Numbers

Numbers 16:16-35
Korah Meets His Maker

Well, if nothing else, today’s passage is simply cool for the mental imagines it provides. It’s like watching Raiders of the Lost Ark when the ark itself is opened and the main bad guys are melted and the rest of the offenders are burnt up with fire.

We can try to imagine what the actual events of the earth opening up looked like, and we can insert the faces of folks who we may not be so fond of on the offenders standing at their tents, and then what it must be like to watch them drop right out of sight once and for all.

Moses promised something new from the Lord, and the Lord delivered. Although the act of creation itself was a one-time thing, and nothing new is physically created since then, the Lord still creates new things out of what has been created. This is to demonstrate His character, His glory, and to continue to reveal His plan of redemption for mankind. One step at a time, the Lord brings out new things as He carefully unfolds His beautifully prepared tapestry of wonder…

Text Verse: “I form the light and create darkness,
I make peace and create calamity;
I, the Lord, do all these things.” Isaiah 45:7

As I said, while reading this passage, we can try to imagine what it must have been like to actually see. Although he is to be taken with a grain of salt on many matters, Flavius Josephus also has many insights into things which the Bible, and which later history, speaks of. As far as the passage today, he wrote about what the event looked like, adding in what is left unstated in Scripture. As I said, he is to be taken with a grain of salt, but I thought I’d share his words with you –

When Moses had said this, with tears in his eyes, the ground was moved on a sudden; and the agitation that set it in motion was like that which the wind produces in waves of the sea. The people were all affrighted; and the ground that was about their tents sunk down at the great noise, with a terrible sound, and carried whatsoever was dear to the seditious into itself, who so entirely perished, that there was not the least appearance that any man had ever been seen there, the earth that had opened itself about them, closing again, and becoming entire as it was before, insomuch that such as saw it afterward did not perceive that any such accident had happened to it. Thus did these men perish, and become a demonstration of the power of God.” Flavius Josephus, Antiquities, Book IV. Chapter 3:3

And so, if you ever decide to make a movie about Korah, that would be a nice additional help in describing the scene for your certain blockbuster adventure. Whether what Josephus handed down is actually accurate or not, the story is a marvelous part of the life and times of Moses, and the people of Israel, as they lived out the punishment of rejecting the Lord’s offer of Canaan.

Instead of going in and taking over the land, they spent their lives in the wilderness, meeting their end there as well. With the noted exceptions of Joshua and Caleb, all twenty and over met their end. Some just met it in a more memorable and dramatic way, but none more dramatic than that of those in here in Numbers 16. It really is an unforgettable part of His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Glory of the Lord Appeared (verses 16-22)

¹⁶ And Moses said to Korah, “Tomorrow, you and all your company be present before the Lord—you and they, as well as Aaron.

Moses now gives a repetition of the instruction that he has already directed, mirroring what he said in verses 6 and 7. His words are directly to Korah which clearly set him apart as the leader of the insurrection. He initiated it, and therefore, he is instructed to lead the men by informing them of the time – tomorrow – and the place – before the Lord – that they are to have their challenge settled. He also reminds him of who is being challenged, Aaron.

As a refresher, Moses means, “He who draws out.” He is in the process of drawing out the will of the Lord concerning the priesthood. And, as was explained in the last sermon, Korah, or Korakh, probably means, “Baldy.” The idea of baldness is the opposite of hair. In Scripture, hair signifies an awareness. Being bald then would signify being either naive, or even empty headed. The thought fits Korah rather well.

Korah has no awareness of the danger he is in, and he is naive about the will and purposes of the Lord. Moses is not, and he is not only drawing out the Lord’s will, but he is drawing out the Lord’s judgment upon the rather empty-headed Korah.

¹⁷ Let each take his censer and put incense in it, and each of you bring his censer before the Lord, two hundred and fifty censers; both you and Aaron, each with his censer.”

Again, the words continue to follow closely to verses 6 & 7. Moses is directing that the challengers be ready for the challenge. There are two hundred and fifty men, thus there is expected to be two hundred and fifty censers brought forward. That is then set in contrast to Aaron’s single censer. Will the smoke of the two hundred and fifty be found more pleasing than that of the one? This is what is to be decided.

Because Moses already knows the outcome of what is going to happen, his appeal for every challenger to ensure he brings his own incense is a pre-appointed death sentence. As a review from last week, it is appropriate that the errors which these men will commit before the Lord be restated.

First, they are not priests. Only Aaron and his sons could function as priests. Presenting incense before the Lord is considered a priestly function. Death is the anticipated outcome for such a violation of the law. If something less is received, such as will later be the case at the time of King Uzziah, that is an act of mercy.

Secondly, because they were not of the line of Aaron, these men are not consecrated to conduct priestly duties. Both the lineage and the consecration were necessary. A person who was otherwise acceptable, but not consecrated, could still expect the Lord’s wrath for their violation.

Next, each took a censer. These were censers not fashioned for use in the sanctuary, and which had not been part of the consecration process. The word for censer is makhtah. It comes from a root which means terror, ruin, or destruction. It is a fitting concept in regards to what can be expected for such a violation.

Fourth, they are instructed to come together to offer incense. Offering incense was a duty which was only to be conducted by one attending priest at a time. Aaron is a priest, he is consecrated to offer, and thus there will be two hundred and fifty superfluous offerers who will need to be taught a lesson concerning presumption.

Fifth, incense offered in a censer is only specified as being done by the high priest. In the law, it is never noted as an offering made by anyone but him. The incense offered by the other priests was burnt in the golden altar in the holy place, or along with offerings on the brazen altar, but never in censers. Again, these men have not been consecrated for high priestly duties, and they should expect that their actions will be found inappropriate.

Sixth, they are bringing their own incense which is not according to what the Lord has prescribed to be burnt before Him. The incense for the Lord was forbidden to anyone else. Should they make it, they were to be cut off from their people. Whatever incense they offered, then, was considered profane. Therefore, no matter how sweet the smell of the incense to man’s nose, to the Lord, it would be considered an abomination.

As Aaron pictures Christ in performing mediatorial duties, and as incense pictures prayers to God, then the symbolism is that of profane prayers being offered to the Lord through unqualified mediators. What is presented will not be pleasing, but odious.

Seventh, if they brought their own censer, then they also brought their own fire. Thus, their fire is also profane. The law shows that the high priest was to take the fire for the incense from the brazen altar which had been sanctified by the Lord’s fire. It is the same fire which had been ignited by the Lord at the time of the ordination offering. This is the fire that was to never be extinguished from that first time it was lit. It is a celestial fire, having been sanctified by Yehovah himself.

Instead of using this fire, sanctified by the Lord, they will bring their own, profane, fire. The law was written, every infraction is to receive its just punishment, and high handed sins were considered as capital crimes. As stated last week, Moses knows all of this. There can only be one outcome if the word of the Lord is a reflection of the will of the Lord.

Bad times lay ahead for these dudes, and as if to avoid any unnecessary delay in getting to the point, the account next jumps from one day to the next day without any further commentary. Whether there were excited, sleepless nights, or a party to celebrate the victory ahead, or sacrifices to false gods in hopes of gaining a favorable advantage over the situation, nothing is stated. One day has become the next and…

¹⁸ So every man took his censer,

One in accord with the law, two hundred and fifty violations of the law, if presented as anticipated.

^{18 (con’t)} put fire in it,

One in accord with the law, two hundred and fifty violations of the law, if presented as anticipated.

^{18 (con’t)} laid incense on it,

One in accord with the law, two hundred and fifty violations of the law, if presented as anticipated. Like two hundred and fifty sheep being led to the slaughter, the account goes through each step that was taken in disobedience to the law to show that these men truly deserved what was coming to them. Up until this point, they have done nothing wrong in their actions. People own censers, people had incense, people made fires. And, people combined the three into delightful times of enjoyment in their own dwellings. However, these men now take what they have prepared, stepped out of their comfortable dwellings, and have carried their arrogant offerings to the midst of the camp…

^{18 (con’t)} and stood at the door of the tabernacle of meeting with Moses and Aaron.

Once their feet arrived at this place, with the offerings that are in their hands, there can be only one outcome which will glorify the Lord, establish the authority of Moses, and the priesthood of Aaron, and properly punish the offenders. They have, by stepping before the Lord, signed their own death sentence.

However, not realizing the danger of the situation, and certainly hopeful of his soon-to-be exalted position, Mr. Baldy even more arrogantly calls together an audience to witness the spectacle which will exalt him to the office of the priesthood…

¹⁹ And Korah gathered all the congregation against them at the door of the tabernacle of meeting.

Korah is so naive about what lies ahead that he let out a general notice to the congregation that they should all come and watch the spectacle unfold. Obviously, the entire congregation couldn’t fit in the area outside of the tent of meeting, but the leaders would be close enough to peer in and see what transpired.

Any other curious onlookers could have the word passed on to them. And if there were any hills near to the camp, people could climb up on them and watch. It was going to be spectacle, and Mr. Baldy wanted everyone to see him rise up and prevail over Moses and Aaron.

It is reminiscent of the crowd who gathered on Mount Carmel many years later as is recorded in 1 Kings 18. A challenge was made, the people were gathered, and the question was asked, “How long will you falter between two opinions? If the Lord is God, follow Him; but if Baal, follow him.”

Now, the question is, “If Moses and Aaron are the leaders, follow them. If Mr. Baldy is leader, follow him.” The anticipation was high at both times, and in both, the true man of the Lord was vindicated through the action of the Lord. In this encounter, before the Lord acts, He first makes His presence known…

^{19 (con’t)} Then the glory of the Lord appeared to all the congregation.

It is similar to what happened in Numbers 14. There it said, “Now the glory of the Lord appeared in the tabernacle of meeting before all the children of Israel.” That meant bad news for the congregation, especially for the spies who brought back a bad report. The appearance of the Lord this time will be no less so for those who have come against Him. This is because those who come against His chosen leaders actually oppose Him. The words, “all the congregation,” give an advanced hint of what the Lord means when we get to verse 21.

²⁰ And the Lord spoke to Moses and Aaron, saying,

The matter is all but resolved with these words. It is to Moses and to Aaron that the Lord speaks. Whether the voice is audible and addressed to them for all to hear, or whether the voice is only heard by them, any doubt about the Lord’s intent for the continuance of these two in their positions is settled with His speaking directly to them. And the words are ominous…

²¹ “Separate yourselves from among this congregation, that I may consume them in a moment.”

In Leviticus 9, at the time when the priestly ministry of Aaron began, it says that all the congregation drew near before the Lord (v. 5) for the presentation of offerings. Later, Aaron lifted his hands and blessed the people (v. 22), at which time the glory of the Lord appeared to all the people (v. 23). At that time, fire came out from before the Lord and consumed the burnt offering and the fat on the altar (v.24). The Lord had approved Aaron’s ministry, and He had accepted the people’s offering as presented through him. Thus, he approved of the people because of the mediator.

That was representative of God’s acceptance of us because of Christ’s mediation on our behalf. However, the people have rejected Aaron and his mediation, and in type, they have thus rejected Christ. In this, the Lord’s anger is highly aroused, and His words reflect exactly what He intended to do. Instead of consuming an offering mediated through His high priest, He intended to consume the people who presumed to back another priest, not chosen by Him. People who think they have access to God apart from Jesus, God’s chosen Mediator, are wholly deluded.

²² Then they fell on their faces,

In Leviticus 9, after the fire came out from the Lord and consumed the offering of the people, the chapter ended with, “When all the people saw it, they shouted and fell on their faces.” It is as if that passage and this were written with one thought in mind – the acceptance of Aaron means the acceptance of the people, and thus the rejection of Aaron means the rejection of the people.

Now, instead of the people shouting and falling on their faces in acknowledgment of Aaron’s ordination and the establishment of the priesthood, it is Moses and Aaron falling on their faces and petitioning the Lord for the people who have rejected Aaron’s mediation. And yet, they still determine to intercede and mediate for them…

^{22 (con’t)} and said, “O God, the God of the spirits of all flesh, shall one man sin, and You be angry with all the congregation?”

It is obvious that more than one man sinned, but there is one main instigator of that sin, who then encouraged it in others and in various levels. Moses and Aaron, understanding that the masses are easily swayed by a few, petition for leniency from the Lord. Though under different circumstances, specifically sin by the leader of Israel, the petition here is reflective of the words of David towards the Lord when His judgment came upon the people –

“Then David spoke to the Lord when he saw the angel who was striking the people, and said, ‘Surely I have sinned, and I have done wickedly; but these sheep, what have they done? Let Your hand, I pray, be against me and against my father’s house.’” 2 Samuel 24:17

In both instances, the men understood that the Lord is the Creator of man, and the one who endows men with a spirit and with life. To destroy the people is to destroy His own work. Matthew Henry says of this incident –

“See how dangerous it is to have fellowship with sinners, and to partake with them. Though the people had treacherously deserted them, yet Moses and Aaron approved themselves faithful shepherds of Israel. If others fail in their duty to us, that does not take away the obligations we are under to seek their welfare. Their prayer was a pleading prayer, and it proved a prevailing one.”

I will dwell in them and walk among them too
I will be their God, and My people they shall be
This is the thing that I promise I will do
Together we shall fellowship in the eternal sanctuary

Therefore, come out from among them, I say
And be separate, says the Lord your God
Do not touch what is unclean, from such you shall stay
And be holy as I am holy in this walk that you trod

And I will receive you, and give you eternal waters
I will be a Father to you, now and always
And you shall be My sons and you shall be My daughters
Says the Lord Almighty; says the Ancient of Days

II. If the Lord Creates a New Thing (verses 23-35)

²³ So the Lord spoke to Moses, saying,

In verse 20, the Lord spoke to both Moses and Aaron. It was with the intent of destroying the people. The fact that He now only speaks to Moses shows us that this is no longer the case. The people are safe from destruction. Well, most of them…

²⁴ “Speak to the congregation, saying, ‘Get away from the tents of Korah, Dathan, and Abiram.’”

In verse 21, the Lord told Moses and Aaron to separate themselves from among the congregation. Now, having accepted Moses’ petition, He pronounces His judgment. Instead of consuming them all, there is an implicit warning for them to not be consumed. If there are perpetrators who led them astray, then only they will be punished. And so by name, He identifies them.

In doing so, a rather remarkable term, mishkan, or tabernacle, is used, and it is in the singular. The words literally read that the congregation is to, “Get away from the tabernacle of Korah, Dathan, and Abiram.” This will be repeated in verse 27, again in the singular. However, it will also mention their ahole, or tents, in the plural in verses 26 & 27.

To this point, the term mishkan has only been used when speaking of the tabernacle of the Lord which is inside of the tent of meeting. It literally means a dwelling place. And so what is probably being relayed here is that the three, despite one being a Levite and the other two being from Reuben, had set apart a space for themselves as one dwelling place with their three individual tents.

The Lord is thus contrasting their tabernacle with His. They have set themselves in their own tabernacle with their own hoped-for high priest. Last week, the name Dathan was explained to indicate “Their law,” and Abiram as “My Father is Exalted.” In this, one can see these men naively or stupidly (Korah) following their own law (Dathan) and thus serving their father, the devil (Abiram).

It certainly appears this is what the Lord is indicating in His words to Moses. And, it is born out by the words of Jesus from John 8 –

“You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.” John 8:44

If this is so, and it certainly appears that way, I would say this then is picturing the synagogue of the Jews which set their own laws, rules, and customs in the Talmud in contrast to the revelation of God found in Christ. Thus, it is called by Jesus in Revelation, a synagogue of Satan. They are the tabernacle of rebellion.

This verse also seems to imply that the word of the Lord to Moses is probably not audible, but rather is an internal word directed to him alone. This is because Korah is not next mentioned…

²⁵ Then Moses rose and went to Dathan and Abiram, and the elders of Israel followed him.

If the Lord’s words to Moses were audible, Korah probably would have started running, and he would still be running today, in order to get away from the Lord. However, we are told that Moses went to Dathan and Abiram, and elders followed him. These may or may not be the seventy elders who received the Spirit which was on Moses. There is no definite article in the Hebrew saying, “the elders.” It simply says, “… and elders of Israel followed him.”

From this point on, the account does not specifically say what happens to Korah, whether he is destroyed with these two, or if he dies with the 250. However, in Numbers 26:10, it does say that Korah was, in fact, swallowed up with Dathan and Abiram. What probably happened then, is that Moses had the elders grab Korah and bring him along with them. However, this is again debated by other verses which will be stated later.

²⁶ And he spoke to the congregation, saying, “Depart now from the tents of these wicked men!

Here the word tents is used when speaking of their individual tents as property. The congregation is told to remove themselves from them, indicating that they are now unclean and thus devoted to destruction. This is made explicit with the words…

^{26 (con’t)} Touch nothing of theirs, lest you be consumed in all their sins.”

In being rendered unclean and thus set for destruction, nobody was to touch anything that belonged to them. This is what occurred in Joshua 7 at the destruction of Jericho. The city was declared kherem, or under a curse, and was to be completely destroyed. However, Achan took what was under the ban and thus brought himself, his family, and his possessions under the ban. They were subsequently burned with fire after they were stoned to death.

The men were condemned because of idolatry, the idolatry of self. They set themselves in opposition to the Lord’s chosen leaders, and thus in opposition to the Lord. In this, the Lord uses a different word than verse 21 which is also translated as “consumed” here. It means to be swept away. In touching their unclean possessions, any others would be swept away together with the offenders.

In 2 Corinthians, Paul’s words concerning keeping away from idols practically mirror what is occurring in this account –

“Therefore
‘Come out from among them
And be separate, says the Lord.
Do not touch what is unclean,
And I will receive you.’
^18 ‘I will be a Father to you,
And you shall be My sons and daughters,
Says the Lord Almighty.’” 2 Corinthians 6:17, 18

Dathan and Abiram were said in verse 1 to be sons of Eliab. That name means “My God is Father.” for these two, this was not the case. The Lord says that if we depart from such things, He will be our Father. Lesson: Do not touch what is unclean, and the Lord will, in fact, receive you.

²⁷ So they got away from around the tents of Korah, Dathan, and Abiram; and Dathan and Abiram came out and stood at the door of their tents, with their wives, their sons, and their little children.

Here, in one verse, both words, mishkan, or tabernacle and ahole, or tents, are used and are, unfortunately, both translated as “tents.” What is being said is that the tents of these three was one dwelling place of iniquity set in opposition to the dwelling place of the Lord. Everything in the Lord’s tabernacle was most holy; everything here is wholly unclean.

When it says that Dathan and Abriam came out, this doesn’t mean Korah isn’t there, he is already outside of his tent, probably having been brought with Moses. The commotion of Moses arrival and his warning to those around them has obviously brought those inside the tents outside to see the events surrounding them unfold. This includes everyone, even to the little children. Such is the curse upon them for what has transpired.

