaders, representatives, and men of renown. Yet note of those 250 were heard to raise an opposing voice to their harsh accusations.

i. Some of the 250 thought that maybe Dathan and Abiram were going a little far; but they did not have their courage to speak up. They were wrong because they allowed Moses be accused this way with no one to defend him.

ii. It was easy for them to stand back and say, "Well, I won't take sides. I can be friends to both groups." But here and in many subsequent conflicts, silence is taken as agreement. If a godly man or woman - especially a leader - is being falsely accused, and you say nothing, you have sinned, because your silence is received as agreement.

4. (15-19a) Moses restates his challenge.

Then Moses was very angry, and said to the LORD, "Do not respect their offering. I have not taken one donkey from them, nor have I hurt one of them." And Moses said to Korah, "Tomorrow, you and all your company be present before the LORD; you and they, as well as Aaron. Let each take his censer and put incense in it, and each of you bring his censer before the LORD, two hundred and fifty censers; both you and Aaron, each with his censer." So every man took his censer, put fire in it, laid incense on it, and stood at the door of the tabernacle of meeting with Moses and Aaron. And Korah gathered all the congregation against them at the door of the tabernacle of meeting.

a. Then Moses was very angry, and said to the LORD: After the words of Dathan and Abiram, Moses was angry - very angry. He knew he has done nothing to deserve such an accusation, and he did the right thing - he left the situation to God.

i. Remember that Moses was, after all, a man of political power; it was certainly within his capability to have Korah and his followers (like Dathan and Abiram) arrested and/or executed. Instead, he left the situation to God.

ii. Sometimes people are offended that a man like Moses was angry with men like Dathan and Abiram. They think a gentle, easy love is the proper response. Such thinking is understandable, but wrong. Shepherds are gentle with wayward sheep who might injure themselves, but they are passionate against wolves who would injure the flock.

b. I have not taken one donkey from them, nor have I hurt one of them: This shows that Moses was a man of integrity and service to the people. Moses could rest in his clean conscience before God.

i. This reminds us of Paul's testimony before the Ephesian elders in Acts 20: Therefore I testify to you this day that I am innocent of the blood of all men. For I have not shunned to declare to you the whole counsel of God . . . I have coveted no one's silver or gold or apparel . . . I have shown you in every way, by laboring like this, that you must support the weak (Acts 20:26-27, 33, 35). When a leader is troubled by rebellious and divisive persons, there is something glorious about a clean conscience.

c. Let each take his censer and put incense in it, and each of you bring his censer before the LORD: This specified the challenge. God would approve or disapprove of these 250 men gathered with censers of incense before the door of the tabernacle.

i. God used the censers with fire and incense in this test for a good reason. A censer is a metal pot used to burn incense, and they were used in the priestly worship of God. Since Korah and his companions questioned Moses and Aaron's right to lead the nation and conduct the priesthood, each group would come to the LORD as worshipping priests - and God would show which group He accepted.

ii. Moses made the rebels take the position they desired - the position of priest. Often the best judgment on the divisive and rebellious is to let them lead.

iii. Humanly speaking, the odds were not good. It was Moses and Aaron stand alone against all the congregation. Yet God would make this choice, and not popular opinion.

B. God affirms Moses' leadership over the nation of Israel.

1. (19b-21) God announces judgment on the rebels.

Then the glory of the LORD appeared to all the congregation. And the LORD spoke to Moses and Aaron, saying, "Separate yourselves from among this congregation, that I may consume them in a moment."

a. Separate yourselves: It is as if God said, "Moses and Aaron, will you please move away? I'm going to destroy all these rebels in an instant, and I don't want you to get hurt."

b. That I may consume them in a moment: God decided to make His choice immediately evident. Sometimes this is not the case when God deals with modern Korahs and their followers.

2. (22) The intercession of Moses and Aaron for Korah and the rebels.

