The Book Of NUMBERS
Numbers 21:8 "And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole:
and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live."
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A mere three days after leaving Mount Sinai the children of Israel begin to complain and murmur against God. This chapter and the next stand in stark contrast to the first section of this book where Moses has written in great detail about the obedience and submission of the nation to God’s direction and leading.
Verses 1-3: It doesn’t say here exactly what the people are complaining about, nor does it matter. The point of this introduction is that Israel disobeys God by displaying ingratitude for all that He has done for them in the first year since their exodus from Egypt. (Exodus 16:2, 17:3, Numbers 14:2, 16:11, 17:5, Deuteronomy 9:22) As punishment, the LORD sends a great fire upon the outskirts of the camp which consumes some of the people and their tents. (v.1) (Leviticus 10:2, 2 Kings 1:12, Psalm 78:21) This, of course, brings about regret and repentance from the rest of the nation who entreat Moses to intercede with God on their behalf. (v.2) (Numbers 12:11, 13, 21:7) Moses prays to the LORD, and the fire is extinguished. (James 5:16) As is usual for the culture of the ANE, Moses names this place Taberah, which means "place of burning", because of this incident. (v.3) Verses 4-9: Sadly, it doesn’t take long for the children of Israel to fall back into rebellion, ingratitude and failure to trust in God for their providence and care. Verse 4 refers to a “mixt multitude”, which very likely is made up of some of the Egyptians that had come out with Israel in the exodus. (Exodus 12:38) These begin to complain because they are dissatisfied with the manna from heaven that God has been providing for the nation every morning. (v.6-8) Verse 4 calls it “lusting”, which means they are craving or longing for the variety of food that they had enjoyed back in their native land. (1 Corinthians 10:6) This is a good example in scripture of the fairweather “Christian”, the one who is not truly saved but, instead, follows Christ and the church during the good times in life when blessings are plenty. But as soon as hardship or testing from the Lord comes into their lives they quickly retreat, complaining and desiring the ways of their old life which they see as more comfortable and easier than remaining with the flock of God. (Mark 4:5-6, 16-17) Even worse, the sour attitude and the ungratefulness of the Egyptians rubs off on the Israelites who also begin to complain about a lack of meat. “Who shall give us flesh to eat?” That is an odd complaint given the size of the flocks and herds of the Israelites which, in turn, indicates the depth of sin and rebellion in their hearts. After all that God has done for them, starting with the parting of the Red Sea, they cannot even trust Him to continually provide enough livestock for both the required daily sacrifices and daily sustenance. They should have been more than grateful for the meat they already possessed, as well as the daily manna that fell from heaven. Instead, they long for the fish, “…the cucumbers, and the melons, and the leeks, and the onions, and the garlick…” (v.5) (Exodus 16:3) They complain about having nothing but manna to eat all day every day. (v.6) (Numbers 21:5) Verses 7-9 give a quick review for the reader of what manna is and the many ways in which it can be prepared and eaten. (Exodus 16:14, 31) The shortsightedness and the immaturity of the Israelites is astounding. In Egypt they had been slaves. That means they suffered extreme physical torment on a daily basis, and many of them died because of it. Their lives now compared to then are as different as night and day. Yet instead of remembering God’s mercy and goodness and the providential miracles He has performed on their behalf since then, they behave as spoiled children with extremely short term memories. All they can think of now is the variety of food they had in Egypt, but even that is probably not accurate. The Egyptians would have had all the food that is listed in verse 5, but it’s very unlikely the Hebrew slaves would have eaten that well. Not only that, but to grumble and complain so soon after many of their fellow Israelites were killed by God as punishment for grumbling and complaining against Him is even more astonishing. It is little wonder, then, that Moses loses his temper and his patience with the people because of all this. Verses 10-15: One of Moses’ greatest weaknesses is anger (Exodus 2:11-12), which he again reveals here as he vents his frustrations to the LORD, whose anger is also once again aroused against the Israelites. (v.10) Moses complains to God about the responsibility of leadership that He has laid on Moses’ shoulders. (v.11-12) (Exodus 5:22, Deuteronomy 1:12) His complaint in verse 13 about the lack of meat demonstrates the same faithless attitude as the people. It should have been Moses that reminded the Israelites of God’s provision for them thus far in their journey, as well as the abundance of meat they already possessed in the form of their own livestock and herds. The rebellion of the people is too much for Moses to bear alone (v.14), and he begs God to end his life now in order to put him out of his misery. (v.15) (Exodus 18:18, Deuteronomy 1:12) Verses 16-20: God responds to Moses’ complaint first. The seventy elders of the nation mentioned here are probably not the same ones that Moses selected several months earlier on the advice of Jethro, his father-in-law. (Exodus 18:25, 24:1, 9) While Exodus 24 does mention seventy elders, the wording of verse 16 here in Numbers 11 suggests that these elders are being chosen for the first time. Also, those that were selected in Exodus 18 were administrative and judicial leaders, not spiritual. The seventy elders chosen here will serve a different function for the people, as indicated in verse 17. The LORD will pour out His spirit upon the elders in the same way that He has bestowed His spirit upon Moses. (1 Samuel 10:6, 2 Kings 2:15, Joel 2:28) Because of this, “…they shall bear the burden of the people with thee, that thou bear it not thyself alone.” As for the people, God tells Moses that He will give them meat; so much so, in fact, that it will “…come out at your nostrils, and it be loathsome unto you…”. (v.20) The Moody Bible Commentary has this to say regarding the use of the word “nostril” in verse 20: “This is interesting because the word for ‘anger’ (v. 1) and the word for ‘nostril’ are spelled the same in Hebrew: ‘aph. The seat of anger was associated with nostrils (i.e., nostrils flaring when one is angry). When the LORD’s ‘nose’ is angered, the consequences will be felt in the ‘nose’ of those being judged.” The people will have enough flesh to eat for a whole month (v.19), and they will be sick of it by the end of that time. While their physical hunger will be temporarily sated, it will not address the true source of their rebellion and discontent. That is a spiritual problem, as noted later by King David (Psalm 78:29, 106:15), and it’s an issue that will consistently plague the children of Israel during their journey to the promised land. This is stated plainly in verse 20: “…because that ye have despised the Lord which is among you…”. It's not the lack of meat that is Israel’s real problem here: it’s a complete lack of faith and trust in God. This spiritual immaturity will eventually cost this current generation the promised land, and the same holds true for us today. Too often we focus on our current circumstances, grumbling and complaining to the LORD about our afflictions, and so easily forgetting all that God has done for us up to this point in our lives. The nation of Israel was focused on their physical needs and infirmities rather than turning their attention off themselves and their surroundings to the God of their fathers that had brought them out of slavery and affliction in Egypt. As He does here for them, the Lord will often give us whatever temporal, physical thing we are seeking, but, of course, it doesn’t satisfy us, and we find ourselves even more despondent and afflicted than before. And then we wonder why we’re so unhappy and miserable. Verses 21-23: God’s answer should have satisfied Moses, but his lack of faith persisted, as indicated by verses 21-22. He is basically stating here that feeding two million Israelites for one month will be impossible for God. Moses even brings up the results of the current census that was just completed: “…six hundred thousand footmen…”, as if to say, “Lord, do you realize how many people there are in this nation right now? Are you serious???” God’s rebuke in verse 23 is terse and direct. He says, in essence, “Do you believe My power is limited? Stand back and watch as I keep My word.” (Numbers 