Text -- Numbers 17:8 (NET)

17:8 On the next day Moses went into the tent of the testimony– and the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 17:8

Into the most holy place, which he might safely do under the protection of God's command, though otherwise none but the high-priest might enter there, and that once in a year.

JFB: Num 17:8

Being privileged to do so on this occasion by the special command of God. And he there beheld the remarkable spectacle of Aaron's rod--which, according to JOSEPHUS, was a stick of an almond tree, bearing fruit in three different stages at once--buds, blossoms, and fruit.

Clarke: Num 17:8

The rod of Aaron - was budded, etc. - That is, on the same rod or staff were found buds, blossoms, and ripe fruit. This fact was so unquestionably miraculous, as to decide the business for ever; and probably this was intended to show that in the priesthood, represented by that of Aaron, the beginning, middle, and end of every good work must be found. The buds of good desires, the blossoms of holy resolutions and promising professions, and the ripe fruit of faith, love, and obedience, all spring from the priesthood of the Lord Jesus. It has been thought by some that Aaron’ s staff (and perhaps the staves of all the tribes) was made out of the amygdala communis , or common almond tree. In a favorable soil and climate it grows to twenty feet in height; is one of the most noble, flourishing trees in nature: its flowers are of a delicate red, and it puts them forth early in March, having begun to bud in January. It has its name שקד shaked from shakad , to awake, because it buds and flowers sooner than most other trees. And it is very likely that the staves of office, borne by the chiefs of all the tribes, were made of this tree, merely to signify that watchfulness and assiduous care which the chiefs should take of the persons committed, in the course of the Divine providence, to their keeping

Every thing in this miracle is so far beyond the power of nature, that no doubt could remain on the minds of the people, or the envious chiefs, of the Divine appointment of Aaron, and of the especial interference of God in this case. To see a piece of wood long cut off from the parent stock, without bark or moisture remaining, laid up in a dry place for a single night, with others in the same circumstances - to see such a piece of wood resume and evince the perfection of vegetative life, budding, blossoming, and bringing forth ripe fruit at the same time, must be such a demonstration of the peculiar interference of God, as to silence every doubt and satisfy every scruple. It is worthy of remark that a scepter, or staff of office, resuming its vegetative life, was considered an absolute impossibility among the ancients; and as they were accustomed to swear by their sceptres, this circumstance was added to establish and confirm the oath. A remarkable instance of this we have in Homer, Iliad, lib. i., ver. 233, etc., where Achilles, in his rage against Agamemnon, thus speaks: -

Αλλ ’ εκ τοι ερεω, και επι μεγαν ὁρκον ομουμαι·

Ναι μα τοδε σκηπτρον, το μεν ουποτε φυλλα και οζους

Φυσει, επειδη πρωτα τομην εν ορεσσι λελοιπεν

Ουδ ’ αναθηλησει· περι γαρ ῥα ἑ χαλκος ελεψ

Φυλλα τε και φλοιον·

ὁ δε τοι μεγας εσσεται ὁρκος

But hearken: I shall swear a solemn oath

By this same scepter which shall never bud

Nor boughs bring forth, as once; which, having lef

Its parent on the mountain top, what tim

The woodman’ s axe lopp’ d off its foliage green

And stripp’ d its bark, shall never grow again

Cowper

Virgil represents King Latinus swearing in the same way, to confirm his covenant with Aeneas: -

Ut Sceptrum hoc (dextra sceptrum nam forte gerebat

Nunquam fronde levi fundet virgulta neque umbras

Cum semel in silvis imo de stirpe recisum

Matre caret, posuitque comas et brachia ferro

Olim arbos, nunc artificis manus aere decor

Inclusit, patribusque dedit gestare Latinis

Talibus inter se firmabant foedera dictis

Aen., lib. xii., ver. 206-12

Even as this royal Sceptre (for he bor

A scepter in his hand) shall never mor

Shoot out in branches, or renew the birth

An orphan now, cut from the mother eart

By the keen axe, dishonor’ d of its hair

And cased in brass, for Latian kings to bear

And thus in public view the peace was tie

With solemn vows, and sworn on either side

Dryden

When the circumstance of the rod or scepter being used anciently in this way, and the absolute impossibility of its reviviscence so strongly appealed to, is considered, it appears to have been a very proper instrument for the present occasion, for the change that passed on it must be acknowledged as an immediate and incontestable miracle.