However, it is noted in verse 26:11 that the sons of Korah did not die in this event. All that tells us is that they were old enough to have their own tents and lived their own lives apart from their wayward father. Despite being one of the infamous scoundrels of Israel, the prophet Samuel, and Heman the singer, both descended from him. Further, “the sons of Korah,” meaning old Baldy here, are mentioned in the titles of eleven psalms. Despite having success in later generations, Korah himself did not end well…

²⁸ And Moses said: “By this you shall know that the Lord has sent me to do all these works, for I have not done them of my own will.

The words here are often extended beyond what the context of the passage is speaking of. When Moses says “all these works,” most scholars include everything from the Exodus to the receiving of the law, to the establishment of the priesthood, and so on, in what is said here. The disputed matter is that of the selection of Aaron and his sons to the priesthood, the authority of the priesthood, the relegation of the Levites to service of the priesthood, and the like.

It is obvious the Lord led Israel out of Egypt, and that He spoke out the Ten Commandments from Sinai, and so on. What is supposedly not obvious to the people are the laws which Moses kept bringing out of the tent of meeting concerning all of the other things.

But this is faulty thinking on several levels. First, the people asked that the Lord not speak to them again as He did from Sinai, lest they die. Then, on several occasions, they agreed to do whatever the Lord said through Moses. And finally, the Lord showed His approval of the priesthood of Aaron when He consumed the offerings made through him upon his consecration as high priest.

In reality, the only ones to blame for the situation they were in, are the people themselves. Moses has no true need to defend himself again, except in the sight of the forgetful people whom he led. And so, once again, he will demonstrate that it is the Lord, and not he himself, who set Moses in the position of authority. And he will do so at the expense of the lives of those who have challenged him…

²⁹ If these men die naturally like all men, or if they are visited by the common fate of all men, then the Lord has not sent me.

Moses gives two possibilities concerning the death of these men. The first is that of a natural death, like any man could expect. It might be by having a heart attack, or maybe by choking on a durian seed, or maybe by simply dying in one’s sleep.

The second is that of a visitation by which men are visited. That might be by a stray arrow running through them, or contracting the plague, or maybe by being run over by a donkey. In these, nobody would say, “Well, that it was really out of the ordinary.” The circumstance may be unusual, but not really beyond what one would expect in normal life.

In either case, if such was to happen to these guys, then Moses says, you can be sure that the Lord hasn’t sent me. What is certain is that these men are going to die, but the way in which it happens will either leave a doubt about Moses, or it will leave no doubt at all. And so, in order to make it absolutely sure that there is no doubt about it, he not only says they are going to die in a completely unique way, but he tells how it will come about, and he tells it in advance of it happening…

³⁰ But if the Lord creates a new thing,

v’im beriah yivra Yehovah – “and if creation creates Yehovah.” Here is a most astounding statement. The word beriah, or “creation,” is only found here in the Bible. It is a created thing, and thus something novel or new. It is something that never existed before. The word bara, or “to create,” is also rather rare. It was used in the early Genesis account, and then once in Exodus 34:10 –

“And He said: ‘Behold, I make a covenant. Before all your people I will do marvels such as have not been done in all the earth, nor in any nation; and all the people among whom you are shall see the work of the Lord. For it is an awesome thing that I will do with you.’”

The Lord created and then He finished His creation, but He promised Moses while on the mountain that He would create new things in and among Israel. Moses now promises one of those new things is coming in the destruction of these men. This is the type of marvel that the Lord said He would create. The people’s eyes would behold marvels never before conceived of, such as…

^{30 (con’t)} and the earth opens its mouth and swallows them up with all that belongs to them, and they go down alive into the pit,

The idea here is as if the earth itself comes alive. First, there is the word patsah; open. That was only seen in Genesis 4 when the earth opened its mouth to receive the blood of Abel. Next, is the word peh, or mouth. It is as if the earth is alive and opening to devour. And then is the word bala, or swallow down. This is what is said to have happened to Pharaoh and his armies in the Red Sea.

Moses combines these thoughts into one graphic statement of their anticipated fate. They and all that they possessed would go down alive into Sheol, the place of the dead, sometimes translated as the pit, hell, or the grave, depending on the context. And there was a purpose for this…

^{30 (con’t)} then you will understand that these men have rejected the Lord.”

Moses doesn’t say, “that these men have rejected me.” He says, “that these men have rejected the Lord.” Again, as has been evident with each calamity that has befallen them, the rejection of Moses is a rejection of the Lord.

Taking that to its logical conclusion, the rejection of the law, which came through Moses, is a rejection of the Lord. The wonders which have been seen in and through Israel, both positive and negative, have come about because of the promise of the Lord, made to Moses, on Mount Sinai. What is seen in the swallowing up of these men, directly into hell, and with their possessions and families accompanying them, is simply a warning to all of Israel.

And as Moses spoke of One to come who would usher in a New Covenant, then to reject Him and His greater covenant is to reject His Messiah. The wounds of Israel, even since Moses until today, are self-inflicted. Such is certainly the case with what now occurs…

³¹ Now it came to pass, as he finished speaking all these words, that the ground split apart under them,

The words indicate that Moses had spoken, and at that very moment the ground beneath them split open. It wasn’t something anyone could predict apart from the Lord, and yet it was prophesied in advance. Thus, it must have been of the Lord. There was no time for apology or appeal, there was no time for shouting out a word of rebellion or a word of remorse. And there were no extended goodbyes. The matter was spoken, the sentence pronounced, and justice was served…

³² and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods.

There is, again, confusion as to whether Korah is included here or not. In Deuteronomy 11 and Psalm 106, only Dathan and Abiram are mentioned as being swallowed up. It appears to be purposeful that there is this mystery surrounding how he died. Was it directly into the pit, or was it by the fire which will be seen in a few verses?

It could be that the Lord left this ambiguous for a reason. The fate of Korah is the fate of both of the camps aligned with Korah. In this one, it includes “all the men with Korah.” This would include any alliances that were not at the sanctuary swinging their censers, trying to please the Lord through fire. For this first half, their final fate is given marvelous detail…

³³ So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly.

The earth opened, the earth gulped, and the pit of the earth received. Everything and every person associated with them was kherem, and was thus destroyed, forever to languish in the darkest of darkness, and in the pit of corruption.

³⁴ Then all Israel who were around them fled at their cry, for they said, “Lest the earth swallow us up also!”

Depending on how deep the esophagus of the earth was before they arrived at the pit, and depending on the acoustics on the way down, this could have been a rather terrifying thing to hear. No matter the details, the text itself says that the voices of the people as they went down were enough to cause those within earshot to get up and flee. So horrifying was it that they did not want to share in their fate if the ground under them started to give way as well. Moses had promised a new thing, and the people saw something new. Meanwhile, back at the sanctuary…

*³⁵ And a fire came out from the Lord and consumed the two hundred and fifty men who were offering incense.

The power of the Lord is not constrained to one event at a time. Rather, He opened the earth to swallow the rebels in the camp, and He sent forth fire to destroy the rebels at the sanctuary. In one there is the sending of a heavenly fire to destroy those who came against the priesthood, a mediatorial duty between earth and heaven. And, in the other, he opened the earth to swallow the rebels who stood against the Lord’s earthly ruler, swallowing them up alive. In each, there is a just punishment from the Judge of all mankind, proportionate to the offense brought against Him.

And at the same time, there was mercy on those who were merely led astray by the offenders. In this double judgment, and as I have said already, the actual fate of Korah is not mentioned. Only inferences which seem to support both judgments can be made from other parts of Scripture. And so, as I said a minute ago, it could be that the Lord left this uncertain for a reason.

The fate of Korah is the fate of both of the camps aligned with Korah. And that fate then comprises both fire and of being cast alive into condemnation simultaneously. There is only one place in Scripture where this is actually seen to occur. Towards the end of the book of Revelation, and at the end of the tribulation period, which is coming soon to a terrifying calamity on earth near you, we read this from Revelation 19 –

“Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. ²¹ And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh.” Revelation 19:20, 21 

Korah stood against Moses and Aaron. Jesus is the fulfillment of both of their positions under the New Covenant. He is the Son over the house, and He is the High Priest mediating for His people. The beast and the false prophet will both come against Christ Jesus, and they will receive the just penalty for their offense when they are cast alive into the lake of fire. Those with them will be destroyed as well, and the Lord will usher in a glorious time on earth where such things will be but past memories.

For now, the fantastic details of today’s passage are not a story of fiction made up as a lesson to scare us into obedience. Rather, the events are said to actually have occurred, and then the fact that they did are repeated, even during the life of Moses to the generation who would enter Canaan. If the story wasn’t true, that generation would have known it to be false and would have spoken against it.

The reliability of the word is seen in its internal confirmations, and it is seen in innumerable extra-biblical confirmations as well. Of all of the events of Scripture though, the surest of them all is that of the life, death, and resurrection of Jesus Christ. He is testified to in so many ways within the Bible, both before and after His coming, that from a Scriptural standpoint, no other option than the story of Him being true is possible.

He is further testified to extra-biblically as well, sometimes by hostile witnesses. Such testimony then is all the more reliable, because nobody would testify negatively about someone that wasn’t actually real. And so, as stories such as today’s point us to the Person and work of Jesus Christ, it is incumbent upon us to respond to the call to receive Him. This is what I would implore you to do today. Don’t let the day go by without making the decision to follow Christ. The Bible does not promise us tomorrow. Instead, the word is given –

“‘In an acceptable time I have heard you,
And in the day of salvation I have helped you.’
Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:2

Closing Verse: “When they envied Moses in the camp,
And Aaron the saint of the Lord,
¹⁷ The earth opened up and swallowed Dathan,
And covered the faction of Abiram.
¹⁸ A fire was kindled in their company;
The flame burned up the wicked.” Psalm 106:16-18

Next Week: Numbers 16:36-50 There is only One; just one I say again… (The Mediator Between God and Men) (32^nd Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Korah Meets His Maker

And Moses said to Korah
“Tomorrow, you and all your company
Be present before the Lord—
You and they, as well as Aaron… then we shall see

Let each take his censer and put incense in it
And each of you bring his censer before the Lord
Two hundred and fifty censers
Both you and Aaron, each with his censer, according to this word

So every man took his censer, put fire in it
Laid incense on it, and stood at the door
Of the tabernacle of meeting with Moses and Aaron
To see what would be the score

And Korah gathered all the congregation
Against them at the door, of the tabernacle of meeting
Then the glory of the Lord appeared to all the congregation
Expecting a warm and gracious greeting

And the Lord spoke to Moses and Aaron, saying
“Separate yourselves from among this congregation
That I may consume them in a moment
Yes! This entire disobedient nation

Then they fell on their faces, and said
“O God, the God of the spirits of all flesh, including this nation
Shall one man sin
And You be angry with all the congregation?”

So the Lord spoke to Moses, saying
“Speak to the congregation, saying
‘Get away from the tents of Korah, Dathan, and Abiram
Ominous words He was then relaying

Then Moses rose and went to Dathan and Abiram
And the elders of Israel followed him, there and then
And he spoke to the congregation, saying
“Depart now from the tents of these wicked men!

Touch nothing of theirs, surely to you I say
Lest you be consumed in all their sins this very day

So they got away from around the tents
Of Korah, Dathan, and Abiram; these wicked men
And Dathan and Abiram came out and stood
———-at the door of their tents
With their wives, their sons, and their little children

And Moses said: “By this you shall know
That the Lord has sent me to do all these works
For I have not done them of my own will
You’re acting like spoiled little… next rhyme please

If these men die naturally like all men
Or if they are visited by all men’s common fate
Then the Lord has not sent me
Then the record will be made straight

But if the Lord creates a new thing
And the earth opens its mouth and swallows them up
———-with all that belongs to them according to this word
And they go down alive into the pit
Then you will understand that these men have rejected the Lord

Now it came to pass, as he finished speaking
All these words, that the ground split apart under them
———-time to bid these folks adieu
And the earth opened its mouth and swallowed them up
With their households and all the men with Korah
———-with all their goods too 

So they and all those with them
Went down alive into the pit; screaming in anguish certainly
The earth closed over them
And they perished from among the assembly

Then all Israel who were around them
Fled at their cry
For they said
“Lest the earth swallow us up also! Lest we also die!”

And a fire came out from the Lord, for a little more recompense
And consumed the two hundred and fifty men
———-who were offering incense

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 16:1-15
Set up for a Fall

While reading the verses of Numbers, a few things need to be remembered. With each turn of the page, and with each act of rebellion, moaning, distrust, or faithless conduct, we need to remind ourselves that everything, from the plagues upon Egypt until the turning of the people away from Canaan in punishment, fell into a period of about two years.

During that time, they saw the plagues, they saw – and continued to see – the pillar of cloud and fire. They saw the sea opened up, and they passed through it on dry ground. They gathered manna each day, and they drank from the rock when no other source of water was available.

Those same people, who had seen and experienced all of that, were the same who have done nothing but moan, distrust, and rebel against the Lord. Now, in their punishment, which is a result of their own faithless conduct, they continue to act in the same way.

It is the constant story of Israel in her history as well. Through judges, kings, and even in the coming of their Messiah, they rejected the Lord, shook their fist in His face, and they have suffered the consequences for it. These things are given to us to warn us against the same things popping up in our own lives.

Jude reaches back to this account in Numbers 16, along with a few other references to their history, to do exactly that… to warn us.

Text Verse: “Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries. ⁹ Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, “The Lord rebuke you!” ¹⁰ But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves. ¹¹ Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.” Jude – 8-11

Jude is one last sobering reminder of the need to hold fast to the faith once for all delivered to the saints. Let us contend earnestly for that faith, and let us be strong in the Lord. The way to do that is to know what the Lord expects, and to learn those lessons which have been given to us as examples.

This chapter is memorable simply because of the effects that are given in it concerning God’s judgments. What we read, and then picture in our minds as we are reading, is more vibrant than the best Hollywood effects studio can whip up. But these things actually happened. The people really rebelled, and the judgment of God really came upon them.

Let’s remember this as we read, and let us be warned as we go. For those in Christ, we are secure, but the judgments of God will come upon those who reject Him. The warning to us then is to be prepared to share the message of Christ to those who will otherwise face their own time of meeting the Lord in judgment. Hear the word, process it in your mind, and then be prepared to tell others about it, while there is time. This is a lesson we can learn from passages like Numbers 16. It is a memorable part of His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Korah’s Rebellion (verses 1-3)

Now Korah

The Hebrew here is extremely complicated and translations vary widely. The analysis of this first verse took over two hours, and certainly not all of what is to be drawn out from it is included here. So much is tied up in it, that one could probably use is as the basis for a Master’s thesis.

The verse actually begins with the word v’yiqah qorakh, or “And took Korah.” It is a masculine singular verb indicating that Korah is the one who “took,” and thus he is the leader of the entire affair. After that, one must figure out what Korah took. The NKJV ends with, “took men.”

That would mean all of the names mentioned are chief perpetrators, and they then took the 250 men mentioned in verse 2 along in their conspiracy. Some say that Korah took Dathan and the others then mentioned in this verse, meaning as in a conspiracy of just these men. No matter which is correct, it is Korah who initiates the taking – v’yiqah qorakh, “And took Korah…”

In Israel’s time of biblical history, there are several infamous names. Korah, or Korakh, is one of them. His name comes from one of two seemingly unrelated roots. First, there is qarakh, meaning “to make bald.” The second is qerekh, meaning “frost,” or “ice.” However, the two ideas probably meet in the bald appearance of mountains when covered in ice. His name probably means, “baldy.” Maybe when he was born, he was completely bald and they chose the name based on that.

The important aspect of this context-wise is that the law of presumptuous sin was just given in the previous chapter. It even had an example of punishment upon a Sabbath-breaker to show the severity of the law. After that, the note concerning the tassels on the garments was given. That was to be as a reminder concerning the commandments of the law. All of that is thrown to the wind in the turn of a single page with the words v’yiqah qorakh, or “And took Korah.” He is…

^1 (con’t) the son of Izhar, the son of Kohath, the son of Levi,

Korah is the son of Izhar. The name signifies “double light” and thus “noon,” may be referring to the time of day he was born. Izhar is then noted as the son of Kohath, and he the son of Levi. This genealogy of Korah has already been referred to in Exodus 6, but now it is reintroduced, highlighting this individual who will be the leader in a severe attack against Moses and his authority.

This is all the more poignant because Moses and Korah are cousins. Moses’ father, Amram, is the older brother of Izhar, Korah’s father. But more, Izhar is the second son of Kohath, and yet Korah was not made the chief of the tribe of Kohath as recorded in Numbers 3. Instead, that title was granted to the son of Uzziel, the fourth son of Kohath.

Therefore, once again, Moses is faced with a challenge to his authority right from his own family by a bitter, jealous relative. Like Aaron and Miriam who came against him in Chapter 12, his cousin has arisen against him. He now comes…

^1 (con’t) with Dathan and Abiram the sons of Eliab,

The name Dathan is rather difficult to pin down because the root is not Hebrew. It is probably either a Persian word meaning “law” or an Aramaic word meaning “fountain.” In Deuteronomy 33:2 it uses the term esh dath, translated by some as “fiery law” –

“The Lord came from Sinai,
And dawned on them from Seir;
He shone forth from Mount Paran,
And He came with ten thousands of saints;
From His right hand
Came a fiery law for them.” Deuteronomy 33:2

Considering what happens to Dathan in the coming verses, it may be that, regardless of what the parents were thinking when they named him, the Lord wants us to consider his name from the perspective of meaning “Their Law.” Abiram means Exalted Father, or My Father is Exalted. Eliab means My God is Father.

^1 (con’t) and On the son of Peleth, sons of Reuben, took men;

On means something like Vigor or Strength. Peleth means Swiftness. They are the sons of Reuben. However, Peleth is never mentioned anywhere else as a son of Reuben. In Numbers 26, there is a son, Pallu, who may be the same person. Peleth, then, may be a nickname, or he may be a person simply never named again. If it is the same person, then On is the uncle of Dathan and Abiram. It is, honestly, a very difficult verse to tie down.

The connection between the Levites of Korah and these sons of Reuben is in their placement around the sanctuary. In Numbers 2, it was noted that the tribe of Reuben was located on the south, or right, side. In Numbers 3, it was seen that the Kohathites of Levi were also stationed on the south, or right side. Thus, an alliance between the two was probably forged due to their close proximity.

One can almost sense the jealousy which arose in the conversations of these men. Both Reuben as a tribe, and Kohath as a family of Levi, are stationed together on the south. Reuben was the firstborn, but lost his right to that generations ago. Now Judah is the lead tribe. The priestly class comes from Kohath, but only through Aaron. All of the rest of the Kohathites are simply Levites, subordinate to the Aaronic priests.

Together, they might feel that they should have a right to those honors which they have not been granted by the Lord through Moses, or to that which was taken from them by their ancestor Jacob. While they are talking, Korah moans and complains and Dathan and Abiram moan and complain. Together, they form a band called the Moaners, and they set out to rock the order of things. At least, that is how I imagine it…

² and they rose up before Moses

The words, “and they rose up before Moses,” do not mean a literal rising up and standing before him at this point. It means that they have initiated a rebellious coup against him, and they intend to carry it through to their sanctification. It is done openly and thus is a challenge to his authority in front of the whole congregation.

