CHAPTER ONE

 

 

1:21: “Those that were numbered” = This is the first census.  The second census is found in Numbers, Chapter 26.  The first number is the amount listed here; the second number is the amount in Chapter 26.  For the tribe of Simeon there is given a different statement from all the other tribes, “by their polls, every male,” verse 22, which may account for the tremendous difference between the two censuses.  The tribe of Judah remained the largest, while it and Issachar, Zebulun, Manasseh, Benjamin, Dan, and Asher all increased in number.  The five tribes that didn’t were (of course) Simeon, Gad, Ephraim, and Naphtali.

 

Various explanations are given for both the rise or loss of numbers.  Suffice it to say, that war takes its toll.  And obedience to our Heavenly Father protects or draws back during those times of war.  “Behold, to obey is better than sacrifice,” First Samuel 15:22.

 

Reuben = 46,500 compared to 43,730.

Simeon = 59,300 compared to 22,200.

Gad = 46,650 compared to 40,500.

Judah = 74,600 compared to 76,500.

Issachar = 54,400 compared to 64,300.

Zebulun = 57,400 compared to 60,500.

Ephraim = 40,500 compared to 32,500.

Manasseh = 32,200 compared to 52,700.

Benjamin = 35,400 compared to 45,600.

Dan = 62,700 compared to 64,400.

Asher = 41,500 compared to 53,400.

Naphtali = 53,400 compared to 45,400.

 

Total = 603,550 (verse 46) compared to 601,730 (verse 51).

 

1:53: “that there be no wrath upon the congregation of the children of Israel” = What I observe here is that the Levites were not just to be ministers of the Sanctuary, but a police force also; to keep any or all curious or unsuspecting hands and eyes away and out from the Sanctuary.

 

 

CHAPTER TWO

 

 

2:32: “six hundred thousand and three thousand and five hundred and fifty” = See my Numbers 26:2 Note.

 

 

CHAPTER THREE

 

 

3:43: “twenty and two thousand two hundred and threescore and thirteen” = That is, 22,273.  The total number of Levities listed from one month old and upward as depicted in verse 39 is 22,200.  Thus, we have 273 newborns being included in this count (as verse 46 confirms).

 

 

CHAPTER FOUR

 

 

4:23: “From thirty years old and upward until fifty years old shalt thou number them” = Here is given the age at which a Levite is to begin service and end service for the Sanctuary.  See also my Numbers 8:24 Note.

 

 

CHAPTER FIVE

 

 

5:8: “besides the ram” = See Leviticus 6:6.

 

5:12-31: “rot” = Abortionists love this section of God’s Word and use the corrupted Bible version, the “NIV” (New International Version, see my Bible Study:  “BIBLE VERSIONS AFTER 1881”) to prove their agenda.  The “NIV” incorrectly translates “rot” as “miscarry,” bring in an aspect that does not apply or belong.  The Hebrew word for “rot” is, “naphal,” meaning, “to rot, to die, to cease, etcetera.”  One key is, the womb dies, not any child.

 

Verse 28 is the key to the entire passage.  After everything that the priest and husband has done (verses 12-27), and (verse 28) she is found righteous, then she will be able to bare children in the future (she is not pregnant now).  If not righteous, then she will not be able to bare children (in the future).  Nowhere is it clear that she is pregnant at all from her supposed misconduct.  Rather, that she will not be able to become pregnant and be a curse in Israel if she did have sex outside of her marriage vows.

 

We must remember that this is a time period when the Leader of Israel was God (Jesus), giving them direction openly with things such as the Urim and Thummim, the casting of lots, and ceremonies to determine the truth, such as this one.  Just as Sara was baren with Abram and God opened up her womb, so can He shut this woman’s womb until she is found righteous.

 

5:15: “he shall pour no oil upon it” = The reason is that to put oil upon the “barley meal” would mean it was a joyous occasion, such as is found in Leviticus 2:1, as opposed to this being a mournful affair.

 

 

CHAPTER SIX

 

 

6:3: “from wine and strong drink” = This expression sounds silly without the original Hebrew expression; for what is the real difference between “wine and strong drink?”  The original Hebrew is, “min minni minney yayin shekar.”  Both “yayin,” translated as “wine,” and “shekar,” translated as “strong drink’ in this passage, are of the intoxicating kinds of wine; with “shekar” being stronger.  Here is how it reads in the Hebrew:  “from part of [mixed; or a portion of] intoxicating wine [wine mixed with water; difficult to become intoxicated on], to intoxicated wine.”  See my Bible Study: “WINE, BIBLICALLY ACCEPTABLE.”

 

6:5: “no razor come upon his head” = The purpose of this instruction is to bring “shame”  or “admiration upon the person for his “vow” that he made.  It would be shameful for him if he made a “vow” and had long hair, proving he had not yet accomplished his vow which he had made.  Or it would be “admirable” for him if he intended to do this “vow” all of his life.

 

6:20: “the Nazarite may drink wine” = The “wine” spoken of here is the Hebrew word, “yayin,” that being of the intoxicating kind.  Our English translation is a little misleading, in that this verse is not saying, “a Nazarite then has the right to drink wine.”  What is really transpiring here is that this person, after performing these duties, is stating that he has performed his Nazarite vows, and is now released from being a Nazarite, meaning he can go back to his former life (as is cleared up and shown to be the case in verse 21) and can even drink fermented “wine” if he wants to.  What is interesting is that God allows this; especially after such a life of holy consecration.  He never forces.  However, to drink any intoxicating “wine” is Biblically not acceptable.  The proof of this is found in Hannah’s statement in verses 15 & 16, where she states that to drink “wine” would be Satanic (“daughter of Belial”).  See also my Bible Study: “WINE, BIBLICALLY ACCEPTABLE.”

 

6:27: “they shall put My Name upon the children of Israel” = Interesting that the Israelites will not even speak the Name of God, but here God Commands that it be so.  Also, which of all the names given to Him, or that He is called by, is the Name to be used here?  Three times in this blessing (verses 24-27) the Name (or Title) of “Lord” is given, i.e., Hebrew, “Yehovah.”

