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."
 CHAPTER 35:
This passage introduces the cities of refuge that would be strategically placed throughout the promised land, as well as the accompanying case law that governed the accidental death of a human being. The term used in this chapter is “manslayer” (v.12), and we use the term “manslaughter” in our legal system today to refer to the accidental death of a person at the hands of another. Verses 1-8: As noted in the previous chapter, the Levites do not inherit any land. God instructs Moses in verse 2 for each tribe to give a portion of their land to the Levites upon which will be built cities wherein the Levites will dwell. (Joshua 14:3-4, 21:2-3, Ezekiel 45:1, 48:10) The border of each city is to not only include the city itself where the people will dwell, but also land around the city for their livestock. (v.2-5) The exact dimensions of the city and the grazing land around it are given in verses 4-5, and Biblical scholars and commentators have posited a variety of explanations and diagrams of the possible layout of these cities. (As an example, refer to the image above, courtesy of the Moody Bible Commentary.) A total of forty-eight cities will be allotted to the tribe of Levi, six of which are to be reserved as cities of refuge. (v.6-7) (Joshua 21:41) The number of cities within each of the tribal regions will be determined by the size of the tribe, same method that was used to divide up the land itself. (v.8) (Numbers 26:54, 33:54) Verses 9-15: The LORD now defines the function of the six cities of refuge. There are to be three cities in the land of Canaan and three on the east side of the Jordan River where the tribes of Reuben, Gad, and half of Manasseh will settle. (v.14) Just as their name implies, these specific cities of the tribe of Levi are to serve as a refuge for the manslayer, someone who accidentally kills another. (v.11-12) When any Israelite is killed, the law requires that his/her nearest male relative is to avenge the wrongful death by killing the murderer. This is the “avenger” referred to in verse 12. The Hebrew word for “avenger” is “gâ’al”, which means “to redeem, act as kinsman-redeemer, avenge, revenge, or ransom”, according to the Brown-Driver-Briggs Bible dictionary. This is, essentially, the law that God instituted with Noah at the beginning of the dispensation of human government following the Flood. (Genesis 9:5-6) The kinsman redeemer is also responsible for “buying” his relative out of trouble. (Numbers 5:8, Leviticus 25:25-26, Ruth 3:12, 4:1, 6, 8, Job 19:25, Isaiah 59:20) Verses 16-21: This section reviews and expounds on earlier case law regarding premeditated murder and its proper judgment. (Exodus 21:12, 14, Leviticus 24:17, Deuteronomy 19:11-12) The most common instruments of death in the ANE were weapons or tools made of iron, stone, or wood. (v.16-18) Physically assaulting someone with only one’s own hands to the point of death is also murder. (v.20-21) (Genesis 4:8, 2 Samuel 3:27, 20:10, 1 Kings 2:31-32) The avenger is responsible for carrying out the death sentence on the killer. (v.19, 21) Verses 22-29: This section defines what is accidental death, or manslaughter. (Exodus 21:13) The key difference is whether or not there was preexisting enmity between the killer and the victim (v.22-23). This was determined by a trial before the congregation of Israel. (v.24) (Joshua 20:6) If the people judged the death to be accidental, the manslayer is sent to the nearest city of refuge where he will live until the death of the high priest. (v.25) The avenger is not allowed to seek vengeance for the accidental death as long as the manslayer remains within the border of the city of refuge. But if the manslayer leaves that city at any time before the death of the high priest, and if he is caught by the avenger, the avenger is allowed to carry out the death sentence. He will not be guilty of murder. (v.26-27) Verses 30-34: There must be more than one witness to testify in a murder case (v.30), and neither the murderer or the manslayer may be redeemed by a ransom payment. (v.31-32) The former is to be put to death, and the latter is to flee to the city of refuge. Those are the only two options for premeditated murder and accidental death. Only the death of the high priest will allow the manslayer to return to his home and family. The reason for all of this law and the cities of refuge is given in verses 33-34. The promised land is holy land, a land where God intends to dwell with His chosen people. The shedding of one man’s blood by another – whether intentional or accidental – is a stain upon that land. (Leviticus 18:24-25, Deuteronomy 21:23) Only the blood of the murderer or the manslayer could cleanse the land of that particular sin, and that’s the reason the manslayer must wait for the death of the high priest until he is free to return home. Since his crime is accidental death, God allows for him to keep his life, but a life must still be given to pay for the death of the one whose life was wrongfully taken by another. The role of the high priest in this matter once again anticipated the role of Jesus Christ as our atoning savior who gave His life to redeem us from the sentence of death for our sins. CHAPTER 36: