The Book Of NUMBERS
Numbers 21:8 "And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole:
and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live."
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CHAPTER 25: Chapter 24 is the end of Balaam’s meeting with King Balak, but it’s not the end of Balaam’s story. We know from Numbers 31:16 and Revelation 2:14 that Balaam advised the Moabites on the best way to lure the Israelites into sin and disobedience against God, which is described here in chapter 25. Shittim is the last encampment of the Israelites before crossing the Jordan River. (v.1) (Joshua 2:1) Because of its close proximity to Moab, it’s easy for the daughters of Moab to entice the men of Israel to idolatry and immorality. (v.1-2) (Exodus 34:15, Deuteronomy 32:38, Joshua 22:17, Hosea 9:10, 1 Corinthians 10:20) Nearly all of the Canaanite religions require orgies as part of their worship rituals, and Baal, specifically, is the god of fertility. The name “Baal-peor” very likely refers to a shrine built at the place where Balaam delivered his final oracle to Balak. (v.3) The term “whoredom” in verse 1 refers to both sexual immorality and spiritual infidelity. Israel violates her covenant with God once again by becoming involved in the pagan worship practices of the Moabites. Psalm 106:28-29 specifically mentions the practice of eating “…the sacrifices of the dead…” as part of this incident, which could refer to food that had first been offered to the idols or possibly some form of ritualistic cannibalism. Whatever the case, this egregious sin angers the LORD, and He commands Moses to slay any man who has gone to worship Baal-peor. (v.4) Their bodies are to be hung in the center of camp for all to see. (Deuteronomy 4:3) The judges of Israel mentioned in verse 5 are most likely the sons of the men appointed by Moses at Mount Sinai to help lead the nation, since most of the first generation has already passed away during the forty years of wandering in the desert. (Exodus 18:21-22) Moses instructs them to “Slay ye every one his men that were joined unto Baal-peor.” (v.5) (Deuteronomy 13:6, 9) While the text doesn’t say specifically, the man described in verse 6 is most likely one of the Baal worshipers. His name is Zimri, and he is a leader in the tribe of Simeon (v.14) The Midianites are allies of the Moabites (Numbers 22:4), and this man doesn’t even attempt to hide his sin from Moses or the people who are mourning at the entrance of the tabernacle. The implication here is that the judgment of the LORD has already begun, and the ones who are weeping are the families of the men who have been slain. That makes this man’s disobedience even more egregious and galling, which is the reason for Phineas’ furious reaction. (v.7) He spies the man and the Midianite prostitute, whose name is Cozbi, a daughter of one of the leaders of Midian (v.15), as they enter the man’s tent, and he takes immediate action. (v.8) (Psalm 106:30) Phineas, the grandson of Aaron, enters the tent and kills both the man and the woman by stabbing them with a large javelin in a single, vicious stroke. This action, along with the executions carried out by the judges, stays the wrath of the LORD. (Numbers 16:46) In addition to the slaying of the sinners, God had also sent a plague among the people, and Phineas’ swift, decisive judgment ends that as well. (v.8) The death toll for this latest act of rebellion is twenty-four thousand. (v.9) Because Phineas “…was zealous for my sake…” (v.11), God makes a covenant with him. (v.12-13) (Malachi 2:4-5, 3:1, Acts 22:3, Romans 10:2) He promises Phineas, the son of Eleazar, that the Levitical priesthood will continue through his specific bloodline, “…an everlasting priesthood…”. (v.13) While God had earlier promised this to Aaron (Exodus 40:15), He was now narrowing it further to the specific lineage of Phineas. The latter half of verse 13 implies that Phineas’ zealous and swift action saved the nation of Israel by serving as an atonement for their disobedience, in much the same manner as Aaron’s action with the incense in the incident following Korah’s rebellion. (Numbers 16:46-47) Some theologians and Biblical scholars, including John MacArthur, believe that Phineas’ bloodline is still present to this day, even though the twelve tribes of Israel as recorded in the Bible have long ago been lost to history, beginning in the first century when the Jews were scattered throughout the world following the destruction of the temple in Jerusalem. When the sacrificial system is reinstated during the Tribulation and the Millennial Kingdom, as described in Ezekiel, it is believed that the descendants of Phineas will be serving as priests in the rebuilt temple in Jerusalem. Given the promise by God in verse 13, that theory seems very likely. What we do know for certain is that Phineas’ bloodline did indeed continue