 

 

CHAPTER EIGHT

 

 

8:2: “the seven lamps shall give light over against the candlestick” = From “John Gill’s Bible Commentary:”  “the Targum of Jonathan is, ‘at the same time of thy lighting the lamps over against the candlestick, there shall be seven lamps giving light:  three on the west side and three on the east side, and the seventh in the middle:’’ and in the like order Jarchi places them, who observes, that the three eastward looked over against the middlemost, the wicks that were in them; and so the three westward, the tops of the wicks were over against the middlemost:  and he also observes, that the middlemost lamp was no other than the body of the candlestick, and so all the rest of the lamps were over against and looked to that; and this is the sense of Maimonides (Hilchot Beth Hacbehirah, c. 3. sect. 8), and other Jewish writers; but the truer meaning of the phrase is, that the seven lamps gave light, as they were to do, to that part of the holy place that was opposite to the candlestick, the north part of it, where stood the shewbread table, the candlestick being in the south, Exo. 40:22; that the table of the Lord might have light, as it was proper it should; and the priests might see to set on and take off the bread, which otherwise they could not, there being no window in the place.”

 

A more literal translation would be, “the seven lamps shall shine [Hebrew, “ore”] according to [or because of][Hebrew, “ale, el,” meaning, “according to, after, against, among.”] the candlestick.”

 

8:7: “let them shave all their flesh” = This is interesting in that Muslims practice this right just before they commit suicide (Jihad).

 

“let them wash their clothes” = Here is my Exodus 19:10 Note:  “[233] The people were required to refrain from worldly labor and care, and to possess devotional thoughts.  God required them also to wash their clothes.  He is no less particular now than He was then.  He is a God of order, and requires His people now upon the earth to observe habits of strict cleanliness.  And those who worship God with uncleanly garments and persons, do not [234]

 

“come before Him in an acceptable manner.  He is not pleased with their lack of reverence for Him, and He will not accept the service of filthy worshipers, for they insult their Maker.  The Creator of the heavens and of the earth considered cleanliness of so much importance that He said, ‘And let them wash their clothes.’ ” 1SP:233-234.

 

8:16: “wholly given unto Me” = The Hebrew reads more literally that they are “given given to Me,” emphasizing by repetition just how serious their calling was.

 

8:24: “from twenty and five years old and upward” = From “John Gill’s Bible Commentary:”  “. . . in Num. 4:3; the time for the Levites entering on the work of the tabernacle is fixed to thirty years and upward, which Jarchi reconciles thus; at twenty five years old the Levite goes in to learn the rites of service, and he learns five years, and when thirty years of age he services; the same is observed by others (Ben Gersom in loc. Bartenora in Pirke Abot, c. 5. sect. 21); but what Aben Ezra proposes seems much better; at thirty years of age a Levite entered into the service of bearing and carrying burdens; and at twenty five years of age he entered into the service of the tent or tabernacle, where he was employed in lighter service, such as opening and shutting the doors of the sanctuary, keeping out strangers and unclean persons, and singing the songs of the sanctuary; but was not concerned till thirty years of age in carrying the vessels of the sanctuary on the shoulders, as the Kohathites; or in taking down and setting up the tabernacle, loading and unloading the wagons, as the Gershonites and Merarites; which is the business assigned unto them, and spoken of in Num. 4:22, where the age of thirty years, and upward, is mentioned, as the time of their entrance on it, Num. 4:23.”

 

8:26: “But shall minister with their brethren in the tabernacle of the congregation, to keep the charge” = The phrase, “to keep the charge” helps us to identify their new duties after the age of 50 (verse 24), and that is to watch and observe that no stranger or unclean person enters into the Sanctuary.

 

 

CHAPTER TEN

 

 

10:35-36: “[35] Rise up. . . [36] Return” = This is what was said when God wanted the Israelites to move or to stay.

 

 

CHAPTER ELEVEN

 

 

11:4: “flesh to eat” = Our Lord did His best to make vegetarians out of them, but they would not have it.

 

“God continued to feed the Hebrew host with the bread rained from Heaven; but they were not satisfied.  Their depraved appetites craved meat, which God in His wisdom had withheld, in a great measure, from them. . . 

 

“[281] Satan, the author of disease and misery, will approach God’s people where he can have the greatest success.  He has controlled the appetite in a great measure from the time of his successful experiment with Eve, in leading her to eat the forbidden fruit.  He came with his temptations first to the mixed multitude, the believing Egyptians, and stirred them up to seditious murmurings.  They would not be content with the healthful food which God had provided for them.  Their depraved appetites craved a greater variety, especially flesh-meats.

 

“[282] This murmuring soon infected nearly the whole body of the people.  At first, God did not gratify their lustful appetites, but caused His judgments to come upon them, and consumed the most guilty by lightning from heaven.  Yet this, instead of humbling them, seemed only to increase their murmurings.” 1SP:281-282.

 

11:11: “wherefore have I not found favour in Thy sight” = “Moses himself showed a manifest distrust of the power of God, for which the Lord rebuked him.  By this question of the Lord to Moses, he was made to understand that nothing was impossible with the great Ruler of the universe.  He reproved Moses for his forgetfulness of His miracles.” 1SP:283.

 

“Here Moses, himself, came very near distrusting the Lord. . . This prayer does not do honor to Moses.” ST, August 12, 1880.

 

11:23: “LORD’S hand waxed short” = “Moses himself showed a manifest distrust of the power of God, for which the Lord rebuked him.  By this question of the Lord to Moses, he was made to understand that nothing was impossible with the great Ruler of the universe.  He reproved Moses for his forgetfulness of His miracles.” 4aSG:17.

