Numbers chapter 7
7:1-89 Numbers 7-9 records events whose beginning and end are marked by the inclusion of on the day that
Moses had fully set up the tabernacle (7:1; 9-15). Chapter 7 records the princes of Israel and their gifts for the
altar. It serves a theological purpose in that it follows the Aaronic blessing in 6:22-27 and associates the
priesthood and the altar, since they belong together. The princes ("leaders") are depicted as responding to the
grace of God shown in the establishment of the tabernacle and priesthood. Their generous response in giving
leads to a greater blessing, God's continued presence among them as God spoke to Moses from off the mercy
seat that was upon the ark of testimony, from between the two cherubim (verse 89). The tabernacle was no empty
shrine but was the palace of the living God. This chapter emphasizes that sacrifice and ministry are essential to the
life of God's people.
Numbers chapter 8
8:1-4 The candlestick was a seven-branched flowering lampstand, which symbolized the life-giving power of God.
In shape it is closely related to the Late Bronze Age designs (sixteenth to thirteenth centuries B.C.). Aaron was to
position the seven oil lamps placed at the end of each branch of the lampstand so that they give light over [they
are to light the area in front of the lampstand] against the candlestick. When one understands the design of the
Holy Place, this becomes significant. The light would shine over the table of showbread, where the 12 loaves of
bread, symbolizing the 12 tribes of Israel, were located (Leviticus 24:5-9). Light and fire represent the continuous
life-giving presence and blessing on God's people.
8:5-22 The dedication of the Levites was to take the place of the firstborn (verses 16, 17; Exodus 13:2). The sin
offering and the burnt offering make an atonement for the Levites, whereas they in turn make an atonement for the
children of Israel. The Levites were to do the service of the tabernacle of the congregation (verse 15) and are said
to be wholly given unto me from among the children of Israel (verses 16, 18), that is, to the Lord. Israel would be
protected from the plague through the ministry of the Levites. Mass death often was the result when men provoked
God's anger (Exodus 12:13; 30:12; Numbers 16:46, 48; Joshua 22:17; Numbers 25:9), because men who are
defiled by sin dare not approach the holy God lest judgment break forth (Exodus 19:10-24).
Numbers chapters 9
9:1-14 This episode concludes the section (7:1-9:14) relating events that took place before the census of 1:1. The
issue at stake was what to do with certain men, who were defiled by the dead body of a man. Could they celebrate
passover? The answer is "yes," but one month later. But it is added that if the man...is clean, and is not in a
journey, and forbeareth to keep the passover, he shall be cut of. It is a threat of sudden death at the hands of God
(Leviticus 17:4, 9; 20:6, 18; 23:29; Numbers 15:30, 31; 19:13. Note in the New Testament the need for observing
Christ's Passover as the true paschal lamb (John 6:53).
9:15-23 This event goes back to the first day of the second year (Exodus 40:2). This passage elaborates and
develops Exodus 40:34-38 in a poetic fashion. God would perfectly guide and lead them into the Promised Land;
at the commandment of the Lord they pitched...and according to the commandment of the Lord they journeyed
(verses 18, 20). Up to this point they kept the charge of the Lord, at the commandment of the Lord by the hand of
Moses (verse 23).
Numbers chapter 10
10:1-10 Two trumpets of silver were used to coordinate the movements of the tribes on their march through the
wilderness. The cloud would guide them, but the trumpets would give more precise means of control. They actually
complete and complement the means of divine guidance given in 9;15-23. Trumpets like these were used in
ancient Egypt from the sixteenth to the eleventh centuries B.C. in warfare and to summon people to worship. With
the tabernacle in the middle of the camp, and the tribes situated in battle formation, the silver trumpets declared
that God's people were in the army of the great King, preparing for a holy war of conquest. The trumpets are
pictured on the arch of Titus in Rome.