23:19) Verses 24-30: Moses finally obeys God’s instructions and gathers the seventy elders around the tabernacle. (v.24) God fulfills his word to Moses: His spirit descends upon all the elders, and they begin to worship and prophesy. (v.25) (1 Samuel 10:10, Acts 2:17-18, 1 Corinthians 14:1) The text doesn’t give a precise definition here of what that prophesying is, but from the general definition of the word “prophesy”, as it is found throughout scripture, we can safely infer from this passage that the elders were teaching and administering to the people in much the same manner as a pastor does in the modern church today. Both Strong’s Concordance and the Brown-Driver-Briggs’ Bible dictionary define the word “prophesying” in verse 26 as “under the influence of divine spirit”, as is often the case when used in scripture, especially in the NT. When Paul uses the word “prophesy” in his epistles, he means one who teaches and preaches the word of God, not someone who predicts the future. Here in the OT, one who prophesies is often one who teaches and preaches to the people as well as one who reveals God’s prediction of a specific future event as a warning or a blessing to the people. Here in Numbers 11, it seems clear from the text that this instance is an example of the former. These seventy elders were needed to help guide the nation spiritually, to admonish and encourage them in their worship and obedience to God. It’s also very likely that they rebuked the people for their disobedience and rebellion against God, just as Moses has done and will continue to do. There are three possible ways to read this passage regarding Eldad and Medad: 1) they were supposed to have been part of the original seventy, which means that Moses gathered only sixty-eight elders at the tabernacle, which means that he and these two disobeyed God’s instructions; 2) Eldad and Medad were physically unable to meet at the tabernacle because of some temporary sickness or other infirmity that prevented them from leaving their tents; or 3) they were not part of the seventy elders, and God’s spirit came upon them as unexpected and surprising spiritual bonus. The reaction of Joshua (v.28), Moses’ student and servant, upon hearing the news that Eldad and Medad are prophesying among the camp strongly suggests option #3. He advises Moses to forbid them from doing so because they are not part of the group that God summoned to the tabernacle. (Mark 9:38, Luke 9:49) Joshua is mistakenly trying to protect Moses’ status as leader of the people. Moses’ answer once again demonstrates his wisdom as God’s appointed leader: “Are you jealous for my sake? I desire that God would pour out His spirit on all the people!” (v.29) (1 Corinthians 14:5) He then instructs Joshua and the elders to go out into the camp and minister to the people. (v.30) Moses understands that God is the true leader of the nation, and that he – Moses – is no more than a mere servant. Verses 31-35: The Hebrew word for “spirit” in verse 25, rûach, is the same word used for “wind” here in verse 31. Both refer to the power of God. (Exodus 16:13, Psalm 78:26, 105:40) True to His word, He supplies more than enough quail to feed the entire nation. (v.32) There’s so much of the fowl, in fact, that each man is able to gather at least ten homers, which is the equivalent of 60 bushels! That’s more than plenty, even for just a month, but the Israelites are so consumed by greed that they eat far more than their fill. Their indulgence is to the point of gluttony, and this angers the LORD. (v.33) As punishment, He smites the nation with a plague. Moses names that place “Kibroth–hattaavah”, literally translated as “Graves of Craving”. (v.33) It’s implied in this verse that those among the dead are the same ones that caused the rebellion and discontent in the beginning. (v.4) It's important to note here that God did not punish the Israelites merely because they asked for some food other than the manna or because they failed to thank Him for the quail. As with so much of Israel’s rebellion and apostasy, the problem here was the condition of their hearts. As noted earlier, the people were acting out of ingratitude and selfishness, and they had given into the lust of their flesh. They were not content with the manna and the meat of their own livestock, and this indicated a sinful heart which resulted in their greed and gluttony. It’s the same temptation that caused Adam and Eve to fall. They were not content with all the variety of fruit and vegetation that God had provided them in the garden. Instead, they wanted the one fruit that God had expressly forbidden. The phrasing of verse 33 suggests that God would not have smote the people with a plague if they had not been so greedy. If they would have taken only as much as they needed and not eaten to the point of gluttony, they might not have died. But it was the very act of gluttony, caused by greed, that angered the LORD. This is one reason Paul exhorts the Corinthians to keep self-control and self-discipline in all things, but especially the lusts of the flesh. (1 Corinthians 6:12-13) Keeping our desires and cravings under control, with the help of the Holy Spirit, will not only enable us to live physically healthy and vibrant lives, but will also help us greatly in service and obedience to God who is our provider and sustainer. We should be thankful every day for whatever He gives us and be content with what we have, not looking with lust at the greener grass on the other side of the fence.
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CHAPTER 9:
Verses 1-5: The children of Israel observe the passover, once again demonstrating complete obedience to God and His servant Moses. (v.4-5) (Leviticus 23:5, Numbers 28:16, Deuteronomy 16:1-2) “…according to all that the Lord commanded Moses, so did the children of Israel.” Complete submission and obedience to God is a beautiful thing, and it brings infinite blessings! This is demonstrated time and again throughout the Old Testament, both in Israel as a nation as well as in the individual lives of those who obeyed God when the nation was in rebellion. Verses 6-14: A situation now arises where some of the men of Israel have become “…defiled by the dead body of a man…” (v.6) and, thus, they cannot observe the passover as prescribed by God because of the newly established law of God regarding those who are unclean by accidental defilement. (Leviticus 5:2-3, 21:1, 11, Numbers 5:2, 19:11, John 18:28) The men acknowledge to Moses their desire to obey God by observing and celebrating the passover, but they also do not want to violate God’s law concerning the sacrifices and offerings that are an integral part of the passover ritual. (v.7) Nor do they want to wait another whole year in order to properly observe this sacred ritual. Moses demonstrates one of the fundamental qualities of a godly leader. “Stand still, and I will hear what the Lord will command concerning you.” (v.8) (Exodus 18:22, Numbers 27:5) As he has always done since first taking on the mantle of leadership at the burning bush on the backside of the desert, Moses turns to the Lord for guidance and direction. God, in turn, demonstrates compassion and mercy, acknowledging the genuine desire of His children to obey Him in all things. He provides an exception to the law, allowing the men to observe all ordinances of the passover on the 14th day in the second month at twilight. (v.10-12) (2 Chronicles 30:2, 15) This exception not only applies to those who are unclean, but also anyone who is traveling outside the homeland and is unable to be present with his/her family at the time of the passover. But God also delivers a warning and a reminder: those that are clean and are present at home who choose not to obey the law of the passover and all its ordinances as prescribed by God will suffer God’s wrath and immediate judgment. (v.13: “…the same soul shall be cut off from among his people…”) This law also applies to any non-Israelite that happens to be residing among God’s chosen people and also desires to participate in the passover. (v.14) Verses 15-23: This chapter concludes with another repetition, similar to that of chapter 7. Five times in these eight verses Moses emphasizes the presence of the cloud resting atop the tabernacle. (v.15-16, 19, 21-22) (Exodus 40:33-34, Nehemiah 9:12, 19, Psalm 78:14) Twice he states that at night the cloud turned into a pillar of fire. (v.15-16) (Exodus 13:21-22, 40:38) Three times he says that as long as the cloud rested upon the tabernacle the children of Israel remained where they camped. And when the cloud lifted up and moved, the Israelites broke camp and followed. (v.17-21) (Exodus 40:36, Numbers 10:11-12, 33-34, Psalm 80:1) As with chapter 7, the repetition seems unnecessary and dull. But, again, remember the theme of this entire book: obedience. Moses is emphasizing