Category: Numbers

One Last Illustration On The Importance Of Inheritance (36:1-13)

Neal Pollard

We come to the end of the book of Numbers, with one last test case we read about earlier (see Numbers 27). Resolving one problem, if and how daughters could inherit, created another potential problem: what if they married men who stood to inherit themselves. God through Moses gives the solution. Such women could marry who they wished, as long as he was from the same tribe. Israel was set up by tribal territory. Thus, the daughters of Zelophehad married their uncles’ sons and both sons and daughters retained their inheritance. 

In this seeming footnote or bookkeeping matter, there are some valuable lessons to be gleaned.

(1) Be concerned about your inheritance.

(2) The inheritance could be lost.

(3) God is a God of boundaries.

(4) Inheritance is a personal matter. 

(5) If there is a question about an important matter, seek God’s wisdom. 

There is historical value to the book of Numbers, highlighting an important, if brief, slice of Israelite history when they wandered in the wilderness because of their unbelief. This was the original generation God desired to conquer Canaan, but they self-selected to decline that blessing. It cost them dearly. But their children were nurtured and prepared to do what they refused to do. In preparation, they all had to receive guidance about God’s will for how to conquer. 

There is theological value to the book of Numbers, showing us how these crucial years fit into God’s promise to Abraham to make a great nation and to bless all nations through this nation (as the Savior would eventually come through them).

There is spiritual value to the book of Numbers. We sing, “We’re marching to Zion,” “Camping toward Canaan’s land,” “Beulah land,” “To Canaan’s land I’m on my way,” and so many other songs that allegorize our heavenly home with the elements of the Israelite conquering. New Testament writers compare Israel’s inheritance of their land with the heavenly home we, as Christians, are pressing toward. How beneficial it is to refresh our memory about this generation and to draw the necessary lessons which serve as both warning and encouragement to us. 

A Dwelling For Priests And Those In Need Of Protection (35:1-34)

Neal Pollard

We remind ourselves that the Levites did not have a tribal territory in which to live, like the other tribes. They were the priestly tribe, and they were to live among all the children of Israel throughout the land. Moses gives some specific instructions here for the places they would inhabit in the conquest. 

They were allotted cities and pastures (1-5,7-8). Just because their duties and expectations were different did not mean they were excluded from having homes and herds like their brethren. God also set it up so that the individual tribes would give in proportion to their size and the size of their inheritance–the bigger they were, the more they were to give. 

They were appointed cities of refuge to oversee (6, 9-34). The bulk of the chapter is devoted to describing and defining what a city of refuge is and how it functions. These cities (read Joshua 20 for the fulfillment) are said to be theirs, though the elders of the city were to judge the case of a “manslayer” who would flee there for refuge. It is not clear what direct part the Levites had to play in these cities (for more information, read Deuteronomy 19:1-13 and 1 Chronicles 6). But here are the “rules” for those cities. They were for the purpose of sheltering a person who unintentionally killed another person and sought refuge from that person’s avenger (Exo. 21:12-14). These cities would be spread throughout the land, so as to be accessible to those in every tribe. In the city of refuge, the manslayer would stand trial (12). Moses gives several specific examples to distinguish between murder (16-21) and unintentional killing (22-23). Which it was would be determined by the assessment of the people who judged between the manslayer and the avenger (24-25) based upon evidence from multiple witnesses (30).  Even if he was innocent, the manslayer had to remain in the city of refuge until his own death or the death of the high priest or the avenger could kill him without reprisal (25-28).  The whole system depended upon justice, fairness, and integrity in the people (31-34). 

The concept of fleeing for refuge was, of course, used in a spiritual sense in the matter of sin or the need of protection throughout the Old Testament. God is the shelter and hiding place for those who see their need of Him (Ps. 118:8; Prov. 30:5; Isa. 14:32; Joel 3:16; Nah. 1:7; Zeph. 3:12). “Refuge” is used once in the New Testament, in Hebrews 6:18, to speak of how “we who have taken refuge (in God) would have strong encouragement to take hold of the hope set before us.” 

Setting Boundaries (34:1-29)

Neal Pollard

God through Moses lays out the boundary lines for their Promised Land. The Lord was not trying to give them a vast, expansive empire. This was not about world domination. It was about fulfilling His word to Abraham and furthering His overarching plan to bring a Savior through His seed.

The boundaries were precise and specific (southern, 3-5; western, 6; northern, 7-9; eastern, 10-12). The men who were to coordinate the allotments by tribe were hand picked by God and called by name (13-29) to receive their land by Eleazar and Joshua.

They had not lifted a finger against a single city or fought over an inch of ground but they were being led to plan and possess. God had already given it to them. Now, they simply had to work the plan.

Isn’t that just the way it is under Christ? Our reward is promised, specific and laid out for us. He’s told us who He wants to lead us, who the enemy is, and what His plan calls for. He simply tells us to take possession!

The Highlight Reel Of Forty Years (33:1-56)

Neal Pollard

Israel has come to the point that the wandering is nearly completed. Aaron has died and Moses will soon follow. So, the inspired Moses looks back at the “stages” (NAS, “journeys”) of this arduous journey. It began so “triumphantly” with their departure from Egypt (1-4). As they were exiting that land, they were heading toward the land of promise. 

In Numbers 33:5-50, we get the entire scope of the forty year journey. This is more than a long list of camp sites, identified by villages and places. It marked the site of the highlights (and lowlights) of this period which saw the demise of a faithless generation (14:27-31). The miracle at the Red Sea is only implied (8). Marah is the place, three days beyond the Red Sea, where Israel murmured for water (8-9; Ex. 15:25-27). Rephidim is mentioned (14), where Moses struck the rock for water as God commanded him (Ex. 17:1ff). Sinai is mentioned (15-16), where Moses receives the Law and the area where the Golden Calf was made (Ex. 19:1ff). Kibroth-hattaavah (16) is the place God struck down the greedy who wanted meat to eat (11:30-35). He marks the death of his brother, Aaron (38-39). Finally, he lists Abel-Shittim (49), where Balaam successfully enticed Israel into immorality with the Moabite women (25:1ff).

