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 17:
In the aftermath of Korah’s rebellion, God is going to prove to His chosen people once and for all His appointed man for the role of high priest, the spiritual leader and intercessor of the nation. Chapter 16 focused on Moses and God’s affirmation to the people, once and for all, that Moses is their corporate leader. Now, in chapter 17, God affirms for the nation His appointment of Aaron as the spiritual leader and high priest. Verses 1-5: God instructs Moses to get a rod of almond wood from each leader of the twelve tribes of Israel. In the cultures of the ANE at this time, a rod or staff served several functions: a symbol of authority for a man over his household (Genesis 38:18, Psalm 110:2), a tool for shepherds (Exodus 4:2, Psalm 23:4), a walking stick, and a method of discipline for a father to his children. (Proverbs 22:15) Each tribal leader is to bring their rod to Moses, and each rod will have that man’s name carved on it. (v.2-3) Aaron’s rod and name represent the tribe of Levi. Moses will then place the rods in the tabernacle before the ark of the covenant. (v.4) The word used here in verse 4 is “testimony”, which refers to the ten commandments that are in the ark. (Exodus 25:16) Though the text doesn’t say specifically, it seems logical to conclude that God is allowing Moses himself to enter the holy of holies since that is where the ark of the covenant is located. We know from Leviticus 16 that only the high priest can enter the holy of holies on the annual Day of Atonement, and even then only after he has thoroughly bathed himself and performed all the necessary blood sacrifices and offerings on behalf of himself. So that leaves only two possible explanations for the LORD’s commandment to Moses in verse 4: 1) God makes a special exception in this case, allowing Moses to enter the holy of holies; or 2) God allows Aaron to enter the holy of holies to place the rods before the ark since he is the high priest. In both cases, of course, the ritual bathing as well as the necessary blood sacrifices and offerings would be done first. Since verse 7 clearly states that it’s Moses – and only Moses – who lays the rods before the ark, we can safely conclude that God made a special exception to His law regarding the high priest and the Day of Atonement. We can also logically infer that Moses completed the ritual cleansing and blood sacrifices, the latter performed by Aaron on Moses’ behalf, before entering the tabernacle. God tells Moses that the rod of the man whom He chooses as spiritual leader will blossom. (v.5) This will, once and for all, end the rebellion of the Israelites against Aaron and Moses. (Numbers 16:5, 11) Verses 6-13: The tribal leaders and Aaron obey Moses’ instructions, bringing their rods to him with each man’s name carved into them. (v.6) Moses lays them before the ark of the covenant in the holy of holies. (v.7) The next morning, when he enters the tabernacle, Moses finds only Aaron’s rod to have “…brought forth buds, and bloomed blossoms, and yielded almonds.” (v.8) (Ezekiel 17:24, Hebrews 9:4) For dead wood – having no root in any earth and, thus, no water or any other nourishment by which to naturally blossom and bear fruit – to bring forth new life is a miracle that only God can perform! This is a beautiful picture of every sinner that is saved by grace, being renewed to eternal life by the washing of the shed blood of Christ and being risen with Him to glory! (Ephesians 2:1, 4-5, Colossians 3:1) The stems and lamps of the golden lampstand were shaped and formed to resemble almond branches and blossoms (Exodus 25:33-36), so this miracle is closely connected to the tabernacle itself, thus further cementing in the eyes of the people God’s choice of Aaron to serve there as high priest. Moses takes the rods and lays them before the Israelites so that they can see for themselves whom God has chosen. (v.9) God then instructs Moses to keep Aaron’s rod within the ark of the covenant, alongside the jar of manna and the ten commandments. (v.10) He again states that this should silence the rebellious murmurings of the people against Him, “…that they die not.” In other words, the rod will also serve as a memorial and reminder of God’s wrath against the rebellion and disobedience of the Israelites. (Numbers 16:38, Deuteronomy 9:7, 24) Moses does as God commands him. (v.11) Verses 12-13: As usual, though, the children of Israel have no trouble finding the cloud within the silver lining. They are, as always, focused only on themselves, and they utterly ignore the miracle that God has just performed. Rather than rejoice at His love and mercy and return to their tents to go about their day, they complain that they will all