 

11:25: “and took of the spirit that was upon him, and gave it unto the seventy elders” = “This prophetic gift rested upon the judges and elders, to establish the confidence of the people in them, and to be a sign that God had chosen them to unite their authority with that of Moses, and assist him in the work of subduing the murmurings of the people during their sojourn in the wilderness, and thus ease the task upon Moses.” 1SP:284.

 

“The Lord permitted Moses to choose for himself the most faithful and efficient men to share the responsibility with him.  Their influence would assist in holding in check the violence of the people, and quelling insurrection; yet serious evils would eventually result from their promotion.  They would never have been chosen had Moses manifested faith corresponding to the evidences he had witnessed of God’s power and goodness.  But he had magnified his own burdens and services, almost losing sight of the fact that he was only the instrument by which God had wrought.  He was not excusable in indulging, in the slightest degree, the spirit of murmuring that was the curse of Israel.  Had he relied fully upon God, the Lord would have guided him continually and would have given him strength for every emergency.” PP:380.

 

11:31: “went forth a wind. . . and brought quails from the sea” = The “sea” would be the Red Sea, and therefore, is it possible that these quails came from Egypt in symbolism of the people wanting to go back there (back into sin)?

 

11:33: “the LORD smote the people” = “In this instance the Lord gave the people that which was not for their best good, because they would have it.  They would not submit to receive from the Lord those things which would prove for their good.  They gave themselves up to seditious murmurings against Moses, and against the Lord, because they did not receive those things which would prove an injury to them.  Their depraved appetites controlled them, and God gave them flesh meats, as they desired, and He let them suffer the results of gratifying their lustful appetites.  Burning fevers cut down very large numbers of the people.  Those who had been most guilty in their murmurings were slain as soon as they tasted the meat for which they had lusted.  If they had submitted to have the Lord select their food for them, and had been thankful, and satisfied for food which they could eat freely of without injury, they would not have lost the favor of God, and then been punished for their rebellious murmurings, by great numbers of them being slain.” 4aSG:18; ST, August 12, 1880; 1SP:284-285.

 

“He did not prohibit their eating meat, but withheld it from them in a great measure.  He gave them food which He designed that they should have, which was healthy, and of which they could eat freely.  He rained their bread from Heaven, and gave them purest water out of the flinty rock.  He made a covenant with them, that if they would obey Him in all things, He would put no disease upon them.  But the Israelites were not satisfied with the food which God gave them.  They murmured against Moses and against God, and wished themselves back in Egypt, where they could sit by the flesh pots.  God in His anger gave them flesh to gratify their lustful appetite, and great numbers of them died in the act of eating the meat for which they had lusted.  While it was yet between their teeth the curse of God came upon them.  God here teaches His people that He is displeased with their permitting their appetite to control them.  The Israelites at times would prefer slavery, and even death, rather than to be deprived of meat.” 4aSG:122.

 

 

CHAPTER TWELVE

 

 

12:1: “Miriam and Aaron” = It is noteworthy that the Bible always places the most prominent person first.  This can be seen by seeing verse 4, where the order of prominence for responsibility is laid out by God.  Thus, it is easy to determine that “Miriam” was the instigator of this challenge.  She may have truly been prejudiced of Moses’ wife (which is another conversational subject), but I believe this was just an excuse to hide the real reason of wanting more power, or just to take over Moses’ position.

 

“the Ethiopian woman whom he had married” = Here is my Exodus 2:21 Note:  It has been argued that Numbers 12:1 states that Moses’ wife was an “Ethiopian.,” or better, a “Cushite,” and thus Moses had two wives.  However, as a Cushite, she was a native of Arabia Chusea, in which country Midian was.  Hence, “Cushan,” and the curtains of “Midian” are spoken of as being together, or one and the same in Habakkuk 3:7.  Therefore, each woman is one and the same.

 

“[19] The wife of Moses was not black, but her complexion was somewhat darker than the Hebrews.  She was of a timid disposition, [20] tender-hearted, and was greatly affected to witness suffering.  This was the reason that Moses consented to have her return to Midian, while he was in Egypt, that she might not witness the terrific plagues which the Lord was to bring upon Egypt.  After she met her husband in the wilderness, she saw that his burdens and anxieties were liable to wear away his strength, and in her distress she acquainted her father with the matter.  Jethro had marked that the care of all the people was upon Moses, and therefore he counseled him to look after the religious interest of the Hebrew host, while worthy men, free from covetousness, should be selected to look after the secular concerns of the people.  After Miriam became jealous, she imagined that Aaron and herself had been neglected, and that Moses’ wife was the cause -- that she had influenced the mind of her husband -- that he did not consult them in important matters as much as formerly.” 4aSG:19-20; 1SP:286-287.

 

12:3: “Moses was very meek, above all the men which were upon the face of the earth” = “He was naturally impatient, but had taken hold firmly [40] of the grace of God, and so humbly implored wisdom from Heaven, that he was strengthened from God, and had overcome his impatience so that he was called of God the meekest man upon the face of the whole earth.” 4aSG:39-40.

 

12:4: “Come out ye three” = “After Miriam became jealous, she imagined that Aaron and herself had been neglected, and that Moses’ wife was the cause -- that she had influenced the mind of her husband -- that he did not consult them in important matters as much as formerly.” 1SP:287.

 

“The cloud was removed from the tabernacle because the wrath of God rested upon Miriam, and it did not return until she was removed out of the camp.  God had chosen Moses, and put His Spirit upon him; and by the complaints of Miriam against God’s chosen servant, she not only behaved irreverently to Moses, but toward God Himself, Who had chosen him.  Aaron was drawn into the jealous spirit of his sister Miriam.  He might have prevented the evil if he had not sympathized with her, and had presented before her the sinfulness of her conduct.  But instead of this, he listened to her words of complaint.  The murmurings of Miriam and Aaron are left upon record as a rebuke to all who will yield to jealousy, and complain of those upon whom God lays the burden of His work.” 1SP:288; 4aSG:21.

 

12:6: “If there be a prophet among you, I the LORD will make Myself known unto him” = God promises to appear to His servants, the prophets.

