The MacArthur Study Bible, NKJV

by John MacArthur

  16:46 incense. Incense was symbolic of prayer. Aaron interceded in prayer and the plague stopped (v. 48).

  16:49 fourteen thousand seven hundred. See 1 Cor. 10:10.

  Numbers 17

  17:2 twelve rods. These sticks of wood were to bear the names of the 12 tribes, with the tribe of Levi replaced by the name Aaron.

  17:4 before the Testimony. The Testimony is the Ten Commandments written on two stone tablets kept in the ark of the covenant. The phrase “before the Testimony” is synonymous with “before the ark.”

  17:8 the rod of Aaron. God had stated that the stick of the man He had chosen would blossom (17:5). The stick of Aaron had not only blossomed, but had yielded ripe almonds. Thus God had exceeded the demands of the test, so there would be no uncertainty of the fact that Aaron had been chosen as High-Priest.

  17:10 a sign. Aaron’s rod that blossomed and brought forth fruit was to be kept as an indication of God’s choice in order to permanently stop the murmuring of the rebellious Israelites.

  17:12 Surely we die. Finally, the people realized their sin in challenging Aaron’s role.

  17:13 comes near. The people’s fear of going near to God led to a reaffirmation of the priesthood of Aaron and his sons in chap. 18.

  Numbers 18

  18:1–7 Only Aaron and his family could minister with the holy articles of the sanctuary of God.

  18:1 the LORD said to Aaron. Only here in vv. 1–25 and in Lev. 10:8 does the Lord speak directly to Aaron alone. bear the iniquity. Aaron and his sons from this point forward were responsible for any offense against the holiness of the tabernacle or violations of the rules of priesthood.

  18:7 a gift for service. Even though the priesthood demanded much, the priests were to view it as a gift from the Lord.

  18:8–20 In return for their service to the Lord, the priests were to receive a portion of the offerings which the people presented in worship. They could keep all of the parts of the sacrifices not consumed on the altar by fire. Also, the offerings of firstfruits and everything devoted to the Lord were theirs as well.

  18:19 a covenant of salt forever. Salt, which does not burn, was a metaphor to speak of durability. As salt keeps its flavor, so the Lord’s covenant with the priesthood was durable. The Lord would provide through the offerings of His people for His priests forever.

  18:21–24 The Levites received the tithes from the people. This was their source of income and compensation for their tabernacle service.

  18:25–32 As the Levites themselves received the tithe, they were also required to present a tithe (a tenth) of what they received to the Lord.

  Numbers 19

  19:1–22 Over a period of 38½ years, over 1.2 million people died in the wilderness because of God’s judgment. The Israelites were continually coming into contact with dead bodies, which led to ceremonial uncleanness. Therefore, the Lord provided a means of purification so that those who came into contact with dead bodies might be cleansed.

  19:1–10 The provision given for the preparation of the “water of purification” (cf. Lev. 12–15).

  19:2 a red heifer. A reddish brown cow, probably young since no yoke had been laid on it. This cow was burned and its ashes were used as the agent of purification (see v. 9).

  19:3 Eleazar. The son of Aaron was a deputy High-Priest who was in charge of the slaughter of the red cow. outside the camp. The red cow was killed outside the camp of Israel and its ashes were stored there as well (see v. 9). Hebrews 13:11–13 picks up the image of “outside the camp” as it relates to Christ’s death outside of Jerusalem.

  19:6 cedar wood and hyssop and scarlet. The cow was totally consumed by the fire along with these 3 materials, which were also used in the ritual of purification of skin disease (Lev. 14:1–9). The ashes of all these and the cow were mixed to make the agent by which cleansing could take place.

  19:11–22 A general statement regarding the use of the “water of purification” (vv. 11–13) is followed by a more detailed explanation of the procedure to be followed.

  19:18 A clean person. Any clean person, not just priests, could sprinkle the unclean with the water of purification.

  Numbers 20

  20:1—22:1 These chapters record the beginning of the transition from the old generation (represented by Miriam and Aaron) to the new generation (represented by Eleazar). Geographically, Israel moves from Kadesh (20:1) to the plains of Moab (22:1) from where the conquest of the Land would be launched. There is an interval of 37 years between 19:22 and 20:1.

  20:1–13 Just as the children of Israel failed to trust in the Lord (14:11) and thus were not allowed to go into the Promised Land (14:30), Israel’s leaders, Moses and Aaron, would also not go into the Land because of failure to trust in the Lord.