perish because they can’t ever come near the tabernacle for fear of God’s wrath! (Numbers 1:51, 53, 18:4, 7) Like Adam and Eve, the Israelites reject all the bounty of God’s provision and what He has given them and allowed them to have and to be, and instead zero in on just His commandments of what they can’t do or should not do. In this case, they’re complaining about his restrictions regarding the tabernacle, and they completely miss the point of this whole demonstration of the budding of Aaron’s rod! “Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?” (v.13) The LORD, infinite in mercy and longsuffering, responds to this complaint in chapter 18. CHAPTER 18: Verses 1-7: This chapter follows the pattern of God reminding His people of His law following a major incident of sin among the congregation of Israel. This passage is God’s direct response to the people’s fear of His wrath as expressed in the last two verses of chapter 17. God speaks directly with Aaron here since he and his sons are in charge of the tabernacle and all of its furnishings. The LORD reminds Aaron that he and his sons are responsible for ensuring the sanctity of the tabernacle. (v.1) (…bear the iniquity of the sanctuary…) (Exodus 28:38, Leviticus 10:17, 22:16) The other men of the tribe of Levi are also designated to assist the priests as described in Numbers 3 and 4, which was the whole point of Korah’s rebellion. God is, once again, making it clear to Aaron, his sons, and the whole nation the roles and responsibilities of the high priest, the priests, and the other men of the tribe of Levi. (v.2-3, 6-7) The purpose of this instruction is so that the holiness of the tabernacle and its furnishings is not violated, thus causing judgment by God upon Aaron, his sons, or the people. (v.3, 5) Notice here that God doesn’t say anything about the priesthood or the service of the tribe of Levi that He didn’t already give to Moses earlier at Mount Sinai. God’s response to the people’s latest complaint is essentially this: “Yes, you’re correct. Anyone that doesn’t adhere to My instructions exactly as I have given them will suffer my wrath and judgment. Now, let’s go over them again.” The seemingly infinite patience of the LORD is once again shown in this passage as He reiterates for Aaron and Moses His commandments regarding the priesthood and the tabernacle. God also reminds Aaron that the priesthood and its service were given to him and his sons as a gift (v.7) (Matthew 10:8, 1 Peter 5:2-3), as are the three clans of the tribe of Levi that assist them in their service (v.6) (Numbers 3:12, 45) This is the same point that Moses had tried to make clear to Korah: that service to God – no matter the type or role – is a gift, a high honor that should never be taken lightly. It’s a sin against the LORD for us to look at another’s role and responsibility with jealousy or resentment. Rather, we should humble ourselves and thank God for what He has given us as we learn to be content with the tasks He’s assigned to us. That is where we will find true happiness and joy. Verses 8-19: Next, God reminds Aaron of the portions of all the sacrifices that are given to him and his sons for their sustenance and provision. (v.8-10) As described earlier in Leviticus, portions of the meat and sin offerings, firstfruits of the harvest, and the firstborn animals are to be given to the priests to support and provide for them and their families. (v.11, 13) (Exodus 22:29, 23:19, Leviticus 2:2-3, 6:16-18, 10:12-13, 23:20, Numbers 5:9-10, Nehemiah 10:35-36) As long as all members of the priest’s household are clean and in right standing with the LORD, they may partake of his sustenance. Everything that is consecrated in Israel also belongs to the priests because it belongs to God. (v.14) But the people are allowed to give the priests five shekels of silver in lieu of the animal if he/she desires to keep it instead. (v.15-16) (Leviticus 27:6) The only exception to this rule, however, is the firstborn of the clean beasts, for those are to be offered as sacrifices unto the Lord. (v.17) They are holy. (Deuteronomy 15:19) Portions of these offerings, too, belong to the priest for his sustenance. (v.18) (Exodus 29:26, Leviticus 7:31) Salt is mentioned again in verse 19. (Leviticus 2:13, 2 Chronicles 13:5, Mark 9:49-50) According to the Moody Bible Commentary, “Salt often suggested inviolability or permanence, thereby indicating an unbreakable covenant. A ‘covenant of salt’ can also be taken as an idiomatic expression expressing loyalty or agreement. The notion is that if a person shares ‘salt’ (in a meal) with someone, that one is a recipient of the host’s hospitality, and the guest was to look after his gracious host’s interests (Ezra 4:14).” In summary, God is