Numbers 16:13

KJV

[Is it] a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?

KJV (with Strong's)

Is it a small thing {H4592} that {H3588} thou hast brought us up {H5927} out of a land {H776} that floweth {H2100} with milk {H2461} and honey {H1706}, to kill {H4191} us in the wilderness {H4057}, except thou make {H8323} thyself altogether {H8323} a prince {H8323} over us?

Complete Jewish Bible

Is it such a mere trifle, bringing us up from a land flowing with milk and honey to kill us in the desert, that now you arrogate to yourself the role of dictator over us?

Berean Standard Bible

Is it not enough that you have brought us up out of a land flowing with milk and honey to kill us in the wilderness? Must you also appoint yourself as ruler over us?

American Standard Version

is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but thou must needs make thyself also a prince over us?

Commentary

### SUMMARY
Numbers 16:13 captures the venomous defiance of Dathan and Abiram, key figures in Korah's rebellion against Moses and Aaron. Their words reveal a profound spiritual delusion, as they bitterly accuse Moses of malevolent intent—bringing them out of a romanticized Egypt (their former land of slavery) only to perish in the wilderness—while simultaneously charging him with tyrannical ambition, seeking to establish himself as an absolute ruler over them. This verse encapsulates their ingratitude for divine deliverance and their complete rejection of God's appointed leadership.

### CONTEXT
* **Literary Context:** This verse is a direct response to Moses' summons in [Numbers 16:12](/numbers/16-12 "Numbers 16:12 - Moses Summons Dathan and Abiram"). Following the initial challenge by Korah and 250 prominent men, Moses attempts to address Dathan and Abiram separately, recognizing their distinct role in the rebellion. Their refusal to appear before Moses, coupled with this accusatory message, escalates the conflict from a general complaint against leadership to a personal, direct affront to Moses' authority. It sets the stage for the dramatic divine judgment that follows, highlighting the severity of their insubordination and distorted worldview. This particular exchange underscores the depth of their rebellion and their unwillingness to submit to any form of accountability.

* **Historical & Cultural Context:** The events of Numbers 16 occur during the Israelites' prolonged wilderness wanderings, a period marked by frequent murmuring, disobedience, and challenges to divine authority, as seen in incidents like the complaints about manna in [Numbers 11](/numbers/11 "Numbers 11 - Complaints and Quails") or the rebellion at Kadesh Barnea in [Numbers 14](/numbers/14 "Numbers 14 - The Spies and Rebellion"). The phrase "land that floweth with milk and honey" was a well-established divine promise, consistently used to describe the fertile and abundant land of Canaan, their ultimate destination (e.g., [Exodus 3:8](/exodus/3-8 "Exodus 3:8 - God's Promise of a Land Flowing with Milk and Honey")). Dathan and Abiram's ironic application of this phrase to Egypt, a land of brutal slavery, reveals a profound spiritual amnesia and a romanticized view of their past bondage, preferring perceived security over the challenges of freedom and the journey toward God's promise. Their accusation of Moses seeking to be a "prince" also speaks to the ancient Near Eastern understanding of kingship and absolute rule, projecting their own rebellious desires onto Moses.

* **Key Themes:** Numbers 16:13 powerfully illustrates several recurring themes in the book of Numbers and the Pentateuch. Central is the theme of **Rebellion Against Divine Authority**, where human defiance is directed not merely at Moses but at the God who appointed him. Dathan and Abiram's words are a direct rejection of God's chosen leader and, by extension, God's sovereign plan for His people. This verse also highlights **Ingratitude and Distorted Perception**, as the rebels utterly fail to appreciate God's miraculous deliverance from Egyptian bondage, instead viewing their liberation as a precursor to death. Their mischaracterization of Egypt as a "land that floweth with milk and honey" is a stark example of **Spiritual Blindness**, where the blessings of freedom are despised and the miseries of slavery are romanticized. Finally, the accusation of Moses' self-exaltation underscores the theme of **False Accusation and Slander**, revealing the destructive power of bitterness and envy, which often leads to baseless charges against righteous leadership, contrasting sharply with Moses' true humility as described in [Numbers 12:3](/numbers/12-3 "Numbers 12:3 - Moses' Humility").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Small thing (Hebrew, _hame'at_):** This interrogative phrase, often translated as "is it too little?" or "is it insufficient?", carries a strong sarcastic and dismissive tone. Dathan and Abiram use it to mock Moses' actions, implying that his supposed misdeeds—bringing them out of Egypt to die—are not merely significant but an egregious offense, far from "a small thing." It underscores their profound contempt and ingratitude.
* **Land that floweth with milk and honey (Hebrew, _eretz zavat chalav u'devash_):** This iconic phrase, used over 20 times in the Old Testament, is consistently the divine description of the Promised Land of Canaan, symbolizing its fertility, abundance, and God's blessing (e.g., [Deuteronomy 6:3](/deuteronomy/6-3 "Deuteronomy 6:3 - The Promised Land's Abundance")). Dathan and Abiram's application of it to Egypt, a land of slavery and oppression, is a profound and deliberate act of irony. It reveals their utter spiritual perversion, romanticizing their bondage and despising the true freedom and inheritance God had prepared for them.
* **Prince (Hebrew, _sar_):** This term denotes a chief, ruler, or leader. In this context, Dathan and Abiram accuse Moses of aspiring to be an absolute, tyrannical "prince" or dictator over them. This accusation is a projection of their own rebellious desire for power and control onto Moses, whose leadership was consistently characterized by humility, intercession, and obedience to God, not self-exaltation (e.g., [Numbers 12:3](/numbers/12-3 "Numbers 12:3 - Moses' Humility")).