Then they fell on their faces, and said, "O God, the God of the spirits of all flesh, shall one man sin, and You be angry with all the congregation?"

a. Then they fell on their faces: This was amazing love from Moses and Aaron. Undoubtedly, one of God's reasons for allowing such a painful event in the life of Moses was that God wanted to see this kind love drawn out of Moses. Perhaps it was only the prayer of Moses and Aaron can spare the lives of these men who have tried to bring them down. Such love for the undeserving shows that Moses and Aaron were growing in love, and being transformed into the image of Jesus - before Jesus ever walked the earth.

i. Again, the importance of prayer is emphasized. It seems as if there were no prayer, then the rebellious congregation would be destroyed. We should think that Moses' prayer was essential.

b. Shall one man sin, and You be angry with all the congregation: Moses and Aaron saw right through it. Though many were involved (at least more than 250), one man was at the center of it all - Korah. His sin, his drawing of a group after himself, was the cause of all this mess.

3. (23-35) God's judgment on the rebels.

So the LORD spoke to Moses, saying, "Speak to the congregation, saying, 'Get away from the tents of Korah, Dathan, and Abiram.'" Then Moses rose and went to Dathan and Abiram, and the elders of Israel followed him. And he spoke to the congregation, saying, "Depart now from the tents of these wicked men! Touch nothing of theirs, lest you be consumed in all their sins." So they got away from around the tents of Korah, Dathan, and Abiram; and Dathan and Abiram came out and stood at the door of their tents, with their wives, their sons, and their little children. And Moses said: "By this you shall know that the LORD has sent me to do all these works, for I have not done them of my own will. If these men die naturally like all men, or if they are visited by the common fate of all men, then the LORD has not sent me. But if the LORD creates a new thing, and the earth opens its mouth and swallows them up with all that belongs to them, and they go down alive into the pit, then you will understand that these men have rejected the LORD." Now it came to pass, as he finished speaking all these words, that the ground split apart under them, and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods. So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly. Then all Israel who were around them fled at their cry, for they said, "Lest the earth swallow us up also!" And a fire came out from the LORD and consumed the two hundred and fifty men who were offering incense.

a. The elders of Israel followed him: This was glorious. God had appointed elders back in Numbers 10:16-30, in response to another attack on Moses' leadership. There, the elders were to be men with the same spirit and vision as Moses, men to help him bear the burden, men to stand with Moses. Here they did exactly what God appointed them to do.

b. Lest you should be consumed in all their sins: Moses, in response to God's command to get away from the tents of the leaders of the rebellion (Korah, Dathan, and Abiram), plead with the people to separate themselves from the divisive persons.

i. The same attitude should be among God's people today. They should stay away from divisive, argumentative, contentious people in the body of Christ. You don't want to be close to them if God should deal with them. A divisive, contentious man will influence you, and you do not want to be consumed in their sins.

ii. The New Testament also speaks along this same principle: Reject a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned. (Titus 3:10-11) Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. (Romans 16:17-18)

iii. Remember a divisive, contentious person will never claim to be divisive and contentious - they always consider their work a noble cause. Therefore Christians need some discernment and to look at what others do, not only at what they say.

c. By this you shall know: God gave Moses supernatural insight to know some special judgment (a new thing) was going to come upon Korah, Dathan, and Abiram. The earth would swallow them up, as evidence that these men have rejected the LORD.

d. The ground split apart under them, and the earth opened its mouth and swallowed them up: This was just the way Korah, Dathan, and Abiram were destroyed - along with their families.

i. We may be uneasy seeing the families destroyed also, but it clearly shows that the families of the rebellious, divisive, contentious people suffer also - often greatly.

e. A fire came out from the LORD and consumed the two hundred and fifty men: God had judgment reserved for those who walked in agreement with Korah, though not as horrific as the judgment Korah himself received. Their worship was not received.

4. (36-40) A bronze covering for the altar.