reminding Aaron and his sons of their responsibility as priests of the tabernacle, but He’s also reminding them of the many blessings and provisions that come with that role. God was pleased by Aaron’s intercession on behalf of the people in chapter 16, and these blessings are proof of that. Verses 20-24: Next, God reminds Aaron that he and his sons are to have no inheritance of tribal land once the nation finally conquers the promised land. (v.20) (Deuteronomy 10:8-9, 12:12, 14:27, 18:1-2, Joshua 13:14, 33) Instead, the LORD Himself is the inheritance of the priests! (“…I am thine part and thine inheritance among the children of Israel.”) (Psalm 16:5, Ezekiel 44:28) There is no higher honor or blessing in this life than to be in full time service to the LORD. That’s what it means to have Him as one’s inheritance. The Levitical priests were entirely dependent on God for their daily sustenance and provisions. To put this in today’s parlance, the priests could not have a second job in addition to their pastoral ministry in the church. That’s why God commands the Israelites to tithe of everything they brought to the priests for sacrifice, which is what He reiterates in verses 21 and 24. He tells Aaron that the tithes of the nation are not only for the priests but also for the whole tribe of Levi, which includes those of the clans that were assigned to assist the priests in their daily service. (Leviticus 27:30, Deuteronomy 14:22, Nehemiah 10:37, 12:44, Malachi 3:8, Hebrews 7:4) God closes his statements to Aaron by repeating the warning He gave in verses 1-5. No one outside the tribe of Levi is to come near the tabernacle itself or touch any of the holy things within it. Only the priests and the three clans of Levi may serve in the tabernacle. (v.21-22) (Leviticus 22:9, Numbers 1:51) Anyone that violates this commandment, whether Israelite or stranger, will bear his/her own iniquity and suffer the wrath and judgment of the LORD accordingly. What God is making clear to Aaron, his sons, and the rest of congregation is that the people were correct in their complaint at the end of chapter 17. They were right to fear God and His wrath for anyone that would disobey His commandments. But fear of punishment is not what should be motivating the Israelites – or us today – to obey God. We should obey because we desire to do what’s right. The Israelites are still missing the entire point of God’s Law. Obedience will bring fellowship with the LORD, but disobedience will break that fellowship. They should be seeking God and obeying His commandments from a desire to have God dwelling among them, not just in order to escape His wrath and punishment. Verses 25-32: God now turns to Moses with further instructions and reminders about tithing. The first is that the Levites and the priests are to tithe of their portion of tithe that they receive from the people. (v.26) (Nehemiah 10:38) That tithe is to be offered up as a heave offering to the LORD, as though it were the firstfruits of their own grain or vineyard harvest. (v.27) Every tithe is to be the best part of their portion from the people (v.29), and only afterwards may the priests and Levites take it as their portion for them and their families to eat. (v.30-31) This is the reward for their service to Him. (Matthew 10:10, Luke 10:7, 1 Corinthians 9:13, 1 Timothy 5:18) Again, God is not saying anything new here. All of these commands regarding tithing were given in Exodus and Leviticus. God is merely restating them for clarity’s sake, and one can almost hear the patient, gentle sigh in His voice here as he speaks to Moses, like a teacher explaining – yet again – to His disciples a basic concept they all should have easily understood in the first lecture. As before, God closes this passage with a warning. Those who do not obey these commandments will bear their own iniquity and suffer judgment accordingly. (v.32) (Leviticus 19:8, 22:2, 15-16, Ezekiel 22:26) Verses 1-3: Korah is one of the Kohathites, the clan of the tribe of Levi that is responsible for handling the most holy things of the tabernacle whenever it’s time to pack up and move camp. (v.1) (Exodus 6:21, Numbers 4:4, 15) Dathan, Abiram, and On are of the tribe of Rueben, which means that this insurrection against Moses and Aaron is not entirely spiritual, but also political. (Numbers 26:9, Deuteronomy 11:6) It’s very likely that these three men are upset because of the tribe of Judah’s preference in the order of the tribal encampments around the tabernacle. (Numbers 2:3) Judah was listed first in God’s instructions to Moses, yet Rueben was Jacob’s eldest son. Judah was his fourth born. However, since the text doesn’t give a specific reason we can only speculate, but, ultimately, their motives don’t really matter. What’s important here is the fact that they rebel against Moses and Aaron, which means, of course, that they rebel against the LORD.