Calvin: Num 17:8

8.And thou shalt say unto them The law is now extended to strangers, not those who were heathens, but those who, springing originally from other nations, had devoted themselves to pure religion. For, if more had been allowed to them than to the genuine children of Abraham, the corruption would, according to their wont, have soon spread more widely. God, then, would not have His sanctuary defiled by foreigners, lest their liberty might make its way amongst the whole people. From this latter portion we may gather that the word “kill” ²⁰⁵ which is elsewhere taken in a sense, is here confined to the sacrifices; since permission is elsewhere given to the people to eat (meat) in all their cities and villages, provided they abstain from blood. We must remember, therefore, that the question is not here as to their ordinary food, but only as to the victims, which were never to be offered except at the tabernacle.

Calvin: Num 17:8

8.And it came to pass, that on the morrow It is not without cause that, the time is notified, for by no skill could it be brought about that a rod should blossom in the lapse of a single night. Again, all suspicion of fraud was removed by the fact that Moses departed when he had placed the rods in the sanctuary, and, returning on the next day, brought out the bundle of rods before them all. But in this respect was the power of God principally shown forth, that in so short a space of time not only flowers, but fruits also, were formed upon a dry bough, which could not have occurred but by the reversal of the order of nature. And further, the time of year is to be taken into account, which was by no means in accordance with such maturity, Now, by this miracle the dignity of the typical priesthood was undoubtedly ratified to the ancient people under the Law; but, in so much as the truth itself is more excellent than its figure or image, the intention of God unquestionably was to assert the priesthood of His only-begotten Son rather than that of Aaron. Hence the profit to be derived from this miracle most especially pertains to us,(“Nous appartient plus qu’aux Juifs;” pertains to us more than to the Jews. — Fr.) in order that we may embrace the Priest presented to us by God with the veneration He deserves. I pass by the frivolous allegories ¹⁰⁶ in which others take delight. And in fact it ought to be abundantly sufficient for us, that the power of God which might direct the people to the Mediator, appeared of old under a visible symbol; but when the Son of God came, whatever He then represented to their sight was spiritually revealed in Him: for not only was He a sprout (surculus) from the stem of Jesse, as He is called by Isaiah (Isa 11:1); and a stone hewn without the art or labor of man, under which form he was shown to Daniel (Dan 2:34); but by His resurrection tie was separated from the whole human race. For this, too, we must diligently observe, that it is not enough that He should obtain with us the prerogative and title of Priest, unless He is so only and indivisibly. Hence it is plain that His honor is in the Papacy torn in pieces by foul and intolerable sacrilege, when they invent innumerable mediators.

TSK: Num 17:8

the rod of Aaron : This fact was so unquestionably miraculous, that no doubt could remain on the minds of the people, or the envious chiefs, of the divine appointment of Aaron, and as there were buds, blossoms, and fruit on the rod at the same time, which was never the case with branches in the natural and ordinary course, this evidently proved the miracle, and took away all suspicion of the fraud which has been impiously suggested, that Moses had taken away Aaron’ s rod in the night time, and put a living branch of an almond tree in the room of it. A sceptre or staff of office resuming its vegetative life, was considered an absolute impossibility among the ancients; and as they were accustomed to swear by their sceptres, this circumstance was added to confirm the oath.

budded : Num 17:5; Gen 40:10; Psa 110:2, Psa 132:17, Psa 132:18; Son 2:3; Isa 4:2; Eze 17:24; Eze 19:12, Eze 19:14; Joh 15:1-6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 17:8

Yielded almonds - " Ripened almonds,"i. e. "brought forth ripe almonds."The name almond in Hebrew denotes the "waking-tree,"the "waking-fruit;"and is applied to this tree, because it blossoms early in the season. It serves here, as in Jer 1:11-12, to set forth the speed and certainty with which, at God’ s will, His purposes are accomplished. So again the blossoming and bearing of Aaron’ s rod, naturally impotent when severed from the parent tree, may signify the profitableness, because of God’ s appointment and blessing, of the various means of grace (e. g. the priesthood, the sacraments), which of themselves and apart from Him could have no such efficacy. Compare Isa 4:2; Isa 11:1; Isa 53:2; Jer 33:5; Zec 6:12.

Poole: Num 17:8

Into the tabernacle of witness into the most holy place, which he might safely do under the protection of God’ s command, though otherwise none but the high priest might enter there, and that once in a year.

Yielded almonds this being, as Josephus with great probability affirms, a staff of an almond tree, as the rest also were.

