Read The Bible The Gospel Coalition

Two more wretched episodes of rebellion now blemish the history of the Israelites in the wilderness (Num. 16).

The first is the plot engineered by Korah, Dathan, and Abiram. They stir up trouble not among the riffraff, but among a sizable number of community leaders, about 250 of them. The heart of their criticism against Moses is twofold: (a) They think he has taken too much on himself. “The whole community is holy, every one of them, and the LORD is with them” (16:3). Moses has no right to set himself above “the LORD’s assembly” (16:3). (b) The track record of Moses’s ministry is so sullied by failure that he cannot be trusted. He brought them out of “a land flowing with milk and honey” (16:13), promising them much, but in reality leading them into the desert. So why on earth should he “lord it over” the people? (16:13)

Their reasoning would have a certain believability among those who focused on their hardships, who resented all authority, who had short memories of how they had been rescued from Egypt, who did not value all that God had carefully revealed, and who were swayed by the instant appeal of rhetoric but who did not value their own solemn covenantal vows. Their descendants are numerous today. In the name of the priesthood of all believers and of the truth that the whole Christian community is holy, other things that God has said about Christian leaders are rapidly skirted. Behind these pretensions of fairness lies, very often, naked lust for power, nurtured by resentments.

Of course, not every leader in the Christian church is to be treated with equal deference: some are self-promoted upstarts that the church is to get rid of (e.g., 2 Cor. 10–13). Nor are all who protest cursed with the judgment that fell on Korah and his friends: some, like Luther and Calvin, like Whitefield and Wesley, and like Paul and Amos before them, are genuine reformers. But in an anti-authoritarian age like ours, one should always check to see if the would-be reformers are shaped by passionate devotion to the words of God, or simply manipulate those words for their own selfish ends.

In the second rebellion, the “whole Israelite community” (16:41), fed by pathetic resentments, mutters against Moses and Aaron, accusing them of having killed the rebels the day before — as if they could have opened the ground to swallow them up. Thousands perish because the community as a whole still has not come to grips with God’s holiness, the exclusiveness of his claims, the inevitability of his wrath against rebels, his just refusal to be treated with contempt.

And why should our generation be spared?

Guilt. What a horrendous burden.

Sometimes people carry a tremendous weight of subjective guilt — i.e., of felt guilt — when they are not really guilty. Far worse is the situation where they carry a tremendous weight of objective guilt — i.e., they really are guilty of some odious sin in the eyes of the living God — and are so hardened that they do not know it.

The superscription of Psalm 51 discloses that as David writes he consciously carries both objective and subjective guilt. Objectively, he has committed adultery with Bathsheba and has arranged the murder of her husband Uriah; subjectively, Nathan’s parable (2 Sam. 12) has driven home to David’s conscience something of the proportion of his own sin, and he writes in shame.

(1) David confesses his sin and cries for mercy (51:1–2). There is no echo of the cries for vindication that mark some of the earlier psalms. When we are guilty, and know we are guilty, no other course is possible, and only this course is helpful.

(2) David frankly recognizes that his offense is primarily against God (51:4), not against Uriah, Bathsheba, the child that was conceived, or even the covenant people who bear some of the judgment. God sets the standards. When we break them, we are defying him. Further, David knows that he sits on the throne out of God’s sheer elective grace. To betray the covenant from a position of God-appointed trust is doubly appalling.

(3) David is honest enough to recognize that this sequence of sins, though particularly vile, does not stand alone. It is a display of what is in the heart, of the sin nature that we inherit from our parents. Nothing avails if we are not finally cleansed inwardly, if we are not granted a pure heart and a steadfast spirit (51:5–6, 10).

(4) For David this is not some merely cerebral or cool theological process. Objective guilt and subjective recognition of it so merge that David feels oppressed: his bones are crushed (51:8), he cannot escape the specter of his own sin (51:3), and the joy of his salvation has dissolved (51:12). The transparent honesty and passion of David’s prayer disclose that he seeks no blasé or formulaic cleansing.

(5) David recognizes the testimonial value of being forgiven, and uses it as an argument before God as to why he should be forgiven (51:12–15). Implicitly, of course, this is an appeal for God’s glory.

(6) Steeped as he is in the sacrificial system of the Mosaic covenant, David nevertheless adopts more fundamental priorities. The prescribed sacrifices mean nothing apart from the sacrifice of a broken spirit, a broken and a contrite heart (51:16–19).