^2 (con’t) with some of the children of Israel,

It is inferred from Numbers 27:3 that this rebellion included people of any given tribe within the congregation. There it says, “Our father died in the wilderness; but he was not in the company of those who gathered together against the Lord, in company with Korah, but he died in his own sin; and he had no sons.” Because this person was from Manasseh, it is assumed that a general group of people came forward.

^2 (con’t) two hundred and fifty leaders of the congregation, representatives of the congregation, men of renown.

These words appear to indicate that it is a general coup from leaders throughout the congregation. The term nasiy is used. It signifies one who is lifted up, and thus a chief, prince, leader, and so on. It is the same term used to indicate the overall leaders of the tribes that were named earlier in Numbers.

³ They gathered together against Moses and Aaron,

This shows that there is no doubt that this is a seditious rebellion wrought out of jealousy. Moses is the leader, and Aaron is the high priest. These miscreants are disturbed by the hierarchy that has been fashioned. That is evidenced with the next words…

^3 (con’t) and said to them, “You take too much upon yourselves,

The words are simple and direct, rav lakem – “much for you.” How to translate it, however, is more complicated, and so translations vary widely, guessing what the intent of the words mean. The later words in this same verse, however, give a good indication as to what is being relayed.

In essence, they accuse Moses and Aaron of some type of tyrannical rule, and that rule has gone on long enough. But it is Moses who, just five chapters earlier, asked the Lord to take the burden of his alone carrying all of the people off of him. He already had leaders of thousands, hundreds, and tens based on the recommendation of Jethro.

He also had seventy selected men who then were endowed with the Spirit that was on him to further help with the administration of the congregation. If anything, Moses wanted less responsibility, not more. But he also faithfully carried the load placed upon him according to the Lord’s directives.

^3 (con’t) for all the congregation is holy, every one of them, 

The statement is true in one way, but it is not true in another. In Leviticus 20:26, it said, “And you shall be holy to Me, for I the Lord am holy, and have separated you from the peoples, that you should be Mine.” Thus, there is a state of holiness because of their separation to the Lord. However, Leviticus 11:44 says –

“For I am the Lord your God. You shall therefore consecrate yourselves, and you shall be holy; for I am holy. Neither shall you defile yourselves with any creeping thing that creeps on the earth.”

Just because someone is set apart as holy, it does not mean they are holy. A person in Christ is said to be sanctified, past tense, by Paul in 1 Corinthians 1:2 and elsewhere. And yet, Paul says in 1 Thessalonians 4 that it is God’s will that we become sanctified through proper living. And so there is a positional holiness, and there is a state of holiness which can and should be maintained. The two are not the same.

^3 (con’t) and the Lord is among them.

Again, the statement is true, but it is not necessarily true in the same way at all times. The Lord is among them, dwelling in the tabernacle in their midst. However, He is not among them in the sense of unlimited access. If any approached Him, they had to come with an offering, and they could only bring it to a certain point and no further, from there, the priests – acting as mediators – would continue the rituals laid out by the Lord.

Even the priests were limited in their access to the Lord, as was made clear in the deaths of Nadab and Abihu. However, the rebellion is one of attempting to usurp the positions of Moses and Aaron, and thus it is an attempt to enter into a direct relationship with the Lord without mediatorial assistance.

In essence, it is an attempt to return to paradise, meaning direct fellowship with the Lord, based on self, and not on the Lord’s redemptive design. This is evident from the next words…

^3 (con’t) Why then do you exalt yourselves above the assembly of the Lord?”

Two different words are used in this verse – edah, or congregation, and qahal, or assembly. One is the natural organization of Israel. The other is the assembly which is divinely called as set apart. Korah has, in essence, said that the natural organization is holy, and thus they are all equal within the divinely called assembly. He is making what is known as a category mistake by applying one truth, in one context, to another which falls under a different context. This is a chronic problem which continues on in the church today. If everyone in the church is holy, then it must logically follow that everyone in the church is entitled to leadership within the church. That is a fallacy in thought which has led to true disaster because it fails to consider the context of what words mean.

Paul says in Galatians 3:28 that, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” The amount of poor theology which has arisen from taking that single verse out of its intended context is astonishing. The amount of damage to the church because of it is no less astounding.

This is what Korah is doing, and the same failure to properly contextualize the Lord’s words remains alive 3500 years later. He has accused Moses and Aaron of exalting themselves above others, but their positions and duties were not their choice. Rather, they were the Lord’s choice. If there is exaltation of either man, it is because the Lord has so exalted him. Moses sees the danger in what lies ahead and he reacts accordingly…

 

Holy and set apart to the Lord as such
And yet we have our own part, it is true
Yes, we are holy to the Lord, but in ourselves how much?
There are things we are also expected to do

God has set us apart because of faith in Jesus
But we must set ourselves apart as well
This is what God expects of each one of us
And only in our conduct can anybody tell

Are we set apart by God and yet living in the flesh?
Or have we truly set ourselves apart as holy?
Let us live our lives in Christ, anew and afresh
Let us live our lives before Him in pure sanctity

 

II. The Put-up Job (verses 4-11)

⁴ So when Moses heard it, he fell on his face;

There may be one or several reasons for this action. First, he is certainly acting in humility by placing himself in a lower position as a man, despite being in the greater position of authority. In essence, “How can I be exalting myself if I am willing to humble myself?” Thus, it is an act of petition for reason from Korah.

Further, he may be making an act of petition to the Lord, who he knows is watching, that He not suddenly strike out in wrath. Thus, it is an act of petition for mercy from the Lord. And third – based on the first two – it may be that in accord with the Lord’s wisdom, he is asking the Lord to vindicate him before the people. There, on his face before God and man, he responds…

⁵ and he spoke to Korah and all his company, saying, “Tomorrow morning the Lord will show who is His and who is holy, and will cause him to come near to Him.

Moses responds first with one word, boqer – “morning.” It is the morning light that will reveal the truth or falsity of the claim Korah has made. In that revealing, he then says that it is the Lord who will be behind it. If it is true that the whole congregation is holy, and it must be because the Lord has already said as much, then there must be varying degrees of holiness within it. Or, it must be true that Korah has a valid complaint against Moses. The Lord will reveal, and He will do so in the morning.

Paul, writing to his young protege Timothy, cites the substance behind this verse when giving him advice concerning two apostates, Hymenaeus and Philetus. After relaying those words, he then told Timothy, “But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor.” Indeed, Korah has failed to see that a distinction exists between the Lord’s calling of a people as holy, and the people’s varied states of holiness within that calling. Moses relays to Korah, without directly stating it, that there is a reality within the congregation which he has failed to observe. The Lord will reveal that when…

^5 (con’t) That one whom He chooses He will cause to come near to Him.

The words indicate honor. The person who is chosen as holy will be recognized as such by drawing him near to Him. However, the words also ring an ominous tone. If one is chosen, then another will not be chosen. If one is to draw near to Him, then the other will be separated from Him. The words of James, coming a bit less than 1500 years later, would have been wisdom for Korah to consider before going any further –

“Therefore submit to God. Resist the devil and he will flee from you. ⁸ Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. ⁹ Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. ¹⁰ Humble yourselves in the sight of the Lord, and He will lift you up.” James 4:7-10

Unfortunately for Korah, that wisdom was many centuries late in arriving, but the words are still not heeded by most in the world, another two millennia later. Korah failed to submit to God, he failed to resist the devil, he did not draw near to God, and God did not draw near to him. His hands were dirty, his heart was impure, and his thoughts about himself, and his relationship with the Lord were confused. Instead of being lifted up by the Lord, he will fall in the opposite direction.

⁶ Do this: Take censers, Korah and all your company;

Censers, although only cited in Scripture in relation to religious observances, appear to be found in every home. For Moses to direct over 250 people to take censers means that they were obviously common implements at the time. Moses is, with these words, in essence saying, “Ok, you want to be the priests, then go get your censers and you can be priests if the Lord accepts you.” And let’s be sure to not just bring your censers, but be sure to…

⁷ put fire in them and put incense in them before the Lord tomorrow,

The rebels are instructed to put fire in them, meaning burning coals. They were to then put incense on those coals as an offering before the Lord. This is actually an order which is in complete violation of the law itself, and thus it stands in Moses’ mind that the law itself is already broken, and the honor of the Lord has already been violated. Thus, there is only one remedy that he sees as fitting to the circumstances, I would call it a put-up job.

Miriam-Webster defines a put-up job as “something that is secretly arranged or decided at an earlier time in order to trick or deceive someone.” Well, I would never accuse Moses of attempting to deceive anyone, but he is in the process of arranging, in advance, a known outcome with an unsuspecting group of people who have no idea it is coming. The only deception, however, is found in Korah’s inability to access his short term memory combined with his own lack of understanding of the law. Moses is to be counting on that.

The errors which these men will commit before the Lord are several. First, they are not priests. Only Aaron and his sons could function as priests. Secondly, because they were not of the line of Aaron, they were also not consecrated to conduct priestly duties. Both the lineage and the consecration were necessary.

Next, each took a censer. These were censers not fashioned for use in the sanctuary, and which had not been part of the consecration process. The word for censer in Hebrew is makhtah. It comes from a root which means terror, ruin, or destruction. It is a fitting concept in regards to what occurs. Fourth, they are instructed to come together to offer incense. Offering incense was a duty which was only to be conducted by one attending priest at a time.

Fifth, incense offered in a censer is only specified as being done by the high priest. According to the law, it is never noted as an offering made by anyone but him. The incense offered by the other priests was burnt in the golden altar in the holy place, or along with offerings on the brazen altar, but never in censers.

Sixth, they are bringing their own incense which is not according to what the Lord has prescribed to be burnt before Him. We know this because the incense for the Lord was forbidden to anyone else. Should they make it, they were to be cut off from their people. Whatever incense they offered, then, was considered profane.

Seventh, if they brought their own censer, then they also brought their own fire. Thus, their fire is also profane. According to Leviticus 16:12, the high priest was to take the fire for the incense from the brazen altar which had been sanctified by the Lord’s fire. It is the same fire which had been ignited by the Lord at the time of the ordination offering. This is the fire that was to never be extinguished from that first time it was lit. It is a celestial fire, having been sanctified by Yehovah himself.

Instead of using this fire, sanctified by the Lord, they will bring their own, profane, fire. The law was written, every infraction is to receive its punishment, and high handed sins were considered as capital crimes. Moses knows this. There can only be one outcome from his words, if in fact he is correct concerning the matter. The Lord will reveal the truth of it in the morning. As he says…

^7 (con’t) and it shall be that the man whom the Lord chooses is the holy one.

If one is chosen, one is not. Nadab and Abihu were chosen, and yet through improper conduct of their duties, they died before the Lord. Korah and his men have not, as of yet, been chosen. If in fact the Lord doesn’t accept them, they should expect no less. However, in their folly, they presumptuously think that being called as a part of a holy congregation determines that they are, in fact, holy.

As I said earlier, it is a category mistake which, unfortunately, permeates the church. For example, people who are specifically forbidden from teaching and preaching presumptuously ignore God’s word, they ignore the context within God’s word, and they chase their folly to their own shame. Though we are not under law, but under grace, we still have a future judgment lying ahead of us. That will be for reward and loss. One thing is certain, the Lord will never grant a reward for a deed done in disobedience. The end never justifies the means. How much more when one is under law!

^7 (con’t) You take too much upon yourselves, you sons of Levi!”

rav lakem bene levi – “Much for you, sons of Levi!” Moses turns Korah’s exact words back on him. “Much for me? Ha! Much for you.” You think I’ve taken on too much, wait till you see what’s coming, Cheese-wizz.” Here, he addresses all through Korah. He is the chief instigator. He is the Levite who wants to be high priest, and he is the one who is presumptuous against the Lord.

Everyone else is included in the address, but it is Korah who stands for them, and it is Korah who also stands for all of Levi who might, in the future, presume to assume what he has now assumed. Moses hints that apparently Levi has had enough authority already, and too much. They have, through this display, proven themselves unworthy of the honor that has been bestowed upon them in their special appointment before the Lord…

⁸ Then Moses said to Korah, “Hear now, you sons of Levi:

A second address to Korah begins, but it is as before, one address to all of Levi, of whom Moses is also counted. It is a petition for reason among his own brothers. The wording requires attention though. Moses first speaks to Korah and all of Levi. The verbs are plural in verse 9. However, the address goes to Korah only and the verbs will change to the singular in verse 10…

⁹ Is it a small thing to you that the God of Israel has separated you from the congregation of Israel, to bring you near to Himself, to do the work of the tabernacle of the Lord, and to stand before the congregation to serve them;

Moses has identified with Levi because they are his tribe. However, more than that, they are the Lord’s tribe. Here he emphatically calls the Lord, the God of Israel, to remind them that it was deity, not his humanity, which called them to their station. It was in Numbers 8 that Levi was set apart to the service of the Lord and as a gift to the priesthood of Aaron.

Here he uses a term not seen before, mishkan Yehovah, or “tabernacle of the Lord.” It is His dwelling, and He has called Levi into a special relationship at that dwelling. They were to minister and serve between the priests and the congregation. Moses now substantially repeats what the Lord said back then in Numbers 8.

¹⁰ and that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you?

As I said, the previous verse was addressed in the plural. These words now are in the singular. They are directly leveled at Korah, and only at Korah. It is he who is standing there, and it is he who is the instigator of the rebellion. And so Moses reminds him that he is rebelling not against him, but against the Lord. He brought Korah near when He brought his tribe of Levi near.

Thus, Moses is exposing the contradiction in Korah’s thinking. He had said rav lakem to Moses and Aaron, as if he was looking out for everyone in a universal priesthood. But rather, he was looking out for himself in possessing the station of high priest. The Lord who granted Aaron his position is the same Lord who also gave the Levites their position. If Korah wanted more, it could only mean that Korah wanted to be high priest. But, to usurp the priesthood of Aaron is to usurp the Lord who gave the priesthood to Aaron…

^{10 (con’t)} And are you seeking the priesthood also?

Moses perfectly understood what was going on. There were bitter people who were joined together to refashion the structure of the camp contrary to the Lord’s design. Reuben would demand the position of the firstborn, Korah would demand the office of high priest, and so on. The power struggles would continue until no remnant of what the Lord had designed was left. It is almost a microcosm of the world at large. Deuteronomy 32:8 says –

“When the Most High divided their inheritance to the nations,
When He separated the sons of Adam,
He set the boundaries of the peoples
According to the number of the children of Israel.”

It is the Lord who has ordained the place and station of all nations, but the people of the world, in this very day in which we live, are uniting against the Lord to undo what the Lord has carefully arranged. With fewer exceptions each day, there is an attempt to usurp the Lord’s designs now in the same manner that Korah had tried to usurp them in the wilderness.

¹¹ Therefore you and all your company are gathered together against the Lord. 

Moses now makes explicit what he has stated implicitly all along. Still speaking only to Korah as the representative of those gathered together, he tells him that it is the Lord, not him, who they are challenging. Therefore…

^11 (con’) And what is Aaron that you complain against him?”

It was the Lord, in Exodus 28:1, who called for Aaron and his sons to serve as priests. The people had made the garments, the ordination had taken place, and the duties were being conducted before the Lord. And all of it was at the Lord’s direction. Aaron did not ask for the job, and he lost his two oldest sons because of the calling along the way. To complain against Aaron was a wholly misdirected complaint.

Bring your censers tomorrow with fire and incense
Prepare to meet your God as you do
He will reveal to you His purposes and intents
Be prepared is what I am instructing you

Stand before Him and see whom He chooses
But before you come, you might first check with His word
The one whom He rejects, that soul really loses
You are dealing with the Holy One, Yehovah the Lord

Think on your actions and walk humbly before your God
He will only put up with so much from you
The law is written, and it will reveal you as a fraud
Be careful before Him, this is what I would ask you to do

III. The Reuben Faction (verses 12-16)

¹² And Moses sent to call Dathan and Abiram the sons of Eliab, but they said, “We will not come up!

Korah was the main instigator of this rebellion, but his rebellion was self-centered on obtaining the priesthood. A second faction, that of the Reubenites, had its own agenda. With the priesthood secure through Korah, Dathan and Abiram could reclaim for Reuben the status as the tribe of the firstborn and gain a kingship over the people.

Moses had grasped the intention of this coalition. With the matter of the priesthood set to be decided upon in the morning, he now directs his attention to this second issue by calling them to come. Their answer… “We will not come up.” It is understood in the Bible that the sanctuary is the center of the people, and thus it is symbolically elevated. It is the place of judgment.

The same is true with Jerusalem. To travel to Jerusalem, from any point on the compass, and from any elevation, one still is said to travel up. Dathan and Abiram understand this, and thus implicitly slap both Moses and the Lord in the face with their refusal. They then go further in their words against both of them…

¹³ Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness,

The words of these men are more than delusional. They had personally been in Egypt. They had suffered at the hands of the Egyptians, and they had seen the Lord, through Moses, defeat them. They willingly participated in the Passover, they willingly departed in the Exodus, and they willingly passed through the Red Sea. They further had vowed themselves to the Lord’s authority twice. First at the giving of the Ten Commandments, and then again after the incident of the golden calf.

It was they, not Moses who had peevishly refused to enter Canaan, and it was the Lord who determined that they would die in the wilderness. Their accusations are wickedly directed at the Lord, but yet they are too cowardly to admit it, and so they blame the Lord’s messenger. And finally, this is the only incidence in the Bible where Egypt is called “a land flowing with milk and honey.”

It is a description the Lord gave concerning Canaan, and it is a description borne out by the twelve spies who went there, but they have rejected His grant, and have completely turned their hearts back to what pictures a life of sin, perversely and ironically calling it the land of milk and honey. That can only lead to one outcome for them, because – after all – the wages of sin is death. They have said that Moses brought them out to kill them in the wilderness. The Lord hears, and the Lord will act. Their words are as if a spoken prophecy of their certain demise. But they go on…

^{13 (con’t)} that you should keep acting like a prince over us?

Here is a new word, sarar. It is a verb meaning to rule like a lord or a prince. They say ki tistarer alenu gam histarer. They repeat the word and add in the conjunction “also” to intensify what they are saying. Literally, they say, “That you keep acting like a prince over us – also – acting as a prince.” But it is not Moses who asked for the job, nor is it Moses who leads. Rather, it is the Lord who selected Moses, and it is the Lord who directs Moses who then responds to the word of the Lord. They know this, and their challenge is a purposeful attack against Him.

¹⁴ Moreover you have not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards.

No! It wasn’t that he or the Lord failed to bring them into a land flowing with milk and honey. Rather, it was that they refused to go in and receive what the Lord had offered. They stood at the door to their promised inheritance, and they willingly closed it and turned away from it. To blame Moses for this is to say that he alone should have gone in, subdued the land, and then rolled out a red carpet for Israel to walk on instead of over the clods of blood and sweat that had poured from his body as he prepared for them what they would not receive.