This last chapter of Numbers closes with another issue pertaining to the allotment and division of the promised land. In chapter 27 the daughters of Zelophehad, of the tribe of Manasseh, presented their case to Moses and the elders regarding the death of their father. Since he had no sons, there was a problem of his name dying with him and none of his inheritance passing onto his daughters. The LORD changed the inheritance law, allowing a father’s inheritance to pass to his daughter(s) first before any other relatives if he had no son(s). This, however, presents another issue when it comes to settling the promised land. Here in the final chapter of the book of Numbers, the elders of the tribe of Manasseh come before Moses and the elders with another problem of inheritance. If the daughters of Zelophehad marry men of another tribe, then their father’s inheritance of land within their own tribe will pass to their husbands. (v.3) Furthermore, according the law of the Year of Jubilee (Leviticus 25:10, 13) that tribe would then have permanent ownership of that land. (v.4) Moses once again consults with God and returns to the elders with a new decree. The daughters of Zelophehad may marry only within their own tribe. (v.6) Going forward, any daughter of future generations will be bound to the same law if she finds herself in the same situation as these women. She may only seek a husband of the men of her own tribe, and each tribe’s land inheritance must stay within that tribe. (v.7-9) Verses 10-12 record the obedience, once again, of the daughters of Zelophehad, thus highlighting the overall obedience of this second generation of Israel that is about to enter the promised land. Verse 13 wraps up the whole book, summarizing all of the law of Moses that was given to him by God. (“These are the commandments and the judgments, which the LORD commanded…”) The book of Numbers opened with the initial obedience of the first generation of the Exodus, and now it closes with a display of the obedience of their sons and daughters. The next book, Deuteronomy, which is the final book in the Pentateuch, is Moses’ last will and testament, a final letter to the children of Israel before they receive the inheritance promised to their father Abraham.
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 CHAPTER 32: The events recorded in this chapter are directly connected to the successful conquest of the Transjordan region that was recorded in Numbers 21:21-35, as seen in the map above, courtesy of Logos Bible Software. Verses 1-5: The tribes of Reuben and Gad come before Moses, Eleazar, and the other leaders of Israel to make a special request. The lands of the Transjordan are rich and fertile for the grazing of livestock. (v.3-4) They request that their people not cross over the Jordan River with the rest of the nation when the time comes to enter the promised land. (v.5) They would prefer to settle in the regions that are listed in verse 1 and 3, which is the land that was formerly occupied by the Amorites and the kingdom of Og. (Numbers 21:21-35, Deuteronomy 3:13, Joshua 13:17, 25-26, 2 Samuel 24:5) Verses 6-15: Moses is understandably upset by this request, and he responds rather harshly. While still within the borders of the promised land, God intends for the nation as a whole to conquer all the promised land first before settling any of it. That’s the central issue with this request, and Moses rightly points out to these men that it’s not fair to their fellow tribes for them to remain behind in a life of ease and comfort while the rest of the nation goes to war on the other side of the Jordan. Doing so will be a great discouragement to the other tribes. (v.6-7) Moses then compares this request to the lack of faith and courage displayed by their fathers thirty-eight years earlier when the twelve spies returned from their mission when the nation was camped at Kadesh-barnea. (v.8-13) Moses briefly summarizes God’s wrath and judgment against that generation because of their disobedience, and he warns the men of Reuben and Gad that they are in danger of committing the same sin. (v.14-15) Verses 16-32: The men reassure Moses three times that their soldiers will go to war with the rest of the nation for as long as is needed in order to conquer the promised land. (v.17-18, 27, 32) Moses reminds them that if they renege on this promise they will be sinning against the LORD, and He will punish them accordingly. “…be sure your sin will find you out…”. (v.23) (Genesis 4:7, 44:16, Joshua 7:1, Isaiah 59:12, Galatians 6:7) Part of that punishment will be that some of that land east of the Jordan will go to the other tribes and not Reuben or Gad. (v.30) Moses confirms this agreement with Eleazar and Joshua since he will not be around to see this agreement fulfilled. Verses 33-42: It’s not just Reuben and Gad that will inherit the land of the Transjordan. Half the tribe of Manasseh is also given some of that land (v.33), possibly because of the inheritance law that was changed when the daughters of Zelophehad presented their case in chapter 27. Further repercussions of that law are dealt with in chapter 36, which also probably affects Moses’ decision to include part of Manasseh in this agreement. (Deuteronomy 3:13-15, Joshua 13:29-31, 