Then the LORD spoke to Moses, saying: "Tell Eleazar, the son of Aaron the priest, to pick up the censers out of the blaze, for they are holy, and scatter the fire some distance away. The censers of these men who sinned against their own souls, let them be made into hammered plates as a covering for the altar. Because they presented them before the LORD, therefore they are holy; and they shall be a sign to the children of Israel." So Eleazar the priest took the bronze censers, which those who were burned up had presented, and they were hammered out as a covering on the altar, to be a memorial to the children of Israel that no outsider, who is not a descendant of Aaron, should come near to offer incense before the LORD, that he might not become like Korah and his companions, just as the LORD had said to him through Moses.

a. Pick up the censers out of the blaze, for they are holy . . . let them be made into hammered plates as a covering for the altar: The censers were beaten flat and used to cover the main altar of sacrifice. The censers of the rebels were holy and preserved because even though Korah and his followers worshipped wrongly, they worshipped the right God.

i. "Can you imagine the scene? True priests are picking among the bodies, charred flesh, stench, smoke, smoldering embers, and twisted parts. They are to make a count. There were 250 censers; not one is to be lost. Each one is recorded, each one cleansed, each one holy." (Allen)

ii. In the end, each one of the 250 were identified completely with Korah. Perhaps that wasn't how they meant it. "Well, I don't agree with everything Korah says, but he's got some good points." But to God all those distinctions were lost. All the censers are hammered together, and collectively titled: Korah and his companions.

b. Scatter the fire some distance away: The fire was not holy and was to be scattered away. It was a strange fire - not acceptable to the LORD at all.

c. They were hammered out as a covering on the altar, to be a memorial to the children of Israel: The censers were thus memorialized and served as an important reminder. God appoints His leaders, and no one should be a divisive rebel like Korah.

i. If Christians today encounter ungodly, divisive leadership they should do what the 250 followers of Korah did not do. The right thing to do is to, if possible, remove yourself from such leaders without becoming rebellious and divisive. If it isn't possible, leave it up to God to deal with it (as David allowed God to deal with Saul) instead of taking matters into his own hands.

ii. In the Hebrew edition of the Old Testament, Numbers 16:36 begins a new chapter (chapter 17).

C. The people murmur against Moses and Aaron.

1. (41) The accusation is made: You have killed the people of the LORD.

On the next day all the congregation of the children of Israel murmured against Moses and Aaron, saying, "You have killed the people of the LORD."

a. On the next day all the congregation of the children of Israel murmured against Moses and Aaron: Poor Moses! He no doubt hoped that all the trouble was over when the rebels were judged. But now he had to deal with those who were sympathetic to the divisive people and who felt sorry for them.

b. You have killed the people of the LORD: Their accusation against Moses was absurd. Moses certainly did not kill them. When the earth opens up and swallows more than 250 people, it is evidently the hand of God, not of Moses.

2. (42-45) The threat of judgment on the children of Israel for their sympathy for Korah.

Now it happened, when the congregation had gathered against Moses and Aaron, that they turned toward the tabernacle of meeting; and suddenly the cloud covered it, and the glory of the LORD appeared. Then Moses and Aaron came before the tabernacle of meeting. And the LORD spoke to Moses, saying, "Get away from among this congregation, that I may consume them in a moment." And they fell on their faces.

a. Get away from among this congregation, that I may consume them in a moment: God reacted the same way towards the sympathizers as He did towards Korah and his company. Evidently, these people deserve to be judged.

b. And they fell on their faces: This humble, desperate reaction showed that they took the threat of judgment seriously. They understood that it was no small thing to sympathize with a divisive, contentious person. God takes it seriously, and so should we.

3. (46-50) Aaron's intercession stops the plague of judgment upon the children of Israel.

So Moses said to Aaron, "Take a censer and put fire in it from the altar, put incense on it, and take it quickly to the congregation and make atonement for them; for wrath has gone out from the LORD. The plague has begun." Then Aaron took it as Moses commanded, and ran into the midst of the assembly; and already the plague had begun among the people. So he put in the incense and made atonement for the people. And he stood between the dead and the living; so the plague was stopped. Now those who died in the plague were fourteen thousand seven hundred, besides those who died in the Korah incident. So Aaron returned to Moses at the door of the tabernacle of meeting, for the plague had stopped.

a. Take a censer and put fire in it from the altar, put incense on it, and take it quickly to the congregation and make atonement for them: God had promised judgment in Numbers 16:45 (that I may consume them in a moment). Therefore, Moses told Aaron, as the high priest over God's people, to immediately offer incense to make atonement for the congregation.