the obedience of Israel to all that God has commanded them here in the beginning of their journey. They started out in the right place, worshiping and obeying God in every aspect of their daily lives. They did not move camp until God directed them to do so, and when it was time to move on they followed immediately. In the meantime they brought their daily and seasonal sacrifices and offerings to the priests at the tabernacle as prescribed by the law, and they celebrated and observed the yearly rituals and feasts as also directed by Moses in God’s law. As I noted in my commentary of Exodus, Israel’s salvation from slavery in Egypt is a picture of our salvation today from certain damnation in hell. And, like Israel, obedience to God in our new life is somewhat easy at first. We are so grateful for our new purpose and our rescue from death and hell, and our joy at being free from the burden of the guilt of her sin is so great that we eagerly strive to obey God in all things. Our desire for Him and His word is a hunger that we satiate by studying our Bible and joining with fellow Christians every week to worship God and fellowship with one another. But you and I know that, as time goes on, the devil does not let go of us so easily, and our flesh gets in the way of our obedience to our new master, Jesus Christ. Obedience to God does not come so quickly and easily, and sometimes we stray, just Israel did, especially as they got closer to the promised land. Moses is emphasizing Israel’s obedience here in the beginning in order to contrast their disobedience later on. “At the commandment of the Lord they rested in the tents, and at the commandment of the Lord they journeyed: they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses.” (v.23) CHAPTER 10: This chapter marks the first major section break in the book of Numbers. As noted earlier, the Israelites have been at Mount Sinai for a total of eleven months, ever since Exodus 19. It’s been about thirteen months altogether since their exodus from Egypt. This chapter also gives evidence of the seeds of disobedience that will bear bitter fruit later on. Verses 1-10: God gives Moses instructions for crafting two silver trumpets that are to be used by the priests for a variety of purposes. (v.2) The first is to summon the whole nation to the door of the tabernacle (v.3) (Isaiah 1:13, Jeremiah 4:5, Joel 2:15) or just the tribal leaders (v.4). The trumpets will also serve as a signal for the camp to break and begin marching. (v.5-6) Later on, in their conquering of the promised land, the trumpets will sound the call to arms in preparation for battle. (v.9) (Numbers 31:6, Joshua 6:5, 2 Chronicles 13:14) They are also to be used to announce occasions of celebration, victory, holidays, and the burnt offerings and sacrifices at the beginning of each month. (v.10) (Leviticus 23:24, Numbers 29:1, 1 Chronicles 15:24, 2 Chronicles 5:12, Psalm 81:3) When it’s time to move camp, a specific set of trumpet blasts signals the tribes on the east side to begin marching first. (v.5) A second set of blasts signals those on the south side to begin marching. (v.6) Although the tribes on the north and west sides are not mentioned here, we can presume that a third, fourth, and fifth set of trumpet blasts will be the signal for them – as well as the tribe of Levi – to begin moving forward. Once again, God’s character trait of order and detail is on display here. He is giving Moses and the priests an effective method of directing all the tribes in a planned and coordinated tactical movement when it’s time to break camp. God is a God of order and precision, and no detail is left out or unnoticed. The trumpets themselves are each crafted from a single sheet of pure silver. (v.2) John MacArthur states, “According to a Jewish tradition, these instruments were between twelve and twenty inches long and had a narrow tube that was flared at the end.” The Cornerstone Biblical Commentary adds that the sheet of silver was hammered and molded around a wooden core in the shape of a trumpet. Two such instruments were found in King Tut’s tomb (c. 1325 B.C.). It's also interesting to note here the parallel to Israel’s march towards the promised land – which is signaled by a trumpet blast – and our own rapture from this world at the sound of a trumpet that signals Jesus’ second coming. (1 Thessalonians 4:16-17) Believers today are pilgrims in this world looking towards our promised land of heaven and the blessed reunion with our Lord and savior, Jesus Christ! Amen! Verses 11-28: In the twentieth day of the second month of the second year after the exodus from Egypt, the children of Israel finally break camp and begin following the cloud. (v.11) (Exodus 40:36, Numbers 9:17) They have rested at Mount Sinai for almost a year (Exodus 19:1, Numbers 1:1, 9:5), and God now leads them to the wilderness of Paran. (v.12) (Genesis 21:21, Numbers 12:16, Deuteronomy 1:1) During the process of breaking camp we see the first hint of Israel’s disobedience of God’s commands. The tribes are marching out in the same order as they were listed in chapter 2, but verse 17 here states that the Gershonites and the Merarites, after breaking down the tabernacle, begin following after the tribes of Judah, Issachar, and Zebulun. (v.14-16) (Numbers 1:51, 2:3) Yet chapter 2 clearly states that the whole tribe of Levi is to march together after the second group which is the tribes of Reuben, Simeon, and Gad. (Numbers 2:10, 16-17) This is such a small detail, but it’s significant, especially given how meticulous Moses has been in describing the nation’s obedience thus far to God’s every command, both major and minor. After the second group comes the Kohathites (v.21), bearing the dishes, utensils, and other furnishings of the tabernacle. It makes sense for them to follow the other two clans since those two are bearing the framework and curtains of the tabernacle itself. That needs to be set up and erected before the Kohathites arrive so that all the furnishings can immediately be placed inside the tabernacle by the priests. Only they are allowed to unwrap and touch the holy things. (Numbers 4:15) After the Kohathites comes the third and fourth groups under the standards of Ephraim and Dan, respectively. (Numbers 2:18, 25, Joshua 6:9) Verses 29-32: Here is another foreshadowing of disobedience. Moses asks his brother-in-law, Hobab, to journey with Israel in order to be their guide. (v.31) Hobab is the son of Reuel, Moses’ father-in-law, the Midianite. (Exodus 2:18, 3:1, 18:12) (As I noted in my commentary of Exodus, it’s unclear in the Pentateuch why there are different names in the English translation for Moses’ father-in-law.) This scene with Moses and Hobab is especially significant given the emphasis that Moses placed in the previous chapter on the cloud resting on the tabernacle by day and the pillar of fire by night. (Numbers 2:15-23) This chapter also concludes with mention of the cloud leading Israel on their march to Paran. (v.33-34) In the words of the Moody commentators, “This request by Moses could be viewed as his ‘Plan B’. If the cloud was not a dependable guide, he had a backup plan or at least a viable second opinion. Even if Hobab knew possible routes and food sources, the size of the nation at this time would seem to neutralize any tactical wisdom Hobab could offer. Looking at the way Moses framed the request may also offer some subtle hints as to his motivation. […] Moses may have been asking Hobab to function as the surrogate “Lord” or the “cloud.” It seems clear from this passage and the one above about the order of the tribes as they marched out that Moses is highlighting the seeds of doubt and disobedience that will, unfortunately, cause the current generation to wander in the desert for forty years and never see the promised land. Hobab does eventually agree to go with Moses (Judges 4:11), and one wonders if Israel’s history within the promised land would have been different if Moses and Israel had trusted God right here at the start of their journey and just let Hobab return to Jethro. (Judges 6-8) This minor plot detail is also interesting in light of the origins of the Midianites. (Genesis 25:1-4) Verses 33-36: Mount Sinai is once again referred to as “..the mount of the Lord…”. (v.33) (Exodus 3:1, Deuteronomy 1:6) According to my study Bible, the region known as Paran covers much of the northern and some of the southern Sinai peninsula, as well as Arabah. (Numbers 13:26, 1 Kings 11:18) Verse 33 is the first mention in scripture of the phrase “…ark of the covenant…”. Israel follows the ark faithfully for three days while God searched “…out a resting place for them.” Verses 35 and 36 are another example of one of the many prayers of Moses that can be found throughout the Pentateuch. “…Rise up, Lord, and let thine enemies be scattered; and them that hate thee