17:1-2) The two and a half tribes not only build new cities but also rename existing ones. (v.34-42) CHAPTER 33: This chapter is a travel summary of all the places where Israel camped since their exodus from Egypt. There’s a total of forty locations named in this passage, and with some of them is a mention of the important event that took place there. Their journey began in Rameses (Exodus 12:37), on the 15th day of the first month (Exodus 12:2, 13:4), the morning after the first Passover was held (v.3). Moses reaffirms in verse 4 that God’s judgment, the death of all the firstborn (Exodus 12:29), was on the Egyptians because of their belief and worship of false gods. (Exodus 12:12, 18:11, Isaiah 19:1) The miraculous crossing of the Red Sea is mentioned in verse 8, and verse 14 names the location where the LORD brought forth water from the rock the first time. (Exodus 17:1, 6) Kibroth-hattaavah, which is literally “The Graves of Craving”, is where God provided quail because the people complained about the manna. (v.16) (Numbers 11:34) They ate to the point of gluttony, thus incurring God’s wrath. Verses 18-36 are a list of campsites with no previous mention in the books of Exodus, Leviticus or Numbers. My study Bible suggests that verses 31-33 possibly relate to Deuteronomy 10:6-7, probably because of the name “jaakan” in both passages, as well as the mention of Aaron’s death in the Deuteronomy passage. Here in chapter 33, though, it’s recorded in verses 38-39 as taking place after the Israelites moved from those campsites to that of Kadesh at the base of Mount Hor, near the border of Edom. It’s likely, then, that the campsites listed in 31-35 are all in the same region near Kadesh. Though not recorded in chapter 20, Moses writes here in verse 39 that Aaron was 123 at the time of his death up on Mount Hor. He also records the day, month and year in verse 38. The victory against King Arad and his army is recalled in verse 40. (Numbers 21:1-3) Verses 41-47 is another list of campsites, only a few of which have been mentioned in the previous chapters, and verses 48-49 brings us to the current day, the aftermath of the victory over the Midianites and the request of the tribes of Reuben, Gad, and part of Manasseh for the land west of the Jordan River. The warning given by the LORD to Moses in verses 50-56 relates directly to that request that was recorded in chapter 32, as well as the brief travel summary of Israel’s journey since the exodus from Egypt recorded here in chapter 33. As He did forty years earlier, God reminds the children of Israel of what they are to do to the peoples of Canaan once they cross into the promised land. The first command is to tear down their idols and destroy their places of pagan worship. (v.52) (Exodus 23:24, 33, 34:13, Deuteronomy 7:2, 5, 12:3, Judges 2:2, Psalm 106:34) They are to completely drive out all the inhabitants and fully possess the whole promised land before settling there permanently. (v.53) (Deuteronomy 11:31, Joshua 21:43) Verse 54 is a reminder of how they are to divide up the land. The size of the tribe determines the amount of land that each one gets. Verses 55-56 are both a reminder and a warning. Failure to obey the commands of verses 52-53 will cause the children of Israel much grief and suffering. (Joshua 23:13, Judges 2:3) But more than that, it will bring upon them the same wrath that has come upon those very nations whom God has already judged and condemned. As we already know, the Israelites failed to heed this warning, and it resulted in the Assyrian captivity of Israel and the Babylonian captivity of Judah. (Leviticus 26:31-33, Deuteronomy 28:64-66)  CHAPTER 34:
Verses 1-15: God now instructs Moses on the precise borders of the promised land. (See map above, courtesy of Logos Bible Software.) The southern border is from the end of the Salt Sea (Dead Sea) along the Wilderness of Zin that borders Edom, including Kadesh-barnea, all the way to the Mediterranean Sea whose coast is the western border. (v.3-6) (Numbers 20:1, Joshua 15:1, Ezekiel 47:13, 19) The northern border begins near Mount Hor (not the one where Aaron died) and ends at Hazar-enan. (v.7-9) This border also includes Hamath. (Numbers 13:21, Joshua 13:5, 2 Kings 14:25) The eastern border begins at Hazar-enan and extends all the way past the Sea of Chinnereth (Sea of Galilee), following the Jordan River all the way to the Salt Sea. (v.10-12) These borders, however, do not include the land east of the Jordan River that has already been granted to the tribes of Reuben, Gad, and half of Manasseh. (v.13-15) (Numbers 32:33) Verses 16-29: Next, God commands Moses to select a leader of the ten tribes that will be settling the land west of the Jordan to assist Joshua and Eleazar when the time comes to actually divide up the land. (v.17-18) Once again, the tribe of Judah is mentioned first (v.19) and Caleb is named as its representative. He is the only leader mentioned here that is also named elsewhere in the Scriptures. The fact that God names these men specifically signifies the importance of this task. It’s also important to note that the tribe of Levi does not inherit any land, but instead will receive specific cities throughout the land. This will be addressed in more detail in the next chapter. According