So much is condensed into the travelogue that we read for roughly 40 verses. Afterward, the Lord speaks with Moses at the strategic point of the Jordan where they looked across and saw Jericho. God repeats instructions about what will come for the next generation. What this generation had rejected, Moses was to challenge the next one to do. Notice how the actions stack one on the other, instructions to follow: pass over Jordan (51), drive out the inhabitants (52), destroy their places of idolatrous worship (52), take possession of the land (53), possess the land by lot (54), or suffer the consequences of disobedience (55-56). This is a pretty good outline of the book of Joshua!

I am thankful that God communicates clearly and perfectly with us today. As we mark our journey through the wilderness of this world, there will be a succession of highlights and lowlights. Yet, He holds out for us a “promised land” to inherit and gives us clear instructions about how to succeed! 

“He Spoke” (A Special Request) (32:1-42)

Neal Pollard

You sense Israel’s nearness to the conquest as the book of Numbers draws toward its close. Here, two tribes, Gad and Reuben (later, half the tribe of Manasseh would join them, 33-42) approach Moses, Eleazar, and the leaders of the nation with a request. The lands of Jazer and Gilead are prime pasturelands and the people of these tribes wished to conquer and occupy it for their livestock (2-5). They do not want to go with the rest of the nation westward across the Jordan River.

Moses is upset and gives multiple reasons why. He says that the request revealed dereliction of duty (6), discouragement of brethren (7-9), a duplication of their fathers’ disobedience (9-13), and the risk of the displeasure of God (13-15). However, it appears that Moses’ assessment is hasty.

The leaders of these tribes draw near and justify their request. They will build holding pens for their animals and houses for their wives and children (16-17) while they go to war with the rest of the nation (18-19). Moses says that if they keep their word, this is an acceptable plan (20-22). However, if they renege on this promise, Moses warns, “behold, you have sinned against the Lord, and be sure your sin will find you out” (23). Numbers 32:24-33 summarizes the plan and arrangements Moses sets between these requesting tribes and the rest of the nation. The remainder of the chapter records the building of the various cities in that territory by Gad, Reuben, and half the tribe of Manasseh (34-42). 

By way of application, a few things stand out. First, we should avoid presumptions in dealing with our brethren. It is understandable why Moses would be sensitive to actions tantamount to repeating the fatal past they were still enduring, but it appears this great leader jumped the gun. It is always preferable to give our brethren the benefit of the doubt, to have faith in them. That’s even true if their track record is less than perfect! Among other things, love “bears all things, believes all things, hopes all things…” (1 Cor. 13:7). 

Second, “you may be sure your sin will find you out” (23, NLT). It may happen in this life, but even if it does not it will certainly happen in eternity (1 Tim. 5:24). If we opt for hypocrisy in our Christian lives, we may think we are getting away with it. Scripture makes clear that this will not be the case (Rom. 14:12). 

Finally, God’s work succeeds when brethren help each other out. The plans of the tribes who want to possess the land east of the Jordan include going to war with their brethren to help them conquer their territory. Their brethren had helped to subdue and conquer those who were in the land they planned to inherit. How pleased God is when His children work together in unity. As David put it, “Behold, how good and pleasant it is when brothers dwell in unity” (Psa. 133:1). 

Defeating The Midianites (31:1-54)

Neal Pollard

How many of the men who participated in the battle against Midian will be in Joshua’s army is unclear, but these wanderers are enlisted to conquer the people who dragged them into sin earlier (see 25:1ff). He is foreshadowing a lesson that will be important during the conquest, a lesson Israel will disobey and fail to learn to their own hurt and difficulty:  “Purge the evil influence of the world around you from among you.” Notice what is found in this chapter. 

THE SUCCESSFUL WAR (1-8). They killed every Midianite male, the five kings, and Balaam (remember him?). The Lord spoke (1) and the army, comprised of a thousand from each tribe (5), warred (7) and killed (8) the Midianites. 

THE SPOILS (9-12). They captured women, children, livestock and goods. Though they destroyed their cities (10), they brought the aforementioned back to the leadership, the congregation, and the camp. 

THE REBUKE (13-16). Moses is angry with the warriors for sparing the women who caused Israel to sin in the matter of Peor through Balaam’s counsel. While women would customarily be part of the “spoil,” these women were known agents of immorality. 

THE REMEDY (17-24). The command is specific. Kill every male child, kill every woman not a virgin, keep virgins for themselves, purify themselves (warriors), purify by fire everything that can withstand fire, wash clothes, and be clean after seven days. The High Priest passes these commands of the Lord along to them (21). 

THE TAX (25-54). The total tribute was divided between the warriors and the congregation, a portion given to Eleazer as an offering to God. It is fitting for a people who have become enriched in battle, a battle which the Lord enabled to happen. Their gift should have been prompted by gratitude. 

God is seeking to teach the Israelites (and us) some valuable lessons. 

1. Sin cannot go unpunished (the Midianites’ influence had been a spiritual detriment)

2. Instructions must be followed (Israel is rebuked for arbitrarily choosing to spare women and children)

3. Giving to God comes first, before using and spending for self

4. Those who do the work (warriors) should be rewarded accordingly

5. You reap what you sow (Midian and Balaam)

Rules About Vows (30:1-16)

Neal Pollard

Vows preceded the Law of Moses (Jacob commits to give a tenth of his possessions to God, if He delivered him, Gen. 28:20). A vow “connotes the act of verbally devoting to the service of God, i.e., vowing to perform, to make an offering, or to abstain from something” (TWOT 557). God reinforces how serious such commitments are, and later we will see some who make some costly ones (like Jephthah and Saul). Here, God prepares the conquerors-to-be by helping them master their words.