throughout the OT and during the time of Christ’s ministry here on earth. We know this because the Levitical priesthood, the temple, and the sacrificial systems remained in place until the crucifixion of Christ. That is the essence of God’s promise to Phineas here in chapter 25. This chapter concludes with a command from the LORD to Moses. (v.16) The Israelites are to attack the Midianites because they enticed His chosen people to sin. (v.17-18) This is carried out in chapter 31, as already noted earlier regarding the death of Balaam. CHAPTER 26: This chapter opens with a command from God to have Moses conduct another census of the nation. (v.1-2) This instruction, following an account of new revelation from the LORD and then grievous disobedience of the Israelites, closely parallels the incident of the golden calf from Exodus 32 while Moses was up on Mount Sinai receiving the Law of God. The following table is courtesy of the Moody Bible Commentary:  What follows in this chapter is a census record similar to that of Numbers 1 and 3. Almost forty years has passed since that first census which was taken in the second month of the second year after the exodus. The purpose of that was to record all the men of Israel, twenty years and older, who were capable of going to war. The same purpose is given here (v.2) since a military campaign against Midian has just been announced. This census, though, has a secondary purpose: the proper division of the promised land among the tribes following their conquest of it. (v.53) The tribes with larger populations will receive a larger portion of land, while the smaller tribes will receive a portion equal to their populations. (v.54) The land will divided up fairly and equally by lot. (v.55-56) (Numbers 33:54, 34:13, Joshua 11:23, 14:2) There’s also a few more details of the clans within the tribes given here that is not found in chapters 1 and 3, including proper names and brief genealogies. (v.5-51, 58-62) The point of this is to show that the entire first generation that God decreed would never see the promised land due to disobedience (Numbers 14:22-23) has now passed away, save for Caleb and Joshua. (This also means that all those who were still alive of the first generation in chapter 25 were killed in the plague of God’s judgment for the sin of idolatry.) The Levites, of course, are counted separately as they are not allowed to inherit any land. (v.62) Dathan and Abiram are listed in verse 9, and Korah’s rebellion is briefly recalled (Numbers 16:1-2), but verse 11 reminds the reader that Korah’s children were not killed as part of God’s judgment against their father. Verse 33 mentions Zelophehad, of the tribe Manasseh, who has no sons. His daughters, who are also named, will be the focus of the first half of chapter 27. The following table illustrates the results of this second census:  Two things are immediately apparent: 1) despite the death of the first generation of the Exodus, the nation’s total population still increased in those forty years; 2) the most striking decrease in population occurred among the tribe of Simeon. This is most likely due to the recent incident of idolatry described in chapter 25. Zimri was a leader of that tribe, so it’s a reasonable assumption that the majority of the worshipers of Baal-peor were Simeonites. The Moody Bible Commentators have this to say of the census: “With the numbers given in this chapter, it is possible to calculate approximately on average how many of the first generation died per day during the wilderness-wandering period. Massive deaths occurred at the Korah rebellion and the plague of Baal-peor, but an average of 90 funerals a day would have had to be conducted during this period.”
Furthermore, there is the logical question of why Eleazar is still alive, since he was at least thirty when he began to serve in the tabernacle. (Numbers 3:2-3, 4:46-47) One possible answer is that only those of the first generation who actually rebelled against God died in the wilderness. It’s very likely that none of the Levites, especially those serving in the tabernacle, were part of that rebellion. This answer makes even more sense given Eleazar’s display of godly zeal in the previous chapter. However, the more likely answer is that the Levites were excluded altogether from God’s judgment of the first generation, just as they were excluded in the first census at Mount Sinai. Verse 64 clearly states that not a single member of that generation is alive at the time of this second census, and verse 62 also confirms that the Levites are again “…not numbered among the children of Israel…” this second time around. The only exception to this is Caleb and Joshua. (v.65) This proves God’s faithfulness and justice. He rewards those that obey Him and keep His covenant, while also keeping His word that those who rebel and disobey will be punished accordingly.