 

12:10: “Miriam became leprous” = Why not Aaron?  He would have to have aborted his high priestly office (The High Priest needs to be spotless).  But the real reason is that he was not as guilty as Miriam.

 

 

CHAPTER THIRTEEN

 

 

13:6: “Caleb” = Caleb’s father was a “Kenezite,” Numbers 32:12; a tribe which was non-Jewish (see Gen. 15:19).  Isn’t it interesting, even today, how converts (or other people groups in this case) are generally stronger than the ones brought up in the faith?

 

13:16: “Oshea” = Here is my Exodus 17:9:  “Joshua” = Meaning, “Jehovah Saves.”  According to Numbers 13:16, Joshua’s original name was “Oshea,” meaning “Saves.”  It is believed, via Jewish tradition, that Moses was the one to change his name.

 

13:23: “a branch with one cluster of grapes, and they bare it between two upon a staff” = Christ on a pole between two men.

 

13:32: “a land that eateth up the inhabitants thereof” = “These men, having entered upon a wrong course, stubbornly set themselves against Caleb and Joshua, against Moses, and against God.  Every advance step rendered them the more determined.  They were resolved to discourage all effort to gain possession of Canaan.  They distorted the truth in order to sustain their baleful influence.  It ‘is a land that eateth up the inhabitants thereof,’ they said.  This was not only an evil report, but it was also a lying one.  It was inconsistent with itself.  The spies had declared the country to be fruitful and prosperous, and the people of giant stature, all of which would be impossible if the climate were so unhealthful that the land could be said to ‘eat up the inhabitants.’  But when men yield their hearts to unbelief they place themselves under the control of Satan, and none can tell to what lengths he will lead them.” PP:389.

 

 

CHAPTER FOURTEEN

 

 

14:1-2: “the people wept. . . murmured. . . Egypt” = “But those who had been complaining of God’s dealings with them, and declaring that they would return to Egypt, wept and mourned greatly when the blessings which they had despised were taken from them.  They had complained at nothing, and now God gave them cause to weep.  Had they mourned for their sin when it was faithfully laid before them, this sentence would not have been pronounced; but they mourned for the judgment; their sorrow was not repentance, and could not secure a reversing of their sentence.” RH, November 5, 1903 paragraph 4; PP:392.

 

14:4: “captain” = “The Israelites not only gave vent to their complaints against Moses, but accused God Himself of dealing deceitfully with them, by promising them a land which they were unable to possess.  Their rebellious spirit here rose so high that, forgetful to the strong arm of Omnipotence which had brought them out of the land of Egypt, and had thus far conducted them by a series of miracles, they resolved to choose a commander to lead them back to Egypt, where they had been slaves, and had suffered so many hardships.  They actually appointed them a captain, thus discarding Moses, their patient, suffering leader; and they murmured bitterly against God.” 1SP:290; 4aSG:23.  See Nehemiah 9:17.

 

14:9: “their defence is departed from them” = “[290] Moses and Aaron fell upon their faces before [291] the Lord in the presence of all the assembly of the congregation, to implore the mercy of God in favor of a rebellious people.  But their distress and grief were too great for utterance.  They remained upon their faces in utter silence. . . ‘There defense is departed from them.’  That is, the Canaanites had filled up the measure of their iniquity, and the Divine protection was withdrawn from them, and they felt perfectly secure, and were unprepared for battle; and, by the covenant of God, the land is insured to us.  Instead of these words having the designed effect upon the people, they increased their determined rebellion.  They became in a rage, and cried out with a loud and angry cry, that Caleb and Joshua should be stoned, which would have been done, had not the Lord interposed by a most signal display of his terrible glory in the Tabernacle of the Congregation, before all the children of Israel.” 1SP:290-291; 4aSG:23-24.  NOTE:  Notice that God was protecting “the Canaanites.”

 

14:10: “stone them with stones” = “They became in a rage, and cried out with a loud and angry cry, that Caleb and Joshua should be stoned, which would have been done had not the Lord interposed, by a most signal display of His terrible glory in the Tabernacle of the Congregation, before all the children of Israel.” 4aSG:24.

 

14:11: “And the LORD said unto Moses” = “Moses went into the tabernacle to converse with God.” 1SP:291.

 

14:23: “Surely they shall not see the land” = “. . . by their wicked rebellion, they forfeited the protection of God.  Had they received the report of Caleb and Joshua, and gone immediately up, God would have given them the land of Canaan.  But they were unbelieving, and showed such an insolent spirit against God, that they brought upon themselves the denunciation, that they should never enter the promised land.  It was in pity and mercy that God sent them back by the Red Sea, for the Amalekites and Canaanites, while they were delaying and murmuring, heard of the spies, and prepared themselves to make war with the children of Israel.” 1SP:293.

 

14:25: “Now the Amalekites and the Canaanites dwelt in the valley” = “It was in pity and mercy that God sent them back by the Red Sea, for the Amalekites and Canaanites, while they were delaying and murmuring, heard of the spies, and prepared themselves to make war with the children of Israel.” 1SP:293.

 

14:33: “forty years” = “The Lord declared that the children of the Hebrews should wander in the wilderness forty years, reckoning from the time they left Egypt, because of the rebellion of their parents, until their parents should all die.  Thus should they bear and suffer the consequence of their iniquity forty years, according to the number of days they were searching the land, a day for a year.” 1SP:294; 4aSG:26.

 

14:34: “each day for a year” = For other instances where our Lord uses “days” in the sense of meaning “years” in prophetic language, see also First Samuel 20:6; Psalm 90:10; Ezekiel 4:5; and then see Genesis 6:3.

 

14:37:  “died by the plague” = “The ten unfaithful spies had perished before their eyes, their doom signifying the destruction of all in their ranks above twenty years of age.”  ST, September 2, 1880.  See also verses 30-34.