to Matthew Henry’s commentary, as well as other commentaries and online Biblical sources, the total area of the borders as described in this chapter is about 160 miles long and 50 miles wide, which doesn’t include the land east of the Jordan that is given to Reuben, Gad, and half of Manasseh. That’s a massive area, but as I already noted in the previous chapter, Israel doesn’t fully conquer and settle all of this land. Their failure to completely drive out all of Canaan’s inhabitants causes them to forfeit most of the promised land, a consequence that it is, sadly, still in effect today. The land that the current nation of Israel now occupies is less than half of what God promised them here in Numbers. But a day is coming when all of this land will belong to the re-gathered nation of Israel; a day when Jesus Christ will sit on His throne in Jerusalem in the newly restored temple, and He will reign over all the earth. Israel will the preeminent nation, the one to whom all nations of the earth are subject, and the twelve tribes will each reside in their respective regions as described here in chapters 32 and 34. God’s chosen people will receive their full inheritance, amen! CHAPTER 30:
As noted in the previous chapter, verse 39 was a reminder from the LORD of the importance of the various voluntary offerings and sacrifices, including those that are done in connection with vows. Now, in chapter 30, God gives more detailed instructions through Moses to the Israelites regarding vows. Leviticus 27 introduced legislation for redeeming those who had made a vow of lifetime service to God or had donated an animal to the priest for his use in the tabernacle. Now God is giving more detailed case law to Moses regarding vows, specifically when it’s a daughter, wife, widow, or a divorced woman that is making a vow to the LORD. Vows made to God are a serious matter and not to be treated lightly or done impulsively. Verse 2 makes it clear that whatever oath or vow a man swears unto the LORD shall not be broken. He is to keep that vow, no matter the cost. (Leviticus 5:4, 27:2, Deuteronomy 23:21, Judges 11:30-31, 35, Ecclesiastes 5:4, Matthew 14:9, Acts 23:14) That cross reference from Deuteronomy makes it clear that to break a vow to God is sin. If a woman who is unmarried and still living in her father’s house makes a vow unto the LORD, and her father hears her vow and says nothing, then that vow will stand and the woman is bound to obey it. (v.3-4) But if her father immediately objects to the vow and declares it void, then the woman is not obligated by God to keep it. (v.5) The same law applies to a woman who is married. (v.6-8, 10-13) If her husband overhears a vow made by his wife and keeps his peace, then she must keep the vow. But if her husband immediately objects and disallows her from making the vow, then it is void. By their silence, the father or husband is giving approval of the vow made by his wife or daughter, and all that she says to the LORD is binding. (v.14) She is required to fulfill all that she vowed to God. However, if the father or husband does not immediately object to the daughter’s or wife’s vow, and then sometime later changes his mind and tries to annul the vow, he is too late. God will hold him accountable for the sin of forcing his daughter or wife to break her vow. (v.15) If a woman is divorced or is a widow, she is free to make a vow unto the LORD, and the LORD expects her to honor it. (v.9) The whole purpose of this particular law is to ensure that the patriarchal system of authority is not subverted by the daughter or wife that might make a rash, impulsive vow. Whether we like it or not, God ordained the men to rule over the women as His natural, proper design, and the daughters and wives are to submit accordingly. That is the principle behind this law, and God is making it clear to the children of Israel that the fathers and husbands are responsible for leading their homes in all things. That means guiding and watching over all that their daughters and wives do or say. CHAPTER 31: The narrative thread now resumes, picking up where chapter 25 left off. God had commanded Moses at the end of that chapter to attack the Midianites as part of His judgment against them and Balaam for drawing Israel into the sin of idolatry and immorality. (Numbers 25:16-18) Moses commands each tribe to select from among them a thousand men (v.4), and the army of twelve thousand marches against Midian, led by Phineas, the son of Eleazar the high priest. (v.6) (Numbers 25:7-8) The fact that Phineas is at the head of the army, carrying the holy instruments and sounding the trumpets, indicates that this war is a holy one, reinforcing the statement by God to Moses in verse 2: “Avenge the children of Israel of the Midianites…”. (Numbers 10:9) Verses 7-11: The Israelites are more than victorious. They utterly destroy the Midianites, slaying all the men – including Balaam (v.7-8) – and taking captive all the women and children, as well as all their livestock and wealth. (v.9) (Deuteronomy 20:13-14, Judges 21:11, 1 Samuel 27:9, 1 Kings 11:15-16) The cities and fortresses of the Midianites are burned to the ground. (v.10) The names of the slain listed in verse 8 alongside Balaam’s are also significant. (Numbers 