It isn’t just these three men that rise up against Moses. They are joined by two hundred and fifty other men of the nation, “…princes of the assembly, famous in the congregation, men of renown…”. (v.2) (Numbers 1:16) It’s possible that some of these men are the same ones listed by name in chapter 1 of Numbers, but, again, the text here doesn’t specifically say. It’s more likely that most of these men are of the tribe of Levi, given Korah’s complaint about Aaron and his sons. (v.7) Whatever the case, all that matters in this passage is that this rebellion led by Korah is no minor disagreement. The fact that two hundred and fifty leaders of the nation are also publicly rebelling against Moses and Aaron means that this is a major insurrection that only a direct intervention from the LORD can quell. Korah’s reason for coming against Moses is because he believes Moses is exalting himself falsely above the nation when God said that all of Israel is holy. (v.3) (Exodus 19:6, Numbers 12:2) Not only that, if God is dwelling among the people and leading the people, then what need is there of Moses? (Exodus 29:45) These complaints echo the earlier rebellion of Aaron and Miriam, and one would think that Miriam’s public judgment and punishment by God would have been enough to silence any further uprisings against Moses by the people. Sadly, pride is a stubborn sin, not easily vanquished, and it’s Satan’s best tactic when he tries to disrupt God’s plans. Like Lucifer, Korah was not content with the role that he and his clan had been assigned as work for the tabernacle. He wants to be the high priest instead of Aaron, and Dathan, Abiram, and On believe that they and their tribe should be the political authority of Israel because Reuben was Jacob’s firstborn. All four are falsely accusing Moses and Aaron of appointing themselves to their current positions as leaders of the people. Verses 4-7: As he always does when faced with these situations, Moses falls on his face before the people in a demonstration of humility. He then tells Korah and his followers that “…to morrow the LORD will shew who are His, and who is holy…”. (v.5) (Leviticus 21:6, 12, 2 Timothy 2:19) God will make clear to Korah and the people the ones whom He chooses to be the leaders of Israel. (Ezekiel 40:46, 44:15-16) Moses then instructs Korah and the men with him to craft their own censers, put fire and incense in them, and bring them before the LORD in the morning. (v.6-7) Using the priestly task of burning incense, God will then choose the man whom He says is holy. This is a trial by ordeal, similar to the one described in Numbers 5 regarding the accusation of adultery. In these types of trials, God makes clear who is right and who in the wrong. Moses also throws back at Korah the same words he hurled at him: “…ye take too much upon you...”. (v.7) But where Korah’s is an accusation, Moses’ is a warning: Korah and his company are about to go against Almighty God, and if they are in the wrong, His judgment will be severe. Verses 8-11: It’s unclear if Moses dismisses the whole company except for Korah, or if he merely pulls Korah aside for this conversation. (Verses 12-17 seem to suggest that Dathan and Abiram are not present at all for the confrontation between Moses, Korah, and the two hundred and fifty princes in verses 4-7.) Moses tries one last time to convince Korah not to make a foolish mistake, explaining to him that it’s no small thing that “…the God of Israel…” (v.9) had separated the three clans of the tribe of Levi unto Himself to serve in the tabernacle. (Numbers 3:41, 45, 8:13, Deuteronomy 10:8) Part of that service even includes ministering to the congregation! Yet Korah is not content to serve in the role and capacity that the LORD has assigned him and his brethren. They want the priesthood as well, and Moses tries to make Korah see the severity of this sin. (v.10) Korah is not murmuring against Aaron, but against God Himself! (v.11) (Exodus 16:7-8) Moses’ point here is that, while the entire nation is set apart unto God, Moses and Aaron are God’s appointed leaders. To go against them is to rebel against the LORD, and that is no small thing! Verses 12-17: It seems most likely from the narrative of the passage thus far that Dathan and Abiram make their allegiance to Korah’s rebellion known to Moses, but that these two men are not present at the entrance to the tabernacle when Korah, On, and the two hundred and fifty princes confront Moses. So now Moses summons Dathan and Abiram, but they refuse him, choosing instead to remain in their respective tents. (v.12) Furthermore, they accuse