 

Numbers 14:40; Deuteronomy 1:41: “will go up” = “The Lord had never Commanded them to ‘go up and fight.’ It was not His purpose that they should gain the land by warfare, but by strict obedience to His Commands.” PP:392.

 

 

CHAPTER FIFTEEN

 

 

15:30-31: “presumptuously” = See my Numbers 28:3 Note.

 

15:38-39: “a ribband of blue” = “God had Commanded the children of Israel to place a ribbon of blue in the border of their garments, upon which the Ten Commandments, in brief, should be embroided.” 2SP:74.

 

 

CHAPTER SIXTEEN

 

 

16:1: Speaking of “Korah,” “Dathan,” and “Abiram:” = “They had been of the number who went up with Moses into the mount, and beheld the glory of God.” ST, September 9, 1880; 3T:343.

 

“Korah. . . Dathan and Abiram” = “Korah was not satisfied with his position.  He was connected with the service of the tabernacle, yet he desired to be exalted to the priesthood.  God had established Moses as chief governor, and the priesthood was given to Aaron and his sons.  Korah determined to compel Moses to change the order of things, whereby he should be raised to the dignity of the priesthood.  To be more sure of accomplishing his purpose, he drew Dathan and Abiram, the descendants of Reuben, into his rebellion. {1SP:296.1}

 

“They reasoned that, being descendants from the eldest sons of Jacob, the chief authority, which Moses usurped, belonged to them; and, with Korah, they were resolved to obtain the office of the priesthood.” 1SP:296.1-2.

 

16:2: “two hundred and fifty princes” = “They were princes; that is, men generally of good judgment, and of influence in the congregation, men of renown.  They were highly esteemed, and their judgment had often been sought in difficult matters.  But they were affected by a wrong influence, and became envious, jealous, and rebellious.  They perished not with Korah, Dathan, and Abiram, because they were not the first in rebellion.  They were to see their end first, and have an opportunity of repenting of their crime.  But they were not reconciled to the destruction of those wicked men; and the wrath of God came upon them, and destroyed them also.” 4aSG:32; 1SP:302; PP:401.

 

16:3: “the congregation are holy, every one of them” = “Korah had cherished his envy and rebellion until he was self-deceived, and he really thought that the congregation was a very righteous people, and that Moses was a tyrannical ruler, continually dwelling upon the necessity of the congregation’s being holy, when there was no need of it, for they were holy. {1SP:300.1}

 

“These rebellious ones had flattered the people in general to believe that they were right, and that all their troubles arose from Moses, their ruler, who was continually reminding them of their sins.  The people thought that if Korah could lead them, and encourage them, and dwell upon their righteous acts, instead of reminding them of their failures, they should have a very peaceful, prosperous journey, and he would without doubt lead them, not back and forward in the wilderness, but into the promised land.  They said that it was Moses who had told them that they could not go into the land, and that the Lord had not thus said.” 1SP:300.1-2.

 

“[27] Korah was not satisfied with his position.  He was connected with the service of the [28] tabernacle, yet he desired to be exalted to the priesthood.  God had established Moses as chief governor, and the priesthood was given to Aaron and his sons.  Korah determined to compel Moses to change the order of things, whereby he should be raised to the dignity of the priesthood.  To be more sure of accomplishing his purpose, he drew Dathan and Abiram, the descendants of Reuben, into his rebellion.  They reasoned that, being descendants from the eldest sons of Jacob, the chief authority which Moses usurped belonged to them, and, with Korah, they were resolved to obtain the office of the priesthood.  These three became very zealous in an evil work.

 

“They influenced two hundred and fifty men of renown to join them, who were also determined to have a share in the priesthood and government. . . Because God thus honored the Levites, they became ambitious for still higher office, that they might obtain greater influence with the congregation. . .

 

“Korah, Dathan and Abiram, and two hundred and fifty princes who had joined them, first became jealous, then envious, and next rebellious.  They had talked in regard to Moses’ position as ruler of the people, until they imagined that it was a very enviable [29] position, which any of them could fill as well as Moses.  And they gave themselves up to discontent, until they really deceived themselves, and one another, in thinking that Moses and Aaron had placed themselves in the position which they occupied to Israel.  They said that Moses and Aaron exalted themselves above the congregation of the Lord, in taking upon them the priesthood and government, and that this office should not be conferred on their house alone.  They said that it was sufficient for them if they were on a level with their brethren; for they were no more holy than the people, who were equally favored with God’s peculiar presence and protection.

 

“As Moses listened to the words of Korah, he was filled with anguish, and fell upon his face before the people.” 4aSG:27-29.

 

“Korah and his company who aspired to the priesthood in their self-confidence, even took the censers and stood in the door of the Tabernacle with Moses.  Korah had cherished his envy and rebellion until he was self-deceived, and he really thought that the congregation was a very righteous people, and that Moses was a tyrannical ruler, continually dwelling upon the necessity of the congregation’s being holy, when there was no need of it, for they were holy.

 

“These rebellious ones had flattered the people in general to believe that they were right, and that all their troubles arose from Moses their ruler, who was continually reminding them of their sins.  The people thought if Korah could lead them, and encourage them, and dwell upon their righteous acts, instead of reminding them of their failures, they should have a very peaceful, prosperous journey, and he would without doubt lead them, not back and forward in the wilderness, but into the promised land.  They said that it was Moses who had told them that they could not go into the land, and that the Lord had not thus said.” 4aSG:31.

 

16:30: “make a new thing” = Such as with Genesis 1:1.  Only God can “make a new thing.” Created beings can only discover things from what God has already made.  Jesus taught that man could move mountains (Mat. 17:20; 21:21; Mark 11:23); but not make them.  We have not yet learned such literal faith as to “move mountains;” let alone attempt “a new thing.”

 

16:34: “All Israel that were round about them fled” = “They knew that they were, in a measure, guilty; for they had received the accusations against Moses and Aaron; and they were afraid that they should also perish with them.” 1SP:301.