flee before thee.” (v.35) (Psalm 68:1-2, 132:8, Isaiah 17:12) “…Return, O Lord, unto the many thousands of Israel.” (v.36) It’s hard not to read these two verses – which close out not only this chapter but a very large section of the Pentateuch on such a high note – and not feel some sadness at how quickly and how far the children of Israel fall away from God. They had such a promising beginning and yet it didn’t take them long to grumble and complain and rise up against both Moses and the Lord their God. And yet, I cannot judge them too harshly, for I am no better. Israel’s journey immediately following their salvation from Egypt is a picture of all of us whom God has saved from eternity in Hell. Most new believers, especially those saved in adulthood, struggle immensely against their flesh and the sins of their old life. New faith is fragile and the process of trust and sanctification is a lifetime of work. It’s a marathon, not a sprint, as the common saying goes, and it’s best to just savor the positive note and prayer that closes this chapter. Israel’s obedience to God thus far since the exodus from Egypt is worth noting and celebrating. There’s plenty of time later to contemplate and mourn their disobedience and apostasy. CHAPTER 7: Numbers 7 is the second longest chapter in the whole Bible. (Psalm 119 is the longest with a total of 176 verses.) These 89 verses describe the gifts brought by the twelve tribes to the Levites immediately following the erection and dedication of the tabernacle. As stated earlier, the events described in this book are not arranged chronologically. (See the table below, courtesy of the Moody Bible Commentary) The sacrifices and offerings described in this chapter take place just before the census described in chapter 1 and immediately following those described in Exodus 40. Each of the representatives of the twelve tribes named here are the same ones named in chapter 1 who assisted Moses with the census. Verse 1-9: All twelve tribes bring forth six covered wagons and twelve oxen. (v.3) These are for the Gershonites and the Merarites (v.5, 7-8) so that they can store and transport their portion of the tabernacle safely and efficiently when it’s time to move camp, as described in chapter 4. But the Kohathites have no need of oxen or carts because the pieces and furnishings that they are responsible for are to be borne on their shoulders. (v.9) (Numbers 4:15) Verses 10-88: A detailed and repetitive list of each of the twelve sacrifices and offerings is described here. To modern readers, the repetition of many of the verses of this passage – some of them literally word for word – seems dull and unnecessary, and even somewhat boring. But to the successive generations of Israel this chapter is a celebration of the participation and obedience of each tribe. To the peoples of the ANE, repetition of this sort was a standard writing style, especially for any kind of record keeping, and it’s important we keep this in mind when we read these passages throughout the Bible. God includes them in this way as part of His holy word, and while it may be somewhat tedious for us today to read, we must acknowledge that this is God’s word as He laid it out for us. That alone should be reason enough for us to take our time while reading it and not try to rush through it just because of the repetitive style in which it’s written. This is what each of the twelve representatives brought forth as their offering and sacrifice for the dedication of the tabernacle:
Verse 89: As noted earlier, Moses speaks directly with God within the tabernacle. (Exodus 33:9, 11, Numbers 12:8) This is testimony that all the law written down in these first five books of the Bible is the true and living word of God, spoken by God directly to His servant Moses. God always speaks from the mercy seat, from between the cherubim that sit atop the ark of the covenant. The tabernacle is not an empty tent, but it is the house of Almighty God, filled with His holy presence! What an honor and privilege for the man of God to enter and commune with his Lord!  CHAPTER 8:
This chapter picks up the narrative thread regarding the Levites which was left off at the end of chapter 4. (See table above) The purification and consecration of all the eligible adult males of the tribe of Levi is described here, which takes place in the two days between the twelve days of offerings and sacrifices described in chapter 7 and the second passover that is described in chapter 9. Again, Moses’ arrangement of these chapters is to highlight Israel’s complete obedience to all of God’s laws and ordinances. It’s also clear from the description of events in these early chapters that the focus of Numbers is on the tribe of Levi. Verses 1-4: God gives a specific instruction to Moses for Aaron regarding the lighting of the golden candlestick. (v.2) (Exodus 25:37, 40:25, Leviticus 24:2) This instruction here makes sense given that the tabernacle has just been erected and dedicated to God as described in the previous chapter. All seven lamps of the candlestick are to be kept burning continually day and night (Exodus 27:20-21) and its position inside the tabernacle will illuminate the table of the shewbread and the altar of incense. Another brief description of the lampstand is given in verse 4 which, again, highlights the obedience of Moses and the craftsmen that constructed the candlestick. They followed precisely the pattern that was given to Moses by God. (Exodus 25:18, 31, 40, Acts 7:44) Verses 5-19: God gives instruction to Moses regarding the purification and consecration of the Levites. It’s important to note that these instructions are not for Aaron and his sons. Though similar, some of the steps of this cleansing ritual are different from those prescribed for the Levitical priests. This purification ritual is for the other men of the tribe of the three clans that were named in chapters 3 and 4, the ones who will be assisting the priests. Verse 7 is the only place in scripture where the phrase “Sprinkle water of purifying upon them…” is used. (Psalm 51:2, 7, Hebrews 9:13-14) Chapter 19 gives some more detail about how the water used here is made pure. (Numbers 19:9, 13, 17, 20) After this, each man is to shave himself and wash his entire body as well as his clothes. (v.7) Then he is to bring two young bulls, as well as flour and oil, for a burnt offering and a sin offering. (v.8, 12) As with Aaron and sons when they were consecrated, so the rest of the Levites are also to be brought to the door of the tabernacle. (v.9) (Exodus 29:4, 40:12) The whole congregation of Israel is to lay their hands on them, and then Aaron is to present them before the Lord. (10-11) The last step is to have the Levites lay their hands on the young bulls before sacrificing them as the burnt and sin offerings. (v.12) (Exodus 29:10) This whole process is to set apart the Levites for their assigned tasks in the service of the priests and the tabernacle. (Numbers 16:9) They are then presented to Aaron and his sons, ready to begin their service. (13-15) As was already stated in chapter 3, the Levites are substitutes for the firstborn of all the tribes of Israel. (v.16) (Numbers 3:12-13) All of the Levite males between the ages of twenty-five and fifty are assigned exclusively to Aaron and his sons. (v.16, 24-26) (Numbers 3:9) The reason for their consecration and service to the tabernacle is to be an atonement and protection for all the children of Israel, hence the reason for the laying on of hands by the congregation and the tribe of Levi setting up their tents around the tabernacle. (v.19) (Numbers 1:53, 16:46, 18:5, 2 Chronicles 26:16) They are the buffer zone, so to speak, between the most holy dwelling place of God and the rest of His chosen people. Verses 20-22: Once again, the central theme of obedience is on display here. Moses, Aaron, and all the children of Israel do as God commands. The spectacle of at least 603,000 adult male Israelites laying hands on the 22,000 adult male Levites (refer back to chapters 1 and 3) must have been something to behold! And to accomplish all the steps of the purification ritual prescribed in this chapter in just two days must have also been an exhausting task, especially for Moses and Aaron who are directing and coordinating all of this. Verses 24-26: The age range of 25-50 for all eligible Levite males ensures that only those who are physically fit and in good health are serving in the tabernacle. This makes sense given the amount of physical labor that is needed to properly disassemble and reassemble the tabernacle each time that the Israelites move camp. (Numbers 4:3, 1 Chronicles 23:3, 24, 27) In chapter 4, the starting age of the Kohathites is given as 30. One possible explanation for the age range stated here in verse 24 is that the first five years are an apprenticeship, according to the Moody Bible Commentary. 1 Chronicles 23:25-26 states the reason the age for beginning service in the tabernacle was lowered to twenty for all eligible Levite males is because the tabernacle was then in a permanent location in Jerusalem, never to be moved again. CHAPTER 5:
Chapter 5 is a review of the need for purity within the camp due to the presence of God among His people. As was emphasized throughout the book of Leviticus, the need for physical and moral purity in the presence of God is absolute and unconditional. God is holy and pure, and those with whom He dwells must also strive for holiness and purity, both within and without. This chapter begins with instruction for outward, visible defilement and ends with that sin that is visible to God alone: the uncleanness of one’s heart. Verses 1-4: God reminds Moses here of those with diseases such as leprosy or symptoms of other diseases that manifest as a discharge of bodily fluid, primarily from the sex organs. (v.2) All of those, along with anyone that has touched a corpse, are to be put out of the camp. (v.3) The laws regarding this were dictated in Leviticus 13 and 15, and God repeats His reason for this command: “…that they defile not their camps, in the midst whereof I dwell.” (v.3) (Leviticus 26:11-12, Numbers 35:34, 2 Corinthians 6:16) Moses and the children of Israel obey the word of the Lord. (v.4) Verses 5-10: The rest of the chapter addresses uncleanness that is caused by sin. These six verses are a supplement to Leviticus 6:1-7. A sin committed against one’s neighbor is a sin against God Himself. (v.6) The guilty man or woman must confess their sin and repay those whom they wronged; and not just the principal of whatever was stolen or destroyed, but an additional twenty percent as well. (v.7) (Leviticus 5:5, 26:40-41, Joshua 7:19, Psalm 32:5, 1 John 1:9) But if there is no one to give the recompense to, the payment will be given to the priest, as well as the customary ram of atonement as prescribed in the Levitical law. (v.8) (Leviticus 5:15, 6:6-7, 7:7) As an example, this would be the case when the trespass resulted in the accidental death of someone and that person had no other living relatives who could receive the restitution from the murderer. Verses 9-10 are another reminder that all offerings and sacrifices brought to the priest belong to the priest and the Lord. (Exodus 29:28, Leviticus 6:17-18, 26, 7:6) Verses 11-28: The passage now turns to that secret sin which is known only to God. Adultery is a trespass that is willfully committed by two people which makes it a sin that is committed against the husband of the betraying wife as well as God Himself. This section describes the means whereby the truth of the matter is divinely revealed by God, and the punishment is dispensed accordingly upon the wife. If a husband suspects his wife of cheating on him with another man (v.12-13) but has no physical proof – such as catching the wife and her lover in the act (“…neither she be taken with the manner…”) or the testimony of two or three other witnesses (v.13) – he may bring her before the priest with the accusation. (v.15) He is to bring also a tenth part of barley for a grain offering except that no oil or frankincense is to be offered up with it because this is a jealousy offering. (v.15) The grain offering, remember, was one of thanksgiving, and this occasion is certainly not that. Instead, the picture given here at the end of verse 15 is that “…of memorial, bringing iniquity to remembrance.” (1 Kings 17:18, Ezekiel 29:16, Hebrews 10:3) In other words, the purpose of this offering and the ensuing ritual is to bring the secret sin – if, indeed, there is one – to light. The ritual begins with the priest setting the woman “…before the Lord…”. (v.16) To be in the tabernacle courtyard is to be in the presence of God who sees all and knows all. He will make known the truth by exposing every secret sin. Next, the priest mixes dust from the floor of the tabernacle with “holy water” in a clay vessel. (v.17) This is the only instance in the OT where that phrase is used. In the Bible, water represents life and fertility. (Psalm 1:3, Jeremiah 17:13) To “…uncover the woman’s head…” means loosing her hair and letting it fall naturally. (v.18) She will hold in her hands the barley for the grain offering. The priest will then pronounce “…an oath of cursing…”. (v.19-22) (Jeremiah 29:22) If the woman has remained faithful to her husband and is innocent of the charge of adultery, then she will not suffer in any way after drinking the water. But if she is guilty of sexual relations with a man other than her husband, then her abdomen will swell and her thigh will rot. (Psalm 109:18) It’s unclear, medically speaking, exactly what that latter symptom means, but it most likely refers to infertility. The Hebrew word, yârêk, which is translated into the word “thigh” in English, is the same word used in Genesis 24:2 and 47:29. According to Strong’s Concordance, this word is used often in the culture of the ANE as a euphemism for one’s sexual organs. After pronouncing the curse, the priest will write those words on a scroll and then wash off the ink into the vessel of holy water. This, along with the dust, is what will give the water its bitter taste. (v.23) The woman will literally be eating the curse. The priest will then perform a wave offering before the Lord with the grain before burning it on the altar (v.25) Then the woman is to drink the concoction of water, dust and ink. (v.24, 26) In a matter of weeks or months, it would become clear if she is guilty or innocent of the charge of adultery. If the latter, she will conceive and bear children. (v.28) If the former, her belly will swell, she will fail to conceive, and she will “…be a curse among her people.” (v.27) Verses 29-31: This is the law of jealousy whereby a wife may prove her innocence or be found guilty and suffer her punishment accordingly. It is interesting to note here that there is no ritual for the husband if the wife suspects him of infidelity. This has been a point of speculation and debate among Biblical commentators and scholars. As noted earlier, this law only applies if there is no other evidence of adultery. If any man or woman is caught in the act of adultery, the punishment is death (Leviticus 20:10), so it’s unclear what might cause the husband’s “…spirit of jealousy…” (v.30) if there is no direct evidence such as witnesses or catching his wife in the midst of the act with another man. Commentators also make note of the use of barley in this ritual since the customary grain for the offerings is wheat that’s been ground into fine flour. Barley is not as expensive as wheat, and is often used by the poor as food and as fodder for animals. (Ruth 2:17) As I noted above, this may be because of the differences between the offering of thanksgiving and the jealousy offering, which is what this burnt sacrifice is. The other unusual element is the specific mention of the priest loosening the woman’s hair. The usual custom for this time is for the woman to keep her hair bound up. According to the Moody Bible Commentary, “…for it to be loosed in this location before the Lord suggests a loss of reputation, a symbol of mourning, a sign of her possible uncleanness, or a picture of her vulnerability and openness.” There is also the issue of what some see as a magical element to this ritual. God has already specifically commanded the Israelites to abstain from any form of witchcraft, sorcery, divination, etc., yet certain elements of this ritual seem to contradict that law, such as the writing and pronouncement of the curse and the use of “holy water”. However, because God Himself prescribed this trial by ordeal and ordained all of its steps and elements, it is He who is guiding all of it. He is the giver and taker of life, and He also sees all that is in the heart. His presence in this ritual is clearly manifest, especially in its outcome, and this law makes it clear that there is no such thing as a secret sin with God. There is nothing hid from Him, and what some may see as “magical” or “superstitious” about this ritual is merely the supernatural power of God at work in the lives of His chosen people. CHAPTER 6: God allows for anyone – man or woman – to dedicate his/her life to the service of the Lord for a period of time of their choosing. This chapter gives instruction for the men and chapter 30 is for the women. For the men, this vow is known as the Nazarite Vow. That term, Nazarite, is derived from the Hebrew word nâzir, which means “consecrated or devoted one”, according to Strong’s Concordance and the Brown-Driver-Briggs Bible dictionary. (Leviticus 27:2, Lamentations 4:7, Amos 2:11-12, Acts 21:23, Romans 1:1) The most famous examples in scripture are Samson (Judges 13:5) and John the Baptist (Luke 1:15), though a lifetime of devoted service