Moses of bringing them “…out of a land that floweth with milk and honey…” so that the nation might perish in the wilderness. (v.13) (Exodus 16:3, Numbers 11:4) They also have the audacity to accuse Moses of being the reason that the nation was turned away from the promised land and sentenced to forty years of wandering in the wilderness! (v.14) The phrase “…wilt thou put out the eyes of these men?” is an idiom suggesting the Moses kept the people in the dark about his true motives, that he made himself leader of the Israelites from the very beginning. As with Korah, the sin of pride is on full display here with these two men, and it causes the same blasphemy that was demonstrated by the nation in chapters 13-14. Dathan and Abiram are claiming that it was Moses that led them all this way, that it was his selfish actions and motivations that caused all the grief of the people, and that he has lied from the beginning about God and the promised land. They deny the hand of God altogether, as well as the nation’s disobedience and rebellion against God as the true cause of their current situation. Furthermore, to describe Egypt – a land of great wickedness and ungodliness – with the same phrase that God uses for the promised land (…a land that floweth with milk and honey…) is another form of gross arrogance and pride, and it all adds up to rebellion against God of the worst kind. This response understandably fills Moses with righteous outrage, and he requests of God that He “…respect not thou their offering…”. (v.15) (Genesis 4:4-5) Verses 16 and 17 seem to indicate that only Dathan and Abiram are not present with Korah, On, and the other men, because Moses now reiterates his instructions regarding the trial by ordeal that will commence the next morning. Everyone – including Moses and Aaron – is to bring his censer filled with sweet incense for the LORD, and He will show which men He respects and chooses. Verses 18-22: The next morning, Moses, Aaron, Korah, On, and the two hundred and fifty princes come together at the door of the tabernacle. But it’s not just them. Verse 18 clearly states “And Korah gathered all the congregation…”, meaning that he had stirred up rebellion among the entire nation against Moses and Aaron. The glory of the LORD appears (Exodus 16:7, 10, Leviticus 9:6, 23, Numbers 14:10), and God tells Moses and Aaron to stand apart from the people so that He might destroy the nation. (…that I may consume them…) (Genesis 19:17, Exodus 32:10, 33:5, Jeremiah 51:6) God’s wrath is once again inflamed against His chosen people because of their sin of rebellion and pride. This is also the first of a few parallels between this account of Korah’s rebellion and that of Abraham, Lot, and God’s judgment of Sodom and Gomorrah. Once again, both Moses and Aaron plead with God, falling prostrate on the ground before the glory of the LORD, interceding on behalf of Israel. (v.22) (Numbers 14:5) They acknowledge God’s sovereignty over all life (…God of the spirits of all flesh…), and they beg for His mercy, pleading for Him not to destroy the whole nation for one man’s sin. (Genesis 18:23, 20:4, Numbers 27:16, Job 12:10, Ecclesiastes 12:7, Hebrews 12:9) This echoes Abraham’s intercession on behalf of his nephew, Lot, and any other righteous souls that might have been living among the extreme wickedness of Sodom. Moses’ godly character – especially his humility and patience – are, again, on full display here. This is further evidence of the Lord’s work in his life because Moses could have readily stood aside and allowed God, in all His sovereignty, to destroy the nation of Israel. But, as I’ve pointed out in earlier chapters, Moses is not the same man that we encountered at the burning bush on the backside of the desert. He has matured spiritually, grown into the role of a true leader, a man of God that now pleads passionately for the souls of the people whom the Lord has placed in his care. (Hebrews 13:17) Moses is a supreme example of the modern day pastor, the under shepherd of the flock of the church, who tirelessly goes before the Lord, interceding in prayer for every member of his congregation; even – and especially – when that congregation is disobedient and rebellious. Verses 23-35: God, rich in mercy and longsuffering, tells Moses to warn the people to separate themselves from the company of Korah, Dathan, Abiram, On, and the two hundred and fifty leaders that have sided with Korah. (v.24) Moses immediately obeys, followed by the elders of Israel. (v.25-26) He warns the congregation to get away from the tents of Dathan and Abiram, to not even touch the things belonging to “…these wicked men…” lest they all “…be consumed…”. This is similar to the warning given by the angels to Lot and his family