 

16:35: “fire from the Lord, and consumed the two hundred and fifty men” = See my Numbers 16:2 Note.

 

I am conjecturing here.  It is possible that Korah, Dathan, and Abiram’s deaths were a representation of the first death, i.e., buried (verses 30-34); whereas the “fire,” this verse, reserved for the 250, would well represent the Second Death.

 

“They were princes; that is, men generally of good judgment, and of influence in the congregation, men of renown.  They were highly esteemed, and their judgment had often been sought in difficult matters.  But they were affected by a wrong influence, and became envious, jealous, and rebellious.  They perished not with Korah, Dathan, and Abiram, because they were not the first in rebellion.  They were to see their end first, and have an opportunity of repenting of their crime.  But they were not reconciled to the destruction of those wicked men; and the wrath of God came upon them, and destroyed them also.”  1SP:302.

 

“that offered incense” = The Lord told them to bring their censers and incense (verse 17), but they, in their rebellion had brought their own “fire,” verse 18.  This is also why they were consumed with “fire.”

 

16:41: “the congregation of the children of Israel murmured” = “[302] After this exhibition of God’s judgment, the people returned to their tents, but not humbled.  They were terrified.  They had been deeply influenced by the spirit of rebellion, and had been flattered by Korah and his company to believe that they were a very good people, and that they had been wronged and abused by Moses.  They had their minds so thoroughly imbued with the spirit of those who had perished, that it was difficult to free themselves of their blind prejudice.  If they should admit that Korah and his company [303]

 

“were all wicked, and Moses righteous, then they would be compelled to receive as the Word of God, that which they were unwilling to believe, that they should certainly all die in the wilderness.  They were not willing to submit to this, and tried to believe that it was all imposture, and that Moses had deceived them.  The men who had perished had spoken pleasant words to them, and manifested especial interest and love for them; and they thought Moses a designing man.  They decided that they could not be wrong; that, after all, those men who had perished were good men, and Moses had by some means been the cause of their destruction.

 

“Satan can lead deceived souls to great lengths.  He can pervert their judgement, their sight, and their hearing.  It was so in the case of the Israelites.” 1SP:302-303; 4aSG:33.

 

16:45: “they fell upon their faces” = “Moses here typifies Christ.” ST, September 16, 1880; 3T:358.

 

 

CHAPTER SEVENTEEN

 

 

17:8: “the rod of Aaron for the house of Levi was budded” = “This wonderful rod was preserved to be frequently shown to the people, to remind them of the past, to prevent them from murmuring, and again calling in question to whom the priesthood rightfully belonged.” 1SP:306.

 

17:12: “Behold, we die” = “After the children of Israel were fully convinced of their wrong, in unjustly accusing Moses and Aaron as they had done, they saw their past rebellion in its true light, and they were terrified. . . They are at length compelled to believe the unwelcome truth, that their fate is to die in the wilderness.  After they believed that it was indeed the Lord Who had said that they should not enter the promised land, but should die, they then acknowledged that Moses and Aaron were right, and that they had sinned against the Lord, in rebelling against their authority.  They also confessed that Korah, and those who perished with him, were sinners against the Lord, and that they had justly suffered His wrath.” 4SG:36; 1SP:306.

 

 

CHAPTER EIGHTEEN

 

 

18:10:  “the Most Holy Place” = The Most Holy Place cannot be meant here.  See Hebrews 9:6-7.  The Most Holy Place is only entered once each year.  Notice that the word “place” is a supplied word and not in the original Hebrew. Therefore, the passage is understood as being Holy to the Lord, as in other passages where “most Holy” is used, but not referring to “The Most Holy Place” of the Sanctuary.  Examples are:  Exodus 30:10; Leviticus 2:3; 2:10; 24:9; 27:28; Numbers 4:4; 4:19; 18:9.  Therefore, this is “The Holy Place;” i.e., the first compartment.

 

 

CHAPTER NINETEEN

 

 

19:ALL: “[121] The sacrificial heifer was conducted without the camp and slain in the most imposing manner.  Thus Christ suffered without the gates of Jerusalem, for Calvary was outside the city walls.  This was to show that Christ did not die for the Hebrews alone, but for all mankind [verse 10].  He proclaims to a fallen world that He had come to be their Redeemer and urges them to accept the salvation He offers them.  The heifer having been slain in a most solemn manner, the priest, clothed in pure white garments, took the blood in his hands as it issued from the body of the victim and cast it toward the temple seven times.  ‘And having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.’  [Heb. 10:22].

 

“The body of the heifer was burned to ashes, which signified a whole and ample sacrifice.  The ashes were then gathered up by a person uncontaminated by contact with the dead and placed in a vessel containing water from a running stream.  This clean and pure person then took a cedar stick with scarlet cloth and a bunch of hyssop, and sprinkled the contents of the vessel upon the tent and the people assembled.  This ceremony was repeated several times in order to be thorough and was done as a purification from sin. [122]

 

“Thus Christ, in His own spotless righteousness, after shedding His precious blood, enters into the Holy Place to cleanse the Sanctuary.  And there the crimson current is brought into the service of reconciling God to man.  Some may look upon this slaying of the heifer as a meaningless ceremony, but it was done by the Command of God and bears a deep significance that has not lost its application to the present time.  The priest used cedar and hyssop, dipping them into the cleansing water and sprinkling the unclean.  This symbolized the blood of Christ spilled to cleanse us from moral impurities.  The repeated sprinklings illustrate the thoroughness of the work that must be accomplished for the repenting sinner.  All that he has must be consecrated.  Not only should his own soul be washed clean and pure, but he should strive to have his family, his domestic arrangements, his property, and his entire belongings consecrated to God.  After the tent had been sprinkled with hyssop, over the door of those cleansed was written:  I am not my own; Lord, I am Thine.  Thus should it be with those who profess to be cleansed by the blood of Christ.  God is no less exacting now than He was in olden times.  The Psalmist, in his prayer, refers to this symbolic ceremony when he says: ‘Purge me with hyssop, and I shall be clean:  wash me, and I shall be whiter than snow.’  [Psa. 51:7] ‘Create in me a clean heart, O God; and renew a right spirit within me.’  ‘Restore unto me the joy of Thy salvation; and uphold me with Thy free spirit.’  [Psa. 51:10].” 4T:121-122.