One can see the Jews’ rejection of Christ’s offer in this. His sweat and blood did mingle with the dirt of that same land in order for them to receive paradise, but they closed that door as well, and they walked away from it. Moses is being accused of not doing for them what Jesus actually did. And yet, even being offered by Christ what they asked for here, they rejected it.

^{14 (con’t)} Will you put out the eyes of these men? We will not come up!”

The words are a metaphor as if he had cast dust into their eyes, or bored their eyes out, in order to deceive them. And once they were deceived, he would continue to lead them expecting blind obedience and acceptance of whatever he demanded. With this, they again state their refusal to come up to the place of judgment. They have rejected Moses, and thus they have rejected the Lord who is the authority for Moses’ judgment.

¹⁵ Then Moses was very angry, and said to the Lord, “Do not respect their offering. 

Moses is probably looking all the way back to Cain and Abel here. The word he uses is minkhah, a tribute or a gift offering. In Genesis 4, it is said that the Lord respected Abel’s minkhah, but he did not respect Cain’s. Moses is equating these two men to Cain and saying, “Treat them like Cain. They are accursed.” And then he explains why…

*^15 (fin) I have not taken one donkey from them, nor have I hurt one of them.”

The donkey is a beast of burden. Not only did he not ever burden these men, he didn’t even give their lowly donkey any burden by taking it from them for himself. If he needed to carry a load, he used his own donkey, or he carried it himself. He never required a thing from them, nor did he in any way harm them. If he were a tyrannical ruler, as they accuse him, he could have weighed them down with any great load he chose, just as Pharaoh did to them before they were freed. But Moses never burdened or harmed these men, nor anyone else. Because of this, it is his desire that they not receive the Lord’s favor in their offering, and surely no mercy in their judgment. Of this verse, John Lange says, “…they wished to set up a priesthood and a sacrificial system of their own; and God never has blessed, and never can bless, any scheme of salvation which is not of his own appointment. Man is ever supposing that he can mend his Maker’s work, or that he can make one of his own that will do in its place.”

These people had rejected Moses and Aaron, and thus they rejected the One who appointed them for their duties. They assumed that they could simply appoint themselves in their place and the Lord would accept that. But they failed to consider the nature of God and the nature of their own fallen state before God.

Korah means “baldy.” Hair, as we have seen numerous times already, signifies awareness. Korah is lacking awareness in numerous ways, thus fitting his name perfectly. He thinks that he can march into the presence of the Lord and work his own way back to paradise, but his stupidity and lack of awareness will only lead to his own ruin.

The world looks to God and has devised a thousand times a thousand ways of mending their relationship with Him, but it doesn’t work that way. We cannot initiate what belongs to the Lord alone. We can either accept His plan and walk on His path, or we are cut off from any hope of remedy to our state.

God has initiated the plan, He has sent His Son, and Christ has done the work. There is nothing that can be added to that, and there is nothing that can be taken from it. It is an all or nothing deal for mankind. And each man must make his own choice to receive it or reject it. I would hope and pray that you would be wise enough to consider this, and then do what is right. Accept His offer, trust in His plan, and come to Christ. These ancient pictures are given for exactly that reason. The sad state of Korah, Dathan, and Abiram lies ahead for any who fail to follow the instruction manual as it has been written.

Closing Verse: “Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His,’ and, ‘Let everyone who names the name of Christ depart from iniquity.’” 2 Timothy 2:19

Next Week: Numbers 16:16:35 The way he’s checking out, he won’t even need an undertaker… (Korah Meets His Maker) (31^st Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Set up for a Fall

Now Korah the son of Izhar
The son of Kohath, the son of Levi, in the wilderness is when
With Dathan and Abiram the sons of Eliab
And On the son of Peleth, sons of Reuben, took men

And they rose up before Moses
With some of the children of Israel, who were having a meltdown
Two hundred and fifty leaders of the congregation
Representatives of the congregation, men of renown

They gathered together against Moses and Aaron
And said to them, most assuredly
“You take too much upon yourselves
For all the congregation is holy

Every one of them, and the Lord is among them
Won’t you please hear my word?
Why then do you exalt yourselves above the assembly
Yes, the assembly of the Lord?”

So when Moses heard it, he fell on his face
And he spoke to Korah and all his company, saying
“Tomorrow morning the Lord will show who is His
———-and who is holy
And will cause him to come near to Him
———-So Moses was to Korah relaying

That one whom He chooses, and not by just a whim
He will cause to come near to Him

Do this: Take censers, Korah and all your company
Put fire in them and put incense in them before the Lord tomorrow
———-and here is why
And it shall be that the man whom the Lord chooses is the holy one
You take too much upon yourselves, you sons of Levi!”

Then Moses said to Korah, “Hear now, you sons of Levi:
Is it a small thing to you that the God of Israel
Has separated you from the congregation of Israel
To bring you near to Himself as well

To do the work of the tabernacle of the Lord
And to stand before the congregation to serve them too
And that He has brought you near to Himself
You and all your brethren, the sons of Levi, with you

And are you seeking the priesthood also?
Therefore you and all your company
Are gathered together against the Lord
And what is Aaron that you complain against him? Kindly tell me

And Moses sent to call Dathan and Abiram
The sons of Eliab, but they said
“We will not come up!
We will stay out here instead

Is it a small thing that you have brought us up
Out of a land flowing with milk and honey
To kill us in the wilderness
That you should keep acting like a prince over us?
———-none of us think this is funny

Moreover you have not brought us into a land
Flowing with milk and honey; we haven’t seen a cup
Nor given us inheritance of fields and vineyards
Will you put out the eyes of these men? We will not come up!”

Then Moses was very angry, and said to the Lord
“Do not respect their offering, please hear me
I have not taken one donkey from them
Nor have I hurt one of them, as all can plainly see

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 15:22-41
Remembering and Performing

The passage today is divided up into four separate sections, but none of them are disconnected from one another, nor are they disconnected from the first half of the chapter. Today, we see the Lord’s laws concerning unintentional sin, but that seems to be a repeat of Chapter 4 of Leviticus. It is not, as will be explained.

After that comes the law concerning the committing of presumptuous sins. What does that mean, really? Would any of you call getting someone drunk a presumptuous sin? Maybe, maybe not. I guess it depends on who you are and what you think about such things. Would you call wasting governmental resources a presumptuous sin? As common as that is in the US, we might ignore that as one, but it is definitely against the law. How about committing adultery. Is that a presumptuous sin? How about murder? Would any of you call murder a presumptuous sin?

Text Verse: “Deliver me from the guilt of bloodshed, O God,
The God of my salvation,
And my tongue shall sing aloud of Your righteousness.
¹⁵ O Lord, open my lips,
And my mouth shall show forth Your praise.
¹⁶ For You do not desire sacrifice, or else I would give it;
You do not delight in burnt offering.
¹⁷ The sacrifices of God are a broken spirit,
A broken and a contrite heart—
These, O God, You will not despise.” Psalm 51:14-17

David wrote these words of the 51^st Psalm after doing all of the things we just questioned. He got a guy drunk in order to bring about deception. He wasted the resources of his army while they were engaged in battle to do the same. And those things were because he had already committed adultery. And after those things didn’t work, he had his loyal soldier killed to cover up what he had done. You’ve read the passage. It says that a person who sins presumptuously is to be cut off from among His people. And yet, after he had been caught doing these things, Nathan the prophet said, “The Lord also has put away your sin; you shall not die.” How did what was obviously intentional sin turn into unintentional sin? How was a certain death sentence commuted by the Lord?

It is because of just what David said in the psalm. The sacrifices of God are a broken spirit. They are a broken and a contrite heart. God will not despise such things. A sin is presumptuous when it fails to take God into account at any point before, during, or after it is committed. There is no remedy for such an act. There is an example of what happens in such a case in today’s verses, and then there is the Lord’s word that the people are to take action to avoid sinning against Him at all, either unintentionally, or intentionally.

And all of these things – yes, every section, verse, and word points to a greater truth. They point to the coming of Messiah, and the granting of a new and better covenant which will come through Him. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Sins of Omission and High-handed Sins (verses 22-31)

²² ‘If you sin unintentionally,

v’ki tishgu – “and if you are going astray.” Here we have a word which sets up the theme of the coming verses, shagah. It has only been seen thus far in Leviticus 4:13. It signifies, “to go astray.” It is a moral transgression which may occur through something like intoxication or being enraptured by the enticements of life. Although not specifically used when speaking of David and Bathsheba, the thought is certainly borne out in his being enticed to sin by being enraptured by her beauty. He went astray, and wandered down a very bad course. In the case of the verse we are looking at, the verb is plural. It is speaking to the whole congregation concerning the actions of people. What is surprising concerning the words here is that they are not introduced with the regular formula which introduces main sections of thought – “And the Lord spoke to Moses, saying.” Instead, they follow after the seemingly unrelated words of verses 17-21 which dealt with the ceremonial law of offering up a heave offering to the Lord.

But, when considering the first use of the word shagah in Leviticus 4, the placement here makes more sense. There, the word was used for acts of commission in violations of the law. Here, it deals with acts of omission. The Lord has been expressing the law to the people in regards to their entrance and occupation of Canaan.

These obligations upon them are binding, but if they fail to adhere to them, then it is a national shagah, a national going astray. Verses 17-21 gave instructions which pointed directly to Christ and His work. When they failed to comply with that, or any such thing which pointed to His fulfillment of the law, it was considered a national error. That continues with the next words…

^{22 (con’t)} and do not observe all these commandments which the Lord has spoken to Moses—

The Lord takes a failure to adhere to His commandments in the same light as actually violating one of His commandments. Here, the people are told, exactingly, that the commandments which Moses has relayed to them were spoken directly to him by the Lord. They are His word, and they reflect His will. That process of revelation is then further explained with the next words…

²³ all that the Lord has commanded you by the hand of Moses,

Here it says, b’yad Mosheh, or “by the hand of Moses.” Moses didn’t just hear what the Lord said and then come out and speak the words to the people, leaving the possibility of error. Rather, the Lord spoke to Moses, and Moses recorded – with his own hand – everything that the Lord spoke. Thus, the command to the people is b’yad Mosheh, or “by the hand of Moses.” This was…

^{23 (con’t)} from the day the Lord gave commandment and onward throughout your generations—

There is the thought of introduction and continuation here. The Lord spoke, the word continues to speak through Moses’ hand, and that then follows in that same written word, as it says, va’haleah l’dorotekem, or “and onward throughout your generations.” It is a rather amazing thing to consider. The word is spoken, and it continues to speak.

It is not a temporary, changeable, or uncertain word. It is a set word which continues in an unaltered form. Obviously, however, if a New Covenant is introduced, the Old is made obsolete. But even in its obsolescence, it is unchanging. Thus, the Law of Moses, which is the word of the Lord, remains unchanged, even if it is no longer in force. When we study this law, it is the same law – once and forever delivered.

Understanding this, we look to the law, not for enforcement of its precepts upon us, but as a memorial that we have been freed from something so heavy and burdensome, that the grace we have received in Christ should be understood as exactly as it has been described throughout the years, amazing grace.

²⁴ then it will be, if it is unintentionally committed, without the knowledge of the congregation,

Now, a noun is used, shegagah. That was seen five times in Leviticus 5 & 6. It is unintentional sin. What this means is that something in the Law of Moses is not adhered to (an act of omission) that the congregation simply doesn’t realize is occurring. It cannot be speaking of a rejection of the Law, where the people willingly reject what is stated, but that they are living out their lives in observance of the law and they, through time or carelessness, begin to let a part of the law slip from their national conscience so that it is no longer being observed. This could be a moral precept, a judicial precept, or a ceremonial one. Whatever they simply overlook as a command, they become guilty. If this happens…

^{24 (con’t)} that the whole congregation shall offer one young bull as a burnt offering, as a sweet aroma to the Lord, 

In these words, we have a testimony to the pardonable nature of the act of omission. The first offering mentioned is a burnt offering, not a sin offering. Further, the burnt offering is larger than the sin offering – it being a bull, whereas the sin offering is only a goat. The burnt offering looks to Christ whose life was wholly given to God in the fulfillment of the law on behalf of the people. Though the people may stray, Christ did not. The bull represents this on their behalf. It is, as it says, “a sweet aroma to the Lord,” just as Christ’s life was said to be offered up in this way by Paul –

“Therefore be imitators of God as dear children. ² And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Ephesians 5:1, 2

Where the people failed, Christ prevailed. This is symbolized in this offering. They first offer the burnt offering in acknowledgment of Christ’s perfect obedience to the law.

^{24 (con’t)} with its grain offering and its drink offering, according to the ordinance,

Both the grain and drink offerings have been carefully explained in their typology in regards to Christ. If you don’t remember that, shame on you. Five demerits for each forgotten offering, and you should go back and watch the pertinent sermons to brush up.

^{24 (con’t)} and one kid of the goats as a sin offering.

Only after the burnt offering is the sin offering mentioned. It is a sayir izzim, or a hairy goat; hair signifying awareness. In this case, it is awareness of sin. The people are aware of their sin and seek its atonement. It is the same offering made on the Day of Atonement for the sins of the people, and it represents the human life of Jesus, taking on our nature, but without sin, and yet then taking on our sin in His crucifixion. It is seen in Paul’s words to the Corinthians –

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:21

²⁵ So the priest shall make atonement for the whole congregation of the children of Israel, and it shall be forgiven them, for it was unintentional;

The sacrifice of the sin offering is one which atones, or covers, the sins of the congregation concerning their unintentional sins. This sacrifice is actually typical of that which is revealed by Christ as He was being crucified. In Luke 23 we read –

“And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left. ³⁴ Then Jesus said, ‘Father, forgive them, for they do not know what they do.’” Luke 23:33, 34

The very act of crucifying the Lord, which was done in ignorance by the people, is the very thing which could actually bring about the atonement for all of Israel’s sins, and for all of mankind’s sins as well. What was pictured in the hairy goat offering for Israel, is fulfilled for the world in the cross of Jesus Christ our Lord.

^{25 (con’t)} they shall bring their offering, an offering made by fire to the Lord, and their sin offering before the Lord, for their unintended sin.

Again, the offerings are noted first for the burnt offering, and then for the sin offering, demonstrating the state of the people’s unintentional sin before the Lord. In following these prescriptions of the law, there is then release from the penalty of the sin…

²⁶ It shall be forgiven the whole congregation of the children of Israel

In the acknowledgment of the wrongdoing, and in the act of making these offerings which anticipate Christ, the entire congregation is cumulatively forgiven for their transgression. Although there is no record, anywhere in the Old Testament, of this being done, there were plenty of times it was necessary. Example after example of such national failings are recorded.

Ironically, the one time such a petition is made, it is by the One being offered, and who is also the One who acknowledges that the offering is necessary. And even more ironically, it isn’t until they acknowledge that He is that Offering that their sin will be atoned for. Zechariah 12 shows that they will eventually look upon the One whom they have pierced and they will mourn for Him in the realization of what He did for them, and what they did to Him. In Zechariah 13, it then says, “In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.”

The words of this verse we are now looking at, anticipate what has been kept from Israel for 2000 years because of their sin of national ignorance. However, such is not the case with all who required this cleansing…

^{26 (con’t)} and the stranger who dwells among them, because all the people did it unintentionally.

These words anticipate the cleansing, not just of Israel, but of all who are among them. As the Gentiles have been grafted into the commonwealth of Israel (Ephesians 2:12), when we acknowledge our guilt before the Lord, we are cleansed. His atonement is sufficient for all, just as is explained in Romans 4 and elsewhere.

²⁷ ‘And if a person sins unintentionally, then he shall bring a female goat in its first year as a sin offering.

The instructions now move from unintentional collective sin to unintentional individual sin. When individual sin is unintentional, but it is realized to have been committed, the one who went astray was required to bring an ets bat shnata, or “a goat daughter of first year.” The ets is a female goat which comes from a word signifying to be strong, as in able to prevail.

The ets is used elliptically in Hebrew to signify hair from the goat, and so we have the same picture, hair, signifying awareness, and the goat as an offering for sin. The offering is strong, as in capable, of atoning for the sin. Being a daughter of the first year implies innocence. All of the offering pictures Christ.

²⁸ So the priest shall make atonement for the person who sins unintentionally, when he sins unintentionally before the Lord, to make atonement for him; and it shall be forgiven him.

Again, the priest is mentioned in the process. A person cannot conduct their own petitions before God. Rather, he needs a mediator. And a person cannot work off his sins. Rather, there needs to be a sacrifice to atone for them. And more, a person’s sin is not ignored because it was unintentional. Rather, when it is realized as such, it must be acknowledged. And the forgiveness doesn’t just come because the person has acknowledged it as such.

Rather, a person may say, “Yes, I did wrong,” but that in and of itself does not bring forgiveness. An act of faith in the offering, which is then mediated by the priest in connection with the death of the substitute, is required. In all, the gospel is reflected in what is presented right here in this verse. A person sins, a Substitute dies for that sin, the sin is acknowledged, and the Sacrifice is received by faith. And that reception is offered through the Mediator to God. That gospel message is continued to be seen next…

²⁹ You shall have one law for him who sins unintentionally, for him who is native-born among the children of Israel and for the stranger who dwells among them.

Though the precept in verse 26 was speaking of those who are joined to Israel in a national way, and which will be dealt with in reality in the future, we now see that the atonement of Christ, typified in these offerings, extends to individuals who are strangers, meaning Gentiles, among Israel as well.

Christ’s atonement is sufficient, as we have already noted, for the sin of the whole world. The forgiveness found in Christ is for any and all who will acknowledge Him and receive it by faith. Here it says torah akhat, law one. That equates directly to what Paul speaks of concerning there being one gospel, and only one.

³⁰ ‘But the person who does anything presumptuously, whether he is native-born or a stranger,

The words translated as “presumptuously,” are b’yad ramah. Literally, “hurled by hand.” It is a self-willed act of defiance or presumptuous sin, and it is one which can be committed by either a native-born or a stranger. The only comparable sin which this equates to in the New Testament is found in the gospels, and which is known as blasphemy of the Holy Spirit.

Such blasphemy is misunderstood or misapplied, especially among charismatics, far too often in the church, and it results in ruined lives of those who are misled by such teachings. In short, for a person today, such blasphemy is limited to a life-long rejection of Christ, and thus dying apart from Christ’s all-sufficient atonement.

^{30 (con’t)} that one brings reproach on the Lord, and he shall be cut off from among his people.

Here we have a new word, gadaph, which will be seen just seven times in Scripture. It signifies to revile or blaspheme, coming from a root which means to hack. Thus, it is as if hacking by word. In the Hebrew, the name Yehovah, or Lord, is in the emphatic position, revealing the scope of the crime. And thus, the sentence for such a crime is to be cut off from among his people.

³¹ Because he has despised the word of the Lord, and has broken His commandment, that person shall be completely cut off; his guilt shall be upon him.’”