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CHAPTER 9:
Verses 1-5: The children of Israel observe the passover, once again demonstrating complete obedience to God and His servant Moses. (v.4-5) (Leviticus 23:5, Numbers 28:16, Deuteronomy 16:1-2) “…according to all that the Lord commanded Moses, so did the children of Israel.” Complete submission and obedience to God is a beautiful thing, and it brings infinite blessings! This is demonstrated time and again throughout the Old Testament, both in Israel as a nation as well as in the individual lives of those who obeyed God when the nation was in rebellion. Verses 6-14: A situation now arises where some of the men of Israel have become “…defiled by the dead body of a man…” (v.6) and, thus, they cannot observe the passover as prescribed by God because of the newly established law of God regarding those who are unclean by accidental defilement. (Leviticus 5:2-3, 21:1, 11, Numbers 5:2, 19:11, John 18:28) The men acknowledge to Moses their desire to obey God by observing and celebrating the passover, but they also do not want to violate God’s law concerning the sacrifices and offerings that are an integral part of the passover ritual. (v.7) Nor do they want to wait another whole year in order to properly observe this sacred ritual. Moses demonstrates one of the fundamental qualities of a godly leader. “Stand still, and I will hear what the Lord will command concerning you.” (v.8) (Exodus 18:22, Numbers 27:5) As he has always done since first taking on the mantle of leadership at the burning bush on the backside of the desert, Moses turns to the Lord for guidance and direction. God, in turn, demonstrates compassion and mercy, acknowledging the genuine desire of His children to obey Him in all things. He provides an exception to the law, allowing the men to observe all ordinances of the passover on the 14th day in the second month at twilight. (v.10-12) (2 Chronicles 30:2, 15) This exception not only applies to those who are unclean, but also anyone who is traveling outside the homeland and is unable to be present with his/her family at the time of the passover. But God also delivers a warning and a reminder: those that are clean and are present at home who choose not to obey the law of the passover and all its ordinances as prescribed by God will suffer God’s wrath and immediate judgment. (v.13: “…the same soul shall be cut off from among his people…”) This law also applies to any non-Israelite that happens to be residing among God’s chosen people and also desires to participate in the passover. (v.14) Verses 15-23: This chapter concludes with another repetition, similar to that of chapter 7. Five times in these eight verses Moses emphasizes the presence of the cloud resting atop the tabernacle. (v.15-16, 19, 21-22) (Exodus 40:33-34, Nehemiah 9:12, 19, Psalm 78:14) Twice he states that at night the cloud turned into a pillar of fire. (v.15-16) (Exodus 13:21-22, 40:38) Three times he says that as long as the cloud rested upon the tabernacle the children of Israel remained where they camped. And when the cloud lifted up and moved, the Israelites broke camp and followed. (v.17-21) (Exodus 40:36, Numbers 10:11-12, 33-34, Psalm 80:1) As with chapter 7, the repetition seems unnecessary and dull. But, again, remember the theme of this entire book: obedience. Moses is emphasizing the obedience of Israel to all that God has commanded them here in the beginning of their journey. They started out in the right place, worshiping and obeying God in every aspect of their daily lives. They did not move camp until God directed them to do so, and when it was time to move on they followed immediately. In the meantime they brought their daily and seasonal sacrifices and offerings to the priests at the tabernacle as prescribed by the law, and they celebrated and observed the yearly rituals and feasts as also directed by Moses in God’s law. As I noted in my commentary of Exodus, Israel’s salvation from slavery in Egypt is a picture of our salvation today from certain damnation in hell. And, like Israel, obedience to God in our new life is somewhat easy at first. We are so grateful for our new purpose and our rescue from death and hell, and our joy at being free from the burden of the guilt of her sin is so great that we eagerly strive to obey God in all things. Our desire for Him and His word is a hunger that we satiate by studying our Bible and joining with fellow Christians every week to worship God and fellowship with