 

19:6: “hyssop” = Here is my Exodus 12:22 Note:  “hyssop” = Why “hyssop?” Because it has chemical properties that will react with any portions of the blood used upon the door posts that will counteract with any bad properties that may be in the blood.

 

 

CHAPTER TWENTY

 

 

20:1: “Miriam died there, and was buried there” = According to Josephus:  “[82] Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus.  They then made a public funeral for her, at a great expense.  She was buried upon a certain mountain, which they call Sin; and when they had mourned for her thirty days. . . [83] Now when this purification, which their leader made upon the mourning for his sister, as it has been now described, was over, he caused the army to remove and to march through the wilderness and through Arabia; and when he came to a place which the Arabians esteem their metropolis, which was formerly called Arce, but has now the name of Petra, at this place, which was encompassed with high mountains, Aaron went up one of them in the sight of the whole army, Moses having before told him that he was to die, for this place was over against them.” Josephus, Antiquities 4.82-83.

 

20:2: “there was no water” = “Again the congregation of Israel was brought into the wilderness, to the very place where God proved them soon after their leaving Egypt.  The Lord brought them water out of the rock, which had continued to flow until just before they came again to the rock, when the Lord caused that living stream to cease, to prove his people again, to see if they would endure the trial of their faith, or would again murmur against Him.

 

“When the Hebrews were thirsty, and could find no water, they became impatient, and did not remember the power of God which had, nearly forty years before, brought them water out of the rock.  Instead of trusting in God, they complained of Moses and Aaron,” 1SP:309.

 

20:3: “when our brethren died before the LORD” = “. . . that is, they wished that they had been of that number who had been destroyed by the plague in the rebellion of Korah, Dathan, and Abiram.” 1SP:309; ST, September 30, 1880; PP:414; 4aSG:38; SR:164.

 

20:8: “speak ye unto the rock” = See Psalm 106:32-33.  The Hebrew word for “speak” is “dabar,” which is a verb, and would better be translated as, “command,” or “declare.”  However, in this context, “declare” is not what Moses was saying.  The reason for God’s actions taken against Moses now becomes clear.  God was angry with Moses because he commanded the “rock” to give the people water in his own anger.  And this “command” belonged, and should have been accredited to, God alone.  The KJV translators were being kind to Moses, when they should have recognized that God was displeased with Moses’ actions.

 

Here is my Deuteronomy 34:5 Note: “[339] He regretted not his sufferings and hardships.  Only one unfortunate act marred his illustrious experience.  If he could atone for this one transgression, he would be reconciled to die.  He was told that repentance, humiliation, and faith in the Son of God, Who was to die man’s sacrifice, was all that God required.  This sinless and perfect offering would be fully acceptable with God, and would link finite man, though fallen, if repentant and obedient, to His Own sacredness.

 

“As angels presented to Moses a panoramic view of the land of promise, he could take in the whole scene, and appreciate with almost Divine clearness its magnificence.  It was as a second Eden, abounding in fruit trees of almost every variety, and very beautiful ornamental trees and flowers.  There were goodly cities, with brooks and springs of water.  There were fields of wheat and barley, and vineyards, and fig trees, and pomegranates, [340] and oil olive, and honey.  The Lord had said, ‘Thou shalt eat bread without scarceness, thou shalt not lack anything in it.’

 

“Moses was shown future events, especially those connected with the First Advent of Jesus Christ.  He was shown important, thrilling scenes in the life of Christ, and the very places where these scenes would be enacted.  He saw his humble birth, and the angels proclaiming the glad tidings to the shepherds, ‘Behold, I bring you good tidings of great joy, which shall be to all people.  For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord.’  Moses saw that Christ had exchanged His majesty and splendor for the manger of Bethlehem.  He heard the joyful voices of the shining host of Heaven break forth in that Divine song, ‘Glory to God in the highest, and on earth peace, good will toward men.’  He saw the Saviour of the world humbly walking through the streets of Bethlehem, divested of kingly honors, without pomp or grandeur.  He saw the manner of His rejection by the proud and corrupt Jewish nation.  They despised and rejected Him Who had come to give them life.  Here was their only Star of hope.  He saw the great agony of the Son of God in the garden of Gethsemane, and the betrayal of Jesus into the hands of a mob which was infuriated by Satan.  He saw the cruel mockings and scourgings instigated by His Own nation, and their last crowning act of nailing Him to the cross; and Moses saw that, as he had lifted up the serpent in the wilderness, so the Son of God was lifted up on the wooden cross.  He saw Him bleeding and dying, that whosoever should believe in Him should not perish, but have eternal life. [341]

 

“Grief, amazement, indignation, and horror, were depicted on the countenance of Moses, as he viewed the hypocrisy and satanic hatred manifested by the Jewish nation against their Redeemer, the mighty angel Who had gone before their fathers, and wrought so wonderfully for them in all their journeyings.  He heard His agonizing cry, "My God, My God, why hast thou forsaken Me?’  He saw Him rise from the dead, and walk forth a triumphant Conqueror, and ascend to His Father escorted by adoring angels.  The gates of the city were opened by angels, who welcomed their Divine Commander back with songs of glory and everlasting triumph.  Moses’ countenance changed, and shone with a holy radiance, as he viewed the glory and triumph of Christ.  How small appeared all his hardships, trials, and sacrifices, when compared with those of the Divine Son of God!  He rejoiced that he had chosen to suffer affliction with the people of God, and in a small measure be a partaker with Christ of His sufferings.