to God was rare. The typical Nazarite vow was only a few weeks or months, according to most Biblical scholars and commentators. Though it doesn’t say specifically in this passage, we know from the account of Samuel – as well as those of Samson and John the Baptist – that parents can also offer up their sons or daughters to the Lord for a lifetime of service and devotion. Verses 3-8: There are three rules of the Nazarite Vow: 1) no drinking of wine or eating of any food derived from the grapevine (v.3-4) (Refer to the cross references in the paragraph above); no cutting of the hair on his head (v.5) (Judges 16:17, 1 Samuel 1:11); and he could not touch a dead body or even be in the presence of one, not even that of an immediate family member (v.6-7) (Leviticus 21:1, 11, Numbers 19:11). The prohibition of wine is also a rule for the Levitical priesthood (Leviticus 10:9), and it’s easy to see why those who dedicate themselves to a period of service to God must follow this directive. The consumption of alcohol takes away one’s self control and sobriety, two key characteristics necessary for serving God full time. But whereas the priests could eat grapes or raisins, the Nazarite is forbidden to eat anything that is produced from the grapevine, as stated in verse 3. The grape was a dietary staple of the peoples of the ANE, so the prohibition of this food for the Nazarite was an outward display of his absolute obedience to God by denying his flesh. According to some Biblical commentaries, it was also customary in the culture of the ANE for the men to keep their hair trimmed at a respectable length. For a man to allow his hair to grow long like that of a woman’s was a sign of weakness. And to be unable to attend the funeral of one of his own family was not only a great insult to the rest of his family but also must have been a great pain and heartache for him as well. “Thus the Nazarite was, and is, an enigma to the children of this world. To be joyful, he withdrew from joy; to be strong, he became weak; and in order to love his relatives, he “hated” them (Luke 14:26).” (The Believer's Bible Commentary) For the entire time of his separation, the Nazarite is “..holy unto the Lord.” (v.8) (2 Corinthians 6:17-18) Verses 9-12: Because of the prohibition of even being in the near vicinity of a human corpse, it is possible that the Nazarite could have another person unexpectedly die in his presence. These verses prescribe the remedy for such a situation. The Nazarite will go into a week’s long isolation as prescribed by Levitical law, followed by a complete shave of his head on the seventh day. (v.9) (Leviticus 14:8-9, Acts 18:18, 21:24) The quarantine is not only for health reasons but also to ensure that, when he shaves off all his hair on the last day, the new growth will be completely clean and undefiled. On the eighth day he is to bring to the priest two turtledoves or two young pigeons (v.10) for a sin offering and a burnt offering (v.11). These sacrifices will atone for the sin of his defilement, and then he will consecrate the remaining days of his service to the Lord by also bringing to the priest a young lamb for the trespass offering. (v.12) (Leviticus 5:6) Verse 12 also makes it clear that the days before the defilement are void, and the period of service and dedication to God starts over. In his Bible commentary, John MacArthur has this note regarding the accidental defilement: “This is a good illustration of the fact that sin can become mingled with the best intentions, and is not always premeditated. When sin is mixed with the holiest actions, it calls for a renewed cleansing.” Verses 13-21: When the days of his separation and service to the Lord are completed, the Nazarite will bring to the priest all the necessary items for the burnt, sin, peace, grain, drink, and unleavened bread offerings. (v.14-17) (Exodus 29:2, Leviticus 2:4, 4:2, 27, 32, Numbers 15:5, 7, 10, Acts 21:26) After the first two offerings, the Nazarite will shave his head and offer some of the hair upon the altar alongside the peace offerings. (v.18) This is then followed by a wave offering unto the Lord of the ram’s shoulder, and one each of the unleavened cake and wafer, as well as the rest of the Nazarite’s shorn hair. (v.19-20) As is also customary, the priest may now eat of the breast and shoulder of the ram. (Exodus 29:27-28) After this, “…the Nazarite may drink wine.” Verses 22-27: This chapter concludes with what is probably the most famous blessing, or benediction, in all of scripture. God instructs Moses in verse 23 that Aaron and his sons are to bless the children of Israel. God is saying, in essence, “The children of Israel are now in a right and proper relationship with Me, and I am dwelling among them. Now is the time to give them My blessing.” Verse 27 makes it clear that by blessing the Israelites Aaron is putting the name of God upon His chosen people. (Deuteronomy 28:10, 2 Samuel 7:23, 2 Chronicles 7:14, Isaiah 43:7, Daniel 9:18-19) “The placement of this blessing here in the book stresses that a primary role of the priesthood was to bless the people. This blessing is at the end of a long legislative segment of the Pentateuch that began in Ex 20. This strategic position implies that if the people listen to and follow the instructions of the Lord, as they have so far in the book of Numbers, they could expect divine blessing and favor.” (Moody Bible Commentary) The note in my study Bible states that “In later Jewish tradition, the blessing was pronounced at the conclusion of the morning and evening sacrifices.” “The Lord bless thee, and keep thee;” (v.24) (Deuteronomy 28:3, Psalm 121:7) God had blessed Israel and chosen them and brought them safely out of bondage in Egypt. This line asks for God to continue that blessing and protection. “The Lord make His face shine upon thee, and be gracious unto thee:” (v.25) (Genesis 43:29, Exodus 33:19, Psalm 31:16, 67:1, 80:3, 7, 19, 119:135, Daniel 9:17, Malachi 1:9) God’s blessing is His “face” looking favorably upon His people. It also reflects His righteous character. His grace is beyond measure, and it will be exemplified when He brings the second generation into the promised land after this one rejects that gift. “The Lord lift up His countenance upon thee, and give thee peace.” (v.26) (Leviticus 26:6, Psalm 4:6, 89:15, Isaiah 26:3, 12, John 14:27, Philippians 4:7) God’s blessings, grace, and protection bring peace to those who love and obey Him and are called by His name. In the words of D.L. Moody, “Here is a benediction that can go all the world over, and can give all the time without being impoverished. Every heart may utter it: it is the speech of God: every letter may conclude with it; every day may begin with it; every night may be sanctified by it. Here is blessing—keeping—shining—the uplifting upon our poor life of all heaven’s glad morning. It is the Lord himself who brings this bar of music from heaven’s infinite anthems." (The Believer's Bible Commentary) CHAPTER 3: Chapters 3 and 4 focus on the tribe of Levi. After the rest of Israel has been numbered and their position in the camp assigned, God now turns His attention to the Levites whom He has chosen to help Aaron and his sons in the tabernacle. Verse 1: The Hebrew word for “generations” in this verse is the same one used in Genesis 5:1: tôledâh. Strong’s concordance defines it as “an account of men and their descendants”. It can also mean “results, proceedings, generations, or genealogies”. The Holman Bible Commentary has this to say about verse 1: Within the cultural framework of the ancient Near East, genealogical records served several purposes: (1) to provide historical connection to a pivotal point in the past; (2) to preserve familial community and organization within the larger societal structure; (3) to justify one’s position within the societal structure by providing a historical precedent from within one’s family line; and (4) to provide future generations with a source of pride. In this chapter, Moses is using the genealogy of Levi, the son of Jacob, to establish his and Aaron’s authority over the people. Verses 2-4: Aaron’s sons are listed in the order of their birth: Nadab, Abihu, Eleazar, and Ithamar. (v.2) All four had been anointed and consecrated to serve as priests before the Lord alongside their father who is the high priest. (v.3) (Exodus 28:41) The deaths of Nadab and Abihu had occurred less than a month earlier (Leviticus 10:1-2), and neither of them had any children. That leaves only Aaron’s youngest sons, Eleazar and Ithamar, to continue the priestly line. (v.4) There is another important reason for Moses inserting this note about Nadab and Abihu. Besides the genealogical record, this is a reminder to all of Israel about the consequences of disobedience to God, especially regarding the holiness of His sanctuary. Obedience, remember, is