GOD MAKES THE LEADERSHIP ACCOUNTABLE (1ff). This command was spoken “to the heads of the tribes” (1). Notice how God holds a man accountable for his vow (2). It is binding, cannot be violated, and must do “according to all that proceeds out of his mouth” (2). 

GOD MAKES PROVISION FOR AN UNMARRIED OR BETROTHED WOMAN WHO MAKES A VOW (3-8). Her father could nullify her vow on the same day if he hears it (3-5). So could her husband, after the same manner (6-8). If neither did this on her behalf, she was bound to her vow. 

GOD’S PROVISION FOR WOMEN WHO ARE OR HAVE BEEN MARRIED (9-15). Widowed and divorced women who vowed were bound to such, just as men were. Wives’ vows fell into two categories, much like the unmarried or engaged woman. Her vow could be made void by her husband without penalty (10-12). But, if he said nothing on the day of her vow, the vow was in force and he shares her guilt (13-15). 

Vows were binding unless someone who had recognized authority over her nullified it. This was a matter of “forgiveness” or “guilt.” God listens to our words. They matter to Him, how ever much or little they mean to us. Jesus would teach His disciples that their word alone should be sufficient and need no oath (Mat. 5:33-37). He would also warn, ” “But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. For by your words you will be justified, and by your words you will be condemned” (Mat. 12:36-37). There’s an old children’s song that counsels, “Oh be careful little mouths what you say….” That is sage advice for big mouths, too!

Holy Days (29:1-40)

Neal Pollard

The seventh month of the Jewish calendar was (and to modern Jews who still observe the days as holidays today) especially important. The first day of that month (Tishrei) is “The Day of Remembrance” (Yom Teruah)(1-6). The tenth day of that month is “The Day of Atonement”(Yom Kippur)(7-11). The fifteenth day of that month is “The Feast of Booths” (Sukkot)(12-38). The seventh month on the Jewish Calendar is actually their new year.

While Jews today still observe these holidays (inexplicably and inconsistently without animal sacrifice), we understand that the law that commanded them has been nailed to the cross (Col. 2:14; Eph. 2:15). But at the time when Moses writes this to the generation that is about to conquer, in Numbers 29, these are binding observances that required so much sacrifice, specifically laid down concerning the animals, the grain, and the drink for each day of sacrifice.  The point of all of this is summarized in verses 39-40: “You shall present these to the Lord at your appointed times, besides your votive offerings and your freewill offerings, for your burnt offerings and for your grain offerings and for your drink offerings and for your peace offerings. Moses spoke to the sons of Israel in accordance with all that the Lord had commanded Moses.” 

The Lord commanded Moses to command Israel. Why these tedious commands regarding sacrifice? Perhaps the best answer is the inspired one given by the writer of Hebrews (10:1-4–“For the Law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins?But in those sacrifices there is a reminder of sins year by year. For it is impossible for the blood of bulls and goats to take away sins.”

Sin is still terrible and despicable to God. His just requirement for atonement is still as great. The joyful truth today is that Jesus satisfied that requirement once for all (Heb. 10:10). Would you take time today to thank God for His “indescribable gift” (2 Cor. 9:15)? 

The Sacrifices (28:1-31)

Neal Pollard

Crucial to the people’s impending conquering of Canaan was seeing to their spiritual welfare. Their priests had to make “a continual burnt offering every day” (3). The Hebrews writer references this and the events of Numbers 29 (9:6-7), with his point being that Christ appeared and “entered the holy place once for all, having obtained eternal redemption” (9:12). So, while they were about to inherit the land promise made to Abraham (Gen. 12:7), they would still have to make these continual sacrifices to atone for their sins. 

Think of all the death, the blood, the time, the inconvenience, just to cover their daily, weekly, and yearly sins. We’ve never had to live that way. We don’t have such a graphic reminder under Christ, but a chapter like Numbers 28 can help us put the seriousness of sin into proper perspective. The Lord says, “You shall be careful to present My offering, My food for My offerings by fire, of a soothing aroma to Me, at their appointed time” (2). Specific offerings, a specific way, at a specific time. God is a God of details. It matters. 

1. The daily burnt offering (2 male lambs, one in the morning and the other at twilight, with the grain offering and the drink offering (1-8)

2. The sabbath day offering (2 male lambs, with grain and drink offering)(9-10)

3. The monthly burnt offering (2 bulls, 1 ram, 7 male lambs of specific age and without defect, with grain offering and drink offering, and one male goat)(11-15)

4. The annual Passover offering (14th day of 1st month followed by a feast week, no work the first day, an offering of 2 bulls, 1 ram, 7 male lambs, 1 male goat with grain offering and drink offering)(16-25)

5. The annual Feast of Weeks offering (offer first fruits of new grain plus 2 young bulls, 1 ram, 7 male lambs, and 1 male goat with grain offering and drink offerings)(26-31).

Doing the math, that’s a lot of time, expense, trouble, and inconvenience. How long before this got to be laborious, before the people lost sight of the seriousness of their sin in the chore of bringing these animals and the food and drink offerings over and over again? 

I see a couple of challenges for us: (1) Appreciating the sufficiency of Christ’s one-time sacrifice and the better covenant, (2) Keeping focus, with gratitude, on the Lord during the Lord’s Supper each week, and (3) Living daily with the knowledge that we’ve been so favored by God to be in Jesus Christ. How will this change our relationship with God each day and our sense of urgency to share this with people whose sins are not covered by the blood of the Perfect Lamb?

Preparing Conquerors (27:1-23)

Neal Pollard

As the book of Numbers gets nearer to the end of the forty years of wandering, plans for conquering ramp up. The previous generation were slaves whose masters provided places for them to settle and live, as subpar as it must have been. This generation were wanderers with no home who at least knew what freedom felt like. God has purged and refined His people. 

Establishing the right of inheritance (1-11). The test case are the daughters of Zelophehad (1-7). The ultimate rule established was a line of succession for inheritance–sons, daughters, brothers, uncles, then near kinsmen (8-11). This rule would come into play in Ruth’s life, resulting in marriage to a near kinsman named Boaz, in the lineage of Christ. 