b. Then Aaron took it as Moses commanded, and ran into the midst of the assembly: Moses and Aaron might have had an interest in letting God consume all those who sympathized with those who rebelled against their leadership. Instead, out of love, they tried to stop the plague.

i. We have no reason to think that Korah or his group would have shown the same mercy to Moses. The probably would have passively said, "Well God, go ahead and give them what they deserve. I knew they had it coming to them!" Korah and the complainers didn't have the same shepherd's heart for Israel that Moses and Aaron did.

ii. Aaron ran into the midst of the congregation; his sense of urgency is characteristic of true intercession.

c. So he put in the incense and made atonement for the people: A censer filled with burning incense was used to stop the plague. Incense is a picture of prayer in the Bible (as in Revelation 8:3-4), because the sweet-smelling smoke of incense ascends to heaven as our prayers would. This was a dramatic picture of Aaron, as high priest, interceding for God's people.

d. And he stood between the dead and the living, so the plague was stopped: The plague stopped where Aaron prayed. Intercessors do the same thing today; they stand between the dead and the living, beseeching God's mercy, preserving and promoting life with their prayer.

i. To stand between the dead and the living speaks of how serious the matter of prayer is; it is no casual pursuit, no fatalistic exercise in self-improvement. Prayer moves the hand of God, and moves it to stop death and to give life!

ii. When was the last time we prayed as if life and death depended upon it?

e. Those who died in the plague were fourteen thousand seven hundred: This is a great number, but not compared to the consuming of the whole nation. Even now, the generation of unbelief was perishing in the wilderness, so a new generation of faith and boldness could be raised up to take the Promised Land.

i. Most importantly, Aaron the high priest's work here is a picture of our high priest Jesus, and his work on our behalf. We were guilty sinners deserving judgment, we were rightly plagued, our Savior was sent on His mission, He was unjustly accused and attacked, He prayed on our behalf, He "ran" to save us, He stood between death and life for us, and He is the only chance for salvation, being the dividing line between death and life.

ii. "Aaron wisely puts himself in the pathway of the plague. It came on, cutting down all before it, and there stood Aaron the interposer with arms outstretched and censer swinging towards the heaven, interposing himself between the darts of death and the people. 'If there be darts that must fly," he seemed to say, "let them pierce me; or let the incense shield both me and the people.'" (Spurgeon) There is nothing that can save the soul of man except Jesus Christ standing between that soul and the judgment of God.

iii. "If Aaron the high priest, with his censer and incense, could disarm the wrath of an insulted, angry Deity, so that a guilty people, who deserved nothing but destruction, should be spared; how much more effectual may we expect the great atonement to be which was made by the Lord Jesus Christ, of whom Aaron was only the type! The sacrifices of living animals pointed out the death of Christ on the cross; the incense, his intercession. Through his death salvation is purchased for the world; by his intercession the offending children of men are spared." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 16 (Chapter Introduction)

Overview

Num 16:1, The rebellion of Korah, Dathan, and Abiram; Num 16:23, Moses separates the people from the rebels’ tents; Num 16:31, The earth swallows up Korah, and a fire consumes others; Num 16:36, The censers are reserved to holy use; Num 16:41, Fourteen thousand and seven hundred are slain by a plague, for murmuring against Moses and Aaron; Num 16:46, Aaron by incense stays the plague.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 16 (Chapter Introduction)

CHAPTER 16

Korah, Dathan, and Abiram raise sedition against Moses and Aaron, Num 16:1-3 . Moses reproving them, Num 16:4-11 , sends for Dathan and Abiram; their refusal and answer, Num 16:12-14 . The manneer of their punishment, Num 16:15-35 . Their perfuming censers are kept for a memorial and warning, Num 16:36-40 . The people murmur against Moses and Aaron, for which they are consumed by the plague, which Aaron by Moses’ s order stays, Num 16:41-50 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 16 (Chapter Introduction)

(Num 16:1-11) The rebellion of Korah, Dathan, and Abiram Korah contends for the priesthood.

(Num 16:12-15) Disobedience of Dathan and Abiram.