one of the central themes of this book. Verses 5-10: The tribe of Levi is ordered by God to assist Aaron and his sons in their daily duties of the tabernacle, as well as being responsible for the assembly and disassembly of the tent itself when it comes time to move camp. (v.6-8) (Numbers 8:6, 19, 18:6-7, Deuteronomy 10:8, 33:8) This includes packing up and storing all the dishes, utensils, and other items used by the priests in their daily ministry. The entire tribe is to be given over to this service (v.9), but only Aaron and his sons are to serve in the roles of high priest and priests. (v.10) Anyone besides them that attempts to come near to the tabernacle to do any task other than what is prescribed to the priests alone will be put to death. (Numbers 1:51, 16:40) This warning is repeated again in verse 38. Verses 11-13, 40-51: God institutes a new rule regarding the Levites and the firstborn of all Israel and their livestock. (Exodus 13:2) From the night of their exodus from Egypt, and because of His striking all the firstborn of the Egyptians, God had claimed all the firstborn of Israel, both man and beast. (v.13) Up to this point, the firstborn belonged to God and His service, but now God is setting aside the entire tribe of Levi to serve Him instead. (v.12, 45) However, because of the census that He orders Moses to conduct of the tribe of Levi (v.15-16) and then of all the firstborn of Israel (v.40), there are 273 more of the firstborn of Israel older than one month than of all the males of the Levites. (v.43, 46) So the Lord tells Moses to redeem those 273 according to the law that was given in Leviticus 27 since only the Levites are now needed for service to the priests. He is releasing all the other firstborn from their obligation to Him. (v.47-48) This results in a sum of $1,365 shekels that is given to Aaron and his sons. (v.50-51) (Leviticus 27:6, Numbers 18:16) Verses 14-39: The three sons of Levi were Gershon, Kohath, and Merari. (v.17) (Genesis 46:11, Numbers 26:57, 1 Chronicles 6:1, 16, 23:6) From these three descends the entire tribe of Levi which now numbers 22,000. (v.39) The tribe is divided into three groups according to the descendants of each of those three sons, and each group has an assigned section or category of tabernacle responsibilities. (Refer to the table below, courtesy of the Moody Bible Commentary.) Each group also has an assigned place to set up camp around the tabernacle in the same manner that God assigned the rest of Israel a specific side of camp in the previous chapter. From the totals given in verses 22, 28 and 34, you will see that there is a difference of 300, not 273. From the Moody Bible Commentary: “The simplest solution is that the additional 300 were excluded from consideration because they were themselves firstborn of the Levites and thus were not eligible to redeem the firstborn of Israel. All of the Levites over a month in age were tallied, and the count was 22,000.”  The locations of the camps for each of the three groups are as follows: Gershonites: west side of the tabernacle (v.23); Kohathites: south side of the tabernacle (v.29); Merarites: north side of the tabernacle (v.35). One member from each family is designated as the head of that family, and another as the overseer of their assigned tasks. (Refer to the table in Figure 2.) (v.24, 30, 32, 35) Moses, Aaron, and their families are to camp on the east side of the tabernacle, in front of the entrance. (v.38) They are the primary guard that will keep the tabernacle from defilement. According to the Moody commentators, “The Kohathites were the most favored clan of the tribe of Levi because of their responsibility to care for the objects of the holy place. Because both Moses and Aaron descended from that clan, the Lord gave Moses and Aaron and his sons a campsite on the favored east side of the tabernacle, toward the sunrise.”
CHAPTER 4: Of the three clans of the tribe of Levi that were named in the previous chapter, God instructs Moses to conduct another census. (v.1-3) (Numbers 8:24, 1 Chronicles 23:3, 24, 27, Ezra 3:8) This one counts all the males between 30 and 50 years of age for the purpose of organizing and assigning them their respective tasks within the tabernacle. Contrary to chapter 3, the three sons of Levi are not named here in their birth order but rather in the order of the importance of what part of the tabernacle they will be working on, starting from greatest to least. Verses 4-20: The Kohathites are named first because they will be responsible for transporting the most holy things: the two altars, the ark of the covenant, the table of the shewbread, the golden lampstand, and all the dishes and utensils. (Numbers 3:31) However, no one but Aaron and his sons are allowed to enter the tabernacle and, thus, look upon the most holy things. To do so is to suffer immediate death by the judgment of God. (v.15) Therefore they must first pack up all the furnishings so that the sons of Kohath may then transport them safely when it’s time to move the camp. (v.19-20) The veil which separates the holy place from the holy of holies is to be used to cover the ark of the covenant. On top of that is a layer of badgers’ skins and then a cloth of blue. (v.5-6) The last step is to insert the poles by which it may be borne. Only then may the ark be safely transported upon the shoulders of the Kohathites. Eleazar is put charge of all the furnishings of the tabernacle, including the oil used for the lamp, the incense, the daily meat offering, and for anointing. (Exodus 25:6, Leviticus 24:2) He will direct the other priests in the covering and packing of the furnishings and all the dishes and utensils, and then he will oversee the transportation of them by the Kohathites. Verses 21-28: The Gershonites are responsible for the skins which form the ceiling of the tabernacle and all the curtains that are hung in the outer court, as well as that which forms the door of the court and the door of the tabernacle itself. (v.25-26) But the curtains within the tabernacle, and especially that which separates the holy place from the holy of holies, are handled only by Aaron and his sons. (v.5-6) Ithamar, Aaron’s youngest son, is put in charge of the Gershonites. (v.28) Verses 29-33: Lastly, the Merarites are put in charge of dismantling all the framework of the tabernacle once the previous two tasks have been completed. Verse 32 mentions a system of numbering and categorization by which each board, pillar, socket, and peg are labeled so that the whole framework may be easily and properly reassembled. “…and by name ye shall reckon the instruments of the charge of their burden.” This group is also under the charge of Ithamar. (v.33) Verses 34-49: These are the totals of each clan: 2,750 Kohathites, 2,630 Gershonites, and 3,200 Merarites. That total number, 8,580, represents about 39% of the total number of male Levites, 22,000, that was given in verse 39 of chapter 3. Four times in this chapter does the phrase “…according to the commandment (word) of the Lord…” appear. (v.37, 41, 45, 49) Thus far, Moses, Aaron, and all the Israelites are obedient and submissive to all of God’s directives and commands. There is no record here of any of the Levites or Aaron’s sons rebelling against the authority that God placed over them. The commentators of my study Bible have this to say about the final verses of this chapter: “Note the New Testament exhortation in Hebrews 13:17 to “…obey them that have rule over you, and submit yourselves…”. (Compare 1 Corinthians 16:16, 1 Thessalonians 5:12-13, 1 Peter 5:5) Then note the admonitions to leaders to “command” (1 Timothy 4:11) and “rebuke with all authority” (Titus 2:15), for by adhering to scriptural teaching “…thou shalt both save thyself, and them that hear thee…” (1 Timothy 4:16). CHAPTER 1: One month has passed since God began giving the Levitical portion of the law to Moses in the tabernacle. (v.1) (Exodus 40:2, 17, Numbers 9:1, 10:11) Ten months have passed since the children of Israel first arrived at Mount Sinai. (Exodus 19:1) The title from this book is derived from that phrase in verse 1 “…in the wilderness…”. According to the introduction to this book in my study Bible, “The English title has its origin in the Greek version of the Old Testament (Septuagint), where, by way of the Latin Vulgate, we get the English name.” Where Exodus gives an account of the Israelites’ journey from Egypt, the covenant at Sinai, and the erection of the tabernacle, and Leviticus is an instruction on the holiness of God and the proper way in which to worship Him, Numbers now turns the focus to the Israelites’ journey towards the promised land. This book is about faith and obedience. Numbers is divided into two logical sections: chapters 1-21, which begins with a census of the generation that left Egypt, and chapters 26-36, which begins with a new