Entrusting the rule of the people (12-23). It is time for Moses to die soon. He cannot lead the conquering because of his sin at the waters of Meribah (12-14). The Lord will appoint a man over the congregation (15-17). He will be qualified, a man in whom is the Spirit. He will be appointed, God telling Moses, “lay your hand on him,” have Eleazar “commission him in their sight,” and “put some of your authority on him…that…the sons of Israel may obey him.” As such, he would have delegated authority (21).

Enacting the requirement of God (22-23). This was all about doing what God knew was best and what He wanted done. Thus, they did “just as the Lord commanded” and “just as the Lord had spoken.”

No matter what the issue is, God has an answer for us. Whether it is how we handle the material or the spiritual, we should seek His will and then humbly and completely submit to it. We should be seeking to know what He has to say and what He wants us to do. There is no conquering without this mindset.

A New Census Of The Conquerors (26:1-65)

Neal Pollard

Even as God is thinning out the population of the faithless wanderers, He’s readying the up and coming generation for the daunting task of conquest. The Lord saw it necessary to get Israel to number “whoever is able to go out to war in Israel” (2). “Numbers” refers to this task of counting the people at God’s prompting. 

WHO DID THE NUMBERING (1-4). Eleazar The High Priest was tasked with this duty. Verse one connects this with the foregoing plague (25:9). 

WHO WAS NUMBERED (5-61). The twelve tribes, here called “the sons of Israel” (4b), who came out of Egypt are the subjects of this census. Reading through, there are a couple of notable sidebars.

First, the Reubenites were missing the sons of Eliab (Nemuel, Dathan, and Abiram, who were swallowed up by the earth). The sons of Korah did not die, and they would pen some of the Psalms (9-11). 

Second, the Manassehites included Zelophehad, who had only daughters (including one named Noah). God provided for the unusual, allowing the daughters to have an inheritance (ch. 27; Josh. 17:1-4)(33). 

The total number of the sons of Israel were 601,730. Therefore, the children of Israel continued to have families and grow them while sojourning through the wilderness. They were replacing the tens of thousands of Israelites who died or were struck dead by God for their disobedience. 

HOW THE NUMBERING WAS UTILIZED (52-65). The land would be divided according to the number of names, with larger groups getting more and smaller groups getting less (53-54). The land would also be divided by lot (55-56), with God choosing where each tribe would settle within Canaan. The Levites would not receive a land inheritance in a specific geographical region (62), living in 48 cities throughout the promised land instead of (35:1-8). Only Caleb and Joshua, of their generation, would live to go in and conquer Canaan. 

This day must have been exciting, but also sobering. An entire generation was prevented from conquering because they refused to do what God said. But out of this spiritual refinery, the next generation was more ready to conquer than ever. They did not carry the emotional, spiritual, and social baggage of Egypt, and they had been made ready to accept what God promised. 

The Strange Case Of Balaam (23:1-25:18)

Neal Pollard

On the surface, Balaam seems like the great prophet Micaiah who once told wicked Ahab, “What the Lord says to me, that I shall speak” (1 Ki. 22:14; see Num. 23:26; 24:13, for example). But, three different New Testament writers make clear that Balaam was wicked. “He loved the wages of unrighteousness” (2 Pet. 2:14). He “rushed headlong into error” (Jude 11). He “taught Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality” (Rev. 2:14). 

Balak has hired Balaam to curse Israel. What happens is incredible. You can almost see his giddiness as Balaam instructs him to build him seven altars and they sacrifice (25:1-3), then watch his expression change when Balaam speaks. But, though God is fighting for them, Israel will find a way to fight against themselves. Notice.

• BALAAM’S FIRST PROPHECY (at Bamoth-Baal) (23:1-12)–Israel will flourish and grow
• BALAAM’S SECOND PROPHECY (at the top of Mt. Pisgah)  (23:13-24)–Israel will defeat all its enemies
• BALAAM’S THIRD PROPHECY (at the top of Peor) (23:25-24:9)–Those who bless Israel will be blessed; Those who curse Israel will be cursed
• BALAAM’S UNPROMPTED DISCOURSE (24:10-24)–He prophesies of the destiny of God’s enemies’ destruction and a possible Messianic Prophecy (24:17; “The Qumran sectarians interpreted this passage as having Messianic import, as did other Jewish sources of the period between the mid-second century b.c. and the first century a.d” (Cole, NAC, 426). He curses the Amalekites, the Kenites, and Assyrians. 

• BALAAM’S IMPLIED INFLUENCE (25:1-18)–Here is where New Testament passages help us understand that Balaam was trying his best to curse Israel and get Balak’s honor and money. Also note Numbers 31:16, where Moses blames Balaam for this sin. Also see Deuteronomy 23:5 and Joshua 13:22 and 24:10. There, it appears Balaam is advising Balak on how to seduce Israel. Apparently, Israel engages in full scale idolatry and sexual immorality with “the daughters of Moab.” It is urgent that Israel not only desist from this, but punish the guilty. 24,000 Israelites die as the result of this wickedness. Phinehas, Aaron’s grandson, is praised by God for his zeal in defending God’s honor on this horrible occasion.  Apparently, they also slaughtered Balaam on this very occasion, too (31:8). 

I encourage you to read these three chapters, rich with details and some excellent points and ideas (God is not a man, that He should lie–for example).  Balaam knew God’s Word. But even after hearing it, he hoped it would be something different. He knew the right answers, but it didn’t seem to truly penetrate and affect his own heart. How tragic to know and even tell others the truth, then fail to internalize it and let it guide your own life (1 Cor. 9:27). 

The Unwilling Prophet (22:1-41)

Neal Pollard

With Israel’s wilderness victories, word begins to travel and new enemies began to emerge. The Moabites are afraid of God’s people, and instead of trying to battle them head on they come up with an unconventional plan. King Balak, the mastermind of this plan, forgets one important factor: The One who is causing Israel to succeed.