#### Verse Breakdown
* **"Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey,"**: This opening clause is drenched in sarcasm and bitter irony. Dathan and Abiram frame their liberation from Egypt not as a divine rescue but as a trivial, perhaps even malevolent, act by Moses. The deliberate misapplication of "a land that floweth with milk and honey" to Egypt is a radical distortion of truth, designed to undermine Moses' credibility and God's benevolent act of salvation. They are essentially saying, "Was it not enough that you took us from this paradise (Egypt)?"
* **"to kill us in the wilderness,"**: This is a direct and malicious accusation of intent. Dathan and Abiram assert that Moses' ultimate purpose in leading them into the wilderness was not to guide them to the Promised Land but to orchestrate their demise. This charge is a gross slander, ignoring God's continuous provision (manna, water, protection) and Moses' tireless intercession on their behalf. It reflects their own fear, discontent, and a complete lack of faith in God's faithfulness.
* **"except thou make thyself altogether a prince over us?"**: This final clause reveals the core of their resentment: the accusation that Moses' true motive was selfish ambition. They claim that Moses' actions were not for God's glory or the people's good, but solely to establish himself as an unchallenged, absolute ruler. This charge is particularly ironic given Moses' consistent humility and his repeated attempts to relinquish leadership or defer to God's will. It exposes their own desire for power and their inability to comprehend true, God-ordained leadership.

#### Literary Devices
Numbers 16:13 is rich with rhetorical and literary devices that amplify its rebellious and accusatory tone. The most prominent device is **Irony**, specifically **Verbal Irony**, as Dathan and Abiram refer to Egypt, the land of their brutal slavery, as "a land that floweth with milk and honey." This is a profound reversal of the phrase's established meaning, which consistently describes the Promised Land, thereby highlighting their spiritual blindness and distorted perception of reality. Furthermore, the verse employs **Sarcasm** through the rhetorical question, "Is it a small thing...?" This dismissive tone underscores their contempt for Moses and their ingratitude for God's deliverance. **Hyperbole** is evident in their accusation, "to kill us in the wilderness," which exaggerates their perceived suffering and attributes malicious intent to Moses, far beyond the reality of God's providential care. Finally, the verse presents a stark **Antithesis** between their romanticized view of Egypt (slavery as paradise) and their demonized view of the wilderness journey (freedom as a death trap), setting up a dramatic contrast between their rebellious perspective and God's redemptive truth.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 16:13 serves as a stark warning against the dangers of spiritual blindness, ingratitude, and rebellion against divinely appointed authority. The theological implications are profound: Dathan and Abiram's rejection of Moses was, at its core, a rejection of God Himself, who had chosen and empowered Moses. Their distorted perception of Egypt as a "land flowing with milk and honey" illustrates how a hardened heart can twist truth, romanticize past bondage, and despise the very freedom and future God offers. This episode underscores the severity of murmuring and discontent, revealing how such attitudes can escalate into outright rebellion and lead to severe divine judgment. The narrative reminds us that true leadership is often misunderstood and maligned by those whose hearts are set against God's purposes, and that God holds His people accountable for their attitude towards His chosen servants.