25:15, Joshua 13:21) It’s important to note here that only the Midianites living in the plains of Moab are conquered and destroyed. The Midianites that are named in Judges 6 are a different clan that currently occupies the promised land. Verses 12-20: Moses is angry with the soldiers because they saved all the women of Midian, including those that had seduced the men of Israel to sin. (v.14-16) (Numbers 25:1-2) Moses then orders the army to slay all the male children and any woman that is not a virgin. (v.17) The virgins, presumably, are allowed to marry any eligible Israelite man. (v.18) Moses also reminds the soldiers of the law regarding those who have been defiled by either touching or being in the presence of a dead body. They must remain outside the camp for seven days and then wash themselves, their clothing, and anything else that came into contact with the slain Midianites. (v.18-20) (Numbers 5:2) One of the many problems that non-Christians have when confronted by scenes such as this in the Bible, particularly in the OT, is that they cannot understand how a loving and just God would condone that kind of murder of the innocent, especially babies and young children. Even some believers struggle with reconciling God’s attributes of love, mercy, longsuffering, and graciousness with passages such as this one. Moses is relaying the word of the LORD (v.2), not his own decision or judgment, so therefore it is God who is commanding His chosen people to execute all the male children – yes, even the babies – and the women who had enticed the men of Israel into idolatry and adultery – both physical and spiritual. The killing of the male children and the adult women that committed adultery ensures that there will be no future rebellion against Israel by the Midianites. There’s a couple of important points to remember when reading these passages: 1) God had promised Abraham in Genesis 12:3, “…I will bless them that bless thee, and curse him that curseth thee…”. The destruction of the nation of Midian in this chapter is God fulfilling that promise. The princes of Midian, along with King Balak, had cursed the nation of Israel. Therefore, because God is perfect He cannot lie, nor can He go back on His word. It’s impossible for Him to do so. This passage demonstrates God keeping His promise to Abraham’s descendants. 2) The idolatry of the Midianites, which involved not only their worship of Baal but also their sexual immorality, has so angered the LORD, that He brings swift and immediate vengeance upon the entire nation. That includes not only the men, but the some of the women and the male children as well. God so despises adultery that He made it a capital crime. (Leviticus 20:10) Again, God cannot go back on His word, and that means that sin must be punished accordingly. The sins of idolatry, immorality, and adultery are not trifle matters, and that, too, is shown here in Moses’ command to the Israelite soldiers. We must keep in mind that while God is a loving and merciful God, He is also a just and jealous God who, because of His perfect and holy nature, cannot abide by even the slightest sin. Any sin, no matter how slight or microscopic, is an abomination to Him, and He must punish it accordingly, precisely because of His perfect and holy nature. Therefore, scenes like the one here in Numbers 31, as well as that of Genesis 19, are examples of God displaying His holiness, perfection, justice, and sovereignty over all His creation. Verses 21-24: The instructions in these verses by Eleazar to the soldiers are in keeping with the ordinances of the law that require purification by those who have been in contact with the dead as well as other causes of general uncleanness that are a side effect of both war and sin. (Leviticus 11:25) Verses 25-47: This section lists not only the numbers of the women and children taken captive by the Israelites, but all the different animals as well: sheep, oxen, donkeys, goats, etc. Both the people and the livestock are divided equally among the soldiers as well as the congregation, minus portions that are given to Eleazar as a tithe to the LORD and provision for the priests (v.41), and to the tribe of Levi for tribute and provision since they do not share in any inheritance like the other tribes according to the law (v.47). After carrying out Moses’ command earlier regarding the captive women who were non-virgins and the male children, those that remained of the virgins are a total of thirty-two thousand. (v.35, 40) A tenth of them, three hundred and twenty, are given as tribute, or tithe, to the LORD. They will serve in the tabernacle. (Exodus 38:8) As noted earlier, the rest of the virgins are, presumably, given to the men of Israel as wives. Verses 48-54: In accordance with the law, the soldiers come to Moses and Eleazar and present an offering of gold from the spoils of war “…to make an atonement for our souls before the LORD.” (v.50) (Exodus 30:12) Since there is no record in this chapter of any Israelite soldier dying in the battle with the Midianites, it’s possible that this offering is also a gift to God as gratitude for their victory. Eleazar receives it as a memorial, also in accordance with that same law. (Exodus 30:16) |
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