In this chapter you will study another Old Testament tragedy, but in this case it was a national tragedy. The Israelites had been led out of the power of the greatest empire in the world at that time. They had been personal witnesses to plagues that afflicted the Egyptians but left Israel untouched. They had with their own hands smeared blood on the doorways of their homes and then heard the cries of the Egyptians as their firstborn fell. They had walked between towering walls of water that divided at the command of Moses, then watched as those walls collapsed on the armies of the pharaoh. They ate bread that miraculously appeared each morning, drank water gushing from a rock, felt Sinai quake, and saw it glow with fire. What people in all of history had greater witness that God was with them and would use His unsurpassable power in their behalf? They had so much and were promised so much more. Then came the choice. In one foolish, blind, faithless choice this generation of Israel lost it all.
Even on foot, it wouldn’t normally take 40 years to travel from the wilderness of Sinai to the promised land in Canaan. But that’s how long the children of Israel needed, not to cover the geographical distance but to cover the spiritual distance: the distance between who they were and who the Lord needed them to become as His covenant people.
The book of Numbers describes some of what happened during those 40 years, including lessons the children of Israel needed to learn before entering the promised land. They learned about being faithful to the Lord’s chosen servants (see Numbers 12). They learned about trusting the Lord’s power, even when the future seems hopeless (see Numbers 13–14). And they learned that being faithless or untrusting brings spiritual harm, but they could repent and look to the Savior for healing (see Numbers 21:4–9).
We’re all like the Israelites in some ways. We all know what it’s like to be in a spiritual wilderness, and the same lessons they learned can help us prepare to enter our own promised land: eternal life with our Heavenly Father.
The Lord’s anointed still frequently offer blessings to entire congregations or the Church as a whole. For example, consider the following blessings given by three different Presidents of the Church at general conferences:“Now, in the authority of the sacred priesthood in me vested,
I invoke my blessing upon the Latter-day Saints and upon good people everywhere.
“I bless you with increased discernment to judge between Christ and anti-Christ. I bless you with increased power to do good and to resist evil. I bless you with increased understandingof the Book of Mormon” (Ezra Taft Benson, in Conference Report, Apr.
1986, 100; or Ensign, May 1986, 78).
“And now, my beloved brothers and sisters, through the power and authority of the priesthood vested in me and by virtue of the calling which I now hold, I invoke my blessings upon you. I bless you in your efforts to live a more Christlike life. I bless you with an increased desire to be worthy of a temple recommend and to attend the temple as frequently as circumstances allow. I bless you to receive the peace of our Heavenly Father in your homes and to be guided in teaching your families to follow the Master” (Howard W. Hunter, in Conference Report, Oct. 1994, 119; or Ensign, Nov. 1994, 88).
“We leave a blessing upon you, even an apostolic blessing. We bless you that the Lord may smile with favor upon you, that there may be happiness and peace in your homes and in your lives, that an atmosphere of love and respect and appreciation may be felt among husbands and wives, children and parents. May you ‘look to God and live’ (Alma 37:47) with happiness, with security, with peace, with faith” (Gordon B. Hinckley, in Conference Report, Apr. 1995, 118; or Ensign, May 1995, 88).
Numbers 9:6–14—Who Should Participate in the Passover?
It is interesting to note that, in Numbers 9, some men who had come in contact with a dead body, perhaps by simply being the ones who may have buried a dead relative, were not allowed to participate in the Passover. According to the law of Moses, they were “unclean.” The Lord revealed to Moses, however, that the Passover was so important that even those who were unclean because they touched a dead body should participate. Furthermore, the Lord said that it was a very serious sin to be fully clean and qualified and to refuse to participate in the Passover meal.
Since the Savior instituted the sacrament to replace the Passover, we might consider some personal applications. For example, we should take every available opportunity to worthily participate in the ordinance of the sacrament. To have the opportunity and then refuse to attend our sacrament meetings is a sin. Partaking of the sacrament is so important that the Lord wants us to participate even though we may have some personal blemishes in our life. Our priesthood leaders can counsel us about when we should or should not partake of the sacrament, which is the principle behind what happened in chapter 9.