* [Numbers 14:2-4](/numbers/14-2 "Numbers 14:2-4 - Israel's Desire to Return to Egypt")
* [Deuteronomy 6:3](/deuteronomy/6-3 "Deuteronomy 6:3 - The Promised Land's Abundance")
* [Jude 1:11](/jude/1-11 "Jude 1:11 - Warning Against False Teachers, Citing Korah's Rebellion")

### REFLECTION AND APPLICATION
Numbers 16:13 offers timeless lessons for believers navigating their own spiritual journeys. It challenges us to examine our hearts for any seeds of discontent or ingratitude, especially when facing difficulties or prolonged periods of "wilderness." Do we romanticize past comforts or perceived securities, even if they were forms of bondage, while despising the challenging path of freedom and growth God has set before us? This verse calls us to cultivate a spirit of thankfulness for God's past deliverance and present provision, even when the future seems uncertain. It also serves as a potent reminder to respect and pray for spiritual leaders, recognizing that their authority is often God-ordained, and that challenging it without just cause can be a serious affront to God Himself. We are called to discern motives, guarding against the temptation to slander or accuse those in authority, and instead to walk in humility and submission to God's will, trusting His sovereign plan even when it leads through uncomfortable terrain.

#### Questions for Reflection
* **In what areas of my life might I be romanticizing a past "Egypt" (a comfort zone, a habit, a relationship) that God has called me to leave behind for true freedom?**
* **How do I respond when God's path for me leads through a "wilderness" of difficulty or uncertainty? Do I complain, or do I trust His provision and purpose?**
* **Am I quick to accuse or criticize spiritual leaders, or do I seek to understand their burdens and pray for their wisdom and strength?**
* **What steps can I take to cultivate a deeper sense of gratitude for God's deliverance and ongoing faithfulness in my life?**

### FAQ

**Why do Dathan and Abiram call Egypt "a land that floweth with milk and honey" when it was a place of slavery?**

Answer: This is a profound example of spiritual blindness and distorted perception. The phrase "a land that floweth with milk and honey" was God's consistent description of the Promised Land of Canaan, symbolizing its abundance and the blessings awaiting Israel (e.g., [Exodus 3:8](/exodus/3-8 "Exodus 3:8 - God's Promise of a Land Flowing with Milk and Honey")). Dathan and Abiram's application of this phrase to Egypt, a place of brutal bondage and oppression, reveals their complete ingratitude for God's deliverance. They had romanticized their past slavery, perhaps longing for the perceived security and material provisions of Egypt, even under oppression, over the challenging journey of faith and freedom in the wilderness. Their spiritual vision was so clouded by discontent and rebellion that they preferred the "fleshpots of Egypt" (as mentioned in [Numbers 11:5](/numbers/11-5 "Numbers 11:5 - Israel's Longing for Egyptian Food")) to the divine promise and the freedom God was forging for them. It underscores how bitterness can twist reality, making bondage seem desirable and true liberation appear as a threat.

### CHRIST-CENTERED FULFILLMENT
The rebellion of Dathan and Abiram against Moses, God's appointed leader, foreshadows humanity's ultimate rebellion against Christ, the true and ultimate Leader. Just as Dathan and Abiram accused Moses of bringing them out to kill them and of seeking to make himself a "prince," so too did many reject Jesus, accusing Him of blasphemy and sedition, ultimately leading to His crucifixion (e.g., [Luke 23:2](/lucas/23-2 "Luke 23:2 - Accusations Against Jesus Before Pilate")). The Israelites' longing for the "milk and honey" of Egypt, a land of slavery, over the wilderness journey to the true Promised Land, illustrates the human tendency to prefer the comforts of sin and worldly security over the challenging, yet ultimately liberating, path of following Christ. Jesus, unlike Moses, truly is the "Prince of Peace" ([Isaiah 9:6](/isaiah/9-6 "Isaiah 9:6 - The Prince of Peace")) and the King of Kings, but His rule is characterized by humble service and self-sacrifice, not self-exaltation (e.g., [Philippians 2:5-8](/philippians/2-5 "Philippians 2:5-8 - Christ's Humility and Obedience")). He leads us out of the bondage of sin and death into the true spiritual "land flowing with milk and honey"—the abundant life and eternal inheritance found in Him (e.g., [John 10:10](/john/10-10 "John 10:10 - Jesus Offers Abundant Life")). The wilderness journey, though difficult, was God's path to the Promised Land; similarly, our trials and sufferings are part of God's refining process, leading us to a deeper relationship with Christ and our eternal rest (e.g., [Hebrews 4:1-11](/hebrews/4-1 "Hebrews 4:1-11 - The Promise of Entering God's Rest")). Ultimately, those who reject God's chosen leader, whether Moses or Christ, face severe consequences, while those who humbly follow find true life and blessing.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 7:35

This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send [to be] a ruler and a deliverer by the hand of the angel which appeared to him in the bush.

Exodus 16:3

And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, [and] when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.

Exodus 2:14

And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.

Numbers 11:5

We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:

Acts 7:25

For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.

Acts 7:27

But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?

Exodus 2:23

¶ And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.