THE PROPOSITION (1-7). The Moabites saw what Israel did to the Amorites and were afraid (1-3). Moab conspires with the Midianites (4). As part of this, Barak sends for Balaam and asks him to curse Israel (5-6). All we know of Balaam is that who he blessed was blessed, and who he cursed was cursed (6). Messengers arrive with payment and the words of Balak (7). 

THE REVELATION (8-13). God tells Balaam not to curse Israel, a message he conveys to the messengers. Surely Balaam knew it would be wrong to curse Israel, and a righteous man would have spoke from that conviction. Instead, he refuses to go because God will not him. Yet, he knew for sure that God had spoken. 

THE DETERMINATION (14-21). Barak sends a more impressive delegation to get him to go. The Moabites and Midianites offer to make him rich. God allows it, but only to speak what He says. Balaam saddles up his donkey to go with them. God has already spoken definitively, but he holds out hope that He would say “more” to him (19). Some will not be satisfied until they hear what they want to hear. 

THE MIRACULOUS OPPOSITION AND PRESERVATION (22-36). God was angry Balaam was going. It appears Balaam wants to curse Israel though he says all the right things. Balaam’s donkey sees the Angel of the Lord and changes course. It ultimately speaks to Balaam, which incredibly does not seem odd to the prophet. Then, God allows Balaam to see the angel, who rebukes him. Balaam apologizes, offers to turn back, but is permitted to go. God will not let a covetous prophet subvert His overarching purpose.

THE PREPARATION (36-41). Barak is impatient, ready for Balaam to curse Israel. The prophet reminds the pagan king that he can only speak God’s message. The two ascend the heights of the area and look over the part of Israel that they could see, a fraction of them (41).

This text really intrigues us. We don’t fully understand Balaam’s relationship with God, his mysterious ability, or even Balaam’s true motivation and intention. He says all the right things, but there’s obviously something very different going on in his own intention and motivation. God will use this whole situation to reveal His glory, though this generation of Israel will show their true religious colors ultimately. We do know God wants us to do the right things, and He wants us to do them for the right reasons. Our motive must be His glory and our desire to submit to His perfect will, crowding out any ulterior motive that serves our fleshly desires. 

When You Lose Conquerors (20:1-29)

Neal Pollard

There had been several to die on this wilderness journey, would-be conquerors who were defeated by their sin problems. But, now, they are faced with spiritual giants who die. First, it was one then the other. Truly, the death of Miriam did not seem to hit the people nearly as hard as the death of Aaron. Aaron had some notable struggles–the golden calf, questioning Moses’ leadership, and even here at the waters of Meribah, but he was the face and voice among the people since their days in Egypt. His loss would be demoralizing to these would-be conquerors. Notice what happens on this stage of the journey.

THE PARCHED REBELS (1-13). Israel seems to pay little attention to Miriam’s death. Her death is a footnote to their worrying over water (1-2). They contend with Moses and Aaron, and blame them for all their troubles since leaving Egypt (3-5). 

Moses and Aaron are so provoked by the people’s murmuring that they disobey God’s command to speak to the rock (8). They disobey Him and Moses strikes the rock instead (11).

The Lord diagnoses this problem for Moses and Aaron, saying, “You have not believed Me, to treat Me as holy in the sight of the sons of Israel” (12). It was a faith problem, a reverence problem, and an influence problem. It would prove especially costly for Moses. 

THE PRIDEFUL RELATIVES (14-22). Afterward, Moses wanted Israel to go from Kadesh through Edomite territory. Edom refused to let them use their roads or pay for water for livestock. Edom lacked compassion (14-17) and perhaps nursed a grudge, as these were Esau’s descendants. Edom threatened force against them (20), so Israel was rebuffed. This pride problem of the Edomites will be addressed as a coming judgment against this nation in the book of Obadiah. 

THE PRIESTLY REPLACEMENT (23-29). Because of Aaron’s part in the sin at Meribah, where the rock was struck, he could not go into the land of promise. God arranges for his priestly succession. His son Eleazar takes his garments and his place “in the sight of all the congregation” (27). Aaron dies, and “the people Mourned Aaron for thirty days” (29). 

This wilderness journey was hard for Israel, facing physical deprivation, military opposition, and personal emotion. But the Israelites chose this route when they refused to trust God to help them conquer. We must take God at His Word and have faith that He is with us on our journey to take our promised land.

Responsible For The People (18:1-32)

Neal Pollard

God created a dual-dependent system for His people between the Levites and the rest of the nation. The other tribes were responsible for protecting the priests in time of war, but the priests were charged with protecting the people from the consequences of their iniquities (1-2). The Levites were to guard the sanctuary and the altar from outside intrusion (3-7). In this chapter, the Lord gives Moses and Aaron an outline of the Levites responsibilities and privileges.

THE LEVITES WERE RESPONSIBLE FOR THE PRIESTS AS THEY DID THEIR WORK (2-7). The priests would need to concentrate on their duties, so the Levites offered them protection and guarded the tabernacle. They themselves could not enter on pain of death, but they had the onus and privilege of protecting these men who facilitated both worship and sacrifice. 

THE LEVITES WERE PARTIALLY COMPENSATED BY FOOD OFFERINGS (8-19). The heart of the chapter speaks to how this tribe was to make their living. All of them were full-time religious workers. They were considered by God to be the first-fruits of the nation, separated out to Him instead of the firstborn of each family throughout the nation (3:12ff). So, they were able to eat and feed their families from the sacrifices brought by the people. They are told how much they could take, where they could eat it, and who in their house could also partake. The final statement is a concise summary, that “all the holy contributions that the people of Israel present to the Lord I give to you, and to your sons and daughters with you, as a perpetual due” (19). 

THE LEVITES WERE COMPENSATED WITH TITHES RATHER THAN LAND (20-24). In the place of land inheritance, the Levites were to dwell among the people and be paid by the people’s tithes. As mediators for the nation, the priests and Levites served at the tabernacle. The people paid them through the tithe and had their sins atoned for. 