Haydock: Num 17:8

The rod of Aaron for the house of Levi, was budded, &c. This rod of Aaron, which thus miraculously brought forth fruit, was a figure of the blessed Virgin conceiving and bringing forth her Son, without any prejudice to her virginity. (Challoner) ---

Almonds. Buds, blossoms, leaves, and fruit just formed, (Isaias xviii. 5,) appeared upon the rod, which before was dry. Tostat believes, that it continued in the same state during the whole time that it was preserved in the ark. "The grace of the priesthood never fades." (St. Ambrose, ep. 63, or 58.) The almond tree is the first which blossoms, and therefore it is styled a watching rod, Jeremias i. 11. The Fathers observe in this of Aaron, a figure of Christ's passion and glorious resurrection; and Origen (hom. 9,) remarks, that from his cross proceed the sweet odours of virtue, and the fruits of converted nations. (Calmet) ---

For Christ made peace through the blood of his cross, Colossians i. 20. The blessed Virgin, whom the blooming rod also represents, might as easily become a mother without losing her virginal integrity, as this dry rod might produce fruit, without receiving any moisture from the earth. (St. Augustine; St. Gregory of Nyssa; St. Bernard; &c.) (Worthington)

Gill: Num 17:8

And it came to pass, that on the morrow Moses went into the tabernacle of witness,.... Where none but he could go at any time; this was the day after the rods had been placed there:

and, behold, the rod of Aaron, for the house of Levi; the rod that had Aaron's name upon it, which was to represent the tribe of Levi, of which he was:

was budded, and brought forth buds; knobs of blossom, such that are seen on trees before they open; for the almond tree puts forth its blossoms before its leaves; though the Targum of Jonathan renders it "branches", as do some versions; and some think this is to be understood of its putting out its leaves first, contrary to the nature of the almond tree, and so makes the miracle the greater; thus Ben Melech:

and blossomed blossoms; open flowers or blossoms, such as appear on the almond tree in the spring, and look very beautiful:

and yielded almonds; ripe almonds, in their full perfection, as the Targums of Jerusalem and Jonathan; the latter of which is,"in the same night it perfected and brought forth almonds:''the word used has the signification of weaning, and alludes to children grown up to some ripeness and maturity, Gen 21:8; the case seems to be this, that in one part of the rod were buds, swelling and just putting out, in another part open flowers quite blown, and in others full ripe fruit: now this clearly showed it to be supernatural, since the almond tree, though quick and early in its production of buds and flowers, yet never has those and ripe fruit on it at the same time; to which may be added, that this was not the time of year the almond tree blossoms; not the spring, but rather autumn, as it should seem, since it was after the affair of the spies and the murmurs of the people on their report; now it was the time of the first ripe grapes, when they went into the land, and they were forty days searching it, and it was after their return the insurrections before recorded were: the design of this was to confirm the priesthood in Aaron's family, and show that it would continue there, in a flourishing condition, and that there would be a succession of priests from him to the time of the Messiah, as there were; and the almond tree having its name in Hebrew from watchfulness and haste, see Jer 1:11; may denote the vigilance of the priests in their office, and the haste punishment makes to come upon such that should oppose them, or usurp the priesthood, as in the case of Uzziah; so Jarchi remarks: this rod of Aaron's may be an emblem of the Gospel ministry of that rod that should come out of Zion, Psa 110:2; which in the eyes of men is mean and despicable, like a dry stick, but becomes a fruitful one through the power of divine grace; and an almond tree rod may denote the vigilance and watchfulness of Gospel ministers over themselves and others, and their doctrine; and oftentimes whom God puts into the ministry he early calls them by his grace, and frequently makes the first part of their ministry most useful, and fruit is brought forth which remains: moreover, this rod may be considered as a type of Christ; it being a dry rod or stick, may denote the meanness of his descent and appearance in the world, and the unpromising aspect of his being the King, Messiah, and Saviour of men; and being an almond tree rod, may signify his speedy incarnation in the fulness of time, which the Lord hastened; his being the firstborn, and his right to the priesthood, and his vigilance in it; its lying among other rods, and budding, and blossoming, and bringing forth fruit, may point at Christ's assuming the common nature or man, his being cut off by death, his resurrection from the dead, and the fruits arising from thence, justification, peace, pardon, and eternal life; and as Aaron's priesthood was confirmed by the budding, &c. of this rod, so the deity and Messiahship of Christ are, by his resurrection from the dead; See Gill on Heb 9:4.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 17:8

¹ tn Here too the deictic particle (“and behold”) is added to draw attention to the sight in a vivid way.

² sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12).

Geneva Bible: Num 17:8

And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron ^{( d )} for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.

^{( d )} To declare that God chose the house of Levi to serve him in the tabernacle.