One of the wonderful things about the Lord’s Church is that it makes available the gifts of the Spirit to all who worthily seek them. This truth was demonstrated in Numbers 11, when the Lord’s Spirit came upon seventy Israelite men and they prophesied. While anyone may experience these gifts, there still must be order in God’s kingdom. He calls men to preside and He gives them special inspiration needed to govern the Church. To experience spiritual gifts does not mean that we are no longer subject to the priesthood leaders God has chosen to preside over us.
Having received spiritual gifts or knowledge, some members begin to see themselves as better than those who preside over them. This pride often leads to criticism of a leader and an unwillingness to follow counsel. Unless critical people humble themselves and repent of their feelings, they soon find themselves cut off from the Spirit and on the road to apostasy. Numbers 12 not only teaches the principle of supporting our leaders but it also shows that even those who should know better may fall to this temptation.
One of the wonderful things about the Lord’s Church is that it makes available the gifts of the Spirit to all who worthily seek them. This truth was demonstrated in Numbers 11, when the Lord’s Spirit came upon seventy Israelite men and they prophesied. While anyone may experience these gifts, there still must be order in God’s kingdom. He calls men to preside and He gives them special inspiration needed to govern the Church. To experience spiritual gifts does not mean that we are no longer subject to the priesthood leaders God has chosen to preside over us.
Numbers 11:16–17, 24–29. What Special Gift Were the Seventy Given?
“In answer to Moses’ request for help, seventy men were chosen and endowed with the ‘spirit that was upon him’ (i.e., upon Moses; it means they were endowed with some of the same authority and spiritual gifts) so that they were able also to ‘prophesy.’ When some people objected that two of the men were prophesying who did not come out for the ceremony of installation, Moses said wishfully, ‘Would God that all the Lord’s people were prophets and that the Lord would put his Spirit upon them!’ He refused to forbid them to prophesy.
“(Note that we live in a dispensation when all members of the congregation of the Lord may have the gift of prophecy, and other gifts, by virtue of the fact that all who are baptized are given the ‘Gift of the Holy Ghost.’ Probably some of us do not exercise it however.)
“On such spiritual gifts in Paul’s time, see I Corinthians 12:4–10.” (Rasmussen, Introduction to the Old Testament, 1:115.)
In this material is another evidence of Moses’ greatness. Some leaders would be threatened if subordinates evidenced gifts and abilities similar to their own because then their own status and position would be jeopardized. Not so with Moses. In answer to Joshua’s complaint, Moses asked, “Enviest thou for my sake?” (Numbers 11:29). Not only was he not threatened by this remarkable sharing of his spiritual power, but he expressed the desire to have every single Israelite share the same power with him.
Numbers 11:19–20, 31–35
When God sent the quail in answer to Israel’s longing for something other than manna, the people turned gluttonous. The smallest catch equaled about one hundred bushels, far beyond normal need. The greedy lust for more than they could use brought a just punishment upon the people. How many died in the plague is not recorded, but the place was called “Graves of the Craving” or “The Graves of Lust” (see v. 34).
Numbers 12:1–11. Why Did Miriam and Aaron Oppose Moses?
According to Josephus, when Moses was a general of the Egyptian army in the attack against the Ethiopians, he married an Ethiopian woman as a political alliance to end the war (see Josephus, Antiquities of the Jews, bk. 2, chap. 10, par. 1).
The ostensible reason for Miriam’s and Aaron’s complaining was that the Ethiopians were non-Israelite descendants of Cush. The real reason for the complaint, however, seems to have been jealousy motivated by Moses’ position as spiritual leader and prophet of Israel.
“This elevation of Moses excited envy on the part of his brother and sister, whom God had also richly endowed and placed so high, that Miriam was distinguished as a prophetess above all the women of Israel, whilst Aaron had been raised by his investiture with the high-priesthood into the spiritual head of the whole nation. But the pride of the natural heart was not satisfied with this. They would dispute with their brother Moses the pre-eminence of his special calling and his exclusive position, which they might possibly regard themselves as entitled to contest with him not only as his brother and sister, but also as the nearest supporters of his vocation. Miriam was the instigator of the open rebellion, as we may see both from the fact that her name stands before that of Aaron, and also from the use of the feminine verb.” (Keil and Delitzsch, Commentary, 1:3:75.)