  20:1 the first month. The year is not stated. However, at the end of this chapter, there is a report of the death of Aaron. According to Num. 33:38, Aaron died on the first day of the fifth month of the fortieth year after the Exodus from Egypt. Thus, the first month here must be of the fortieth year. Most of the older generation had died in the wilderness. Kadesh. As the people had begun their wilderness wanderings at Kadesh (13:26), so they ended them there. Kadesh was located on the northern boundary of the Wilderness of Paran (13:26) and on the SE border of the Wilderness of Zin. Miriam died. Miriam, who led Israel in celebrating the victory over Egypt at the Red Sea (Ex. 15:20, 21), also led the attack against Moses recorded in Num. 12:1–15. Her death served as a symbol that the old generation would not enter Canaan.

  20:2 no water. During Israel’s 40 years in the wilderness, water was their greatest physical need. The Lord had provided it continually, beginning at Horeb (Ex. 17:1–7). The present lack of water stirred the people to contend with Moses.

  20:3 If only we had died when our brethren died. The situation was so desperate in the people’s mind, that they wished they had been among those who died in Korah’s rebellion (16:41–50).

  20:6 fell on their faces. As he had done in the past, Moses sought the Lord’s counsel (see 14:5; 16:4).

  20:8 Speak to the rock. Though God told Moses to take his rod with which He had performed many wonders in the past (Ex. 4:1–5; 7:19–21; 14:16; 17:5, 6), he was only to speak to the rock for it to yield water.

  20:10 you rebels. Instead of speaking to the rock, Moses spoke to the people, accusing them of being rebels against God. By his actions, Moses joined the people in rebellion against God (see 27:14).

  20:12 you did not believe Me. The Lord’s evaluation of Moses was that he failed to take God at His Word and thus to treat Him as holy to the people. Moses here failed in the same way as Israel had at Kadesh 38 years previously (14:11). you shall not bring this assembly into the land. God’s judgment upon Moses for his sin of striking the rock was that he would not take Israel into the land of Canaan. The inclusion of Aaron demonstrated his partnership with Moses in the action against the Lord.

  20:13 Meribah. Lit. “contention, quarreling.” The same name was used earlier at the first occasion of bringing water from the rock (Ex. 17:7).

  20:14–21 Moses’ attempt to pass through the territory of Edom was rejected by the king.

  20:14 your brother Israel. The people of Edom were descended from Esau, the brother of Jacob (see Gen. 36:1).

  20:17 the King’s Highway. The major N-S trade route from the Gulf of Aqabah N to Damascus, which passed through the Edomite city of Sela.

  20:20 with many men and with a strong hand. The king of Edom sent out his army to intercept Israel. Since Israel was forbidden by the Lord to engage in warfare with Edom (Deut. 2:4–6), they turned away from Edom’s border.

  20:22–29 Eleazar succeeded his father Aaron as High-Priest. Aaron’s death further marked the passing of the first generation.

  20:22 Mount Hor. Likely a mountain to the NE of Kadesh on the border of Edom.

  20:24 because you rebelled against My word. Aaron had joined Moses in rebellion against God (v. 12). Aaron’s death foreshadowed the death of M
oses.

  20:29 mourned…thirty days. This was the same mourning period as for Moses (Deut. 34:8). Since the normal time for mourning was 7 days (see Gen. 50:10), the length of this mourning showed the importance of Aaron and the loss to Israel.

  Numbers 21

  21:1–3 Israel’s first victory over the Canaanites occurred at Hormah, the place they had previously been defeated (see 14:45).

  21:1 king of Arad. This raiding king came from a Canaanite city in the S (i.e., the Negev).

  21:3 they utterly destroyed them. Israel vowed to the Lord that if He would give them victory over Arad, they would completely destroy them, not claiming the spoils of victory for themselves. The Lord responded to this vow and gave victory.

  21:4–9 After their victory over Arad, Israel showed again their lack of obedience toward the Lord.

  21:4 by the Way of the Red Sea. Cf. Deut. 2:1. Since the way through Edom was barred, Moses turned to the S to take Israel around Edom. Thus, Israel journeyed toward Elath on the coast of the Gulf of Aqabah. This long, circuitous route led to impatience and frustration on the part of Israel.

  21:5 this worthless bread. The people’s impatience led them to despise the manna (see 11:6).

  21:6 fiery serpents. So called because these snake bites inflicted a fiery inflammation.