Commentary -- Verse Range Notes

TSK Synopsis: Num 17:1-13

1 Aaron,s rod, among all the rods of the tribes, only flourishes.

10 It is left for a monument against the rebels.

MHCC: Num 17:8-13

While all the other rods remained as they were. Aaron's rod became a living branch. In some places there were buds, in others blossoms, in others fruit, at the same time; all this was miraculous. Thus Aaron was manifested to be under the special blessing of Heaven. Fruitfulness is the best evidence of a Divine call; and the plants of God's setting, and the boughs cut off them, will flourish. This rod was preserved, to take away the murmurings of the people, that they might not die. The design of God, in all his providences, and in the memorials of them, is to take away sin. Christ was manifested to take away sin. Christ is expressly called a rod out of the stem of Jesse: little prospect was there, according to human views, that he should ever flourish. But the dry rod revived and blossomed to the confusion of his adversaries. The people cry, Behold, we die, we perish, we all perish! This was the language of a repining people, quarrelling with the judgments of God, which by their own pride and obstinacy they brought upon themselves. It is very wicked to fret against God when we are in affliction, and in our distress thus to trespass yet more. If we die, if we perish, it is of ourselves, and the blame will be upon our own heads. When God judges, he will overcome, and will oblige the most obstinate gainsayers to confess their folly. And how great are our mercies, that we have a clearer and a better dispensation, established upon better promises!

Matthew Henry: Num 17:8-13

Here is, I. The final determination of the controversy concerning the priesthood by a miracle, Num 17:8, Num 17:9. The rods or staves were brought out from the most holy place where they were laid up, and publicly produced before the people; and, while all the rest of the rods remained as they were, Aaron's rod only, of a dry stick, became a living branch, budded, and blossomed, and yielded almonds. In some places there were buds, in others blossoms, in others fruit, at the same time. This was miraculous, and took away all suspicion of a fraud, as if in the night Moses had taken away Aaron's rod, and put a living branch of an almond tree in the room of it; for no ordinary branch would have buds, blossoms, and fruits upon it, all at once. Now,

1. This was a plain indication to the people that Aaron was chosen to the priesthood, and not any other of the princes of the tribes. Thus he was distinguished from them and manifested to be under the special blessing of heaven, which sometimes yields increase where there is neither planting nor watering by the hand of man. Bishop Hall here observes that fruitfulness is the best evidence of a divine call, and that the plants of God's setting, and the boughs cut off from them, will flourish. See Psa 92:12-14. The trees of the Lord, though they seem dry trees, are full of sap.

2. It was a very proper sign to represent the priesthood itself, which was hereby confirmed to Aaron. (1.) That it should be fruitful and serviceable to the church of God. It produced not only blossoms, but almonds; for the priesthood was designed, not only for an honour to Aaron, but for a blessing to Israel. Thus Christ ordained his apostles and ministers that they should go and bring forth fruit, and that their fruit should remain, Joh 15:16. (2.) That there should be a succession of priests. Here were not only almonds for the present, but buds and blossoms promising more hereafter. Thus has Christ provided in his church that a seed should serve him from generation to generation. (3.) That yet this priesthood should not be perpetual, but in process of time, like the branches and blossoms of a tree, should fail and wither. The flourishing of the almond-tree is mentioned as one of the signs of old age, Ecc 12:5. This character was betimes put upon the Mosaic priesthood, which soon became old and ready to vanish away, Heb 8:13.

3. It was a type and figure of Christ and his priesthood: for he is the man, the branch, that is to be a priest upon his throne, as it follows (Zec 6:12); and he was to grow up before God, as this before the ark, like a tender plant, and a root out of a dry ground, Isa 53:2.

II. The record of this determination, by the preserving of the rod before the testimony, in perpetuam rei memoriam - that it might be had in perpetual remembrance, Num 17:10, Num 17:11. It is probable that the buds, and blossoms, and fruit, continued fresh; the same divine power that produced them in a night preserved them for ages, at least so long as it was necessary for a token against the rebels. So it was a standing miracle, and the continuance of it was an undeniable proof of the truth of it. Even the leaf of God's trees shall not wither, Psa 1:3. This rod was preserved, as the censers were, to take away their murmurings, that they die not. Note, 1. The design of God in all his providences, both mercies and judgments, and in the memorials of them, is to take away sin, and to prevent it. These things are done, these things written, that we sin not, 1Jo 2:1. Christ was manifested to take away sin. 2. What God does for the taking away of sin is done in real kindness to us, that we die not. All the bitter potions he gives, and all the sharp methods he uses with us, are for the cure of a disease which otherwise would certainly be fatal. Bishop Hall observes here that the tables of the law, the pot of manna, and Aaron's rod, were preserved together in or about the ark (the apostle takes notice of them all three together, Heb 9:4), to show to after-ages how the ancient church was taught, and fed, and ruled; and he infers how precious the doctrine, sacraments, and government, of the church are to God and should be to us. The rod of Moses was used in working many miracles, yet we do not find that this was preserved, for the keeping of it would serve only to gratify men's curiosity; but the rod of Aaron, which carried its miracle along with it, was carefully preserved, because that would be of standing use to convince men's consciences, to silence all disputes about the priesthood, and to confirm the faith of God's Israel in his institutions. Such is the difference between the sacraments which Christ has appointed for edification and the relics which men have devised for superstition.