Today some members of the Church fall into a similar trap. Because the Lord blesses them with the gifts of the Spirit, they think that they have equal or superior status to the presiding priesthood authority. Soon they are led into apostasy if they do not humble themselves and submit to the Lord’s servants called to preside. Even if Moses’ wish had been granted and every soul in Israel had received the gift of prophecy (see Numbers 11:29), Moses would still have been the one chosen by the Lord to preside. One question that arises is, Why was only Miriam, and not Aaron, punished with leprosy when both had participated in the opposition? There are two possible reasons. First, as Keil and Delitzsch pointed out, Miriam was the instigator of the attack on Moses’ right to preside. Thus, her sin was the more grievous. Second, for Aaron to seek priesthood leadership demonstrated pride and self-aggrandizement. He aspired to a position to which he had not been called. When Miriam sought that position, she not only demonstrated pride but also sought to set up an order contrary to God’s system of government. From the beginning, the priesthood callings and the right to preside were given to men. Miriam’s attempt to achieve equality with Moses was a serious breach of that divinely instituted system of order.
When the Lord delivered the Israelites from Egypt, He said He would lead them into the land of Canaan, which was the land promised to Abraham, Isaac, and Jacob and their posterity forever. After many miracles and over a year of difficult travels in the wilderness, the Israelites finally arrived at the borders of this promised land. Numbers 13–14 tells the story of twelve men, one from each tribe, who were sent to find out what the land looked like and who lived there. We also read about their report to the people and what the people decided to do about what they heard.
As you read Numbers 13–14, ask yourself the following question: When faced with what seems to be a very difficult task from the Lord, do I react with fear or with faith? If most people around you chose fear over faith, how might you be affected? (see D&C 30:1–2). The way you respond tells how much you trust the
Lord—how much you believe that if He gives a commandment or a promise He has also prepared a way for you to accomplish it (see 1 Nephi 3:7).
Numbers 13–14. The Spies and Their Evil Report of the Land
At this point in history, Israel was just a few months out of Egypt, and they had been given the law of God. The Lord indicated that it was then time to go in and possess the promised land. He commanded that a reconnaissance group be sent into Canaan to reconnoiter the land. The evidence of the richness of the land was irrefutable, and the spies even brought back a cluster of grapes carried on a staff between two men to demonstrate the beauty and richness of the produce (see Numbers 13:23). Yet the spies, except for Joshua and Caleb, reported that, despite the richness of the land, there was no hope for driving out the inhabitants. The exaggerated tone of their negative report shows in the use of such words as “very great,” the land “eateth up the inhabitants thereof,” “all the people … are men of great stature,” “we saw the giants,” “we were … as grasshoppers” (vv. 28, 32–33; emphasis added).
Such an exaggerated report of itself was bad enough and demonstrated the lack of faith of the ten men who gave it. But the national tragedy began when Israel hearkened to their report. They openly rejected the numerous evidences of God’s power that had been almost daily fare and began to cry out that it would have been better for them never to have left Egypt. Nor did the murmuring stop there. A movement was started to reject Moses and choose a leader that would take them back to Egypt (see Numbers 14:4 and Nehemiah 9:17, which suggest that they actually chose the leaders who would take them back). When Joshua and Caleb tried to counteract the effect of the negative report, the congregation sought to have them stoned (see Numbers 14:10).
Little wonder that the anger of the Lord was kindled. In a great intercessory prayer, Moses pleaded for mercy for his people (see Numbers 14:13–14). He did not excuse the behavior of his people, but only emphasized the long-suffering mercy of the Lord. Israel was spared destruction but lost the privilege of immediately entering the promised land. For the next thirty-eight years they were to wander in the harsh wilderness of Sinai. During that time they could have conquered the inhabitants of the land of promise, built cities, eaten the fruit of the land flowing “with milk and honey” (Numbers 13:27), and raised their children in comfort and peace. But they would not, and so all above the age of twenty who had repudiated the power of the Lord, except Joshua and Caleb, were to die in the wilderness.
Numbers 14:40–45. Can Israel Prevail without the Lord?