  21:7 We have sinned. The people confessed their iniquity and asked that they might be released from the judgment God had sent.

  21:9 a bronze serpent. One had to fix his gaze upon this snake, a definite act of the will, if he wanted to be healed and live. See the typological use of this incident in John 3:14, 15.

  21:10–20 Israel circled around both Edom and Moab and encamped on the N side of the Arnon River in the territory of the Amorites.

  21:14 the Book of the Wars of the LORD. This was apparently a book of victory songs that was current at the time of Moses, possibly written by Moses or a contemporary. The work is cited here as evidence that the Arnon River was the northern boundary of Moab.

  21:16 Beer. Lit. “well.” Here God provided water for Israel. In response, Israel praised the Lord with a song which might have also come from “The Book of the Wars of the LORD” (vv. 17, 18).

  21:21–32 As with Edom (21:14–19), Israel requested passage through the land of Sihon, a king of the Amorites. Since there was no requirement from the Lord not to engage the Amorites in warfare as there had been for Edom, when Sihon brought out his army, he was attacked and defeated by Israel. Israel thus took the land bounded by the Arnon River on the S, the Dead Sea and Jordan River on the W, the Jabbok River on the N, and the land of the Ammonites on the E.

  21:27 those who speak in proverbs say. These words came from the wise men, probably among the Amorites. The words of vv. 27–30 describe the Amorites’ defeat of the Moabites N of the Arnon River. Ironically, as the Amorites had taken the Land from the Moabites, the Israelites had taken the Land from the Amorites. The purpose of these words cited by Moses was to substantiate Israel’s right to this Land. According to God’s commandments, the territory belonging to the Moabites was not to be taken by Israel because the Moabites were descendants of Lot (Deut. 2:9). However, what belonged to the Amorites had been promised to Israel and was theirs for the taking.

  21:33–35 The land N of the Jabbok River was under the control of Og, another Amorite king. Og attacked Israel and suffered a devastating defeat. Thus, all of the land in the Transjordan from the Arnon River in the S to the heights of Bashan in the N came under Israelite control.

  Numbers 22

  22:1 With their control of Transjordan secured, Israel moved unimpeded to the plains of Moab in preparation for assaulting Canaan.

  22:2—24:25 The narrative changes to center on Balaam, a pagan prophet. His oracles reassert the faithfulness of the Lord to the Abrahamic Covenant and His purpose to bless Israel. In 22:2–40, the events leading to Balaam’s words are recorded. This is followed in 22:41—24:24 with the words of his prophecies, and the conclusion is in 24:25.

  22:3 Moab was exceedingly afraid. The Moabites were descendants of Lot (see Gen. 19:36, 37). Balak, their king, had seen how the Israelites destroyed the Amorites. Not knowing that Israel was forbidden by God to attack Moab, he was terrified that the same end awaited him and his people (Deut. 2:9).

  22:4 Midian. The Midianites were descendants of Abraham through Keturah (see Gen. 25:1–4), who lived S of Moab’s border. When Moab communicated to the elders of Midian that they were in danger of being destroyed by Israel as well, they joined with Moab in an alliance to defeat Israel.

  22:5 Balaam. Balaam was from Pethor, a city on the Euphrates River, perhaps near Mari, where the existence of a cult of prophets whose activities resembled those of Balaam have been found. Balaam practiced magic and divination (24:1) and eventually led Israel into apostasy (31:16). Later Scripture identifies Balaam as a false prophet (Deut. 23:3–6; Josh. 13:22; 24:9, 10; Neh. 13:1–3; Mic. 6:5; 2 Pet. 2:15, 16; Jude 11; Rev. 2:14).

  22:6 curse this people. Knowing that Israel was too strong to defeat militarily, Balak called for Balaam to come and curse Israel. A curse was a spoken word that was believed to bring misfortune upon the one it was spoken against. Balak acknowledged that Balaam had the reputation of pronouncing curses that actually worked.

  22:8 as the LORD speaks to me. Throughout these chapters Balaam himself used the name “LORD,” i.e., Israel’s God (22:13, 18–19; 23:3, 12; 24:13). In 22:18 he even called the Lord, “the LORD my God.” In this verse it must be assumed that Balaam expected the God of Israel to speak to him. As a pagan prophet he would anticipate making contact with the gods of any people.