III. The outcry of the people hereupon (Num 17:12, Num 17:13): Behold, we die, we perish, we all perish. Shall we be consumed with dying? This may be considered as the language either, 1. Of a repining people quarrelling with the judgments of God, which, by their own pride and obstinacy, they had brought upon themselves. They seem to speak despairingly, as if God was a hard Master, that sought advantage against them, and took all occasions to pick quarrels with them, so that if they trod every so little awry, if they stepped ever so little beyond their bounds, they must die, they must perish, they must all perish, basely insinuating that God would never be satisfied with their blood and ruin, till he had made an end of them all and they were consumed with dying. Thus they seem to be like a wild bull in a net, full of the fury of the Lord (Isa 51:20), fretting that God was too hard for them and that they were forced to submit, which they did only because they could not help it. Note, It is a very wicked thing to fret against God when we are in affliction, and in our distress thus to trespass yet more. If we die, if we perish, it is owing to ourselves, and the blame will lie upon our own heads. Or, 2. Of a repenting people. Many interpreters take it as expressing their submission: "Now we see that it is the will of God we should keep our distance, and that it is at our peril if we draw nearer than is appointed. We submit to the divine will in this appointment; we will not contend any more, lest we all perish:"and they engage Moses to intercede for them, that they may not be all consumed with dying. Thus the point was gained, and in this matter God quite took away their murmurings, and henceforward they acquiesced. Note, When God judges he will overcome, and, one way or other, will oblige the most obstinate gainsayers to confess their folly sooner or later, and that wherein they dealt proudly he was above them. Vicisti Galilaee - O Galilaean, thou hast conquered!

Keil-Delitzsch: Num 17:1-13

(Or ch.17:16-28). Confirmation of the High-Priesthood of Aaron. - Whilst the Lord had thus given a practical proof to the people, that Aaron was the high priest appointed by Him for His congregation, by allowing the high-priestly incense offered by Aaron to expiate His wrath, and by removing the plague; He also gave them a still further confirmation of His priesthood, by a miracle which was well adapted to put to silence all the murmuring of the congregation.

Num 17:1-5

He commanded Moses to take twelve rods of the tribe-princes of Israel, one for the fathers' house of each of their tribes, and to write upon each the name of the tribe; but upon that of the tribe of Levi he was to write Aaron's name, because each rod was to stand for the head of their fathers' houses, i.e., for the existing head of the tribe; and in the case of Levi, the tribe-head was Aaron. As only twelve rods were taken for all the tribes of Israel, and Levi was included among them, Ephraim and Manasseh must have been reckoned as the one tribe of Joseph, as in Deu 27:12. These rods were to be laid by Moses in the tabernacle before the testimony, or ark of the covenant (Exo 25:21; Exo 29:42). And there the rod of the man whom Jehovah chose, i.e., entrusted with the priesthood (see Num 16:5), would put forth shoots, to quiet the murmuring of the people. שׁכך , Hiph ., to cause to sink, to bring to rest, construed with מעל in a pregnant signification, to quiet in such a way that it will not rise again.

Num 17:6-11

Moses carried out this command. And when he went into the tabernacle the following morning, behold Aaron's rod of the house of Levi had sprouted, and put forth shoots, and had borne blossoms and matured almonds. And Moses brought all the rods out of the sanctuary, and gave every man his own; the rest, as we may gather from the context, being all unchanged, so that the whole nation could satisfy itself that God had chosen Aaron. Thus was the word fulfilled which Moses had spoken at the commencement of the rebellion of the company of Korah (Num 16:5), and that in a way which could not fail to accredit him before the whole congregation as sent of God.

So far as the occurrence itself is concerned, there can hardly be any need to remark, that the natural interpretation which has lately been attempted by Ewald , viz., that Moses had laid several almond rods in the holy place, which had just been freshly cut off, that he might see the next day which of them would flower the best during the night, is directly at variance with the words of the text, and also with the fact, that a rod even freshly cut off, when laid in a dry place, would not bear ripe fruit in a single night. The miracle which God wrought here as the Creator of nature, was at the same time a significant symbol of the nature and meaning of the priesthood. The choice of the rods had also a bearing upon the object in question. A man's rod was the sign of his position as ruler in the house and congregation; with a prince the rod becomes a sceptre, the insignia of rule (Gen 49:10). As a severed branch, the rod could not put forth shoots and blossom in a natural way. But God could impart new vital powers even to the dry rod. And so Aaron had naturally no pre-eminence above the heads of the other tribes. But the priesthood was founded not upon natural qualifications and gifts, but upon the power of the Spirit, which God communicates according to the choice of His wisdom, and which He had imparted to Aaron through his consecration with holy anointing oil. It was this which the Lord intended to show to the people, by causing Aaron's rod to put forth branches, blossom, and fruit, through a miracle of His omnipotence; whereas the rods of the other heads of the tribes remained as barren as before. In this way, therefore, it was not without deep significance that Aaron's rod not only put forth shoots, by which the divine election might be recognised, but bore even blossom and ripe fruit. This showed that Aaron was not only qualified for his calling, but administered his office in the full power of the Spirit, and bore the fruit expected of him. The almond rod was especially adapted to exhibit this, as an almond-tree flowers and bears fruit the earliest of all the trees, and has received its name of שׁקד , "awake,"from this very fact (cf. Jer 1:11).