Another day thinking about rebellion — this time the rebellion displayed by the people at Kedesh Barnea, when they forfeited the opportunity to enter the Promised Land because of their sin (Num. 14).

(1) Just as in the previous chapter the ten spies who gave a negative report were responsible for discouraging the people, so the people are responsible to decide to whom they will give heed. They simply go with the majority. If they had adhered to the covenant to which they had pledged themselves, if they had remembered what God had already done for them, they would have sided with Caleb and Joshua. Those who side with the majority voice and not with the word of God are always wrong and are courting disaster.

(2) To doubt the covenantal faithfulness of God, not the least his ability and his will to save his own people and to do what he has said he will do, is to treat God with contempt (14:11, 23). Virtually all perpetual grumbling partakes of such contempt. This is a great evil.

(3) People often hide their own lack of faith, their blatant unbelief, by erecting a pious front. Here they express their concern that their wives and children will be taken as plunder (14:3). Instead of admitting they are scared to death and turning to God for help, implicitly they blame God for being less concerned for their wives and children than they are themselves.

(4) The punishment exacted therefore precisely suits the crime: that adult generation, with a couple of exceptions, dies out in the desert before their children (the very children about whom they profess such concern) inherit the land almost forty years later (14:20–35).

(5) There is a kind of repentance that grieves over past failures but is not resolved to submit to the word of God. The Israelites grieve — and decide to take over the Promised Land, even though God has now told them not to attempt it, since he will no longer be their bulwark and strength. Moses rightly sees that this is nothing other than further disobedience (14:41). Inevitably they are beaten up for their pains (14:44–45).

These five characteristics of this terrible rebellion are not unknown today: a popular adherence to majority religious opinion with very little concern to know and obey the word of God, an indifferent dismissal of God with contempt stemming from rank unbelief, pious excuses that mask fear and unbelief, temporal judgments that kill any possibility of courageous Christian work, and a faulty and superficial “repentance” that leaves a meeting determined to make things right, and yet is still unwilling to listen to the Word of God and obey him. God help us all.

Rebellion has many faces.

Numbers 12-13 reports two quite different and complex forms of rebellion. The first finds Aaron and Miriam bad-mouthing their brother Moses. The presenting problem is that because the Lord has spoken through them as well as through Moses, they feel they have the right to share whatever authority he enjoys. But other layers lie hidden: they are upset with Moses because of his marriage to a Cushite. Human motives are often convoluted.

Inevitably, the protest sounds reasonable and sensible, even (to our ears) democratic. Further, it is calculated to put Moses into a horrible position. If he insists that he alone is the leader whom God has peculiarly called to this task, he could be accused by the envious and the skeptical as guilty of self-promoting turf-protection. What saves him, in part, is that, like the Savior who followed him, Moses is an extraordinarily humble man (12:3; cf. Matt. 11:29).

God himself intervenes and designates who the leader is. Moses is unique, for the immediacy of the revelation he receives and transmits is beyond that of all other prophets; further, Moses has proved faithful in all God’s household (12:6-8). Miriam faces fearful judgment. Why Miriam is so afflicted and not Aaron is unclear: perhaps in this rebellion she was the leader, or perhaps God did not want to undermine the legitimate authority Aaron possessed as high priest. What is clear is that even when Miriam, owing to Moses’ intercessory intervention, is forgiven, she faces a week of disgrace and illness outside the camp, to teach both her and the nation that the rebellion that manifests itself in lust for power deserves judgment from the living God.

The second rebellion, reported in Numbers 13, begins with the fears of ten of the twelve spies commissioned to reconnoiter the Promised Land. They could not fail to report its lush fertility, but they focused on the obstacles. In this they had forgotten, or willfully ignored, all that God had miraculously performed to bring them this far. But their rebellion is worse yet. As leaders they were charged not only with accurate reporting but also with forming the opinion of the people. As leaders of the people of God, they should have presented the features of the land as they found them, and then focused attention on the faithful, covenantal God, reminding the people of the plagues, the Passover, the Exodus, the supply of food and safety in the desert, and God’s self-disclosure at Sinai. But in fact, they succeed only in fomenting a major mutiny (see chap. 14), primarily by fostering fear and unbelief.

In what ways does rebellion manifest itself among the people of God today?