 

“It was not the will of God that any one should go up with Moses to the top of Pisgah.  There he stood, upon a high prominence upon Pisgah’s top, in the presence of God and Heavenly angels.  After he had viewed Canaan to his satisfaction, he lay down, like a tired warrior, to rest.  Sleep came upon him, but it was the sleep of death.  Angels took his body and buried it in the valley.  The Israelites could never find the place where he was buried.  His secret burial was to prevent the people from sinning against the Lord by committing idolatry over his body [SG4a:57; SR:173].

 

“[341] Those who had not been careful to heed his instruction during his life, would be in the greatest [342]

 

“danger of manifesting an unsanctified grief in the event of his death, and would commit idolatry over his lifeless body if they could obtain it.  God designed to hide Moses from them, where his grave would be unknown except by Himself and heavenly angels.” 1SP:341-342.

 

“The life of Moses was marked with supreme love to God.  His piety, humility and forbearance, gave him influence with the host of Israel.  His zeal and faith in God were greater than those of any other man upon the earth.  He had often addressed his people in words of stirring eloquence.  No one knew better than he how to move the affections of the people.  He conducted all matters connected with the religious interests of the people with great wisdom.” 1SP:342.

 

20:10: “Hear now, ye rebels” = “ ‘Hear now ye rebels;’ this was all true, but the truth, even should not be spoken to gratify passion or impatience.” ST, September 30, 1880; PP:417.

 

“Moses had spoken from irritated feeling. . . When he took it upon himself to accuse them, he grieved the Spirit of God and wrought only harm to the people.  His lack of patience and self-control was evident.  Thus the people were given occasion to question whether his past course had been under the direction of God, and to excuse their own sins.  Moses, as well as they, had offended God.  His course, they said, had from the first been open to criticism and censure.  They had now found the pretext which they desired for rejecting all the reproofs that God had sent them through His servant.” PP:417; RH, December 31, 1903.

 

“must we fetch you water” = “Here Moses sinned. . . He did not ascribe the power and glory to God. . . For this failure on the part of Moses, God would not permit him to lead the people to the promised land.” 1SP:310; ST, September 30, 1880; 4aSG:39; SR:165.

 

“[329] When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify His Name, in performing the act which He had Commanded him to do.  It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by His power, that they might recognize His special regard for them, [330]

 

“and glorify His Name.  But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land.  Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.” 2SP:329-330.  

 

SDA’s:  NOTE THAT THIS IS LEFT OUT OF 1SP:310; 4aSG:39; SR:165: “Just in proportion to the light and knowledge whose Moses had enjoyed, was his criminality increased.” ST, October 7, 1880, paragraph 4 (1ST:186).

 

SDA’s:  NOTE THAT THIS IS LEFT OUT OF 1SP:310; 4aSG:39; SR:165: “When Moses came down from the mount with the two tables of stone, and saw Israel worshipping the golden calf, his anger was greatly kindled, and he threw down the tables of stone, and broke them.  I saw that Moses did not sin in this.  He was wroth for God, jealous for His glory.  But when he yielded to the natural feelings of the heart, and took glory to himself, which was due to God, he sinned,” 1SG:42.

 

ALSO SDA’s:  NOTE THAT THIS IS LEFT OUT OF 1SP:310; 4aSG:39; SR:165: “Moses manifested distrust of God. . . At the time when the water failed, their own faith in the fulfillment of God’s promise had been shaken by the murmuring and rebellion of the people.”  PP:417.  ARE WE TO NOW ASSUME THAT MOSES AND AARON LOST “faith in the fulfillment of God’s promise?”

 

“must we fetch you water out of this rock” = “Had he [Moses] remained steadfast, and not sinned in taking glory to himself, the Lord would have brought him to the promised land, and then translated him to Heaven without seeing death.” 1SG:42.3.

 

“In thus speaking, he virtually admitted to murmuring Israel that they were correct in charging him with leading them from Egypt.  God had forgiven the people greater transgressions than this error upon the part of Moses; but He could not regard a sin in a leader of His people as in those who were led.” 1SP:311.

 

“[311] Moses took glory to himself which belonged to God, and made it necessary for God to do that in his case which should forever satisfy rebellious Israel that it was not Moses who has led them from Egypt, but God Himself.  The Lord had committed to Moses the burden of leading His people, while the mighty Angel went before them in all their journeyings, and directed all their travels.  Because they were so ready to forget that God was leading them by His Angel, and to ascribe to man that which God’s [312]

 

“power alone could perform, He had proved them, and tested them, to see whether they would obey Him.  At every trial they failed.  Instead of believing in, and acknowledging, God, Who had strown their path with evidences of His power, and signal tokens of His care and Love, they distrusted Him, and ascribed their leaving Egypt to Moses, charging him as the cause of all their disasters.  Moses had borne with their stubbornness with remarkable forbearance.  At one time they threatened to stone him.

 

“The Lord would remove this impression forever from their minds, by forbidding Moses to enter the promised land.” 1SP:312.

 

“Where much is given, much is required.  Moses had been highly favored with special views of God’s majesty. The light and glory of God had been imparted to him in rich abundance.  His face had reflected upon the people the glory that the Lord had let shine upon him.  All will be judged according to the privileges they have had, and the light and benefits bestowed.

 

“The sins of good men, whose general deportment has been worthy of imitation, are peculiarly offensive to God.  They cause Satan to triumph, and to taunt the angels of God with the failings of God’s chosen instruments, and give the unrighteous occasion to lift themselves up against God.” 1SP:313.

 

20:28: “Moses stripped Aaron of his garments, and put them upon Eleazar his son” = This passing of the mantel demonstrates a powerful symbol of the transference of the role of one generation to another.

 

“Aaron died there in the top of the mount” = “Aaron died at Mount Hor; for the Lord had said that he should not enter the promised land; because, with Moses, he had sinned at the time of bringing water from the rock at Meribah.  Moses and the sons of Aaron buried him in the mount, that the people might not be tempted to make too great ceremony over his body, and be guilty of the sin of idolatry.” 1SP:313.

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