When Moses told the Israelites all the words of the Lord, he records that they “mourned greatly” (Numbers 14:39). And yet, their mourning was not that of true repentance, as the events which immediately follow show. Like immature children who missed the whole point of parental punishment, Israel suddenly decided they would go up against the Canaanites, “for we have sinned” (v. 40). But Moses indicated that it was too late. The Lord had retracted the commandment to go up and possess the land, and, therefore, if they went up then, they would go without His power.
Then came the second stage of the tragedy. The Israelites had just lost the right to enter the promised land because they had refused to follow the Lord. Now, in an attempt to show how “repentant” they were, they refused to follow the Lord. With sorrowful brevity Moses simply said, “Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them” (v. 45).
Numbers 20 recounts events that occurred approximately thirty- eight years after the rebellion incident in Numbers 16. We do not know what occurred during those years or why we don’t have a record of that period. Perhaps nothing was recorded because nothing really changed over those years. For example, Numbers 20 begins with a story of Israel murmuring against Moses and Aaron, which is exactly where the story left off thirty-eight years before. This time the story is a little different, however, in that Moses and Aaron became so frustrated that they used poor judgment in how they responded to the people. Because they used poor judgment, the Lord chastised them and told them they would not be privileged to lead the children of Israel into the promised land.
By reading Deuteronomy 1:37; 3:25–28 we learn that Moses was chastised because of his disobedience. By punishing Moses, the Lord powerfully taught the children of Israel that obedience was required to enter the promised land—even (perhaps especially) if one happened to be the prophet. If Moses had varied from the Lord’s commands and gone unpunished, this hard-hearted people might possibly have excused their own sins on a greater matter by saying they saw Moses vary from the Lord’s commands and go unpunished. As evidence that the Lord did not seriously condemn Moses, we read in other scripture that he was translated into heaven without tasting death and that he appeared on earth at very important occasions to confer priesthood keys to future generations (see Luke 9:28–36; Alma 45:19; D&C 110:11).
Numbers 20 also contains an account of Israel attempting to pass peacefully through the land of Edom and being met with resistance. The land of Edom was the land of Esau’s (Jacob’s brother) descendants. You may want to look at map 2 in the back of the Latter-day Saint edition of the King James Version of the Bible to trace the path of the Israelites.
The beginning of Numbers 20 tells of the death of Moses’ sister, Miriam; the end of the chapter tells about the death of Moses’ brother, Aaron, and of Aaron’s son Eleazar becoming the high priest.
Numbers 20:2–13. Why Was Moses Not Allowed into the Holy Land?
Rebellion among the children of Israel was not at all uncommon in their desert wanderings. The rebellion described in these verses, however, was especially serious because it apparently led Moses, the prophet of God, to momentarily forget what the Lord had commanded him to do. The Lord had told Moses to provide water for murmuring Israel in a special way. Pointing out a certain rock, the Lord told Moses, “Speak ye unto the rock before their [Israel’s] eyes; and it shall give forth his water” (v. 8). But Moses was weary and angry with Israel. “Hear now, ye rebels,” he said. “Must we fetch you water out of this rock?” (v. 10; emphasis added). Then, instead of speaking to the rock as God commanded, Moses “smote the rock twice” and water gushed forth (v. 11). The Lord then chided Moses and Aaron for their failure to sanctify Him in the eyes of the people and told both men that neither of them would be allowed to bring Israel into the promised land (see v. 12). Not only did they not follow the Lord’s instructions carefully but they also suggested by the use of we that they were the ones who provided the water.
This incident, taken together with other scripture, creates a number of questions. Did Moses really sin against the Lord? Was that the reason Moses was not permitted to enter the promised land? Did Moses really assume glory to himself, or was he simply angry with the lack of faith exhibited by the children of Israel? Was this one error enough to cancel out years of great faith, obedience, and devotion?
At least two other Old Testament passages indicate that Moses did sin in striking the rock at Meribah (see Numbers 27:12–14; Deuteronomy 32:51–52). Other passages, however, help to clarify the matter. Deuteronomy 3:26 and 4:21 indicate that the Lord told Moses that the reason he could not enter the promised land was that the Lord was angry with him “for your sakes” (emphasis added). This statement could imply that there were reasons other than the error of Moses for the prohibition. Two other facts strengthen this supposition. First, both Moses and the higher priesthood were taken from Israel because of the people’s unworthiness, not Moses’ (see D&C 84:23–25). Second, Moses was translated when his mortal ministry was finished (see Alma 45:19). In other words, Moses was privileged to enter a land of promise far greater than the land of Canaan. He had finished his calling in mortality, and a new leader was to take Israel into the promised land. And, Moses was translated—hardly a punishment for sinning against God.
