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 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.
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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) |
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