one another. But you and I know that, as time goes on, the devil does not let go of us so easily, and our flesh gets in the way of our obedience to our new master, Jesus Christ. Obedience to God does not come so quickly and easily, and sometimes we stray, just Israel did, especially as they got closer to the promised land. Moses is emphasizing Israel’s obedience here in the beginning in order to contrast their disobedience later on. “At the commandment of the Lord they rested in the tents, and at the commandment of the Lord they journeyed: they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses.” (v.23) CHAPTER 10: This chapter marks the first major section break in the book of Numbers. As noted earlier, the Israelites have been at Mount Sinai for a total of eleven months, ever since Exodus 19. It’s been about thirteen months altogether since their exodus from Egypt. This chapter also gives evidence of the seeds of disobedience that will bear bitter fruit later on. Verses 1-10: God gives Moses instructions for crafting two silver trumpets that are to be used by the priests for a variety of purposes. (v.2) The first is to summon the whole nation to the door of the tabernacle (v.3) (Isaiah 1:13, Jeremiah 4:5, Joel 2:15) or just the tribal leaders (v.4). The trumpets will also serve as a signal for the camp to break and begin marching. (v.5-6) Later on, in their conquering of the promised land, the trumpets will sound the call to arms in preparation for battle. (v.9) (Numbers 31:6, Joshua 6:5, 2 Chronicles 13:14) They are also to be used to announce occasions of celebration, victory, holidays, and the burnt offerings and sacrifices at the beginning of each month. (v.10) (Leviticus 23:24, Numbers 29:1, 1 Chronicles 15:24, 2 Chronicles 5:12, Psalm 81:3) When it’s time to move camp, a specific set of trumpet blasts signals the tribes on the east side to begin marching first. (v.5) A second set of blasts signals those on the south side to begin marching. (v.6) Although the tribes on the north and west sides are not mentioned here, we can presume that a third, fourth, and fifth set of trumpet blasts will be the signal for them – as well as the tribe of Levi – to begin moving forward. Once again, God’s character trait of order and detail is on display here. He is giving Moses and the priests an effective method of directing all the tribes in a planned and coordinated tactical movement when it’s time to break camp. God is a God of order and precision, and no detail is left out or unnoticed. The trumpets themselves are each crafted from a single sheet of pure silver. (v.2) John MacArthur states, “According to a Jewish tradition, these instruments were between twelve and twenty inches long and had a narrow tube that was flared at the end.” The Cornerstone Biblical Commentary adds that the sheet of silver was hammered and molded around a wooden core in the shape of a trumpet. Two such instruments were found in King Tut’s tomb (c. 1325 B.C.). It's also interesting to note here the parallel to Israel’s march towards the promised land – which is signaled by a trumpet blast – and our own rapture from this world at the sound of a trumpet that signals Jesus’ second coming. (1 Thessalonians 4:16-17) Believers today are pilgrims in this world looking towards our promised land of heaven and the blessed reunion with our Lord and savior, Jesus Christ! Amen! Verses 11-28: In the twentieth day of the second month of the second year after the exodus from Egypt, the children of Israel finally break camp and begin following the cloud. (v.11) (Exodus 40:36, Numbers 9:17) They have rested at Mount Sinai for almost a year (Exodus 19:1, Numbers 1:1, 9:5), and God now leads them to the wilderness of Paran. (v.12) (Genesis 21:21, Numbers 12:16, Deuteronomy 1:1) During the process of breaking camp we see the first hint of Israel’s disobedience of God’s commands. The tribes are marching out in the same order as they were listed in chapter 2, but verse 17 here states that the Gershonites and the Merarites, after breaking down the tabernacle, begin following after the tribes of Judah, Issachar, and Zebulun. (v.14-16) (Numbers 1:51, 2:3) Yet chapter 2 clearly states that the whole tribe of Levi is to march together after the second group which is the tribes of Reuben, Simeon, and Gad. (Numbers 2:10, 16-17) This is such a small detail, but it’s significant, especially given how meticulous Moses has been in describing the nation’s obedience thus far to God’s every command, both major and