(Num 16:16-22) The glory of the Lord appears The intercession of Moses and Aaron.

(Num 16:23-34) The earth swallows up Dathan and Abiram.

(Num 16:35-40) The company of Korah consumed.

(Num 16:41-50) The people murmur A plague sent.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 16 (Chapter Introduction)

The date of the history contained in this chapter is altogether uncertain. Probably these mutinies happened after their removal back again from Kadesh-barnea, when they were fixed (if I may so speak) for their wandering in the wilderness, and began to look upon that as their settlement. Presently after new laws given follows the story of a new rebellion, as if sin took occasion from the commandment to become more exceedingly sinful. Here is, I. A daring and dangerous rebellion raised against Moses and Aaron, by Korah, Dathan, and Abiram (Num 16:1-15). 1. Korah and his accomplices contend for the priesthood against Aaron (Num 16:3). Moses reasons with them, and appeals to God for a decision of the controversy (Num 16:4-11). 2. Dathan and Abiram quarrel with Moses, and refuse to obey his summons, which greatly grieves him (Num 16:12-15). II. A solemn appearance of the pretenders to the priesthood before God, according to order, and a public appearance of the glory of the Lord, which would have consumed the whole congregation if Moses and Aaron had not interceded (Num 16:16-22). III. The deciding of the controversy, and the crushing of the rebellion, by the cutting off of the rebels. 1. Those in their tents were buried alive (Num 16:23-34). 2. Those at the door of the tabernacle were consumed by fire (Num 16:35), and their censers preserved for a memorial (Num 16:37-40). IV. A new insurrection of the people (Num 16:41-43). 1. God stayed in the insurrection by a plague (Num 16:45). 2. Aaron stayed the plague by offering incense (Num 16:46-50). The manner and method of recording this story plainly show the ferment to have been very great.

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

Bibliography

Aharoni, Yohanan. The Land of the Bible. Philadelphia: Westminster Press, 1979.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin books, 1956.

Allegro, J. M. "The Meaning of nophel in Numbers xxiv. 4, 16." Expository Times 65 (July 1954):316-17.

Allen, Ronald B. "Numbers." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. "The Theology of the Balaam Oracles." In Tradition and Testament: Essays in Honor of Charles Lee Feinberg. Edited by John S. and Paul D. Feinberg. Chicago: Moody Press, 1981.

Amiran, Ruth. Goethert, Rolf; and Ilan, Ornit. "The Well at Arad." Biblical Archaeology Review 13:2 (March-April 1987):40-44.

Arnold, Neil W. "The High Priestly Blessing." Exegesis and Exposition 2:1 (Summer 1987):45-50.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baly, Denis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

Bartlett, John R. "The Conquest of Sihon's Kingdom: A Literary Re-examination." Journal of Biblical Literature 97:3 (September 1978):347-51.

Baskin, J. R. "Origen on Balaam: The Dilemma of the Unworthy Prophet." Vigiliae Christianae 37 (1983):22-35.

Beck, J. A. "Geography and the Narrative Shape of Numbers 13." Bibliotheca Sacra 157:627 (July-September 2000):271-80.

Brichto, Herbert Chanan. "The Case of the Sota and a Reconsideration of Biblical Law.'" Hebrew Union College Annual 46 (1975):55-70.

Brin, Gershon. "The Formulae From . . . and Onward/Upward' (m . . . whl'h/wmslh)." Journal of Biblical Literature 99:2 (1980):161-71.

Budd, Philip J. Numbers. Word Biblical Commentary series. Waco: Word Books, Publisher, 1984.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Coats, George W. "Conquest Traditions in the Wilderness Theme." Journal of Biblical Literature 95:2 (1976):177-90.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

de Boer, Pieter A. H. "Numbers vi 27." Vetus Testamentum 32:1 (January 1982):3-13.

De Haan, Martin Ralph. The Chemistry of the Blood and Other Stirring Messages. 2nd ed. Grand Rapids: Zondervan Publishing House, 1943.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Felder, Cain Hope. Troubling Biblical Waters: Race, Class, and Family. Maryknoll, N.Y.: Orbis, 1989.