generation after God’s judgement against those that violated His law by intermarrying with the Moabites and adopting their false religion. In between these two sections is the account of Balaam. According to the Moody Bible Commentary, “Numbers does not follow a strict chronological chain of events. This shows that Moses was not focusing on establishing a timeline but rather an account concerned primarily with thematic and theological lessons within their history.” Verse 1: “…the Lord spake unto Moses…” As with Exodus and Leviticus, this phrase appears several times throughout this book, emphasizing the divine origin of its contents. “…in the tabernacle of the congregation…” (Exodus 25:22, Leviticus 1:1) God is still meeting with Moses at the newly erected tabernacle. Verses 2-3: “Take ye the sum of all the congregation of the children of Israel…” (v.2) (Numbers 26:2, 63-64, 2 Samuel 24:2, 1 Chronicles 21:2) The note in my study Bible says that this command echoes the one previously given in Exodus 30:12 and 38:21. “The men were counted in connection with the atonement money, that is, from that day forward, to pay for the daily offerings of the community. Since Exodus 30 does not state that the census was carried out, it makes sense to assume this census is the implementation of the payment.” This is the first of five such censuses that are in the OT: four of them recorded here in Numbers (chapters 3, 4, and 26), and the fifth is found in 2 Samuel 24. “…all that are able to go forth to war…” indicates that God is preparing Israel to conquer the promised land. (v.3) Verses 4-16: These verses list the representative from each tribe that is appointed to assist Moses with the census. (v.4) There are two names worth noting here: Nahshon of the tribe of Judah and Elishama of the tribe of Ephraim. It is the lineage of the former that will one day give birth to Boaz (Ruth 2:1) from whom will come Jesse, the father of David, the future king of Israel. That lineage, as we well know, is the one which will give birth to the messiah, Jesus Christ. (Matthew 1) Elishama is the grandfather of Joshua, son of Nun, who will be Moses’ successor and will lead the Israelites into the promised land. Verses 17-46: The total number of Israelite males, “…twenty years old and upward, all that were able to go forth to war…” (v.45) is 603,550. (v.46) That total is the same number given in Exodus 38:26. Keep in mind that this sum is only the men over twenty years of age. That means that when the number of women and children is added to that total the nation of Israel is very likely about two million, according to the Moody Bible Commentary. This fact has been a source of contention and controversy among Biblical scholars in the last two centuries. Some have argued that the Hebrew word “eleph” used in this chapter, which translated in English means “thousand”, actually means “clan” or “chief” instead of “thousand”. But the Moody commentators make this point: “In such an attempt, the total number of digits before ‘eleph from each tribe do not add up to 603 (i.e., 46 + 59 + 45 + 74 +54 +57 + 40 + 32 + 35 + 62 + 41 + 53 = 598, not 603) and the digits after the ‘eleph add up to 5,550.” We must always proceed with firm belief that the Bible states exactly what it says: no more, no less. God preserved His word in pure, perfect modern English for us today, and the King James translators got it right. There was, indeed, over two million Israelites that came out of Egypt and are now preparing to conquer the land that God had promised to them. This, then, is the result of the census:  Verses 47-53: The tribe of Levi is not numbered among the men of war because they are tasked with protecting the tabernacle as well as assisting with the disassembly and transportation of it when it’s time to move the camp. (v.50-51) (Numbers 2:33, 26:62) Not all of this tribe can serve as priests – that honor is reserved only for Aaron and his sons – but the Levites are also tasked with the daily maintenance and upkeep of the tabernacle and the holy things. (Exodus 38:21, Numbers 3:7-8, 4:15, 25, 33) Verse 51 makes it clear that only the tribe of Levi may assemble and disassemble the tabernacle. Anyone else that comes near to it will be put to death. Verse 53 states the reason for the protection of the tabernacle by the Levites: “…that there be no wrath upon the congregation of the children of Israel…”. (Leviticus 10:6, Numbers 8:19, 16:46, 18:5, 1 Samuel 6:19) The holiness of God and His dwelling place are paramount and must be kept undefiled. Perhaps it was because the sons of Levi answered Moses’ call to arms during the incident with the golden calf that God chose this tribe to protect and defend the tabernacle. (Exodus 32:26) Verse 54: As with many passages in the Pentateuch, this chapter ends with an affirmation that the children of Israel obey all that Moses commands them to do because it is the word of the Lord. It is especially emphasized here at the beginning of Numbers because of the events recorded later in this book. Sadly, the Israelites are not always so faithful and obedient. CHAPTER 2: This chapter is God’s instruction to Moses for the arrangement of the twelve tribes when they set up camp. God is a God of order and detail, and all of these directions here at the beginning of Numbers are to help prepare His chosen nation for their conquering of the promised land. There’s also a specific order and significance to the placement and listing of the twelve tribes throughout this chapter. There is always a unique symmetry and/or symbolism to everything that is recorded of God and His actions throughout scripture, and this chapter is no exception. Verse 2: The Hebrew word for “standard” is degel, which means “flag” or “banner”. Each tribe has its own standard “…with the ensign of their father’s house…”. (Numbers 1:52, 24:2) An ensign is an emblem or symbol. The tents of each tribe will be pitched so that the entire camp surrounds the tabernacle, but with a large buffer zone between them and the tabernacle. (Joshua 3:4) As made clear in the previous chapter, the dwelling place of the Lord must be kept free of any accidental or deliberate defilement. Verses 3-33: Starting on the east side of the camp (v.3), God lists the placement of each tribe. (See Figure 1 on the next page, courtesy of the MacArthur Bible Commentary.) Judah is named first, and with them are Issachar and Zebulun. (v.5-9). The list of men chosen at the beginning of chapter 1 are named here as the military leaders of each tribe. (Refer back to the table above.) The total of these three tribes is 186,400. (v.9) Next up is the south side, under the flag of Reuben, and he is joined by Simeon and Gad. (v.10-16) Their total is 151,450. (v.16) On the west side, under the flag of Ephraim, is Manasseh and Benjamin. (v.18-24). Their total is 108,100. (v.24) And, finally, in the north are Dan, Asher, and Naphtali. (v.25-31) Their total is 157,600. (v.31) Verse 32 repeats the same total from the census in chapter 1: 603,550. Verses 9, 16-17, 24, and 31 list the order of marching rank. Judah, Issachar, and Zebulun are first; Reuben, Simeon, and Gad second; then the tribe of Levi bearing the ark and all the materials of the tabernacle (Numbers 10:17, 21); then Ephraim, Manasseh, and Benjamin in the third rank; bringing up the rear are Dan, Asher, and Naphtali.  It is no coincidence that the tribe of Judah is named first, for it’s from that lineage that the Messianic line of Christ will be born. The Moody Bible Commentary also makes this point: “Rachel’s sons were located together on the west side of the tabernacle. Leah’s offspring were on the east and south side of the tabernacle with one exception—Gad (the oldest son of Zilpah, Leah’s handmaid) was in the open slot with Leah’s two oldest sons, Reuben and Simeon, on the south side. The rest of the handmaids’ sons were together on the north side of the encampment.” The text does not specify the placement of each tribe within their assigned sides, but it can be safely presumed from the phrasing of verses 3, 10, 18, and 25 that the tribes of Judah, Reuben, Ephraim, and Dan are at the center of their respective groups. The tribe of Levi is not numbered because of their special assignment regarding the tabernacle. (v.33) (Numbers 1:47, 26:57) God will give further instruction to Moses regarding the Levites in the next two chapters.
Verse 34: Same as chapter 1, this passage ends with the note that Israel obeys all that God commands Moses regarding the arrangement of the camp. (Numbers 24:5-6) “The posture of the people presented at this point is one of order and obedience. Here there was universal harmony and submission to both the Lord and Moses. This early obedience contrasts, however, with the people’s later rebellions.” (The Moody Bible Commentary) |
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