God then commanded (Num 17:10, Num 17:11) that Aaron's rod should be taken back into the sanctuary, and preserved before the testimony, "for a sign for the rebellious, that thou puttest an end to their murmuring, and they die not." The preservation of the rod before the ark of the covenant, in the immediate presence of the Lord, was a pledge to Aaron of the continuance of his election, and the permanent duration of his priesthood; though we have no need to assume, that through a perpetual miracle the staff continued green and blossoming. In this way the staff became a sign to the rebellious, which could not fail to stop their murmuring.

Num 17:12-13

This miracle awakened a salutary terror in all the people, so that they cried out to Moses in mortal anguish, " behold, we die, we perish, we all perish! Every one who comes near to the dwelling of Jehovah dies; are we all to die? "Even if this fear of death was no fruit of faith, it was fitted for all that to prevent any fresh outbreaks of rebellion on the part of the rejected generation.

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 17:1-13

The confirmation of Aaron's high-priesthood ch. 17

The fact that God halted the plague in response to Aaron's atoning action with his censer (16:47-48) would have proved that God accepted him as the high priest and not the rebels. God gave the miracle of the budding rod to make an even greater impression on the people to discourage further rebellion (v. 5).

"A man's rod was the sign of his position as ruler in the house and congregation; with a prince the rod became a sceptre, the insignia of rule (Gen. xlix. 10)."¹⁴⁹

"Almond blooms early with white blossoms and its fruits were highly prized (Gen. 43:11). White in Scripture symbolizes purity, holiness, and God Himself (e.g., Is. 1:18; Dn. 7:9; Rev. 20:11). Jeremiah associates the almond . . . with watching . . . (Je. 1:11-12). All these qualities were personified by Aaron and the tribe of Levi. They were the holy tribe par excellence, who represented Israel before God and God to Israel, and they were responsible for watching over the people by instructing them in the statutes of the Lord (Lv. 10:11)."¹⁵⁰

Aaron's rod fairly burst into flower and fruit because God gave it vital power. This would have helped the Israelites appreciate that God had chosen the Aaronic family because He had sovereignly chosen to impart His divine life to Aaron and his sons by His Spirit. Moses had symbolized this bestowal when he had consecrated Aaron to his office and anointed him with oil.

"The message was clear: just as God could make an apparently dead rod miraculously bear fruit, so he could elect a line of descendants like any other and enable it to render priestly service fruitfully."¹⁵¹

God ordered that the Israelites place Aaron's rod before the ark, which contained the Ten Commandments, with the jar of manna (cf. Exod. 16:33-34). He did so to help them realize that His choice of the Aaronic priesthood would continue in Israel. There is no reason to believe that the buds, blossoms, and fruits remained perpetually fresh. They probably wilted and the rod most likely assumed the condition it had before the miracle. The fact that the rod was there before the ark testified to the Israelites that God had chosen Aaron and his sons as His priests.

The people's terror (vv. 12-13) probably arose as a result of the miracles and judgments that had befallen the Israelites since Korah rebelled. God had vindicated His holiness, the people realized their sinfulness, and they were full of fear.

Guzik: Num 17:1-13

Numbers 17 - The Budding of Aaron's Rod

A. The test commanded.

1. (1-3) Gathering rods, identified with each tribe.