Fishbane, Michael. "Accusations of Adultery: A Study of Law and Scribal Practice in Numbers 5:11-31." Hebrew Union College Annual 45 (1974):25-45.

_____. "Form and Reformulation of the Biblical Priestly Blessing." Journal of the American Oriental Society 103:1 (January-March 1983):115-21.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

Fouts, David M. "A Defense of the Hyperbolic Interpretation of Large Numbers in the Old Testament." Journal of the Evangelical Theological Society 40:3 (September 1997):377-87.

Frymer-Kensky, Tikva. "The Strange Case of the Suspected Sotah (Numbers V:11-31)." Vetus Testamentum 34:1 (1984):11-26.

_____. "The Trial Before God of an Accused Adulteress." Bible Review 2:3 (Fall 1986):46-49.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Haran, Menahem. "Studies in the Account of the Levitical Cities." Journal of Biblical Literature 80:1 (March 1961):45-54, and 80:2 (June 1961):156-65.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Herzog, Ze'ev; Miriam Aharoni; and Anson F. Rainey. "Arad." Biblical Archaeology Review 13:2 (March-April 1987):16-35.

Hess, Richard S. Joshua: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, England, and Downers Grove, Ill.: Inter-Varsity Press, 1996.

Hoffner, Harry A., Jr. "Ancient Views of Prophecy and Fulfillment: Mesopotamia and Asia Minor." Journal of the Evangelical Theological Society 30:3 (September 1987):257-65.

Hoftijzer, Jacob. "The Prophet Balaam in a 6th-Century Aramaic Inscription." Biblical Archaeologist 39:1 (March 1976):11-17.

Hoogsteen, T. "The Bronze Serpent History." Kerux 2:3 (December 1987):10-15.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Jagersma, H. "Some Remarks on the Jussive in Numbers 6:24-26." In Von Kanaan bis Kerala, pp. 131-36. Edited by W. C. Delsman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Jastrow, Morris, Jr. Aspects of Religious Belief and Practice in Babylonia and Assyria. 1911. Reprint ed. New York: Benjamin Blom, Inc., 1971.

Jensen, Irving L. Numbers. Everyman's Bible Commentary series. Chicago: Moody Press, 1964.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zecharia. "The Southern Border of the Land of Israel--Pattern and Application." Vetus Testamentum 37:4 (October 1987):438-45.

_____. "The Wandering-Traditions from Kadesh-Barnea to Canaan: A Study in Biblical Historiography." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):175-84.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kselman, J. S. "A Note on Numbers xii 6-8." Vetus Testamentum 26:4 (October 1976):500-504.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers-Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A. Gosman, George R. Bliss, and P. H. Streenstra.

Lemaire, Andre. "Fragments from the Book of Balaam Found at Deir Alla." Biblical Archaeology Review 11:5 (September-October 1985):27-39.

Liebreich, Leon J. "The Songs of Ascents and the Priestly Blessings." Journal of Biblical Literature 74 (1955):33-36.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Maarsingh, B. Numbers: a practical commentary. Translated by John Vriend. Text and Interpretation series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Magonet, Jonathan. "The Korah Rebellion." Journal for the Study of the Old Testament 24 (1982):3-25.

Margalith (Windreich), M. "The Transgression of Moses and Aaron--Num. 20:1-13." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1968.

Marshall, John. "The Prophet Balaam." The Banner of Truth 275-76 (August-September 1986):41-54.

Mattingly, Gerald L. "The Exodus-Conquest and the Archaeology of Transjordan: New Light on an Old Problem." Grace Theological Journal 4:2 (1983):245-62.

McKane, W. "Poison, Trial by Ordeal and the Cup of Wrath." Vetus Testamentum 30:4 (October 1980):474-92.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Numbers." In The Bible Knowledge Commentary: Old Testament, pp. 215-58. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Cultic Use of grb/ngs." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1969.

_____. "The Levitical Town: An Exercise in Realistic Planning." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):185-88.