10:11-36 This portion begins the stage of the journey from Sinai to Kadesh-barnea (10:11-12:16). The left after
spending 11 months in the wilderness of Sinai. Paran covered much of the northern Sinai peninsula, some of the
southern Sinai peninsula (Negeb), and Arabah (Genesis 21:21; Numbers 13:26; 1 Kings 11:18). They journeyed
according to the commandment of the Lord by the hand of Moses (verse 13; 9:23). Moses asked Hobab, the son
of Raguel (Moses' father-in-law, Reuel or Jethro), who had earlier given him valuable advice about organizing the
people (Exodus 18), to function as eyes for the Israelites. Judges 1:16 indicates he did as Moses requested. The
Midianites were a group of tribes living in the desert area surrounding Canaan. Elsewhere Hobab's descendants
are called Kenites, evidently a subgroup of Midianites (Judges 1:16; 4:11). Divine guidance does not exclude
human help. Moses' faith stands in direct contrast to the people's murmuring in 11:1. Note his words, Rise up,
Lord, and let thine enemies be scattered (Psalm 68:1) as he started out in the morning, and then in the evening
his words Return, O Lord, unto the many thousands of Israel.
Numbers chapter 11
11:1-3 These verses contain the first of three complaints in this section. Taberah: The fire of the Lord left an
impression upon the people, so much so that Moses named the site "Place of Burning." They start to grumble and
complain (Exodus 15:24; 16:2; 17:3; Numbers 11:4;14:2; 16:3; 20:3; 21:5). Verse 1 literally says, "The people are
as those who complain about evil." We are not told what actually burned, whether it was just shrubs near the tents
or some tents themselves.
11:4-35 Kibroth-hattaavah means "Graves of Craving." Much of the discontent among the Israelites centered
around the supply of food and water and their discontent with God's provision (Exodus 16:2; Numbers 20). Mixed
multitude is translated "rabble" by some commentators. It must refer to the non-Israelites who joined the Exodus
(Exodus 12:38; Leviticus 24:10). They are the ones who began to complain and stir up Israel. They longed for the
fresh vegetables, fish, and meat they had eaten in Egypt. Actually they were expressing their opposition to God's
purpose that they should settle in Canaan (verses 18, 20; 14:2ff; 20:5; Exodus 14:11ff; 16:3; 17:3). And they were
certainly displeased with God's provision of manna for food. Two cubits high upon the face of the earth: The quails
may not have covered the ground to a depth of two cubits (three feet), but, as the Vulgate, the Targums, and
Rashi agree, they may have kept flying around the camp at a height of about three feet so the people could knock
them down easily. The psalmist remarks concerning this episode: "And he gave them their request: but sent
leanness into their soul" (Psalm 106:15).
Numbers chapter 12
12:1-16 Here is the third complaint in this section. This has elements similar to the previous two complaints in that it
has (1) the phrase "spake against" (verses 1, 4-6); (2) "the Lord heard" (11:1); (3) "anger of the Lord" (11:1, 10,
33); (4) "judgment" (11:1, 33); (5) an appeal for mercy (11:2); (6) Moses' intercession (11:2); and (7) the
journeying (11:35). This complaint constitutes an important challenge to the authority of Moses, because the priest
and a prophetess have instigated a challenge against his high position of being the sole mediator between God
and Israel. Ethiopian woman: Cush normally refers to Ethiopia (Genesis 10:6), and thus Moses was probably
married a second time. The verb spake is feminine singular in Hebrew, possibly indicating that she took the lead.
Thus Aaron is once again giving evidence of weak character (Exodus 32:2-4, 22-25; Numbers 16:11). Zipporah
was a non-Israelite woman. These types of marriages were not uncommon in Israel (1 Chronicles 2:34, 35). So this
was just an excuse for the real reason: Hath the Lord indeed spoken only by Moses? The title my servant Moses is
a very special distinction that he shares only with Abraham (Genesis 26:24), with Caleb (14:24), with Israel as a
whole (Isaiah 43:10; 44:21), and with the coming Son of David (Isaiah 42:1; 53:11). The reason given is that he is
faithful in all mine house. Moses saw the Lord's form in a similitude, which Israel did not see Sinai (Deuteronomy
4:12, 15). The Lord would speak with Moses "mouth to mouth" (Jeremiah 32:4), as in a normal conversation
between two people. This is synonymous with "face to face" in Exodus 33:11 and Deuteronomy 34:10 (cf 7:89).
Leprous: What Miriam did was to become a permanent part of Israel's memory (Deuteronomy 24:9). If her father
had but spit in her face is a reference to the rebuke a father might administer to his daughter, which would result in
a period of shame to follow (Deuteronomy 25:9; Isaiah 50:6); how much more Miriam should be shamed seven
days for flouting God's authority. The public nature of her sin called for public punishment (1 Timothy 5:20).