right before the destruction of Sodom and Gomorrah (Genesis 19:15, 17), yet another parallel between this story and that one. The people listen to Moses and obey his command, which seems mildly surprising given their recent track record of grumbling and disobedience. (v.27) Dathan and Abiram appear at the doors of their respective tents, surrounded by their wives and children. Here is a powerful lesson about which God had warned the children of Israel when He first gave them the ten commandments. (Exodus 20:5) You who are husbands and fathers are the leaders of your homes. You are the spiritual head unto whom the souls of your wives and children are given to for care and nurture. You are to teach them the ways of the LORD, instructing them in such as well as chastising them when necessary. This is a very high honor and solemn duty, and those who forsake it will bring into judgment not only themselves, but also the souls of the ones who are under their authority and who follow them. This is what God means when He says He will visit “…the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me…” (Exodus 20:5) Dathan and Abiram are held up here as examples of ungodly men who not only condemn themselves to death because of their sin of pride and blasphemy against God, but also condemn the lives of their families because of their own foolish choices. This story offers a perfect contrast of examples of leadership. Moses is the right one, leading by his example of complete surrender to God and acting with humility, patience, and godly perseverance in the face of all kinds of opposition. Dathan and Abiram are the exact opposite, both acting with extreme pride and selfishness, refusing to submit to any kind of authority except their own foolish selves. And for that they – and their families – pay a terrible price. Moses now throws down the gauntlet, speaking with the authority of Almighty God. He first proclaims a defense, refuting the false accusations of Korah, Dathan, and Abiram. “Hereby ye shall know the LORD hath sent me to do all these works; for I have not done them of my own mind.” (v.28) (Exodus 3:12, Numbers 24:13, John 5:30, 36) In other words, he has not acted of his own will or agenda. Moses has always acted with the guidance, authority, and will of God alone. He then states that If Korah, Dathan, Abiram, and all the other men with them die of natural causes, such as old age, or suffer some other judgment that is common to all men (…if they be visited after the visitation of all men…”), then God is not on Moses’ side. (v.29) (Job 35:15, Isaiah 10:3) But if the Lord does a new form of judgment by causing the earth to open up and swallow the men alive with all their families, tents, and possessions in a sudden instant, then all the people will know that those men sinned against God. (v.30) (Job 31:3, Psalm 55:15, Isaiah 28:21) No sooner are the words out of Moses’ mouth than the earth beneath the tents of Dathan and Abiram abruptly opens (…the ground clave asunder…), creating a massive bottomless pit into which Korah, Dathan, Abiram, On, all their families – except Korah’s – and the other men that are with them are swallowed up alive. (v.31-33) (Numbers 26:10-11, 1 Chronicles 6:22, 37) The ground then closes up as quickly as it had opened, sealing itself as if nothing had happened. This demonstrates the awesome power of God and His absolute control of all that is in this physical realm. The word for “pit” in verse 33 is translated from the Hebrew word “she’ôl”, which means “underworld, grave, or hell”, according to Strong’s concordance. This is the same word used by David in many of his psalms. The meaning here in this passage is that Korah and all the men with him were taken alive into hell, not just a mere physical pit in the earth. God judged and sentenced them for their rebellion and disobedience, and their destination was hell. Yes, that same hell to which all of us are condemned at the moment of conception, when our mortal lives begin. Unless we repent of our sin, recognize our need for a savior, and call upon Jesus Christ to save us, we will end up in that same pit where Korah, Dathan, Abiram, On, and all the other men with them are still alive and tormented today. The congregation is understandably terrified by this spectacle, fleeing even further from the scene. (v.34) Immediately following this, a fire rains from heaven, consuming the two hundred and fifty leaders that held the censers of incense, incinerating them instantly. (v.35) (Leviticus 10:2, Numbers 11:1, 26:10, Psalm 106:18) Verses 36-40: God commands Moses to tell Eleazar to gather up the two hundred and fifty censers from the ashes of the dead men and then scatter abroad the burning coals still left in them. (v.37) The