We have here a word only seen once so far, bazah, or to despise. This is what Esau did with his birthright, and now it is what is said to be done concerning the word of the Lord. There is contempt for the Lord’s word, and thus there is contempt for the Lord. This can be equated with the blasphemy of the Holy Spirit which Israel’s leaders were guilty of.

They had the word of God which spoke concerning the coming Messiah. Jesus stood there, the incarnate Word of God, as witnessed to by the word which came by inspiration of the Holy Spirit. They attributed the work of Jesus to the devil, and thus they rejected the word which pointed to Jesus, and thus they despised that word, blaspheming the Holy Spirit in the process.

In this, they were, in fact, cut off and their guilt remained upon them. This is the idea which is presented now to Israel. In despising the word, and in breaking that commandment, they were to receive the punishment for their actions. As it says, hikaret tikaret – “completely cut off, he shall be cut off,” and his guilt remained unatoned for.

Help me to remember to do what is right, O God
To You I make my address; may I remember my duty to You
Grant me wisdom on this path that I trod
That I will act always in holiness; in my life being true

May I hold fast to Your word always
When I am silent or when I speak
May I never depart from it, not for all of my days
Strengthen me, O God, in the times when I am weak

I know that I can do all things; yes, I know that it is true
Through Christ who strengthens me; in Him I am strong
And so I will trust in my Lord; all my days, this I will do
In my heart I will carry Him – Christ, my Strength and my Song

II. The Weight and Memory of the Law (verses 32-36)

³² Now while the children of Israel were in the wilderness, they found a man gathering sticks on the Sabbath day.

The account now is companion to the account of the blasphemer which was seen in Leviticus 24. Placed side by side, this is evident. It goes directly from explaining high-handed sin to a demonstration of the penalty for such sin. Scripture gives no clue as to when this offense took place, but the placement of it here is to solidify the words which were just spoken concerning high-handed sin.

There really was no excuse for doing what he did. They were in the wilderness where there was nothing else to do on any given day, and so preparing for a Sabbath would be no chore on any other day. It is in defiance of a divinely established law, the reason for which was explained. It is something that was inconsistent with his identification with Israel. And it was done in the open, thus it was an open challenge to the Lord concerning a law that He had given.

³³ And those who found him gathering sticks brought him to Moses and Aaron, and to all the congregation.

One can almost see the attitude. If he was collecting sticks and someone said, “Hey, it’s the Sabbath…” The guy might have said, “Oh no, I completely forgot.” But here, he is brought before the leaders. Although the account doesn’t say it, you can see him saying, “So what. I’m cold and I need sticks.” The sin has gone from a sin of going astray, to one which is high-handed.

Thus, we have here an account which takes us through both of the previous sections, and what is to be done because of it. In this, he is brought to Moses, the prophet and lawgiver, Aaron, the established high priest and thus mediator, and to all the congregation, meaning the leaders who represent them, and the ones to relay congregational matters to those below them. From there, it is unknown exactly what should be done…

³⁴ They put him under guard, because it had not been explained what should be done to him.

Like the parallel account of the blasphemer of Leviticus 24, the person is placed in custody because they were unaware of what should be done. The word “explained” here is the same word, parash, that was used in Leviticus 24:12. It signifies to disperse, or separate, thus it is figuratively used to specify. By separating, one can then determine one thing from another.

The penalty of death for violating the Sabbath has already been given in Exodus 31:14, 15, and again in Exodus 35:2. And so, it may be that they wanted to be sure that gathering sticks was sufficiently considered as work, and if so, what type of death should be executed upon him. And so they await the answer…

³⁵ Then the Lord said to Moses, “The man must surely be put to death; all the congregation shall stone him with stones outside the camp.”

The God of justice demands justice be served. For this Sabbath-breaker, it is time for lights out and a permanent nap in the sands of the desert. His bed would be the ground, and his blanket would be a heap of stones covered with his own blood. If even a small portion of the total number of people in the camp threw a stone, he would be so covered that the pile would be very large over him. The Lord has spoken, and His word is to be obeyed.

³⁶ So, as the Lord commanded Moses, all the congregation brought him outside the camp and stoned him with stones, and he died.

As was commanded, so it was done. He was taken outside the camp so as not to defile it, and they stoned him with stones, not even touching him in his death, but casting the implements of his execution from a distance. One major difference between this account and that of Leviticus 24 is that it says there they stoned him with a stone. Here is says they stoned him with stones. The reason for that subtle but important difference was explained then. If you’ve forgotten the reason, that’s 2 demerits and a five yard penalty. Time to brush up by reviewing that sermon this afternoon.

As the Sabbath was said to be given in Exodus 20 because the Lord created the heavens and the earth in six days and rested on the seventh, it was thus an implicit denial of God being the Creator. If one didn’t accept the creation account, then they would be denying the account of the Creator. Whether they believed the earth was eternal, or whether they believed it came about by a big-bang followed by evolution, such ideas are ultimately a denial of God.

To deny His word is to deny Him. This individual wanted to gather sticks more than he wanted to acknowledge the Creator, and he received the penalty for his errant ways. Other Sabbath-breakers are identified elsewhere in Scripture, and they do not receive what is commanded here. Such is seen, for example, in Nehemiah 13. They did not receive the same penalty for their conduct as this offender despite having committed like offenses.

However, the law is noted for punishing such first offenses. To not punish the first offense, but to then punish a later one would show an arbitrary nature of God’s judgment. But to punish a first offense, and to not punish a later one would show that even under the heavy weight of the requirements of the law, mercy could be found.

Further, there is every reason to believe, especially because of the surrounding context, that he didn’t just die because of what he did, but because of the presumptuous nature of how he did it. Unfortunately for this dood, no leniency, as is later seen in examples such as in Nehemiah, was available. He died as an example of the heavy weight which is the Law of Moses. And, as a way of reminding the people of that weight, and thus of the penalty for violating that weight, we come to our final section of the day…

Tassels for the four corners of the garments we wear
With a blue thread in them as well
Sewn by hands with tender care
Because surely they have a story to tell

Tassels to remind us of our law
Tassels with a blue thread in them as the Lord did tell
One hurting soul reached for Jesus’ tassel, this I saw
And when she touched it she was healed and made well

Surely He has come with healing in His wings
And in Him is healing in every possible way
In knowing the meaning of the tassels my heart sings
And to God I am thankful forever, starting from today

III. The Tzitzith (verses 37-41)

³⁷ Again the Lord spoke to Moses, saying,

The words are not correct. It says, v’yomer Yehovah el mosheh lemor. “And the Lord said to Moses saying.” The normal address is daber, or spoke. Here, as in several other passages, it is amar, or said. The idea then is that in the coming verses, there will be a complexity to the task which will require a partnership and people working together. The Lord next says to Moses…

³⁸ “Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations,

The Lord instructs Moses to further instruct the children of Israel. They are to make tzitzith, or tassels for the corners of their garments. These tzitizth are now introduced, and they will be seen only four times. Three will be in this chapter, and once in Ezekiel 8:3 when speaking of a lock of hair of the prophet’s head.

The word comes from tsiyts, which is a widely translated word signifying glistening. Just as something glistens when the light shines off of it, so a tzitzith will extend out from the edge of a garment and adorn it like a flower. They appear to be the same as what are called gedilim in Deuteronomy 22:12.

These are to be placed on the kanaph, or corners. The word literally means wing, or an extremity. The traditional garment would be a four-cornered cloth with a hole in the middle. Thus, two corners would be on the front and two on the back. On each of these corners, or wings, a tassel was to be attached. Along with that…

^{38 (con’t)} and to put a blue thread in the tassels of the corners.

Within the tassels was to be a thread, or cord, of blue. The word is tekeleth. It is the same blue used in the materials of the sanctuary. The dye comes from the cerulean mussel. It is a deep blue. As was seen in the Exodus sermons, and in earlier Numbers sermons where this color was used, blue signifies the law. That is derived from what is explicitly stated next…

³⁹ And you shall have the tassel, that you may look upon it and remember all the commandments of the Lord and do them,

The tassel was to be a reminder concerning the commandments of the Lord. Just as we might tie a string around our finger to remind us to do something, so Israel was to have these tassels as a constant reminder of their need to remember the Lord’s commandments and to observe them. Thus, like the priests, the entire congregation of Israel had garments which bore a symbolical meaning. It set the entire nation apart in this manner. The reminder to remember and do the commands of the Lord is then contrasted with…

^{39 (con’t)} and that you may not follow the harlotry to which your own heart and your own eyes are inclined,

The circumcision of the flesh was to be a reminder to them that they were God’s people. Thus, they should use their bodies in a physically holy manner. The tzitzith were for their garments to remind them of acting in spiritual holiness. There is harlotry of the body, and there is harlotry of the heart. Their eyes would incline them to both.

For the tassels, they were to help them as a constant reminder to focus on God’s law, and not on pursuing pagan and idolatrous practices. Unfortunately, these very ends of their garments became a source of personal idolatry. Jesus rebuked the leaders of Israel for this in Matthew 23 –

“Then Jesus spoke to the multitudes and to His disciples, ² saying: ‘The scribes and the Pharisees sit in Moses’ seat. ³ Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do. ⁴ For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. ⁵ But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments.’” Matthew 23:1-5

The enlarging of the borders of their garments is speaking of this practice. It was a way of pretending to be more pious than others, by showing off their desire to follow and do the Lord’s commands, more than anyone else. It is like the guy that brings the most expensive Bible to church, but it is never opened and remains unread. Outward acts of piety rarely match the state of the heart.

⁴⁰ and that you may remember and do all My commandments, and be holy for your God.

The first clause repeats what was just said, showing that the purpose of these was set. It was not to be a snazzy adornment that would change with fashion and custom, nor was it one to be used as the Pharisees used them, demonstrating superiority of self over that of others. Rather, it was for the purpose of remembering and doing the Lord’s commandments, as well as…

^{40 (con’t)} and be holy for your God.

Not in having the tassels, but in doing and keeping the Lord’s commandments, they would be holy for their God. The tassels were simply an external reminder intended to ensure spiritual truths were realized in the people. And this is because…

*⁴¹ I am the Lord your God, who brought you out of the land of Egypt, to be your God: I am the Lord your God.”

This is a close repeat of what was last stated in Leviticus 26:45 –

“But for their sake I will remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God:
I am the Lord.”

There towards the end of the chapter, the Lord spoke of His covenant promises, first to Jacob, Issac, and Abraham. Then He spoke of the covenant with people’s ancestors who were brought out the land of Egypt. In other words, the Lord referred to both the Abrahamic Covenant and the Mosaic Covenant. It is the Mosaic Covenant which is detailed now, and which is to be remembered by the wearing of these tassels.

The same Lord who has proclaimed that He will always remember this covenant with these people until they are brought into the New Covenant, is telling them to remember this same covenant as well. In fact, he closes out the Old Testament with this thought –

“Remember the Law of Moses, My servant,
Which I commanded him in Horeb for all Israel,
With the statutes and judgments.
⁵ Behold, I will send you Elijah the prophet
Before the coming of the great and dreadful day of the Lord.
⁶ And he will turn
The hearts of the fathers to the children,
And the hearts of the children to their fathers,
Lest I come and strike the earth with a curse.” Malachi 4:4-6

The thing about the covenant with Moses is that it promises another Prophet, like Moses, whom they were to hear. It also, during the time of Jeremiah, promises a New Covenant with Israel. Thus, in asking Israel to “Remember the Law of Moses,” it is asking the people to remember that the Law of Moses has an end, and that it only pointed to something greater.

The tassels on their garments, then, actually ask the people to remember… Messiah. They are to remember that He is coming, and that they must hear Him when He speaks. Therefore, the tassels are given as a picture of the coming Christ, just as everything else is. The blue cord contained within them is a reminder not of their fulfillment of the law, but of His. He is the fulfillment of this beautiful blue cord in the tassel. Hints of this are actually seen in His ministry. This is what it says in Matthew –

“And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. ²¹ For she said to herself, ‘If only I may touch His garment, I shall be made well.’ ²² But Jesus turned around, and when He saw her He said, ‘Be of good cheer, daughter; your faith has made you well.’ And the woman was made well from that hour.” Matthew 9: 20-22

&

“When they had crossed over, they came to the land of Gennesaret. ³⁵ And when the men of that place recognized Him, they sent out into all that surrounding region, brought to Him all who were sick, ³⁶ and begged Him that they might only touch the hem of His garment. And as many as touched it were made perfectly well.” Matthew 14:34-36

It is the tassel that they reached for, understanding that He was to be the fulfillment of the law which they were reminded of with the wearing of their own tassels. One was to come who would heal the people, but not just physically. Christ’s mission was to heal the people spiritually as well. This is why this marvelous passage of Numbers ends as it does. It looks forward to the great and glorious Lord who came and walked among us in order to redeem us from the curse of the law.

In the end, everything about this law points to Christ. He is our Sacrifice for sin. Curse removed. He is the One who frees us from the penalty of our presumptuous acts of sin by granting mercy through faith. Curse removed. Though the law demanded death for Sabbath violations, Christ is now our Sabbath rest! Curse removed.

And this is all because He is our Healer – both physically and spiritually. In Him is the fulfillment of the law, and so when we look to Him in faith we can gladly say, “Thank God! Curse removed!” Let us trust in Christ, rest in Christ, and honor our heavenly Father through the Lord Jesus Christ all of our days. Yes, may it be so.

Closing Verse: “But to you who fear My name
The Sun of Righteousness shall arise
With healing in His wings;
And you shall go out
And grow fat like stall-fed calves.” Malachi 4:2

Next Week: Numbers 16:1-15 Choose wisely, because unless on the Lord you call… (Set up for a Fall) (30^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Remembering and Performing

If you sin unintentionally
And do not observe all these commandments as instructed to do
Which the Lord has spoken to Moses—
All that the Lord has commanded you

By the hand of Moses
From the day the Lord gave commandment and onward
Throughout your generations—
|Then it will be, according to this word 

If it is unintentionally committed
Without the knowledge of the congregation
———-this violation of His word
That the whole congregation shall offer one young bull
As a burnt offering, as a sweet aroma to the Lord

With its grain offering and its drink offering
According to the ordinance, so it shall be
And one kid of the goats as a sin offering
As instructed by Me

So the priest shall make atonement
For the whole congregation of the children of Israel
And it shall be forgiven them
For it was unintentional, for them it shall go well

They shall bring their offering
An offering made by fire to the Lord
And their sin offering before the Lord
For their unintended sin, according to this word

It shall be forgiven the whole congregation
Of the children of Israel, so shall it be
And the stranger who dwells among them
Because all the people did it unintentionally

And if a person sins unintentionally
Then he shall bring a female goat
In its first year as a sin offering
Of this, please make careful note

So the priest shall make atonement for the person
Who sins unintentionally, in his sin
When he sins unintentionally before the Lord
To make atonement for him; and it shall be forgiven him 

You shall have one law for him who sins unintentionally
For him who is native-born among the children of Israel
And for the stranger who dwells among them
As to you I now instruct and tell

But the person who does anything presumptuously
Whether he is native-born or a stranger, so to you I say
That one brings reproach on the Lord
And he shall be cut off from among his people
———-so it shall be this way

Because he has despised the word of the Lord
And has broken His commandment, in his sin
That person shall be completely cut off
His guilt shall be upon him

Now while the children of Israel were in the wilderness
They found a man gathering sticks on the Sabbath day
And those who found him gathering sticks
Brought him to Moses and Aaron, and to all the congregation
———-to see what the Lord would say 

They put him under guard, which means things were looking grim
Because it had not been explained what should be done to him

Then the Lord said to Moses
“The man must be put to death, surely
All the congregation shall stone him with stones
Outside the camp, so shall it be

So, as the Lord commanded Moses
Yes, as the Lord did decide
All the congregation brought him outside the camp
And stoned him with stones, and he died

Again the Lord spoke to Moses, saying
These words to him He was then relaying

“Speak to the children of Israel:
|Tell them to make tassels on the corners, so they shall do
Of their garments throughout their generations
And to put in the tassels of the corners a thread of blue

And you shall have the tassel
That you may look upon it
And remember all the commandments of the Lord
And do them, so to you I this law submit

And that you may not follow the harlotry
To which your own heart and your own eyes are inclined
———-in this life as you trod
And that you may remember and do all My commandments
And be holy for your God

I am the Lord your God
|Who brought you out of the land of Egypt, to be your God
I am the Lord your God
So circumspectly you must always trod

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 15:1-21
When You Have Come Into the Land

In their commentary on the two short sections we will look at today, the Pulpit Commentary says, “The two enactments have the same supplemental and (humanly speaking) trivial character.” In other words, they simply fill in supplementary information from other passages already given, mostly from Leviticus. They then mention their “trivial character,” but qualify that with their parenthetical and otherwise unexplained words, “humanly speaking.” Are the words trivial?

Before beginning, would anyone like to present their thoughts on what we’ve just read and will next analyze? Unless you cheated by reading the sermon in advance, the verses do seem repetitive in nature. We’ve seen these concepts introduced elsewhere, and we have probably forgotten most of what we learned. That’s ok. Our minds were molded to know that it was of value in those passages, and we can go back and review anytime we wish.

But for now, we can simply consider what the book of Hebrews says about the things of the law. In Hebrews 9:9, the author says, of the topic of the first tabernacle and its associated rites and rituals, that, “It was symbolic for the present time.”

There the word he uses which is translated as “symbolic” is parabole. It is the same word translated as “parable” in the gospels. The author is saying that the things of the Old Covenant – such as the layout, structure, and materials of the sanctuary, all of the rites associated with that sanctuary, and even the days associated with those rites (such as the Day of Atonement) were teaching aids and living lessons which only figuratively pointed to what Christ would do. The people of Israel were living out a 1500 year long parable every time they interacted with these priestly things.

Well, if we hold fast to, seek to understand, and repeat the parables Jesus spoke, and the parables that He lived out, doesn’t it make sense that we should seek to understand the parables that point to that same wonderful Lord?

Text Verse: “All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, ³⁵ that it might be fulfilled which was spoken by the prophet, saying:

‘I will open My mouth in parables;
I will utter things kept secret from the foundation of the world.’” Matthew 13:34, 35

Of the verses of our first section today, Adam Clarke – someone I respect immensely and quote from time to time, but who is often overly legalistic – says the following about the requirement of the offerings and sacrifices to be made by the Israelites –

“All strangers – all that came to sojourn in the land, were required to conform to it; and it was right that those who did conform to it should have equal rights and privileges with the Hebrews themselves, which we find was the case. But under the Christian dispensation, as no particular form of worship is prescribed, the types and ceremonies of the Mosaic institution being all fulfilled, unlimited toleration should be allowed; and while the sacred writings are made the basis of the worship offered to God, every man should be allowed to worship according to his own conscience, for in this respect every one is

‘Lord of himself, accountable to none
But to his conscience and his God alone.’” Adam Clarke

It was hard for me to imagine he said these things. He often puts worship, and worshipers, in boxes that are very restrictive. But here, he casts that aside and shows that all of the rigidity of the law is set aside, and we can worship in spirit and in truth. And indeed, if you go to a hundred cultures, there will be a hundred individual ways that they work their culture into their style of worship. As long as it doesn’t violate Scripture, it is acceptable. And why not!