Numbers 20:14
Moses referred to his people as “brother Israel” when he addressed the king of the Edomites (v. 14) because the Edomites were direct descendants of Edom (Esau), the brother of Jacob (Israel), from whom the Israelites descended. There was therefore a blood relationship between the two peoples. The things that Moses said imply that the Edomite king was well aware of the relationship. Still, he refused to let the Israelites pass through his lands.
Between the rebellion of Korah (chaps. 16–17) and the request for passage through the land of Edom (chap. 20), thirty-eight years of wandering had transpired. For reasons not known to us now, Moses did not describe those years in this record.
15) Numbers 20:17. To What Does the Phrase “King’s High Way” Refer?
“The ‘king’s way’ is the public high road, which was probably made at the cost of the state, and kept up for the king and his armies to travel upon, and is synonymous with the ‘sultan-road’ (Derb es Sultan) or ‘emperor road,’ as the open, broad, old military roads are still called in the East” (Keil and Delitzsch, Commentary, 1:3:134).
The highway ran along the highlands of present-day Jordan from the Red Sea up into Syria. On the east it paralleled the Dead Sea and the River Jordan.
16) Numbers 20:22–29. What Is the Significance of Moses’ Removing Aaron’s Clothes and Placing Them on Eleazar?
“This was, in effect, depriving him of his office; and putting the clothes on his son Eleazar implied a transfer of that office to him. A transfer of office, from this circumstance of putting the clothes of the late possessor on the person intended to succeed him, was called investing or investment, (clothing;) as removing a person from an office was termed divesting or unclothing.” (Clarke, Bible Commentary, 1:682.)
The same custom continues to this day in some institutions. When an officer is installed or removed from office, ceremonial clothing is either put on or taken off, symbolizing a transfer of authority. When one departs in dishonor, he is literally stripped of his gown or robes. In the military, the cutting off of one’s epaulets or insignia of rank is the same thing.
Aaron, however, was not retiring in dishonor or disgrace. His death was imminent (see v. 28), and it was time for new and younger leadership.
Like Miriam and Aaron in Numbers 20, it is likely that many of the Israelites died during the thirty-eight years of dwelling in the wilderness. The Lord said, however, that all who were over twenty years old at the beginning of the exodus (except for Joshua and Caleb, who gave positive reports of the promised land) would die before the camp of Israel entered the promised land. Numbers 21 records an incident where many more died. This story is especially significant because it involves a type of Christ—the brass serpent. Because an entire generation of Israelites would not look upon the serpent, they died physically and spiritually and were denied entrance into the promised land. This event appears to have separated those whose faith was weakest from those whose faith was strong, because the rest of Numbers 21 tells how the Israelites conquered those who opposed them and successfully moved toward the promised land. When the Israelites were stronger in faith, they had much more success.
Would you accept money to do something you knew wasn’t right? Numbers 22–24 tells the story of a man who had to make that decision. His name was Balaam. He was a soothsayer (one who professes to foretell the future) who believed in, or at least knew about, the God of Israel to the degree that he could be influenced by the Spirit. The king of Moab tried to hire Balaam to curse Israel so the Moabites could defeat them in battle. As you read, think about what you would have done if you had been Balaam and what you might have learned from the experience.
Numbers 22:20–35—Why Was God Angry at Balaam for Doing What He Was Told?
The Lord told Balaam that if the Moabite princes asked him to accompany them again he should go only to say the words the Lord would tell him to say (see Numbers 22:20). Verse 21 records that Balaam simply got up the next morning and started on his way. Some have noted that it appears that Balaam had his heart set on the money offered for his services (see 2 Peter 2:15); he left without any intention of following the Lord. Consequently, he had an experience with his ass and an angel with a drawn sword that demonstrated he should listen to the Lord. At the end of his experience, the Lord reminded Balaam once more that he could go with the princes but only if he would say the words the Lord would give to him (see Numbers 22:35).