censers themselves are to be hammered into gold plating for the altar, presumably the one within the tabernacle and not the brazen altar in the outer court, though the text doesn’t specify. (v.38) God declares the censers themselves to be hallowed. (Leviticus 27:28) Those men sinned “…against their own souls…” (v.38) by offering up incense when they were not ordained as priests. (Proverbs 20:2, Habakkuk 2:10) Only Aaron and his sons are allowed by God to offer up incense, which the LORD makes plainly clear to the children of Israel by His judgment of fire upon the two hundred and fifty princes. The new covering of the altar will be a reminder to the people of this. (v.40) (Numbers 3:10, 2 Chronicles 26:18) In light of verse 40, it does seem contradictory that God had commanded Moses in verse 17 to bring his own censer to this trial by ordeal. But that was a specific exception, clearly instructed by the LORD Himself, to show to the people that God had appointed Moses as their leader. It was also a direct response to the two hundred and fifty men that had challenged Moses and Aaron, for those men were desiring to be not just the political leaders but to serve in the tabernacle as priests also. God needed to make abundantly clear to the people that He had chosen both Moses and Aaron to serve in their specific, respective roles as the leaders of the nation. Verses 41-50: One would think this ends the ordeal and the chapter, but – incredibly – the congregation grumbles against Moses and Aaron the very next morning, claiming, “…Ye have killed the people of the LORD.” (v.41) (Numbers 14:2, Psalm 106:25) Even after witnessing firsthand the supernatural judgment of God, the Israelites now have the audacity to claim that it was Moses and Aaron who killed the rebels! They all gather at the door of the tabernacle to confront Moses and Aaron, and, once more, God appears in the form of the cloud to interrupt the rebellion. (v.42) (Exodus 40:34) Once more, He tells Moses to get away from the people so that He “…may consume them…”. (v.45) While Moses and Aaron immediately fall prostrate before the LORD, Moses does not verbally plead with God on behalf of the people like before. Instead, he orders Aaron to get a censer, fill it with fire from the altar, then add incense, and then go among the people to make a propitiation for them. (v.46) This is the only way to stay God’s wrath which, once again, takes the form of a plague that begins to spread quickly among the congregation. (Leviticus 10:6, Numbers 11:33, 14:37, 18:5) The word in this verse is “atonement”, which means “propitiation”. The original Hebrew word is “kâphar” which means “to cover, purge, make an atonement, or make reconciliation”, according to the Brown-Driver-Briggs Bible dictionary. The meaning of “atonement” in this context is not the same as when it’s used in Leviticus regarding the animal sacrifices. Only the blood of the innocent can atone for sins, so this passage is not saying that that same atonement is also possible by the priest performing a ritual with incense from the altar, as some Bible scholars have falsely claimed. Rather, what Aaron does with the incense is to make an appeasement of God’s wrath in the form of direct intercession in his role as the high priest on behalf of the people. Incense is an integral ingredient not only in the daily operation of the tabernacle (Exodus 30:7-8) but also in the annual ritual on the Day of Atonement. (Leviticus 16:12-13) Revelation 8:3-4 describes incense as a physical manifestation of the prayers of the saints ascending before God upon His throne. Thus, it is clear in scripture that incense mixed with holy fire from the altar in the tabernacle can act as a propitiation, or atonement, in certain, specific instances of sin in order to appease God and stay His judgment. That is the case here in Numbers 16. That’s also why God slew Nadab and Abihu. (Leviticus 10:1-2) They did not adhere to God’s strict commands regarding the holy fire and the incense, and He punished them accordingly. We can thus conclude that there is something in the combination of that fire and incense that is made from specific ingredients (Exodus 30:34-36) that is able to appease the wrath of God. Verse 48 shows Aaron successfully interceding on behalf of the people, and the plague is withdrawn by God (Numbers 25:8, Psalm 106:30), but not before killing a total of “…fourteen thousand and seven hundred…” Israelites. (v.49) That number, along with all that died in Korah’s rebellion, are the consequence of this latest sin of disobedience of the children of Israel. 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 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). |
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