  22:9 God came to Balaam. Israel’s God did communicate to Balaam. However, rather than using the term “LORD,” which indicates a covenant relationship, God consistently used the word “God” when He spoke to him (22:9, 12, 20). Though Balaam used the word “LORD,” the biblical text makes it clear that he did not have a relationship with Israel’s God.

  22:12 they are blessed. Balaam could not curse Israel because the Lord had determined to give them blessing only.

  22:20 only the word which I speak to you. Because of his great desire for the material wealth that would come to him, Balaam desired to go to Balak. He implored the Lord even after God had told him not to go. God acceded to Balaam’s request to let him go, but told him that he could speak only the true Word from God.

  22:22 because he went. Even though God had given Balaam permission to go (v. 20), He knew that his motive was not right. Thus the anger of the Lord burned against Balaam because God knew that he was not yet submissive to what He required. The result of God’s confrontation with Balaam was a reaffirmation of the word given in v. 20, repeated in v. 35, that he was to speak only the words that God wanted him to speak. That Balaam got the message is explicitly stated in v. 38. the Angel of the LORD. The Angel of the Lord was a manifestation of the presence of the Lord Himself. He was equated with deity (see Gen. 16:7; 18:1, 2; Ex. 3:1–6). See note on Ex. 3:2.

  22:28 the LORD opened the mouth of the donkey. Balaam’s donkey was able to see the Angel of the Lord with His drawn sword (vv. 23, 25, 27). Realizing the danger to herself, she sought to avoid the Angel. In doing this, she preserved Balaam as well. Miraculously, the donkey was able to communicate with Balaam.

  22:31 the LORD opened Balaam’s eyes. The Lord allowed Balaam to see things as they really were, especially those things that are not ordinarily visible to humans and to be submissive to His will as he went to Balak.

  22:41—23:12 Balaam’s first oracle emphatically stated that Israel could not be cursed (23:8). She was unlike all the other nations of the world (23:9). Balaam even wished to share in her blessing (23:10).

  Numbers 23

  23:5 the LORD put a word in Balaam’s mouth. Even though Balak and Balaam offered sacrifices on pagan altars, it was the Lord who gave Balaam his oracle.

  23:7 he took up his oracle. This statement introduces each of Balaam’s speeches (23:6, 18; 24:3, 20, 21, 23). />
  23:10 Who can count the dust of Jacob. Here is Oriental hyperbole signifying a very populous nation as Jacob’s posterity was to be (cf. Gen 13:16; 28:14). one-fourth of Israel. The camp was divided into 4 parts, one on each side of the tabernacle. If one could not count the part, certainly no one could count the whole.

  23:13–26 Balaam’s second oracle reaffirmed the Lord’s determination to bless Israel. The iniquity in Israel was mercifully set aside by the Lord (23:21) and therefore would not stop His plan. The God who supernaturally brought Israel out of Egypt (23:22) would give victory over all her enemies (23:24).

  23:19 God is not a man. In contrast to the unreliability of man, so well seen in Balaam himself, God is reliable and immutable. He does not change; therefore, His Words always come to pass.

  23:27—24:14 Balaam’s third oracle focused on the ultimate King (the “Messiah”), who would bring the blessings of the Abrahamic Covenant both to Israel and the nations.

  23:28 Peor. Also named Beth Peor (Deut. 3:29), it was the location of a temple to Baal (25:3).

  Numbers 24

  24:2 the Spirit of God came upon him. This terminology was regularly used in the OT for those whom God uniquely prepared to do His work (see Judg. 3:10). Unlike the previous two oracles, Balaam does not involve himself in divination before giving this third oracle. He is empowered with the Holy Spirit to utter God’s Word accurately.

  24:3 whose eyes are opened. His inner eye of understanding had been opened by God’s Spirit.

  24:7 Agag. In 1 Sam. 15:32, 33, an Amalekite king bore this name. The Amalekites were the first people to attack Israel after they left Egypt (see Ex. 17:8–15). “Agag” may be a proper name or a title of Amalekite rulers, like “Pharaoh” in Egypt.

  24:8 God brings him out of Egypt. Because of the verbal similarities between 24:8 and 9, with 23:22 and 24, the “him” in this verse is usually interpreted to be Israel. However, since the “him” is sing. and the closest reference in v. 7 is to the coming king, it is better to see vv. 8 and 9 as referring to Israel’s king. Numbers 24:9 is a direct quote from Gen. 49:9, which speaks of the ultimate King who will come from Judah, the Messiah.