_____. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

_____. "The Paradox of the Red Cow (Num. xix)." Vetus Testamentum 31:1 (1981):62-72.

Miller, J. Maxwell. "The Israelite Journey through (around) Moab and Moabite Toponymy." Journal of Biblical Literature 108:4 (1989):577-95.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, N. "Hebron Was Built Seven Years before Zoan in Egypt' (Numbers xiii 22)." Vetus Testamentum 31:4 (1981):488-92.

Noordtzij, A. Numbers. Translated by Ed van der Maas. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1983.

Olson, Dennis T. The Death of the Old and the Birth of the New: The Framework of the Book of Numbers and the Pentateugh. Brown Judaic Studies series. Chico, Calif.: Scholars Press, 1985.

Ouzounellis, Theodore. "Prophecy of Balaam Found in Jordan." Bible and Spade 6:4 (Autumn 1977):121-24.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

"The Priestly Blessing." Buried History 18:2 (June 1982):27-30.

Riggans, Walter. Numbers. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Rogers, Cleon. "Moses: Meek or Miserable?" Journal of the Evangelical Theological Society 29:3 (September 1986):257-63.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Safren, Jonathan D. "Balaam and Abraham." Vetus Testamentum 38:1 (January 1988):105-13.

Sailhamer, John H. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schulte, John Andres. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schwantes, Seigfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

"Some Notes on Quail Poisoning." Journal of the American Medical Association 211:7 (February 16, 1970):1186-87.

Smith, Ralph L. "Baal." Biblical Illustrator 10:2 (Winter 1984):12-16.

Spencer, John R. "The Tasks of the Levites: smr and sb'." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):267-71.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tosato, Angelo. "The Literary Structure of the First Two Poems of Balaam (Num. xxiii 7-10, 18-24)." Vetus Testamentum 29:1 (January 1979):98-106.

Ulrich, Dean R. "The Framing Function of the Narratives about Zelophehad's Daughters." Journal of the Evangelical Theological Society 41:4 (December 1998):529-38.

Unger's Bible Dictionary. 1957 ed. S.v. "Covenant of Salt."

Van Oosting, James. "Moses, Hezekiah, and Yale's gang of four." Reformed Journal 33:11 (November 1983):7-8.

Van Seters, John. "The Conquest of Sihon's Kingdom: A Literary Examination." Journal of Biblical Literature 91:2 (June 1972):182-97.

Weisman, Ze'ev. "The Personal Spirit as Inspiring Authority." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):225-34.

Wenham, Gordon J. "Aaron's Rod (Numbers 17:16-28)." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):280-81.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

Wenham, John W. The Goodness of God. Downers Grove, Ill.: InterVarsity Press, 1974.

_____. "The Large Numbers in the Old Testament." Tyndale Bulletin 18 (1967):19-53.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. On Being a Servant of God. Nashville: T. Nelson, 1993; reprint ed., Grand Rapids: Baker Book House, 1999.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, David P. "Purification from Corpse Contamination in Numbers XXI 19-24." Vetus Testamentum 35:2 (1985):213-23.

Young, Robert. Analytical Concordance to the Bible, 22nd American ed. S.v. "Arabia."

The Zondervan Pictorial Encyclopedia of the Bible. S.v. "Eschol, by R. C. Ridall."

Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 16 (Chapter Introduction)

INTRODUCTION TO NUMBERS 16

This chapter gives an account of a sedition of Korah and others against Moses and Aaron, Num 16:1, with whom Moses expostulates, and shows the unreasonableness of their clamour against Aaron, Num 16:5; sends for Dathan and Abiram, who were in the confederacy, but refused to come, which greatly angered Moses, Num 16:12; orders Korah and his company to appear before the Lord the next day, with Aaron, to have the controversy decided, Num 16:16; when all the congregation gathered together would have been, consumed had it not been for the intercession of Moses and Aaron, Num 16:19; and who, being separated from the rebels by the command of the Lord, some of the rebels were swallowed up in the earth, and others destroyed by fire from heaven, Num 16:23; and their censers were made a covering for the altar, as a memorial of their sin, Num 16:36; on which there was a new insurrection of the people, which brought a plague upon them, and destroyed 14,700 persons, and which was stopped at the intercession of Aaron, Num 16:41.