Numbers chapter 13
13:1-33 This begins another major section (13:1-19:22) depicting the 40 years near Kadesh. The first portion
(13:1-14) refers to the rebellion of the spies.
13:2 Deuteronomy 1:22 indicates the request was initially brought by the people to spy out the land, only to
determine "by what way we must go, and into what cities we shall come."
13:16 Oshea (cf. verse 8 and Deuteronomy 32:44) probably means "[God] Is Salvation," or
"[God] Saves." His name was later changed to Jehoshua (Joshua, "The Lord Is Salvation," or "The Lord Saves").
Interestingly, none of the previous names from verses 4-15 has the name of Yahweh in it. Oshea expresses the
conviction that Israel's salvation depends only on the Lord.
13:22 Children of Anak: It is possible that the gigantic structures that have been fund in Palestine were made in
part by the "sons of Anak," who are called a "strong, numerous, and tall people" in Deuteronomy 2:21. Some say
Anakim means "Tall Ones," and thus it would be a common rather than a proper noun. In verse 33 the
descendants of Anak are said to belong to the Nephilim who are mentioned in Genesis 6:4 and in Ezekiel 32:27.
13:23 Brook of Eshcol was later called the Valley of Eshcol ("Valley of the Cluster," 32:9; Deuteronomy 1:24). It is
still noted for its grapes.
13:27 It floweth with milk and honey depicts the fertility of the soil (Exodus3:8, 17; 13:5; 33:3; Leviticus 20:24;
Numbers 14:8; 16:14; Deuteronomy 6:3; 11:9; 26:9, 15; 27:3; 31:20). It is usually understood to refer to the
cattle-raising and agriculture in the land of Canaan. It could be understood in another sense: To the Oriental, milk
and honey are the drink and food of the gods; they speak of the garden of the gods, where both are found in
abundance. The expression then compares Canaan to a kind of paradise (16:13, where Egypt is said to be flowing
with milk and honey").
13:27-29 The report of the spies was factual: the land was fruitful, the people were strong, the cities were walled
and very great, and the giants dwelt in the land. But they had left God out. Only Joshua and Caleb had faith
(Hebrews 3:19).
13:32 Many people had fought over the land, a land that eateth up the inhabitants thereof, because it was so
fruitful.
Numbers chapter 14
14:1-4 The rebellion reached a climax when the people said, Let us make a captain, and let us return to Egypt
(11:5, 18, 20).
14:6 Rent their clothes: A gesture of deep distress (Genesis 37:29, 34; Leviticus 10:6; 13:45).
14:9 Their defense is departed: Literally, "their shadow" (which is an apt picture of divine protection in the hot
lands of the Middle East, Psalm 91; 121:5) is "removed" from them, and the Lord is with us: fear them not (Exodus
14:13).
14:11 The purpose of the signs performed in Egypt was to encourage the people to trust in God and follow Him
(Exodus 4:5).
14:12 God now promises or offers a second time to make of Moses a new nation in the place of this one (Exodus
32:10).
14:18 Of great mercy is a citation from Exodus 20:6 and 34:7, both given in a covenant setting. The word mercy
(chesed) indicates God's faithfulness to Israel in light of His promises made through the covenant. Mercy, then, is
His faithful love. This "faithful love" (chesed) led Israel through the Red Sea (Exodus 15:13). In Lamentations 3:22
and 23 it is used with the phrase "great is thy faithfulness." Verse 19 uses the term like 1 John 1:9, "If we confess
our sins, he is faithful [because He has promised to do so, Exodus 20:6; 34:7] and just to forgive our sins."
14:22 Ten times: The Talmud tract Arachin (15a, b) takes this as an arithmetical statement and cites the 10
instances (Exodus14:11, 12 at the Red Sea; 15:23, 24, at Marah; 16:2, in the wilderness of Sin; 16:20 and
16:26-28, with the manna; 17:2, at Rephidim; 32:1-7, at Horeb; Numbers 11:1, at Taberah; 11:4, the complaint of
the mixed multitude; and 14, at Kadesh-barnea). Others take it as a figure of speech, conveying the idea of "many
times" as in, "If I have told you once, I have told you 50 times."
14:29 Your carcases shall fall in this wilderness: They had said, "Would God we had died in this wilderness!"