And the LORD spoke to Moses, saying: "Speak to the children of Israel, and get from them a rod from each father's house, all their leaders according to their fathers' houses; twelve rods. Write each man's name on his rod. And you shall write Aaron's name on the rod of Levi. For there shall be one rod for the head of each father's house."

a. Get from them a rod from each father's house: A rod was a symbol of authority, because shepherds would use a rod to guide and correct the sheep (Psalm 23:4).

i. Moses, as a shepherd, had a rod in his hand when tending sheep in the wilderness (Exodus 4:2); this rod later became known as the rod of God - a symbol of the authority God gave to Moses (Exodus 4:20).

ii. This same rod demonstrated Moses' authority in action, by miraculously becoming a serpent, and then becoming a rod again (Exodus 7:9-10), by turning the waters of the Nile into blood (Exodus 7:17), by bringing forth plagues of frogs (Exodus 8:5) lice (Exodus 8:16-17), hail (Exodus 9:23), and locusts (Exodus 10:13); God commanded Moses to raise the rod over the Red Sea when it was to be parted (Exodus 14:16), the rod that was raised in prayer over Israel in victorious battle (Exodus 17:9), the rod that struck the rock and brought forth water (Numbers 20:11); the rod is a picture of God's authority over man (Psalm 2:9, 23:4, 89:32; Isaiah 10:24; 11:4, Ezekiel 20:37); Jesus, in His divine authority, is given the title "the Rod" (Isaiah 1:11; Micah 6:9); the rod is an emblem of an apostle's authority in the church (1 Corinthians 4:21).

b. Write each man's name on his rod. And you shall write Aaron's name on the rod of Levi: In gathering rods, and inscribing each with the name of a tribe, and on Levi's rod inscribing Aaron's name, God would declare which tribe possessed priestly authority by choosing one of the rods. This was the issue at hand in light of Korah's rebellion.

2. (4-5) The rods to be placed in the tabernacle for God's choosing.

"Then you shall place them in the tabernacle of meeting before the Testimony, where I meet with you. And it shall be that the rod of the man whom I choose will blossom; thus I will rid Myself of the complaints of the children of Israel, which they make against you."

a. The rod of the man whom I choose will blossom: Not only would this obviously be a miraculous sign, the blossoming of dead wood spoke of fruitfulness. Fruitfulness - miraculous fruitfulness - is present when godly authority and leadership is being practiced.

b. Thus I will rid Myself of the murmurings: This did not mean that after this, the children of Israel would never complain again. But God, having demonstrated more than sufficient evidence to the murmurers, would no longer regard their murmuring. Indeed, He would then judge their murmuring.

i. Murmurers (complainers) are rarely satisfied by evidence or the resolution of one issue. Complainers are not issue-motivated, though they claim to be and appear to be; they are heart-motivated. They murmur because they have complaining, discontent hearts. The complaining heart is demonstrated when people murmur about one issue after another, never being satisfied.

ii. So, God will give them an unmistakable answer to this matter of contention - then rid Himself of their murmurings.

B. The test vindicates Aaron as God's priestly leader.

1. (6-7) The rods are placed before the LORD in the tabernacle of witness.

So Moses spoke to the children of Israel, and each of their leaders gave him a rod apiece, for each leader according to their fathers' houses, twelve rods; and the rod of Aaron was among their rods. And Moses placed the rods before the LORD in the tabernacle of witness.

2. (8-9) The budding of Aaron's rod.

Now it came to pass on the next day that Moses went into the tabernacle of witness, and behold, the rod of Aaron, of the house of Levi, had sprouted and put forth buds, had produced blossoms and yielded ripe almonds. Then Moses brought out all the rods from before the LORD to all the children of Israel; and they looked, and each man took his rod.

a. And behold, the rod of Aaron: When Moses checked on the rods the next day, Aaron's rod - and only Aaron's rod - had sprouted. It not only sprouted, it had put forth buds. It had not only put forth buds, it had produced blossoms. It had not only produced blossoms, it had yielded . . . almonds. It had not only yielded almonds, it yielded ripe almonds!

i. This was a place where a "small" miracle would have been convincing. After all, God could have merely made a little green sprout come forth from Aaron's rod alone, and that would have - or should have - been enough.

ii. But God gave, as in the words of Acts 1:3, many infallible proofs, to demonstrate His approval of Aaron's leadership. God gives us more than enough evidence; our problem is a lack of willingness to see what He has made clear.

iii. "We are probably to understand that some parts were in bud, other in bloom and others had fruited." (Wenham) Fruit from a godly leader may come in all different stages.

iv. There is nothing remarkable about a piece of wood with buds, blossoms, or fruit on it. But a piece of dead wood with all these things appearing in one night after sitting in a tent is remarkable. "Miracles in the Bible are often of this sort: natural events in unnatural conditions, timing, and placement." (Allen)

b. Behold, the rod of Aaron, of the house of Levi, had sprouted: God's choice of Aaron's rod did not mean that Aaron was the most spiritual man in the nation. God's chosen leaders will have godly character according to the principles of 1 Timothy 3:1-13 and Titus 1:5-9, but it wasn't a contest to determine the most spiritual man among them.

i. It also did not mean that Aaron had not and would not sin or fail significantly. God's chosen leaders may fail (we do not believe in the Roman Catholic idea of "papal" or "pastoral" infallibility), but must set things right when they fail.

ii. It meant Aaron was God's chosen priest, and the nation was required to recognize it.

c. Each man took his rod: This was a dramatic scene. Each murmurer from the different tribe took his rod, and clearly saw that his had not budded or borne fruit, and that Aaron's had.