Numbers 22–24. The Story of Balaam
When the two mighty kings of the Amorites were defeated by the irresistible might of Israel, the Moabites, with their Midianite confederates, were filled with such alarm that Balak, their king, sought assistance. It was not from his own god, Baal, who had proven impotent against Israel during the Amorite conflict, that he sought power, however. Instead, he decided to use Israel’s own God, whose power had been marvelously manifest, against them. To this end he sent a delegation bearing presents to Balaam of Pethor, a celebrated prognosticator in upper Mesopotamia, who apparently had a reputation for being able to bless and curse with great effect (see Numbers 22:3–6).
It is difficult to determine from the record whether or not Balaam was a true prophet of God holding the powers of the priesthood authority. He lived in an area known as Aram, probably named after the son of Kemuel and grandson of Nahor, a cousin of Abraham. Haran, the place of Abraham’s first settlement after he left Ur, was a seat for the worship of Jehovah and was also in Aram. Therefore, Balaam could have been one of the few scattered people such as Jethro, who held the priesthood and exercised its power. The Bible suggests that he had a true knowledge of God and was susceptible to revelation from Him. Regardless of their origin, the Lord raises up inspired men to all nations (see Alma 29:8).
It is significant that Balaam is referred to as a soothsayer or diviner, somewhat on the order of Simon of the New Testament (compare Joshua 13:22; Acts 8:9–24). Although he acknowledged Jehovah and professed his dependence on Him, Balaam was willing to go against the Lord’s counsel and accompany the men of Balak. To assure his responsiveness to God’s will, the Lord sent an angel to threaten him with death should he curse Israel.
One of the remarkable things about Balaam’s blessing of Israel is the Messianic promise of Christ (see Numbers 24:14, 17, 19).
The rebuke received by Balaam from an animal wrought upon by the Spirit of God is a singular event in history. Speculation on how the deed was accomplished is useless. It is certain that the beast spoke in a way understandable to Balaam. Other scriptures indicate that when animals are filled with the divine Spirit and celestialized, they will be able to express themselves in ways presently denied them (see Revelation 4:6, 9; D&C 77:2–4). Balaam is not recorded as showing surprise at this phenomenon, which circumstance has led some to suggest that Balaam’s mind was troubled because of his attempt to serve both God and mammon. Had he been more thoughtful, the unusual behavior of his otherwise obedient mount would have caused him to look about to discover the trouble. Then perchance he would have discovered the angel’s presence.
The incident was sufficient to carry out the Lord’s purposes, however. Balaam was shown that it was not the journey in itself that was displeasing to God, but the feelings and intentions he harbored. The entire incident seems to have been brought about to sharpen his conscience and sober his mind so he would strictly speak only the word of God.
The record next describes the whoredoms Israel committed with the daughters of Moab; that is, Israel joined the women of Moab in worshiping Baal-peor, a fertility god, including offering sacrifices to the god and indulging in sexual immorality. What is not mentioned here but is explained later (Numbers 31:16) is that Balaam advised the Moabites in this action. Evidently, when he saw that he could not earn Balak’s commission by cursing Israel directly, he told Balak that God would only bless Israel when they were righteous. If the Moabites could seduce Israel into idol worship, they would lose God’s power. Thus, Balaam became a symbol of those who use their callings and gifts to get gain and pervert the Lord’s people (see 2 Peter 2:15; Revelation 2:14).
The Lord has a plan for your life
Sometimes when we are making major decisions, we may find ourselves with doors that were once open to us suddenly shutting. We may feel like Balaam, as if our foot is crushed underneath the weight of the situation. It is at these times that we should pause and think about our choice, and to take it to the Lord to help to discern his will for us. The Lord does have a specific plan for our life. Elder Richard G. Scott said:
The Lord has placed currents of divine influence in your life that will lead you along the individual plan He would have you fulfill here on earth. Seek through the Spirit to identify it and carefully follow that direction that the Lord has put in your life. Align yourself with it. Choose,willingly, to exercise your agency to follow it. (Elder Richard G. Scott, He lives, General Conference, October 1999).
The following thought relates to principle #11 in Elder Scott’s book entitled, “21 Principles: Divine Truths to Help You to Live By the Spirit”.