The parables of the Old Testament are fulfilled in Christ. This will be seen again in our verses today. If they are fulfilled, and they are, then they are obsolete, just as Hebrews says of them. We are not bound to conduct our affairs in the church except in honor of the One who accomplished all these things for us. Today’s passage is one which pointed to Christ as a parable. He – in His person and in His life – fulfilled the meaning and purpose of these shadows, or parables.

Let us give Him glory in the way that we feel is our very best way to do so. Such freedom for us is revealed as a marvelous part of His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. One Law and One Custom (verses 1-16)

And the Lord spoke to Moses, saying,

It is completely uncertain when these words were spoken to Moses, and the dating of them by scholars goes from just after the departure from Sinai all the way through until just before entrance into Canaan. Some liberal scholars say that only parts of the coming words were given by Moses, and that some of what is stated here is actually amended from after the time of Ezekiel. The stupidity of that thinking isn’t worth contemplating. It says, “And the Lord spoke to Moses, saying,” and there is nothing to support anything, but a literal reception of these words directly from the Lord to Moses.

As to why they are placed here, regardless of when they were received by Moses, the words of verse 2 help to explain the matter. They begin with…

² “Speak to the children of Israel, and say to them:

The words are “to the children of Israel.” It does not say, “speak to all the congregation,” as if the people needed to know them and apply them to their lives at that moment. Rather, they are for all of Israel, at any time, but not necessarily for the congregation alive at that time. In other words, if a principal said, “Speak to the students in your classes,” the teachers would know it was something for the students at the school at that time. However, if the principal said, “Speak to the Riverview Rams,” it would be something that applied to all students at all times. This is the idea here. That this is certain is because the Lord continues with…

^2 (con’t) ‘When you have come into the land you are to inhabit,

What just occurred in the previous chapter? It was a rebellion against the Lord, and a pronouncement of judgment upon the people. There the Lord said –

“The carcasses of you who have complained against Me shall fall in this wilderness, all of you who were numbered, according to your entire number, from twenty years old and above. ³⁰ Except for Caleb the son of Jephunneh and Joshua the son of Nun, you shall by no means enter the land which I swore I would make you dwell in. ³¹ But your little ones, whom you said would be victims, I will bring in, and they shall know the land which you have despised. ³² But as for you, your carcasses shall fall in this wilderness. ³³ And your sons shall be shepherds in the wilderness forty years, and bear the brunt of your infidelity, until your carcasses are consumed in the wilderness.” Numbers 14:29-33

The Lord judged, the Lord convicted, and the Lord sentenced. The generation of those twenty and above would not come into the land of Canaan. However, those 19 and below, along with Caleb and Joshua, would enter according to the promise of the Lord. It is a certainty that Israel is not wholly rejected, and the words are here to provide assurance that what is to be mandated will be possible. The things mandated require possession and cultivation of the land.

They cannot be accomplished while dwelling in the wilderness, and so there is an assurance that entry and possession is coming. An important point is to be considered as stated by the scholar Baumgarten. He said, “…the fighting men of Israel had fallen under the judgment of Jehovah, and the sacred history, therefore, was no longer concerned with them; whilst the youth, in whom the life and hope of Israel were preserved, had as yet no history at all.”

Whereas those who left Egypt had a history which they looked back on and whined about, a newer generation would have only their time in the wilderness as a point of reference. Only a limited number of people, probably from about mid-teens to nineteen, would have any real memory of Egypt at all. Thus, the words here are a great hope for those born and raised in the wilderness. Someday they will receive a land. And the guarantee of that is…

^2 (con’t) which I am giving to you,

The children of Israel are being given the land previously promised. No, not those under sentence of death in the wilderness, but Israel will still be given the land. The promise has not been revoked, nor would it ever be. Leviticus 26 states this with certainty. The land is the Lord’s, He has given it to Israel, and they may dwell in it when obedient, and they may not when they are disobedient. As a part of this surety, the words ahead are stated…

³ and you make an offering by fire to the Lord,

The implication here, based on the words of the previous verse, is that these offerings were not conducted in the wilderness. Indeed, they could not be as will be seen in the verses ahead. An offering made by fire signifies any offering that is burnt in part or in whole upon the altar. Leviticus, in particular, went into great detail concerning each of them. These continue to be defined by saying…

^3 (con’t) a burnt offering or a sacrifice, 

These sacrifices and offerings were carefully detailed in Leviticus. However, there are now provisions which will be added to them. What is being referred to here does not include sin offerings or trespass offerings, but only to the two classes of 1) burnt-offerings, and 2) peace offerings. These are further defined first as…

^3 (con’t) to fulfill a vow

When making a vow to the Lord. This would be a votive offering. A vow was made, and the offering is presented in fulfillment of that. Such a vow was normally made in times of need, such as, “O God, if you get me out of this, I will present an offering to you.”

^3 (con’t) or as a freewill offering

Such an offering would be made in times of prosperity, or in gratitude to the Lord for His provision.

^3 (con’t) or in your appointed feasts,

Feasts, such as the Feast of Firstfruits, required products of the land which had been cultivated to be presented before the Lord. This was not possible in the wilderness. Whether Israel celebrated any of these feasts or not can only be speculated on. Did those who came out of Egypt who were circumcised still observe the Passover?

That was discussed in a previous sermon, but in the end, certain things, including some entire feasts, could not be observed due to the requirements of the feast. It is absolutely certain that the Sabbath, which is a feast, continued to be observed throughout the time in the wilderness. Burnt offerings and sacrifices were offered during these feasts. All of these mentioned were for a specific purpose which was…

^3 (con’t) to make a sweet aroma to the Lord, from the herd or the flock,

The idea of a sweet aroma is that which is pleasing. In the case of such offerings, they were from the herd or from the flock. They were clean animals, each of which pictures Christ in one way or another, as has been seen, and as will be partially re-described as we go along in this passage.

⁴ then he who presents his offering to the Lord shall bring a grain offering of one-tenth of an ephah of fine flour mixed with one-fourth of a hin of oil;

Various animal offerings are going to be described. Before actually naming the first, the grain offering that is to accompany it is specified. In this case, it is to be one-tenth of an ephah of fine flour. The flour is solet, or “fine flour.” This comes from an unused root meaning “to strip.” Thus it is fine flour, indicating purity.

It is, as previously seen, reflective of the purity of Christ. This was to be mixed with one-fourth of a hin of oil. The ephah is a dry measure. The hin is a liquid measure. The mixing of the oil in the grain pictures the complete intermingling of the Spirit into Christ.

⁵ and one-fourth of a hin of wine as a drink offering you shall prepare with the burnt offering or the sacrifice, for each lamb.

Along with the grain offering, there is to also be a drink offering of one-fourth of a hin of wine. The nesek, or drink offering, comes from a word meaning “cover.” The idea is that when the drink offering is poured out, it will cover that onto which it is poured.

The drink offering is of yayin, or wine. As a review, in the Bible, wine symbolizes the merging together of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. In the drink offering, it signifies rest and celebration.

A drink offering is only offered after entry into the Land of Promise, a land of defeated enemies. Thus it is a land of rest. Only when rest is provided, would the Lord accept the wine libations. And so, during the time in the wilderness, they were not offered. Further, a drink offering is poured out in its entirety to the Lord. No part of it was drunk by the priests or people. This signifies that the people were partially excluded from the full blessings of the Lord while still under the Law of Moses. This is what Jesus was referring to in Matthew –

“Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.” Matthew 9:17

Jesus was speaking of the law and grace. The new wine is the new dispensation of grace to come. The old wine was the dispensation of the law. If one were to introduce the new concept into the old, it would not work because the two were incompatible. Only if one put the new wine into the new wineskins, and received the new wine, would the mind be changed. Only in Christ does man truly enter into God’s victory and rest. This is why Paul could say in Philippians 2 –

“Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. ¹⁸ For the same reason you also be glad and rejoice with me.” Philippians 2:17, 18

Paul’s labors in the vineyard anticipated his victory and rest in Christ. This is made all the more evident in his words to Timothy –

“For I am already being poured out as a drink offering, and the time of my departure is at hand. ⁷ I have fought the good fight, I have finished the race, I have kept the faith. ⁸ Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.” 2 Timothy 4:6-8

Finally, in this verse, it specifies these for a lamb. The word is kebes, and it means to dominate. It pictures Christ who dominated over sin and the law for His people.

⁶ Or for a ram you shall prepare as a grain offering two-tenths of an ephah of fine flour mixed with one-third of a hin of oil;

Next is specified an ayil, or ram. Ayil indicates strength. It pictures that Christ’s strength was expended in the accomplishment of His work. It reflects His total commitment when He offered all of His natural strength to His Father. He is fully sufficient to redeem.

The grain offering is larger now because the animal is also larger. There is a proportional increase with each larger animal. Instead of one-tenth and a fourth, it is now two-tenths and a third, and…

⁷ and as a drink offering you shall offer one-third of a hin of wine as a sweet aroma to the Lord.

Instead of one-fourth, it is now one-third. Once again, there is an increase in offering based on an increase in size of the animal. The wording here could be better. By saying, “as a sweet aroma to the Lord,” it seems as if the wine is the sweet aroma. Rather, it is the entire offering of verses 6 & 7. A period instead of a comma would help, or a short paraphrase explaining this could also be of help. Next is an even larger and more expensive animal…

⁸ And when you prepare a young bull as a burnt offering, or as a sacrifice to fulfill a vow, or as a peace offering to the Lord,

The third animal specified is ben baqar, or “son of an ox.” The word is from the verb baqar which means to inquire or seek out. Christ seeks out those He redeems, just as the Lord is said to seek out His sheep in Ezekiel 34. In this verse, the Lord re-specifies the purposes – as a burnt offering, or as a sacrifice to fulfill a vow, or as a peace offering to the Lord. In such cases…

⁹ then shall be offered with the young bull a grain offering of three-tenths of an ephah of fine flour mixed with half a hin of oil;

With this larger animal another increase is made, three-tenths for a grain offering, and a half hin of oil mixed into it, also…

¹⁰ and you shall bring as the drink offering half a hin of wine as an offering made by fire, a sweet aroma to the Lord.

Like the first two instances, the size of the drink offering is the same as the amount of oil added to the grain offering. This one goes from one-third for the ram to one-half for the bull. Also, the same issue of verse 7 is repeated here. The sweet aroma to the Lord is the entire offering, not just the drink offering of this verse. Clarification is needed to avoid confusion. However, the really important point is to see Christ in each of the three animals, in the grain offering mixed with oil, and in the drink offering.

Regardless as to the wealth of the owner, or the intent of the offerer, the same picture is seen in these additions to each offering, although the aspect of the work of Christ differs in each animal.

As a curiosity for those who like such things, and which is missed in many translations, verse 8 says, “when you prepare,” in the second person singular. Verse 9 then says, “then he shall offer” in the third person, singular. And then verse 10 says, “and you shall bring,” in the second person, singular again.

Of this, Keil notes it “is certainly striking and unusual, but not so offensive as to render it necessary to alter it.” He says it as if it were any weirder, one would be compelled to change the text to help things out. The Pulpit Commentary says –

“The rapid interchange of the second and third persons in these verses is awkward and perplexing. No doubt it is due to some sufficiently simple cause in the inditing of the original record, but we are not in a position even to guess at its nature. Meanwhile the broken construction remains as a witness to the faithfulness with which the record has been handed down.”

Nobody else that I found even commented on it, but it doesn’t seem perplexing at all. There are things the priest does, and there are things expected of the offerer in the process. If one looks at these things in light of Christ, God prepares a body in Christ (Hebrews 10:5), Christ offers Himself to God (Hebrews 10:7), and God brings about the intended effect in Christ (Hebrews 2:17). The Lord is simply instructing as if He were showing Moses and Israel what would occur in Christ. It is treasure tucked away in the detail.

¹¹ ‘Thus it shall be done for each young bull, for each ram, or for each lamb or young goat.

Although this is an explanatory verse concerning the offerings, that each type of animal is to be accompanied with the corresponding size of grain and drink offering, the verse adds in the ez, or “young goat,” not previously mentioned. That would be in place of the lamb mentioned in verse 5. The word ez comes from azaz, meaning to prevail. It again looks to the work of Christ who prevailed in His ministry, accomplishing all that was set before Him to redeem man.

¹² According to the number that you prepare, so you shall do with everyone according to their number.

This verse is similar to 11, but it is dealing with the number of offerings, not the types. In other words, if one gives ten young bulls, then for every animal offered, a corresponding offering of grain and drink offerings were to be made according to that type of individual animal. One could not offer ten bulls and give just one grain and drink offering for all ten. No way, Jose.

¹³ All who are native-born shall do these things in this manner, in presenting an offering made by fire, a sweet aroma to the Lord.

kal ha’ezrakh – all the natives. The word comes from zarakh, signifying to irradiate, or shoot forth beams, from a source. Thus, it is referring to any who are native Israelites. If they made such offerings, they were required when presenting these offerings to ensure that they brought the specified grain and drink offerings. Only together were they then truly considered a sweet aroma to the Lord. The typology of Christ, and of what God would do in Christ, was to be maintained at all times.

But, this went beyond Israel, to those who would join themselves to Israel in these sacrifices and offerings…

¹⁴ And if a stranger dwells with you, or whoever is among you throughout your generations, and would present an offering made by fire, a sweet aroma to the Lord, just as you do, so shall he do.

Two classes of people are mentioned here. One is the ger, or sojourner who is sojourning among the Israelites. The word comes from a root signifying “to turn aside from the road” as in for lodging or any other purpose. It is a person who has come among the people and stayed.

The other is “whoever.” If he happens to be among the Israelites, it applies to him. It is basically an all-inclusive statement concerning any and all who desired to make an offering to the Lord. None were forbidden, and all were required to do as Israel did.

It demonstrates an exclusivity before God who can only be approached or pleased through one means in these things, but at the same time any and all – whether Jew or Gentile – could, in fact, approach through that means. As long as the typology of Christ is maintained, all who desired to come could come. It bears the same spirit as the words of Revelation 22:17 –

“And the Spirit and the bride say, ‘Come!’ And let him who hears say, “Come!” And let him who thirsts come. Whoever desires, let him take the water of life freely.” Revelation 22:17

Yes, all could offer, but there is only one proper and acceptable way to do so. That is again reflected in the next words…

¹⁵ One ordinance shall be for you of the assembly and for the stranger who dwells with you, 

ha’qahal khuqah akhat – “The assembly ordinance one.” That’s it. The Lord says it `pertains to Israel, and it pertains to the sojourner who is sojourning among them as a single assembly ordinance. There is an inclusivity, and there is an exclusivity working out at the same time. It is exactly what the New Testament reveals concerning our relationship with God. There is no sacrifice or offering acceptable to God apart from Christ – by either Jew or Gentile. And there is no person – either Jew or Gentile – whose offering is not accepted by God when that offering is Christ. And this will never change…

^{15 (con’t)} an ordinance forever throughout your generations;

khuqat olam l’dorotekem – “ordinance forever throughout your generations.” First is the reality of the covenant being spoken of. The word olam, or forever, signifies “to the vanishing point.” In this case, when the covenant is fulfilled in Christ, the shadows of these rituals are ended in Christ. The law has reached its vanishing point. However, the precept is forever as it is fulfilled in Christ. What the shadows prefigured is now realized in Him. And so the truth of the substance is forever. God accepts only one, in Christ, in this regard, and no one is accepted apart from Christ – forever. As it says…

^{15 (con’t)} as you are, so shall the stranger be before the Lord.

Thank God for Christ Jesus who allows us to come near God in thanks, in praise, and in our offerings of those things. God accepts those things from us because of Christ.

¹⁶ One law and one custom shall be for you and for the stranger who dwells with you.’”

The Hebrew follows a logical progression that is not followed in any English translation. English translations say, “one law and one custom,” “one law and one rule,” “one law and one ordinance,” “one law and one regulation,” and so on. It makes the responsibility and burden solely that of the offeror.

However, that does not appear to be what is going on. In the previous verse, it said, “ordinance forever throughout your generations.” That is the khuqat, or main body of what has been said. It applies to all – native and foreigner. Here it says torah akhat u-mishpat echad, literally, “instruction one and judgment one.”

The torah, or instruction, is for the responsibility and burden of the people. The mishpat, or judgment, is the response of the Lord based on the people’s adherence to the instruction. There is one instruction for the conduct of these sacrifices and offerings, and there is one judgment in their being offered. The instruction is applied equally to both the native and the stranger, and the judgment is applied by the Lord equally upon the native and the stranger. It is an obvious and clear reference to all coming solely through Christ, and God judging all solely on their adherence to Christ. It is… Christ, all Christ, and only Christ – for all.

For the first time in this chapter, one scholar, John Gill – who lived in the 1700s – also sees a hint of Christ here. When I read his words, I had to say out loud, “Good job, John.” The entire passage has looked to Him, and I’m glad he began to recognize this. He said –

It is “…for Israelites and proselytes; which is said to invite and encourage the latter, and may have a distant view to the calling of the Gentiles in Gospel times, when there should be no difference between Jews and Gentiles called by grace in matters of religion, but would be one in Christ, Galatians 3:28.”

What he cited is exactly what this passage is intended to show –

“There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” Galatians 3:28

The very size of the animals, and the proportions of grain and drink offerings prescribed reveal this as well. Paul’s writings show that there are no distinctions in Christ. One can be rich or poor, slave or free, male or female, Jew or Gentile, strong or weak, or any other such distinction, and yet be found to have no difference in value when in Christ.

An offering to God; an offering for peace
One which signifies fellowship so sweet
It stems from our daily trod, and in Christ it shall never cease
Because in Him our fellowship is complete

Cleanse us in our inward parts; lead us in Your peace
May we join together with You, O precious Lord
Purify our minds and hearts; may this joy never cease
Through Christ, may we always be in one accord

Thank You for the cross from whence atonement came
Upon that offering, we can now add an offering of peace
Together they point to the same great Name
Both look to Jesus where joyous fellowship will never, never cease

II. A Heave Offering to the Lord (verses 17-21)

¹⁷ Again the Lord spoke to Moses, saying,

The often stated, friendly, and familiar words of introducing a new section into this precious word is again given – v’daber Yehovah el Moshe lemor, “And spoke Yehovah to Moses saying.” The NKJV chose to say, “Again, the Lord spoke,” but the Hebrew simply says, “And.” Something different is to be detailed, which is…

¹⁸ “Speak to the children of Israel, and say to them: ‘When you come into the land to which I bring you,

The words begin the same way as verse 2, but then what Moses is told to say differs. In verse 2, it said, “When you have come into the land you are to inhabit, which I am giving to you.” Now it says, “When you come into the land to which I bring you.” It is a note of confirmation that the Lord will be the One to ensure they attain what He has promised. There is a land they will inhabit, that land is promised to them, and the Lord is the One who will bring them into that land. What a picture of the promises of Christ for humanity.