One of the ways God talks about the future is . . . well, by simply talking about the future. There are places in the Bible where God predicts, in words, what will happen: he talks about the future. But he also provides pictures, patterns, types, and models. In these cases he establishes an institution, or a rite, or a pattern of relationships. Then he drops hints, pretty soon a cascade of hints, that these pictures or patterns or types or models are not ends in themselves, but are ways of anticipating something even better. In these cases, then, God talks about the future in pictures.

Christians who read their Bibles a lot ponder the connections between the Davidic kingship and Jesus’s kingship, between the Passover lamb and Jesus as “Passover Lamb,” between Melchizedek and Jesus, between the Sabbath rest and the rest Jesus gives, between the high priest’s role and Jesus’s priestly role, between the temple the old covenant priest entered and the heavenly “holy of holies” that Jesus entered, and much more. Of course, for those who lived under the old covenant stipulations, covenantal fidelity meant adherence to the institutions and rites God laid down, even while those same institutions and rites, on the broader canonical scale, looked forward to something even better. Through these pictures, God talked about the future. Once a Christian grasps this point, parts of the Bible come alive in fresh ways.

One of these picture-models is Jerusalem itself, sometimes referred to as Zion (the historic stronghold). Jerusalem was bound up not only with the fact that from David on, it was the capital city (even after the division into Israel and Judah, it was the capital of the southern kingdom), but also with the fact that from Solomon on it was the site of the temple, and therefore of the focus of God’s self-disclosure.

So for the psalmist, “the city of our God, his holy mountain” is not only “beautiful” but “the joy of the whole earth” (Ps. 48:1–2). It is not only the center of armed security (48:4–8), but the locus where God’s people meditate on his unfailing love (48:9), the center of praise (48:10). Yet the psalmist looks beyond the city to God himself: he is the one who “makes her secure forever” (48:8), whose praise reaches to the end of the earth, for ever and ever (48:10, 14).

As rooted as they are in historic Jerusalem, the writers of the new covenant look to a “Jerusalem that is above” (Gal. 4:26), to “Mount Zion,” to “the heavenly Jerusalem, the city of the living God” (Heb. 12:22), to the “new Jerusalem” (Rev. 21:2). Reflect long and often on the connections.

A common theme of Psalms 46 and 47 is the sovereign authority of God over all the nations. He is not some mere tribal deity. He is the Most High (46:4). Nations may be in an uproar; kingdoms rise and fall. But God needs only to lift his voice, and the earth itself melts away (46:6). By his authority desolation works its catastrophic judgment; by his authority wars cease (46:8–9). The Lord Most High is “the great King over all the earth” (47:2, 7). “God reigns over the nations; God is seated on his holy throne” (47:8).

This ensures the security of the covenant community. The surrounding pagan nations may threaten, but if God is in charge, the covenant people of God can testify, “The LORD Almighty is with us; the God of Jacob is our fortress: (46:7). “He subdued nations under us, peoples under our feet” (47:3). Indeed, as for Jerusalem, the “place where the Most High dwells”: “God is within her, she will not fall; God will help her at break of day” (46:4–5).

The psalmist sees at least two further entailments. First, sooner or later God “will be exalted among the nations” (46:10). “For God is the King of all the earth” (47:7). These last two references could be understood as a threat rather than a promise of blessing: God will be exalted among these pagan nations in exactly the same way he was exalted by destroying the Egyptian army at the Red Sea. But in the light of Psalm 47:9 we would probably be unwise to insist on so negative a reading: “The nobles of the nations assemble as the people of the God of Abraham, for the kings of the earth belong to God; he is greatly exalted.” In other words, one of the entailments of monotheism is that God is the God of all, whether acknowledged as such or not. And one day he will be acknowledged by all; in many cases such acknowledgment will be accompanied by worship and adoration, as the nobles of the nations assemble before God exactly as do the people of the God of Abraham. To use Paul’s categories, here is the inclusion of Gentiles as Abraham’s sons (cf. Rom. 4:11; Gal. 3:7–9). “Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth” (46:10).

The second entailment is praise. “Come and see the works of the LORD” (Ps. 46:8). “Clap your hands, all you nations; shout to God with cries of joy. How awesome is the LORD Most High, the great King over all the earth!” (47:1–2). “Sing praises to God, sing praises; sing praises to our King, sing praises” (47:6).