(verse 2). Now four times they are warned, "Your dead bodies shall fall in this wilderness" (verses 29, 32, 33, 35).
Their children, who they said would perish in Canaan, would eventually arrive there and take possession of it
(verses 3, 31, 33). God killed all those who brought the evil report (verse 37). The message of this story
reverberates throughout Scripture (Numbers 32; Deuteronomy 1:20-40; 8:2; Psalm 95:10; 106:24; Amos 2:10;
5:25; 1 Corinthians 10; Hebrews 3:7-4:13).
Numbers chapter 15
15:2 God will still bring His people into the land in spite of the events of chapter 14 and their tragic results. Note
verse 18 and relate it to Genesis 15:18-21 and the promises made to Abraham.
15:5 This is the first time it has been made clear that they must present a libation of wine with every burnt offering
and peace offering, especially in light of the fact the spies had brought back a huge cluster of grapes (13:23).
15:6-16 There was a fixed tariff: the larger the animal, the larger the cereal offering and libation that had to
accompany it.
15:17-21 Cake of the first of your dough for a heave offering: Here the principle of firstfruits is emphasized, in that
when a housewife made bread she had to set aside a portion for the Lord. The Old Testament insists that the
firstfruits belong to God. Every firstborn child, firstborn animals, and the firstfruits of every crop must be given to
God (Exodus 22:29, 30; 23:19). Paul said, "For if the first fruit be holy, the lump is also holy" (Romans 11:16).
15:30, 31 Presumptuously literally means "with a high hand," such as a raised or clenched fist in defiance of God
and His commands. This seems to be illustrated in verses 32-36 by the gathering of sticks on the Sabbath. Note
Hebrews 10:26-31, referring to Deuteronomy 17:2-6; Mark 3:29; 1 John 1:7; 5:16.
Numbers chapter 16
16:1-17:13 This portion contains a group of stories that establish Aaron's role as high priest: 16:1-35, the rebellion
of Korah; 16:36-50, Aaron halts the plague; 17:13, Aaron's rod budded.
16:1, 2 The leaders of the rebellion included a group headed by Korah and composed principally of Levites who
were offended by the settling apart of the family of Aaron for the duties and privileges of the priesthood (verse 10).
The other group, headed by Abiram and Dathan, felt that they, rather than Moses, should have the preeminence
in the nation, since they are leaders of the tribe descended from the firstborn son of Jacob (Reuben). Thus a
rebellion against religious authority and another against political authority were associated, and the strength of
each was greatly enhanced by cooperation with the other. Korah was a member of the Kohathite branch of the
tribe of Levi, the branch to which Moses and Aaron belonged. With him were three outstanding members of the
tribe of Reuben and 250 leaders of the congregation.
16:3 They asserted that ll members of the congregation were holy, and therefore that Moses and Aaron had no
right to take supremacy over them.
16:4-11 Moses called upon Korah and his followers to appear before the Lord tomorrow, together with Aaron, in
order that God Himself might decide who was in the right.
16:12-14 Moses summoned Dathan and Abiram, but, filled with bitter hatred, they reviled him and refused to
appear.
16:32, 35 The Lord ultimately killed all the men that appertained unto Korah...and consumed the two hundred and
fifty men that offered incense. It was true that all the congregation was holy (Exodus 19:6), but they failed to
recognized that Moses and Aaron were God-appointed leaders. Jude 11 describes the "rebellion of Korah" in the
context of "ungodly men" who have "crept in unawares" into the church.
16:36-40 Israel's next high priest was instructed to gather all the holy censers used illegally by these would-be
priests. They were then beaten into metal covering plates for the altar, as a constant reminder of the fearful cost of
rebellion.
16:41-44 Ye have killed the people of the Lord: This statement is possibly the highwater mark of brazen and
blasphemous insolence on the part of Israel. After witnessing the supernatural, terrifying sight of the ground
opening, the dreadful flames belching forth, and hearing the screams of the doomed troublemakers, they now
uttered pious nonsense and accused Moses, a mere man, of doing all this.
16:45-47 I may consume them as in a moment: Again God prepared to destroy the nation, but again Israel was
saved by the intercession of Moses. Nevertheless, 14,700 people died in a divine plague before Moses' prayers
became effective.
16:48-50 And he stood between the dead and the living: Here Moses becomes a remarkable type of a New
Testament soul-winner (2 Corinthians 2:15, 16).