These two verses, separated by many verses, show us the promise of God in Christ. Paradise was lost, but it is a land intended for man to dwell in. A return to it is promised. And, it is the Lord who makes that possible. He is the One to bring us again to that land. For now, once the people are brought into Canaan…

¹⁹ then it will be, when you eat of the bread of the land, that you shall offer up a heave offering to the Lord.

This is again addressed only to those who will actually enter. Those who are under sentence of death in the desert are not included in these words, whenever they were spoken. It is the others who are being given this surety. To eat the bread of the land implies that they will be in the land. To offer this offering every year implies that they will possess the land. For those who were born in the wilderness, this would be a great delight to anticipate. They would have never tasted bread, and they had never worked their own fields. This is a promise and a guarantee that it will come about.

The previous section dealt with offerings and sacrifices which covered three main categories – 1) to fulfill a vow, 2) as a freewill offering, and 3) in your appointed feasts. Here we have what is also a part of a three-fold harvest offering. The first was seen in that of the first sheaf offered in Leviticus 23:11 during the Feast of Firstfruits. The second is the one detailed now. It is a dough offering. The third is that of the bread offering, offered in Leviticus 23:17 during the Feast of Weeks.

The one now, the dough offering, is instructed first to be offered up as a terumah, or a heave offering to the Lord. Terumah comes from rum, meaning high, exalted, or to rise. It is to be presented before the Lord and lifted up. For Israel, it says…

²⁰ You shall offer up a cake of the first of your ground meal as a heave offering;

Here we have a new and rare word, arisah. It comes from a root which means to grind up, pulverize, etc. Thus, it is translated as ground meal. It is found only here and the next verse, and in Nehemiah 10:37 and Ezekiel 44:30. It is always prefixed by the word reshit, or first. It is the first in time, place, order, rank, etc.

Thus, it is considered the best. Again, it repeats that they shall offer it up as a heave offering, but in the form of khalah or a cake. That comes from the word khalal or “to pierce.” Thus, it is a punctured cake of the first ground-up dough. It is…

^{20 (con’t)} as a heave offering of the threshing floor, so shall you offer it up.

The goren, or threshing floor, is a smooth, even, and hard surface where sheaves were brought and then crushed in one of various ways, such as having animals tread over it to crack the scaly chaff which surrounds the grain. The grain would come out and then all of this would be picked up by winnowing forks and cast into the air. The wind would blow all the chaff away, leaving only grain.

The threshing floor, in both testaments, signifies judgment. John the Baptist spoke of Christ who would come to separate sinners from believers. The believers would be gathered as the precious grain for their place in heaven, and the sinners, meaning the chaff, would be burned in the fires of hell. The people are said to take the first of the pulverized grain and offer it up as a heave offering to the Lord. This is again stated in our final verse of the day…

*^{21 (fin)} Of the first of your ground meal you shall give to the Lord a heave offering throughout your generations.

m’reshit arisotekem titenu l’Yehovah terumah l’dorotekem – “of the first of your pulverized grain you shall give to Yehovah an offering of raising up throughout your generations.” The entire thought points to Christ.

It is the first, and thus considered the best of the grain harvest. Christ is the called Firstborn among many brethren according to Romans 8:29. The grain is crushed; Christ is said, in Isaiah 53:5, to have been crushed for our iniquities. It is a cake of khalah, or bread which is pierced. Christ, our Bread of Life, is said to have been pierced in Psalm 22:16 and Zechariah 12:10, and which is confirmed in John 19:31.

He is given to Yehovah as such, and He was rum, or lifted up, as an offering for us in that capacity, first on the cross of Calvary, as is stated in Isaiah 52:13, and then He is raised up and esteemed among those He has redeemed. He becomes our terumah, or heave offering, in our acceptance of Him. And this is an offering of the threshing floor, the place of judgment where sinners are separated from those who believe.

As I mentioned in our introduction, the Pulpit Commentary said of the two sections of these 21 verses, “The two enactments have the same supplemental and (humanly speaking) trivial character.” It is so very good that they qualified their thought with the words, “humanly speaking.” There is nothing trivial at all in the verses we have read. On the surface, they seem as such, and they are held in low esteem by most – read maybe once and then never again. Or, they are quickly passed over by those who read them each time they go through the Bible.

But there is nothing trivial about them. In one sermon, of 21 verses, there have been several dozen, if not more, pictures of Christ. We have been given secrets in living parables of those who for 1500 years made their offerings to the Lord in anticipation of the coming of the Lord, who would then be the very fulfillment of what these offerings pictured. Trivial? Not in the slightest. Without the fulfillment of what these things picture, there would be only a certain anticipation of death, followed by eternal separation from God. As He is the Source of all that is good, it means an eternity of nothing which is good.

What a great and marvelous Creator who has so lovingly fashioned redemptive history, that we can find His Son in a thousand ways before we even get to the story of His coming. This, so that we can be as assured that His coming was the very thing that would bring about what the pictures were meant for us to see – grace, mercy, restoration, future hope, and certain glorification.

Going through today’s verses would have been a ton easier on me if I had simply spent an hour typing up a fun life-application about something irrelevant to the text. You would have gone home uplifted, encouraged, and not the least bit edified about the surety you need when times get rough. But in knowing the details about Christ, tucked away in every word and thought, the promises which are given after Christ’s coming are all the more certain to us. Be confident of this, and be confident that Your reliance on the grace of Jesus Christ for your hope of future glory is absolutely assured.

Closing Verse: “What then shall we say to these things? If God is for us, who can be against us? ³² He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” Romans 8:31, 32 

Next Week: Numbers 15:22-41 To these things, you should be conforming… (Remembering and Performing) (29^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

When You Have Come Into the Land

And the Lord spoke to Moses, saying
These are the words He was to him then relaying

“Speak to the children of Israel, and say to them:
‘When you have come into the land
You are to inhabit, which I am giving to you
Please then, you are to understand

And you make an offering by fire to the Lord
A burnt offering or a sacrifice
To fulfill a vow or as a freewill offering
One that will in these suffice

Or in your appointed feasts
To make a sweet aroma to the Lord
From the herd or the flock
According to this word

Then he who presents his offering to the Lord
Shall bring a grain offering
Of one-tenth of an ephah of fine flour
Mixed with one-fourth of a hin of oil
———-such shall be with his proffering

And one-fourth of a hin of wine as a drink offering
You shall prepare with the burnt offering or the sacrifice
For each lamb
Such will then suffice

Or for a ram you shall prepare as a grain offering
Two-tenths of an ephah of fine flour, so you shall do
Mixed with one-third of a hin of oil
As I am now instructing you

And as a drink offering you shall offer according to this word
One-third of a hin of wine as a sweet aroma to the Lord

And when you prepare a young bull as a burnt offering
Or as a sacrifice to fulfill a vow
Or as a peace offering to the Lord
As I am instructing you now

Then shall be offered with the young bull
A grain offering of three-tenths of an ephah of fine flour
———-mixed with half a hin of oil, according to this word
And you shall bring as the drink offering
Half a hin of wine as an offering made by fire
———-a sweet aroma to the Lord

Thus it shall be done for each young bull, please take note
For each ram, or for each lamb or young goat

According to the number that you prepare, so shall it be
So you shall do with everyone according to their number
———-as is now instructed by Me

All who are native-born shall do these things in this manner
And according to this word
In presenting an offering made by fire
A sweet aroma to the Lord 

And if a stranger dwells with you
Or whoever is among you throughout your generations
———-as I am instructing you
And would present an offering made by fire
A sweet aroma to the Lord, just as you do, so shall he do

One ordinance shall be for you of the assembly
And for the stranger who dwells with you, according to this word
An ordinance forever throughout your generations
As you are, so shall the stranger be before the Lord

One law and one custom shall be for you
And for the stranger who dwells with you too

Again the Lord spoke to Moses, saying
These continued words He was to him relaying

“Speak to the children of Israel, and say to them:
‘When you come into the land to which I bring you
———-according to this word
Then it will be, when you eat of the bread of the land
That you shall offer up a heave offering to the Lord

You shall offer up a cake of the first of your ground meal
As a heave offering; so you shall do
As a heave offering of the threshing floor
So shall you offer it up, as I am instructing you 

Of the first of your ground meal you shall give to the Lord
A heave offering throughout your generations
———-according to this word

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 14:26-45
A Year for Each Day, Part III

In the passage today, we should once again be reminded of the context. The people are in the wilderness, even the wilderness of Paran, or Glorious. They had seen the marvels of the Lord all the way to Sinai, they had seen the marvels of the Lord at Sinai, they had been given the law, they had been ensured they would receive the Land of Promise, and they had been given manna, every single day, since shortly after leaving Egypt.

In fact, in today’s passage, they will see a true miracle in the striking of ten of the twelve spies who went into Canaan. And all of this time, they continued to eat manna. In fact, verse 40 shows us that the people rose early in the morning in order to be disobedient to the Lord once again. And yet there is no doubt that they first sat down to a meal of… manna.

Despite being in the wilderness with a population larger than most cities, they had enough water to sustain them, and they had enough manna to feed them for three meals, every day, seven days a week. The utter stupidity of people who would be so well cared for, and who would then distrust the very Source of their daily sustenance is almost too incredible to imagine. But we, meaning the world in general, are no different. Not in the least.

Text Verse: “Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, ² all were baptized into Moses in the cloud and in the sea, ³ all ate the same spiritual food, ⁴ and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. ⁵ But with most of them God was not well pleased, for their bodies were scattered in the wilderness.” 1 Corinthians 10:1-5

The world at large loves to deny there is a God, or they attempt to deify the creation so that we don’t need a God who is transcendent. But both of those are logically inconsistent. If the universe is God, then the universe would have no beginning. If there was no beginning, we could not be right here, right now. There would always be an infinite regress to time, and there could be no “right now.” If the universe had a beginning, then it is a contingent being, meaning it is dependent on its existence for both being here and continuing to be here. In other words, it needs a Sustainer, just like the one who sustained Israel with manna every morning.

The people were sustained, and yet they failed to believe their Sustainer. We are, logically and inescapably, being sustained, and yet we fail to believe in our Sustainer. No, we are no different than Israel. We mock them because of their failure to believe, and yet we fail to believe in varying degrees ourselves.

If we accept evolution, then we deny creation. If we accept creation, but we deny the account as given in His word, then we don’t believe His word. Or, we pretend we do by making excuses about what it actually says. But an excuse is merely an attempt to hide disbelief. If we say we believe in eternal life because of Christ, but we then fear death, we are failing to truly and wholly believe in eternal life. This isn’t a maybe, it is a fact. At what point does our faith begin to falter?

Faith is what we will be rewarded for. Even our deeds have to be done in faith, or they are faithless deeds – no reward for you! One thing is certain, the more we hold to the word, the more we cherish the Person and work of Christ, and the more we simply exist in Him, forgetting about the other things which weigh us down, and the more our faith will grow. Everyone is on a different level, but everyone should be going up in their faith level from day to day.

The surest way to do this is to get “self” out of the way. Any time self gets introduced into the equation, faith is excluded. Let us keep our eyes on Jesus who is the Author and Perfecter of our faith. These things are revealed, once again, in today’s passage. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Your Carcasses Shall Fall in the Wilderness (verses 26-38)

²⁶ And the Lord spoke to Moses and Aaron, saying,

In verse 14:2, the whole congregation is said to have spoken against Moses and Aaron. In 14:5, it said that Moses and Aaron fell on their faces. In verse 14:11, the Lord spoke to Moses directly, and in verse 14:13, Moses responded to the Lord with His petition. After that, the Lord responded to Moses’ petition in verse 14:22. With that behind them, it now says that the Lord spoke to both Moses and Aaron. It appears from this that all of the verses have occurred right in front of the congregation. Either Moses and Aaron were there on their faces, or Moses went into the tabernacle to hear the Lord while Aaron remained humbled before the Lord.

In other words, the glory of the Lord appearing in the tent of meeting, the Lord’s anger at the people, and Moses’ petition on behalf of the people, have been accomplished in the sight and in the hearing of the people. That is why both Moses and Aaron are addressed here. Whether the people heard the voice of the Lord or not, they have seen the events unfold. The Lord speaks to both, because both are in leadership positions. His words to them are…

²⁷ “How long shall I bear with this evil congregation who complain against Me? 

The Hebrew is deliberately broken, showing the anger of the Lord. It reads, “How long for congregation the evil the this…” It thus forms an aposiopesis where the intent has to be inferred. And the inference is, “How long shall I put up with this?” And the reason is that it is Me they are complaining against.

^{27 (con’t)} I have heard the complaints which the children of Israel make against Me.

In one verse, the word alay, or “against Me,” is stated twice. It was Moses and Aaron who were about to be stoned in verse 10. In that same verse, the Lord appeared. The Lord is tying the actions of the people against Moses and Aaron directly into an attack against Him. This is why the question is asked of them. In essence, He is asking this not only on His behalf, but on theirs.

He also uses the word tlunah, meaning to mumble or murmur. It is used nine times in Scripture, all in Exodus and Numbers, and all are concerning the murmuring of the Israelites. Each time, it is an offense against the Lord in which the murmuring occurs. As Moses and Aaron in position picture Christ – the Lawgiver, Prophet, and High Priest of the Covenant – we can see how speaking against Christ is to be treated as a direct attack against God. He represents the Godhead, just as Moses and Aaron represent the Lord.

²⁸ Say to them, ‘As I live,’ says the Lord,

Because of the people’s words and actions against Moses and Aaron, which are considered a direct attack against the Lord Himself, He now speaks out words of prophecy. The Hebrew says, khai ani neum Yehovah – “Live I, utters Yehovah.” It is a word used just once so far in the Bible, neum. In Genesis 22:16, after Abraham had proven his faithfulness to the Lord, He made a solemn utterance of promise. The word comes from naam, a prophecy. Thus, an oracle from the Lord is now forthcoming…

^{28 (con’t)} ‘just as you have spoken in My hearing, so I will do to you:

The Hebrew actually carries a negative particle which makes the words more exciting than whatever version you are reading. Literally, it reads “if not, just as you have spoken in My hearing, so will I do to you.” The obvious question is, “What have the people spoken in His hearing?” The answer is that of verse 2 –

“If only we had died in the land of Egypt! Or if only we had died in this wilderness!” Numbers 14:2

The Lord had redeemed them from Egypt, and there was no way He was going to unredeem them. But He would also not let them go into the land they were unwilling to enter through their faithlessness. And so, He grants them the one request that is suitable to their evil speaking against Him. Of all of the translations of this verse, the one that most closely reflects the sense of the Hebrew is given by Robert Young –

“say unto them, I live — an affirmation of Jehovah — if, as ye have spoken in Mine ears — so I do not to you;” YLT

The Hebrew of verses 27 and 28 contain exciting literary devices intended to convey emotion to the ears and minds of those who hear them, including us. Next, to explain His words of what He intends to do, the Lord says…

²⁹ The carcasses of you who have complained against Me shall fall in this wilderness, all of you who were numbered, according to your entire number, from twenty years old and above.

The sentence is pronounced, and it applies – as it says – to all who were numbered in the wilderness. It then further defines them as those “from twenty years old and above.” Because of this, scholars go to extremes certainly not intended by the text. They say that because the Levites were not mentioned in that census, they are not included in this counting. They say this is certain because Eleazar, Aaron’s son, is specifically mentioned as having entered into Canaan. Such conclusions are wholly unnecessary. First, none of the women were counted in the census. And yet, in verse 14:1, it says that the whole congregation lifted up their voices and wept. Unless it is speaking of a congregation full of sissy men who wept, and hardy women who didn’t, then the sentence falls upon the women as well as the men.

Secondly, the term, “the generation of the men of war,” is stated in Deuteronomy 2:14, and again in Joshua 5:4. It is simply an all-inclusive statement of those who are twenty and above. This is certain, because the tribe of Levi is counted in the second census of Numbers 26. After their counting, it says –

“But among these there was not a man of those who were numbered by Moses and Aaron the priest when they numbered the children of Israel in the Wilderness of Sinai. ⁶⁵ For the Lord had said of them, ‘They shall surely die in the wilderness.” So there was not left a man of them, except Caleb the son of Jephunneh and Joshua the son of Nun.’” Numbers 26:64, 65

And thirdly, there is no reason to assume that Eleazar was over twenty. His two older brothers were dead, and he and Ithamar could well have been under twenty. The tenor of everything written beyond this implies that the sentence was pronounced upon everyone twenty and above except Joshua and Caleb. There is no reason to assume that it is not an all-inclusive statement. Nothing is lost either way though.

³⁰ Except for Caleb the son of Jephunneh and Joshua the son of Nun, you shall by no means enter the land which I swore I would make you dwell in.

The exception of both Caleb and Joshua is explicitly stated now. And more, just as it is probable that the Levites and wives were included in the previous statement, it is just as likely that if these men were married, their wives would be granted the same promise as they. These things can only be assumed, and there is no reason to get overly dogmatic about them. But these seem like logical assumptions. The land of Canaan is the promised inheritance and rest. In type then, it is where those of faith go. As Caleb and Joshua are singled out, it seems obvious that they are being used here as types of those who would enter that place of rest.

Caleb would be those Gentiles who are of faith and who receive the promise. Joshua would picture those Jews who are of faith and who receive the promise. This is just typology. The promise is made, and it reflects the notion of entering into the inheritance based on one’s faith in the promise of the Lord. As for Canaan, the next words would then retreat back to the promise to Israel in the flesh, not a type of those who are saved through age or innocence…

³¹ But your little ones, whom you said would be victims, I will bring in, and they shall know the land which you have despised.

Once again, the words of the people are repeated from verse 14:3. However, there it said, “Why has the Lord brought us to this land to fall by the sword, that our wives and children should become victims?’ There it mentioned the wives, but now it only mentions the taph, or little ones. It is another indication that all those twenty and above are included in the judgment, women as well as men.

And so likewise, the term taph, or “little ones” is extended to all who are nineteen and below. As we saw, that comes from taphaph which signifies to trip, or to take little steps, and thus a small child. Whereas the people were implying that the Lord was lacking compassion on those who were most helpless, the Lord is showing abundant mercy on those who are even close to full maturity by extending the promise to those up to nineteen. For the rest…

³² But as for you, your carcasses shall fall in this wilderness.

u-pigrekhem atem – “And your carcasses; you.” The stress is lost in most translations. The idea is, “Dead bodies will litter the land, and they will be you.” After speaking out His exceptions who will enter, the utterance of verse 29 is again spoken. The wilderness will consume all those who are twenty and above. They would fall, and there they would lie. Exactly as they had spoken in verse 2.

³³ And your sons shall be shepherds in the wilderness forty years,

The period of forty years is inclusive of the time already spent in the wilderness. Joshua 5:10 says –

“Now the children of Israel camped in Gilgal, and kept the Passover on the fourteenth day of the month at twilight on the plains of Jericho. ¹¹ And they ate of the produce of the land on the day after the Passover, unleavened bread and parched grain, on the very same day.”