THE LEVITES WERE RESPONSIBLE TO PAY TITHES TO THE PRIESTS FROM THEIR TITHE (25-29). This is often referred to as “the tithe of the tithe.” Out of the tithe given to the tribe of Levi, the Levites were to tithe to the priests. They were to give the very best out of this tithe. Ostensibly, it was for the priests but it was to be offered to the Lord. The two were synonymous. 

At the end of the chapter, we are given an understanding of what this was all about. First, it was about giving God their best (30). Second, it was about sacrifice as they were to “offer” (30). Third, it was about equity and fairness as they were mandated to serve yet compensated for doing so (31). Fourth, it was about holiness, a holiness that was achieved through obedient submission (32). While the covenant would change under Christ, these principles endure in the Christian age. We give Him our best (Mat. 6:33). We sacrifice (Rom. 12:1). We reap what we sow (Gal. 6:7-9). We are to be holy (1 Pet. 1:15-16). 

Establishing Aaron Before The People (17:1-13)

Neal Pollard

The events of Numbers 16 firmly ensconced Moses’ position as undisputed leader of the people. The original charge was against Moses and Aaron, that they were not special nor exalted above the congregation (16:3). The events that followed, in chapter 16, proved Moses’ sanctification. Moses shows this rebellion was against God, not him (16:8-11). The showdown that follows proves his claim (16:16-40), as the 250 Levites who were consumed by fire for their insurrection and Korah, Dathan, and Abiram, with their families, were swallowed up by the earth.

Now, in chapter 17, God moves to reconfirm His approval of Aaron. Aaron’s most valiant work comes at the end of chapter 16, when he checks the plague that was sweeping among the rebellious of Israel (16:41-50). He took his stand between the dead, nearly 15,000 of them, and the living. The Lord speaks to Moses concerning Aaron’s authority as High Priest (1ff).

In the form of a contest, God calls for each tribe to bring a staff from a chief in their father’s house. Each tribe of Israel was to select a staff from a chief man, write his name on the staff, and submit that staff to Moses. The tribe of Levi was to write Aaron’s name on their staff. The staff that budded would be the man God chose (5). Not only did Aaron’s rod sprout, but it produced blossoms and bore ripe almonds (8). Moses presented the evidence to the people. The miraculous budding of Aaron’s rod, to the extent of ripe almonds, was meant to evaporate any reasonable rational for grumbling. Aaron’s staff was placed in the ark of the covenant (cf. Heb. 9:4) as “a sign for the rebels” (10). The people, having witnessed the punishment of the rebels in chapter 16 and endured the plague that punished their complaining, are fearful to even approach God in worship (12-13). 

This rebellious generation suffered from several chronic spiritual problems, including insubordination against authority, grumbling, and fear of worship. The writer of Hebrews will help us understand the root of all of this. He writes, “Today, if you hear his voice, do not harden your hearts as in the rebellion. For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear that they would not enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief” (Heb. 3:15-19).

The Gainsaying Of Korah (16:1-50)

Neal Pollard

(Originally appeared in Words Of Truth, Vol. 29, No. 39, 9/24/1993)

In Jude three, the writer exhorts God’s people to strive earnestly for the faith in view of some who sought to undermine it. In vivid imagery, Jude identifies them. They are deceivers. They are distorters. They are disowners. They are disbelievers. He goes on to compare them to the faithless Jews who were denied Canaan. They are compared to the angels that sinned. These individuals are placed alongside the immoral inhabitants of Sodom and Gomorrah. Then he labels them dirty dreamers, dominion despisers, and dignity defamers. Jude says they are brute beasts who corrupt themselves. Then, in verse eleven, he says, “Woe unto them!” They are like the murderer, Cain. They have recklessly followed the crowd-pleasing Balaam. And, they “perished in the gainsaying of Core” (verse 11). Notice three things about this last phrase in Jude eleven. 

Korah, The Gainsayer 

(“the gainsaying of Core”)

Korah had a good heritage, for his great-grandfather was Levi. He had influential followers, princes of the assembly, famous in the congregation, men of renown (Numbers 16:1, 2). According to his resume, he was a natural leader. He could have been a faith builder in Israel.

However, he had heart problems. He was jealous of Moses! He blocked out of his heart the fact that God had hand-picked Moses and Aaron to lead the Hebrew wanderers.  By gainsaying, Jude is suggesting that Korah was “opposing,” “contradicting,” or “denying” Moses. Korah thought the way he had devised was better than God’s way, despite the fact that God’s thoughts and ways are higher than any man’s (Isaiah 55:8-9). Korah should have seen that God was holding Moses’ hand as he had at the Red Sea, at Mount Sinai, and at the watering rock. But, he could only see himself and his grand designs of being the “leader of the pack.”

In mentioning Korah, Jude is is putting his finger over the pulse of an attitude of heart present in the early church. As in the days of Korah, in Jude’s day there were those who thought they had a better way than God’s way. So, they contradicted the faith once for all delivered unto the saints.

What motivates individuals to bemoan New Testament teaching and preaching? What causes people to challenge the plea for the old paths? When the doctrine of Jesus is being undermined, surely those responsible for such are guilty of having a heart like Korah’s!

The Followers Of Korah

(“Have gone after the way of…”)

Who followed Korah? In Numbers 16, we see again the 250 princes of the assembly (16:2). It is not altogether improbable to believe that Korah was the ringleader of the whole uprising, more responsible for God’s anger than his cohorts Dathan and Abiram (Numbers 16:1) were.

The followers of Korah were willing to follow him all the way, despite the warnings of Moses (Numbers 16:9-11; 24-30). Because of this, the followers of Korah were equally guilty. Who followed Korah?

According to the book of Jude, they are those who speak evil of those things which they know not. The followers of Korah to which Jude refers in his writings are those who choose not to believe or defend God’s wonderful words of life. False teachers are followers of Korah.