minor. After the second group comes the Kohathites (v.21), bearing the dishes, utensils, and other furnishings of the tabernacle. It makes sense for them to follow the other two clans since those two are bearing the framework and curtains of the tabernacle itself. That needs to be set up and erected before the Kohathites arrive so that all the furnishings can immediately be placed inside the tabernacle by the priests. Only they are allowed to unwrap and touch the holy things. (Numbers 4:15) After the Kohathites comes the third and fourth groups under the standards of Ephraim and Dan, respectively. (Numbers 2:18, 25, Joshua 6:9) Verses 29-32: Here is another foreshadowing of disobedience. Moses asks his brother-in-law, Hobab, to journey with Israel in order to be their guide. (v.31) Hobab is the son of Reuel, Moses’ father-in-law, the Midianite. (Exodus 2:18, 3:1, 18:12) (As I noted in my commentary of Exodus, it’s unclear in the Pentateuch why there are different names in the English translation for Moses’ father-in-law.) This scene with Moses and Hobab is especially significant given the emphasis that Moses placed in the previous chapter on the cloud resting on the tabernacle by day and the pillar of fire by night. (Numbers 2:15-23) This chapter also concludes with mention of the cloud leading Israel on their march to Paran. (v.33-34) In the words of the Moody commentators, “This request by Moses could be viewed as his ‘Plan B’. If the cloud was not a dependable guide, he had a backup plan or at least a viable second opinion. Even if Hobab knew possible routes and food sources, the size of the nation at this time would seem to neutralize any tactical wisdom Hobab could offer. Looking at the way Moses framed the request may also offer some subtle hints as to his motivation. […] Moses may have been asking Hobab to function as the surrogate “Lord” or the “cloud.” It seems clear from this passage and the one above about the order of the tribes as they marched out that Moses is highlighting the seeds of doubt and disobedience that will, unfortunately, cause the current generation to wander in the desert for forty years and never see the promised land. Hobab does eventually agree to go with Moses (Judges 4:11), and one wonders if Israel’s history within the promised land would have been different if Moses and Israel had trusted God right here at the start of their journey and just let Hobab return to Jethro. (Judges 6-8) This minor plot detail is also interesting in light of the origins of the Midianites. (Genesis 25:1-4) Verses 33-36: Mount Sinai is once again referred to as “..the mount of the Lord…”. (v.33) (Exodus 3:1, Deuteronomy 1:6) According to my study Bible, the region known as Paran covers much of the northern and some of the southern Sinai peninsula, as well as Arabah. (Numbers 13:26, 1 Kings 11:18) Verse 33 is the first mention in scripture of the phrase “…ark of the covenant…”. Israel follows the ark faithfully for three days while God searched “…out a resting place for them.” Verses 35 and 36 are another example of one of the many prayers of Moses that can be found throughout the Pentateuch. “…Rise up, Lord, and let thine enemies be scattered; and them that hate thee flee before thee.” (v.35) (Psalm 68:1-2, 132:8, Isaiah 17:12) “…Return, O Lord, unto the many thousands of Israel.” (v.36) It’s hard not to read these two verses – which close out not only this chapter but a very large section of the Pentateuch on such a high note – and not feel some sadness at how quickly and how far the children of Israel fall away from God. They had such a promising beginning and yet it didn’t take them long to grumble and complain and rise up against both Moses and the Lord their God. And yet, I cannot judge them too harshly, for I am no better. Israel’s journey immediately following their salvation from Egypt is a picture of all of us whom God has saved from eternity in Hell. Most new believers, especially those saved in adulthood, struggle immensely against their flesh and the sins of their old life. New faith is fragile and the process of trust and sanctification is a lifetime of work. It’s a marathon, not a sprint, as the common saying goes, and it’s best to just savor the positive note and prayer that closes this chapter. Israel’s obedience to God thus far since the exodus from Egypt is worth noting and celebrating. There’s plenty of time later to contemplate and mourn their disobedience and apostasy. |
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