That was the forty-first year, and the same week as they entered Canaan. Thus, it was forty years, to the day, from the first Passover until they ate of the produce of the land of Canaan. It is during all of this time that the sons of the faithless generation would feed their flocks in the wilderness. And again, the term “sons” is used as an inclusive term to indicate all those nineteen and below – both male and female. As before, there is no reason to assume any exceptions were made for those twenty and above beyond Caleb and Joshua and maybe wives if they had them.

^{33 (con’t)} and bear the brunt of your infidelity, until your carcasses are consumed in the wilderness.

The word here is a new one, zenuth. It is a noun which will be seen nine times. It indicates harlotry or whoredom. The people were unfaithful to the Lord, just as a harlot is to her husband. And their actions lead to a truth that escapes many people which is that the children will bear the brunt of their parent’s actions.

People ask if it is fair that the children suffer for the parent’s actions. The answer is, “Yes.” It is not the Lord who punishes the children. It is that the children, by virtue of being a part of the family, receive the burden of the parent’s actions. A simple example would be a person who kills someone else. He is caught, tried, and convicted of murder. If he had children, they will receive the brunt of the parent’s actions. They will be fatherless, maybe poor, etc. To say it is unfair would mean that the father could not be punished at all. But that would be unjust to the society, and to the family who lost their own loved one.

People ask if it is unfair concerning all that has come upon Israel for rejecting Christ Jesus. It is exactly the same premise as we see here. There is nothing unfair about it, and any Jew who wants to not be a part of that collective punishment needs to simply call out to Jesus and receive Him. But the parents have taught the children, for 2000 years, that Jesus is bad. The punishment has been a self-inflicted one, and it has been one that has been passed on to the children through the parents. It is not God’s fault, but theirs.

Another point we learn here is that it is obvious, from what we have seen, that Caleb and Joshua are used as types of those who enter God’s promised rest by faith, but that these children, when they enter Canaan, are not. Rather, they are carrying on the story and history of Israel of the flesh. The reason we know this comes from the New Testament. In the book of Hebrews, it says –

“For if Joshua had given them rest, then He would not afterward have spoken of another day. ⁹ There remains therefore a rest for the people of God. ¹⁰ For he who has entered His rest has himself also ceased from his works as God did from His.” Hebrews 4:8-10

Joshua did bring Israel – those nineteen and younger at this time – into Canaan. However, the author of Hebrews notes that he did not give those who entered with him rest. Rest, meaning God’s promised rest, is obtained by faith in the Lord. Caleb and Joshua demonstrated faith and are typical of those who have trusted in the Lord. But Israel did not enter their rest, of which Canaan is typical, because they did not believe. Therefore, those who do enter Canaan in forty years are simply Israel of the flesh, living out their history.

The reason this is important to understand is so that we do not err in making a theological point about salvation of people of a certain age based on these verses here; something which is rather common for people to do. It is the punishment upon the faithless, and the bearing of the burden of the children during these forty years, which are typical of Israel’s punishment for rejecting Christ Jesus.

³⁴ According to the number of the days in which you spied out the land, forty days, for each day you shall bear your guilt one year, namely forty years, 

A day for a year is given. The spies were in Canaan forty days, and the punishment will be upon Israel for forty years. This will be repeated in Ezekiel 4 where a punishment will be a day for a year. It will also be the time allotted by Christ as the sign of Jonah to Israel. Jonah proclaimed, “Yet forty days, and Nineveh shall be overthrown!” Jesus said that would be a sign to Israel of their own coming punishment. Forty years after His ministry began, the Romans destroyed the temple and exiled Israel.

^{34 (con’t)} and you shall know My rejection.

Here is a word found only twice in the Bible, tenuah. It is derived from nu which signifies to hinder or frustrate. Thus, it is a turning away of the Lord from the people; a rejection, or even an active working against them. What is being said here is, “You have rejected Me. I know what it is like. And now it’s time for you to find out what it’s like when I reject you.” Here we can see, once again, Israel in their dispersion. The Lord rejected them, and He even worked against them, exactly as He promised in Leviticus 26.

³⁵ I the Lord have spoken this.

ani Yehovah dibarti – “I, Yehovah, have spoken.” There is no chance of the words failing. What He has uttered in an oracle will surely come to pass.

^{35 (con’t)} I will surely do so to all this evil congregation who are gathered together against Me. In this wilderness they shall be consumed, and there they shall die.’”

The people are called an evil congregation once again. They had complained against Moses and Aaron, and thus they had complained against the Lord. They were to be cut off, be finished off, and die in the wilderness. The sentence is pronounced, and the judgment will be rendered. The Lord, Yehovah, has spoken. As a note of surety that this is picturing a reject of Jesus, Peter says the same thing to Israel in Acts 2:40 – “Be saved from this perverse (CEV ‘evil’) generation.”

³⁶ Now the men whom Moses sent to spy out the land, who returned and made all the congregation complain against him by bringing a bad report of the land,

The ten men of the company who went into Canaan are now singled out. They had gone under orders to give a report on the state of the land, not to give a report on whether the land could be subdued or not. The Lord had already told them that He would go before them. Their bad report of the land was based on the greatness of the inhabitants in relation to the people of Israel. But because the Lord is their Leader, it was a bad report against the greatness of the Lord. In order to prove to the people that what He had said to them about their coming to an end was true, He would make these ten men an object lesson…

³⁷ those very men who brought the evil report about the land, died by the plague before the Lord.

The word is magephah. It was used by the Lord when He spoke to Pharaoh through Moses in Exodus 9:14. A sudden striking of the men by plague came upon them. Had this actually been because of something they caught or ate in Canaan? No…

³⁸ But Joshua the son of Nun and Caleb the son of Jephunneh remained alive, of the men who went to spy out the land.

The truly remarkable aspect is not that the ten spies had died, but that it did not happen to Caleb and Joshua. In other words, if they all died, it could be interpreted that they all picked up a disease in Canaan which killed them all. Thus, it would mean staying out of Canaan was a great idea. However, in the death of ten miscreants, and the health of the two faithful, it was a true sign that their punishment was of the Lord. It was then a further sign to Israel that they would, in fact, die in the wilderness.

In his commentary of this verse, Adam Clarke – whether intentionally or unintentionally – ties the taking of Canaan in to the gospel. He says, “Let preachers of God’s word take heed how they straiten the way of salvation, or render, by unjust description, that way perplexed and difficult which God has made plain and easy.”

In other words, Canaan was to be God’s place of rest for the people. Jesus is God’s place of rest for us. We have a hugely simple gospel message. It is so simple that Paul actually calls it a stumblingblock because people trip right over it. God made the path to Canaan plain and easy – “Follow Me, and you will enter your rest.” God has made the gospel equally easy. “Follow Me, and you will enter your Rest.” Woe to the one who gives a false report about the simplicity and surety of what God has offered.

As a side point in this verse, Joshua is named first before Caleb. However, in verse 30 Caleb was named first. And, in verse 24, Caleb was the only one named. If Caleb is representing Gentiles here, as I would suggest, it is a clue to the primary belief of Gentiles in Christ in verse 24 and 30, but that the original faith in Christ went to the Jew first as is seen in this verse. That may not be the intent at all, but it does match the pattern in history.

Choose life, this is what I ask of you
Trust in the Lord and place Him as Your highest delight
Have faith in Him, and to His word be true
And all things will work out well; everything will be alright

Don’t complain against the Lord when trials come
Trust that He already knew they would come your way
Be blinded to the trials; to them, let your mind be numb
Simply trust the Lord, and every word He does say

Choose life, this is what I ask of you
Give God the glory and pursue Him all of your days
Have faith in Him; and to His word be true
And be sure to give Him His due; give to Him all of your praise

II. Up to the Mountaintop (verses 39-45)

³⁹ Then Moses told these words to all the children of Israel, and the people mourned greatly.

There is a sorrow for sin, and there is a sorrow for the punishment of sin. The two are not the same, and the latter does not always correct the former. The people were greatly sorrowed when Moses told them the Lord’s verdict upon them, but they were not sorrowful for what they had done. This is painfully evident in the rest of the account.

A person can have an affair outside their marriage and get caught. The verdict is divorce and a loss of a ton of money and possessions. The person can be sorrowful over that, and still not care about the reason for it. A person can kill someone else and be convicted for it for with forty years in the pokey. He can be sorrowful about the loss of freedom, but not care a bit about the person he killed.

Until our sorrow over our sins meets up with the punishment we receive from those sins, we will never have a desire to be truly obedient to the Lord. Such is the case with the congregation now…

⁴⁰ And they rose early in the morning and went up to the top of the mountain, saying, “Here we are, and we will go up to the place which the Lord has promised, for we have sinned!”

Here it shows their eagerness to not be punished. They had mourned over the verdict which was pronounced, and they probably thought that their mourning was sufficient to appease the Lord’s wrath and get Him back into forward motion. And so it says they went up to the top of the mountain. What is probably the case here is that verse 40 actually follows chronologically after verse 44. This is because they are told to not go up in verse 42, and they actually went up in verse 44. This is seen in the words of Deuteronomy 1 –

“‘“Then you answered and said to me, ‘We have sinned against the Lord; we will go up and fight, just as the Lord our God commanded us.’ And when everyone of you had girded on his weapons of war, you were ready to go up into the mountain.

⁴² “And the Lord said to me, ‘Tell them, “Do not go up nor fight, for I am not among you; lest you be defeated before your enemies.” ’ ⁴³ So I spoke to you; yet you would not listen, but rebelled against the command of the Lord, and presumptuously went up into the mountain.”’” Deuteronomy 1:41-43

Here in Numbers, in order to show their utter stupidity, verse 40 is given now. First, they bring in the Lord again with the words, “to the place which the Lord has promised.” That promise remains, but not for them. They have a new promise. They rejected the first; He will not reject the second. The ironic words, “for we have sinned,” shows the lack of clarity in their thinking. They sinned at first, and now they are sinning again, as is revealed to them in the words…

⁴¹ And Moses said, “Now why do you transgress the command of the Lord? For this will not succeed.

The Hebrew says, “Why this you pass by the mouth of Yehovah.” The Lord first gave a command to Moses in verse 25 that on this very morning they were to turn and move out into the wilderness by way of the Red Sea.

In connection with this command, He has spoken out a sentence upon the people, but they were not willing to accept that punishment. They are simply passing it by, ignoring it and determining their own path. However, Moses tells them that such a path will not be successful. What is said should be sufficient to end the matter, but to ensure they understand, he continues…

⁴² Do not go up, lest you be defeated by your enemies, for the Lord is not among you.

Verse 25 noted that the Amalekites and the Canaanites dwelt in the valley. Once the people came down from the mountain, they would face these foes. If the Lord was among them, their victory in battle would be guaranteed. Without Him, their own defeat was certain. Moses implores them to follow the word of the Lord, again warning them…

⁴³ For the Amalekites and the Canaanites are there before you, and you shall fall by the sword; 

This tells what has already been seen in verse 25. It was an ominous warning that danger laid ahead, and the only acceptable choice was to turn away into the wilderness, following the Lord’s command. If they chose otherwise, death was certain. This was…

^{43 (con’t)} because you have turned away from the Lord, the Lord will not be with you.”

Before, the Lord was with them, and they thought they could do nothing. Now the Lord is not with them, but they are intending to accomplish all things without Him. This is certain because Moses tells them that if they go, they will go alone…

⁴⁴ But they presumed to go up to the mountaintop.

Here is another new and rare word, aphal. It signifies, “to swell.” And thus it indicates pride. It is only seen again in Habakkuk 2:4 where it says –

“Behold the proud,
His soul is not upright in him;
But the just shall live by his faith.” Habakkuk 2:4

That is cited by Paul in Romans 1:17 and Galatians 3:11. This word reveals the intent of the entire passage we are looking at.

This verse now is where verse 41 follows chronologically. The word “presumed” is expanded on by the words, “Here we are, and we will go up to the place which the Lord has promised, for we have sinned.” They acknowledged their sin of unbelief but replaced it with the sin of presumption of entering into the Promise by their own effort. However, entry is not by the will, nor by the work of man. Rather, it is by faith in the Lord…

^{44 (con’t)} Nevertheless, neither the ark of the covenant of the Lord nor Moses departed from the camp.

Here, for the second and last time in Numbers, it is called the ark of the covenant of Yehovah. This is because of its purpose and intent for the people of Israel. It is the Lord who goes before His people in covenant faithfulness which is in accord with the covenant between them. In this, He goes forth first, or He does not go at all. The ark signifies the presence of the Lord in covenant relationship with them. That no longer exists.

But, even before the ark was made, the people went into battle and were victorious when Moses held up the rod of God. That was in Exodus 17. It was a picture of Christ. Moses is mentioned in this verse as not departing to specifically show that Christ is not among those who went. He was not in covenant relationship with them, nor was He visibly among them, any longer.

*^{45 (fin)} Then the Amalekites and the Canaanites who dwelt in that mountain came down and attacked them, and drove them back as far as Hormah.

Here, what was said was going to happen is exactly what came about. The foes who dwelt there came down and struck them. The final words say, v’yaketum ad ha’kharema – “and crushed them as far as the Khormah.” Khormah comes from the word kharam, it means to make accursed, or utterly destroy. Thus, “the Khormah” is that which is devoted to destruction. This is the only time that the term ha’kharema, or “The Destruction,” with the article, is mentioned in Scripture.

The passage is obvious. The people had failed to accept the Lord at His word and they were given their sentence because of it; they were to die in the wilderness. That is what happened to Israel after rejecting the Lord Jesus.

However, there is a group of people who rejected the Lord, but who presumed to take action into their own hands. They went from the sin of disbelief to the sin of presumption. It is a sin which continues on to this day in certain circles. The first part of the passage, from verse 26-38, dealt with the entire group – Israel having failed to come to Christ. The second part, from verses 39-45, dealt with that portion of people who acknowledged they had erred, but instead of accepting the word of the Lord as it is given, added in the sin of pride, only compounding their guilt.

This is reflected in the two people groups who are mentioned, the Amalekites and the Canaanites. Amalek has consistently be seen as picturing the Judaizers. They are those who wring off the head from the body. To brush up on that, go back and watch the sermon on Exodus 17:8-16. The Canaanites are those who bring into subjection. Both Amalek and Canaan then are those who pull others away from the gospel of Christ.

The passage here is what the book of Galatians is specifically written about, but which is revealed in many parts of Paul’s writings. It speaks of the Judaizers – those who say they were wrong about the Lord, but who continue to reject that same Lord by reinserting the Law of Moses as a means of climbing the mountain to its peak. False teachers seen in the Amalekites come in and take those who would otherwise follow the Lord, and they pull them away to destruction. Said otherwise, they attempt to ascend to God through their own efforts. It is they who Paul speaks of in Galatians 1 –

“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, ⁷ which is not another; but there are some who trouble you and want to pervert the gospel of Christ. ⁸ But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. ⁹ As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.”

These people had rejected the truth of the gospel, and they then came with another gospel, a false one. As Paul says, such are accursed. The word Paul uses there is anathema. Guess what! It carries the exact same meaning as kharam – a thing accursed and thus devoted to destruction. The second group, the Canaanites, would be the Jews of Israel who formed the Talmud, bringing their people into subjection. Thus the place here is called ha’kharema, or “the Destruction.” The pattern is established; Paul filled in the blanks fifteen hundred years later.

The Jews rejected Christ, but some seemingly accepted Him after that. However, it was under false pretenses. They came, not to exalt God, but themselves through works of the law; their own effort. That continues on today in the Hebrew Roots Movement, and many messianic churches which teach adherence to the law. And yet, neither the New Covenant which is found in Christ, nor Christ Himself is among them. They are accursed because they pursue a false message of personal works leading to salvation.

And this is true in countless other churches as well. Anytime someone promotes the law, circumcision, the Sabbath, the Feasts of the Lord, or adherence to any other type or shadow from the Old Covenant, they pervert the gospel of Christ. Indeed, they shall be crushed and the ban shall remain on them unto destruction. This is the continuing message of Scripture – God has given us a way which is plain and easy. He has done the work, and He has invited us to follow in His grace. No other way is acceptable. Come to Jesus, be saved by His grace, and follow in His steps to the Land of Promise which lies at the top of the mountain where God dwells.

Closing Verse: “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. ² Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. ³ And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. ⁴ You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 5:1-4

Next Week: Numbers 15:1-21 Pictures of Christ that are really quite grand…(When You Have Come Into the Land) (28^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

A Year for Each Day

And the Lord spoke to Moses and Aaron, saying
These words to them He was then relaying

“How long shall I bear with this evil congregation
Who incessantly complain against Me?
I have heard the complaints which the children of Israel
Make against Me constantly

Say to them, ‘As I live,’ says the Lord; My word is true
‘Just as you have spoken in My hearing, so I will do to you

The carcasses of you who have complained
Against Me shall fall in this wilderness
All of you who were numbered, according to your entire number
From twenty years old and above I make this address

Except for Caleb the son of Jephunneh
And Joshua the son of Nun
You shall by no means enter the land which I swore
I would make you dwell in; such hopes for you are quashed and done

But your little ones, whom you said would be victims
So you had apprised
I will bring in, and they shall know the land
Which you have despised 

But as for you, so to you I now address
Your carcasses shall fall in this wilderness
And your sons shall be shepherds
In the wilderness forty years, certainly no less

And bear the brunt of your infidelity
Until your carcasses are consumed in the wilderness

According to the number of the days
In which you spied out the land, forty days
———-I will hear no objection
For each day you shall bear your guilt one year
Namely forty years, and you shall know My rejection

I the Lord have spoken this
I will surely do so to all this evil congregation, by and by
Who are gathered together against Me
In this wilderness they shall be consumed
———-and there they shall die

Now the men whom Moses sent to spy out the land
Who returned and made all the congregation
Complain against him by bringing a bad report of the land
Which then spread throughout the nation 

Those very men who brought the evil report about the land
Died by the plague before the Lord
———-yes, by the Lord’s own hand

But Joshua the son of Nun and Caleb the son of Jephunneh
———-as we so understand
Remained alive, of the men who went to spy out the land

Then Moses told these words to all the children of Israel
And the people mourned greatly
———-for them things weren’t going so well

And they rose early in the morning
And went up to the top of the mountain, saying
“Here we are, and we will go up to the place
———-which the Lord has promised
For we have sinned, but now our debt we are repaying

And Moses said, “Now why do you transgress
The command of the Lord?
For this will not succeed
It is contrary to His word

Do not go up, lest you be defeated by your enemies, I say
For the Lord is not among you
———-and you will be defeated this very day

For the Amalekites and the Canaanites are there before you
And you shall fall by the sword, it is true
Because you have turned away from the Lord
The Lord will not be with you

But they presumed to go up to the mountaintop
Nevertheless, neither the ark of the covenant of the Lord
Nor Moses departed from the camp
They disobeyed His spoken word

Then the Amalekites and the Canaanites
Who dwelt in that mountain came down
And attacked them, and drove them back as far as Hormah
Yes, they were beaten all the way to destruction town

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…