Who followed Korah? In the ‘church of today, the followers of Korah are those who wish to scratch itching ears (II Timothy 4:3, 4). The followers of Korah are those who devise their own doctrine (Matthew 15:9). They are false teachers who deny the Lord that bought them (II Peter 2:1). They are the ones who deny the deity of Jesus Christ (I John 2:22). The followers of Korah are as guilty as he was.

The End Of Their Gainsaying 

(“Perished …”)

Back in Numbers 16, we read the end of the story about Korah. To determine who God was with, Moses challenged Korah to a test. Because Korah and the princes challenged the priesthood, Moses suggested that Korah take his censers, put incense in them, each of the 250 princes do the same, and Aaron also do the same. Moses said that God would show to all who was holy and acceptable. The next day, the challenge was issued by Moses. Korah and his princes made their offering at the door of the tabernacle of the congregation. Noticing Numbers 16:31-35, we find, “And it came to pass, as he [Moses] had made an end of speaking all these words, that the ground clave asunder that was under them [Korah and the princes]: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.” When the  people murmured that Moses and Aaron had “killed the people of the Lord” (verse 41), the Lord readied to destroy the whole congregation of the people. Because the Lord sent a

plague upon the congregation, Aaron had to rush to make an atonement for this crowd swayed by the influence of Korah. Aaron stood between the dead and the living, making an atonement for the people. The plague spread no further, but “they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah”(Numbers 16:49). God made it clear that Aaron was his High Priest. Korah was merely a trouble-making gainsayer.

What did the story of Korah illustrate to Jude’s audience? False teaching would cause both false teacher and followers to perish. As confident and smooth as Korah seemed to be, he led the people of God astray. Two hundred fifty men were consumed with fire because they followed Korah. Fourteen thousand and seven hundred Israelites were destroyed by the plague the Lord sent because they were swayed by Korah. How tragic!

How heart-breaking! God’s children were destroyed, not because they led an insurrection against Moses and Aaron, but because they followed the wrong leader. If they had trusted God and had known God’s will, they would not have died. So, the inspired Jude could predict the same spiritual end for those who teach false doctrine and for those who are swayed by it. How sad to be lost because we follow a teacher down the path of error! If only more children of God studied His will to know what truth is, fewer and fewer would go astray.

As Jude suggested, let us “build up ourselves in our most holy faith,” “keep ourselves in the love of God,” and “look for the mercy of our Lord Jesus Christ unto eternal life” (Jude 20-21). As we look to God’s word and the doctrine of Christ as our standard for religious authority, we will avoid following the path that Korah blazed!

Commands For Canaan (15:1-41)

Neal Pollard

As the people cope with the initial shock and disappointment of being denied the promised land, God gives them various and sundry commandments (22,23,31,39,40). He’ll speak of one law and one rule for all in the nation (16,29). The commands and rules center around sacrifice, whether offerings by pledge, freewill, feast, or first-fruit (1-21) or to atone for sin (22-29). There is also provision made to punish the “high-handed” and rebellious sinner (30-31). At the end of the chapter, there is a “test case” for the laws God is giving. A man is found gathering sticks in the wilderness on the Sabbath. They learn that the man should be stoned to death (32-36). Finally, there is the introduction of the tassel “to look at and remember all the commandments of the Lord” (37-41) that will be taken to extremes by religious hypocrites in Jesus’ day (Mat. 23:5). 

James Smith gives a great chapter summary:

Six regulations were set forth. (1) The quantities of grain, wine and oil which were to accompany the voluntary burnt offerings and “sacrifices” (i.e., peace offerings) were specified. (2) Israelite and non-Israelite alike would be expected to abide by the demands of the Law in Canaan “for the generations to come.” (3) The law regarding first fruits was sharpened. (4) Provision was made for the forgiveness of sins due to ignorance and oversight. (5) The penalty for commission of a “high handed” sin was being cut off from the people. (6) Tassels were to be worn on the four corners of their outer garments to remind them of their duty to obey all the commands of the Lord (Pentateuch, 435). 

While these people were denied the land, this is a show of God’s goodness. He extends hope to a people who rejected hope, saying, “When you come into the land you are to inhabit, which I am giving you” (2). They could share this with their children and prepare them. They could be reminded of what God wanted for them.

Entrance Denied (14:1-45)

Neal Pollard

It is no wonder the people hit the panic button and try to appoint a leader to return to Egypt (Num. 14:4). Leaders who say “we are not able” breed followers who say “we are not able.” This is especially deadly when leaders say we cannot do what God says we must do! Hebrews 3:12 points to these very people and tells the church, “Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God.”  Jesus told Thomas to not be unbelieving, but believing (John 20:27). To how many leaders today would Jesus say the same thing? There are too many who are ready to give the reasons why something cannot be done.  God wants leaders who look at the potential and the possibilities and do not just see problems.

They were defiant (Num. 14:9).  Moses, Aaron, Joshua and Caleb now faced a mutiny. Thanks to the faithless leaders, the people were guilty of a rebellion fueled by fear. Notice, they were not rebelling against Moses and the other men.  This was against the Lord! How wise for us to remember that when leaders try to get us to follow the Bible and we rebel against those leaders, in reality we are rebelling against God. When leaders fight against God’s commands, they are demonstrating faithless rebellion.  

It is rebellion when leaders fear the reaction of their followers or of the world. Fear causes leaders not to do what God commands, from leading in the practice of church discipline to urging congregational evangelism.  Fear causes leaders to try and change what God commands, from gender roles to worship to fellowship to the plan of salvation. Fear causes leaders to do what God forbids, too.  Hebrews 4:6,11 looks back at Israel as an example of disobedience as a warning to the church.  We cannot let the fear of people drive us to disobey God.  Jesus warns us to fear Him more than those whose threats are more limited in power and only temporal (Mat. 10:28).