3. (10-11) The command to preserve Aaron's rod in the ark of the covenant.

And the LORD said to Moses, "Bring Aaron's rod back before the Testimony, to be kept as a sign against the rebels, that you may put their complaints away from Me, lest they die." Thus did Moses; just as the LORD had commanded him, so he did.

a. To be kept as a sign against the rebels: The rod of Aaron was to be kept as a museum piece, to remind the children of Israel that God had chosen a priesthood, and nothing would change that - Aaron's priesthood would always be Aaron's priesthood.

i. If God demonstrated His choice of Aaron and his descendants as priests for Israel, how can Jesus be our high priest, as Hebrews 2:17 says? Because Jesus is a high priest of the order of Melchizedek, not Aaron (Hebrews 7).

b. Bring Aaron's rod back before the Testimony: Aaron's rod was to be kept in the ark of the covenant, as another example of Israel's failure and rebellion. When God looked down from heaven into the ark, He saw emblems of Israel's sin: The tablets of law they broke, the manna they complained about, and Aaron's rod meant to answer their rebellion. The covering blood of sacrifice was applied to the lid covering over these reminders of Israel's sin, so God "saw" the blood "covering" their sin, and atonement was made.

4. (12-13) The reaction of the children of Israel.

So the children of Israel spoke to Moses, saying, "Surely we die, we perish, we all perish! Whoever even comes near the tabernacle of the LORD must die. Shall we all utterly die?"

a. Surely we die, we perish, we all perish: This shows they the people of Israel were clearly convicted of their sin. They now clearly knew that it was wrong to rebel against the leadership of Aaron.

b. Shall we all utterly die? After seeing all what God did in the rebellion of Korah - destroying Korah, Dathan, and Abiram, along with their 250 followers among the leading men of Israel; the retrieval and hammering out of the censers for a covering on the altar; the plague destroying 14,700 of those who sympathized with Korah and his followers, and the miraculous confirmation of Aaron's priesthood - the people fear they are next to be judged, which was not an unreasonable fear.

i. This kind of hysterical fear doesn't necessarily mean their hearts were changed. This will not be the last account of a complaining, murmuring Israel. This shows that dramatic events don't take away our complaining and rebelliousness. The heart has to be changed by God.

© 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 17 (Chapter Introduction)

Overview

Num 17:1, Aaron,s rod, among all the rods of the tribes, only flourishes; Num 17:10, It is left for a monument against the rebels.

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 17 (Chapter Introduction)

CHAPTER 17

God confirming Aaron’ s calling by the budding and the blossoming of his rod, Num 17:1-9 , commandeth it to be laid up for a memorial and terror to rebels, Num 17:10 . The people being terrified thereby, seek to Moses for succour, Nu 11-13.

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 17 (Chapter Introduction)

(Num 17:1-7) Twelve rods laid up before the Lord.

(Num 17:8-13) Aaron's rod buds, and is kept for a memorial.

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 17 (Chapter Introduction)

Enough had been done in the chapter before to quash all pretensions of the families of the tribe of Levi that would set up in competition with Aaron, and to make it appear that Aaron was the head of the tribe; but it seems, when that matter was settled, the princes of the rest of the tribes began to murmur. If the head of a tribe must be a priest, why not the head of some other tribe than that of Levi? He that searches the heart knew this thought to be in the breast of some of them, and before it broke out into any overt act graciously anticipated it, to prevent bloodshed; and it is done by miracle in this chapter, not a miracle of wrath, as before, but of grace. I. The matter is put upon trial by the bringing of twelve rods, one for each prince, before the Lord (Num 17:1-7). II. Upon trial, the matter is determined by the miraculous blossoming of Aaron's rod (Num 17:8, Num 17:9). III. The decision of the controversy is registered by the preservation of the rod (Num 17:10, Num 17:11). IV. The people acquiesce in it with some reluctance (Num 17:12, Num 17:13).

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

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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 17 (Chapter Introduction)

INTRODUCTION TO NUMBERS 17

In this chapter the priesthood of Aaron is further confirmed and established by the budding and blossom of his rod, as it lay among the princes of the several tribes, when theirs did not, Num 17:1; which rod of Aaron was ordered to be laid up before the ark, as a token against the rebels, and to put an end to all murmurings against Aaron for the future; which was accordingly done, Num 17:10; upon which the people expressed their fear of perishing because of their sins, Num 17:12.