They were dismissive (Num. 14:11).  The Lord says Israel “rejected” Him, spurned, scorned, and blasphemed Him.  They took God lightly, despite His past proofs of His power from the plagues to the Red Sea. God equates this rejection with unbelief (see Num. 14:11).  Faithless leaders ignore both God’s Word and His proven faithfulness.  G.K. Chesterton once said, “Christianity has not been tried and found wanting; it has been found difficult and not tried.”  The same is so often true of God’s will.  We can understand it, but we just may not want to do it.  When leaders gloss over, rationalize, or explain away scripture, they are spurning God.

They were dead (Num. 14:36-37).  Ultimately, their faithlessness cost them their lives. The people would wander in the wilderness and die over the course of 40 years, but God holds the leaders immediately accountable.  He strikes them and they die by a plague. God pins the wandering of the nation on the faithless leaders, and they pay the ultimate price.

Hebrews 13:17 says that leaders will give an account for their leadership.  Those who serve well will receive the unfading crown of glory (1 Pe. 5:4). But, leaders must be on guard for themselves (Acts 20:28). It is possible for them to “fall into reproach and the snare of the devil” (1 Tim. 3:7).  Make no mistake about it!  Faithless leaders lead.  They lead the sheep into the wilderness!

Thankfully, we have the example of Moses, Aaron, Joshua, and Caleb. They were dedicated. They faced the opposition of the people, weeping all night (14:1), grumbling against them (14:2), and even talking about killing them (14:10).  Sorrow, dissatisfaction, and anger are still three challenges leaders often face in the congregation.  They faced the righteous wrath of God against the people (14:11-19).  Moses pleaded with God not to destroy the people for their iniquity.  He knew how God felt about Israel’s actions.  They also faced their own future.  While they would not suffer the same fate as Israel, they would wander with them and have to work with them for the next 40 years.  It had to be difficult for them to be faithful but share the fate of the faithless.

God needs “no matter what” leaders, whose commitment is tied to Christ and not just people.  Faithful leaders are much rarer than faithless ones, but like rare jewels their value is so much greater.  It requires leaders with “a different spirit” to steer us away from the wilderness of sin and apostasy.

Spies, Highs, And Cries (13:1-33)

Neal Pollard

What do you know about Shammua, Shaphat, Igal, Palti, Gaddiel, Ammiel, Sethur, Nahbi, and Geuel? More than you think!  These were 10 of the 12 spies, representing every tribe but Judah and Ephraim (1-16).  These leaders had some good qualities (17-26).  They were dutiful.  They did not reject the spy assignment, lurking through enemy territory for over a month.  They promptly reported to Moses, Aaron, and the congregation upon their return. Their report was not all negative—they acknowledge the milk, honey, and abundant fruit (27).  Yet, in the overall sense of their leadership, they were faithless leaders.

They were doubting (28-33).  To them, the problems outweighed the prospects. Despite praising the material provisions of the promised land, they saw three times as many negatives as positives.  They fretted over the natives’ strength, cities, and size.  That one word they utter, “nevertheless,” was the dark shadow that eclipsed their view of God.  When Caleb confronts their doubts, they reinforce their negative report.  In fact, they magnify the people’s fears by attempting to strengthen their argument.  At first, they only said the people were strong, but now they say they are too strong for us.  At first, they only say the cities are fortified, but now they say it is a land that devours its inhabitants. At first, they only say the descendants of Anak are there, but now they say they are “men of great size and we are grasshoppers in our sight and in their sight.”

When you look closer at the four righteous leaders in this context, Moses, Aaron, Joshua and especially Caleb, you see a stark contrast from the faithless leaders. These men faced the same adversity and served the same God.  It is amazing the difference that was made by a proper, spiritual perspective!

They were confident (30).  Caleb is saying “we shall take possession” and “we will be able to prevail.”  Of course, it was not overconfidence or confidence in self but rather belief in God’s ability.  Because taking the promised land was God’s plan and desire for Israel, these faithful leaders left no room for failure.  Joshua and Caleb try to spread that confidence to Israel (14:7-9).  Look at the confidence in God as Caleb says, “He will bring,” “He will give,” “they will be our prey,” and “the Lord is with us.”

Faithful leaders do not cower in the corner, worrying about what could go wrong or predicting what will go wrong.  They do not stick their finger to the wind of public opinion and then follow it.  They are Pauline in attitude professing their ability to do all things through Christ (Phi. 4:13).  The Christians addressed in Hebrews are urged to have this boldness and confidence no matter what adversity they faced, to “hold fast to it” (3:6), draw near God’s throne with it (4:16), and to “not cast it away” (10:35).  

Faithful leaders are not arrogant, but they have utmost confidence in their Leader.  The position of leadership can drain leaders of their optimism.  They can become discouraged, disheartened, and disillusioned.  But, leaders who stay positive, fueled by their hope in God’s ability, inspire others. Robert Morgan said, “Two men looked through bars; one saw mud, the other saw stars.”  Well, what was the difference between the two men?  One looked down, but the other looked up!  It is obvious which kind of leaders the church needs to keep from the wilderness.

They were convicted (30).  Caleb says, “We should go up certainly.”  Several times in scripture, God compliments Caleb as one who was blessed because he followed the Lord fully (Num. 14:24; 32:12; Deu. 1:36; Jos. 14:14).  We may wonder why Caleb’s outlook was not more infectious, but that he maintained his conviction among so many who did not share it is all the more remarkable!  

The church needs Caleb-like leaders, with certain convictions who follow the Lord fully.  We need men who will stand for what is right, even if they must stand alone.  The church will survive calls from the wilderness with leaders who know what is right and stand upon that rock-solid foundation.  Hebrews 13:7 urges, “Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.”

Soren Kirkegaard, the 19th Century Danish philosopher, tells a parable about geese who waddled from their homes to worship each Sunday. One of the ganders would preach and the essential content of his sermon was how God gave geese wings, intended for them to fly, and made it so they could fly high and far.  The geese and ganders thought the discourse each week was high, lofty and inspiring. When the service ended, then they waddled back to their homes (Bretall 433). I wonder, are we ever like these geese? Saying we believe God’s promises but living like we do not?