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PrintComments On The Book Of Numbers
BY Leslie M. Grant
PREFACE
Numbers is the book of Israel's wilderness wanderings. A journey that normally would take 11 days (Deut.1:2) was stretched out to nearly forty years because of Israel's faithless disobedience. Genesis is the book of life, that is, God's beginning His work with mankind in vital, living power. Exodus is the book of redemption, with God's authority established among the redeemed people. Leviticus then brings those people into the presence of God, for it is the sanctuary book which lifts us altogether above the level of the world. However, Numbers brings our feet down to earth again, where we are tested by the experiences of the wilderness. Four is the number of testing, so Numbers is the fourth book of scripture, and Israel's forty years in the desert emphasize this lesson.
During Israel's years of slavery their enemy was Egypt, typically the world. When eventually they came into the promised land, their enemies were the Canaanites, etc., who are symbolical of satanic opposition to the truth of God. But in the wilderness, the enmity came from the flesh within them, not from without. This is seen in their incessant complaining against Moses and Aaron and therefore against God. If there had been faith to fully judge the flesh earlier, they might not have taken so long to learn the needed lessons of the wilderness. But all the generation of people over 20 years who came out of Egypt died before Israel entered the land, except for Joshua and Caleb (Num.14:29-30). Therefore, though it was the same nation that entered Canaan, yet it was a numbering the people, in chapter 1:2-46 and chapter 26:4-65.
The New King James Version is generally used in this commentary, but occasionally the translation of J. N. Darby is used, indicated by the initials (JND), or if other translations are used, this will be indicated.
CHAPTER 1
THE FIRST CENSUS OF ISRAEL
(vs.1-46)
After Israel's leaving Egypt, over a year passed before we read of this census being taken. In David's time, when he determined to number the people (2 Sam.24:2-10), his motives were those of pride in reigning over a great nation, and this resulted in the death of 70,000 people. But God's census in Numbers indicates His own vital interest in each one of His people Israel, an interest that is no less true in regard to His saints today. The difference is that in Israel only the males over 20 years of age were numbered. There would be a cut-off age also, for this involved only those who were fit for military service. Today all of His saints are fitted for spiritual warfare, women and young and old too, though by reason of age some are less active than others. Yet the lesson is also clear for us that to engage in practical conflict we require maturity or full age such as comes through knowledge and growth in the word of God. To be "a good soldier of Jesus Christ" also calls for undivided devotion, not being entangled with the affairs of this life (2 Tim.2:3-4), for we have been called to the exclusive service of our Lord, therefore should please Him.
God Himself chose the leaders of each of these tribes, with good spiritual reasons. We must learn these reasons from the names given, for this is all scripture supplies. The leader of the tribe of Reuben was Elizur the son of Shedeur. Elizur means "God is a Rock." what a contrast to his father Reuben, of whom we read, "Unstable as water, you shall not excel" (Gen.49:4). Reuben in the flesh was abject weakness, just as the flesh proves in all of us. But the strength and stability of God is the portion of the new nature, that which all believers are "in Christ Jesus." Shedeur means "the Almighty is fire," which adds the thought of God's consuming holiness judging the flesh and all of its works. For if we are rightly to know the strength and stabilizing energy of God, we must be "partakers of His holiness," of which the fire speaks, -- holiness which must judge Reuben's sin. It is beautifully fitting therefore that the lessons Shedeur teaches should be of first importance in enabling us for spiritual conflict.
In order of birth the tribe of Simeon is next, and the prince of Simeon was Shelumiel (v.6), meaning "at peace with God." This too is a striking contrast to Simeon's character as described by his father Jacob in Genesis 49:5-7, who, together with Levi, was guilty of cruel vicious enmity in the murder of the men of Shechem (Gen.34:25-26). Only the grace of God could make any difference in this atrocious case. Is the flesh in us any better than in Simeon and Levi? Not at all: "the mind of the flesh is enmity against God" (Rom.8:7 --JND). Yet God has in pure grace reconciled all believers to Himself (2 Cor.5:18), and we are "at peace with God," as Romans 5:1 declares.
Shelumiel was the son Zurishaddai, meaning "My rock is the Almighty." This reminds us that peace with God depends on the stability of God Himself, the Almighty; and in this case not only is God the Rock, by "my rock." How good it is for us if we appropriate to ourselves this living truth! This is a wonderful sustenance in warfare.
The tribe of Levi is passed over here, for that tribe was separated from the others for sanctuary service. Therefore Judah is next mentioned, with Nahshon, the son of Amminidab its prince (v.7). Nahshon means "a diviner." some diviners were satanically inspired, but others were inspired by God, and the latter is intended here, for Judah's name means "praise" and one who is a true worshiper of God will be given grace to divine, or discern all things, even the future, as he takes in the word of God. this place of nearness to God is important too in regard to spiritual warfare. Amminidab (the father of Nahshon) means "the people of the liberal giver." Certainly God is the Liberal Giver. Praise and discernment of God's ways are always associated with the realization of God's grace freely giving us all things to enjoy.
The prince of Issachar was Nethanel (v.8), meaning "the gift of God." This is a contrast to Issachar's character as described in Genesis 49:14-15 as a donkey brought under bondage for hire, just as Israel under law really served for hire rather than receiving every blessing as a gift from God. In the millennium this will be beautifully reversed. Nethanel was the son of Zuar, meaning "little." How true it is that when we receive every blessing simply as a gift of God our pride will be brought low, no longer to think highly of ourselves, but like Paul, whose name means "little," to consider ourselves "less than the least of all saints" (Eph.3:8).
Listed next is the prince of Zebulon, who was Eliab, his name meaning "God is a Father." In Genesis 49:13 Zebulon pictures Israel in close proximity to the Gentiles, being a haven for ships, therefore compromising her proper separation to God. In beautiful contrast to this, the expression "God is a Father" reminds us of 2 Corinthians 6:14-18, where believers are exhorted to come Out from unholy associations, for in so doing they are assured by God, "I will be a Father to you, and you shall be My sons and daughters." Such godly separation from evil is another requisite if we are to be "good soldiers of Jesus Christ," so Eliab infers the work of God in changing us from evil associations to those pleasing to the Father. Eliab was the son of Helon, but the meaning of his name is so doubtful that we cannot be certain of its significance.
Joseph was given two tribes for his sons, to make up 12 tribes when Levi was separated for tabernacle service. Ephraim's prince was Elishama, "God has heard" (v.10). Genesis 49 does not tell us Ephraim's character naturally, but this leader, "God has heard" intimates a prayerful dependence consistent with the place of spiritual conflict that is emphasized in this chapter. His father's name, Ammihud means "the people of majesty," which surely speaks of the calm dignity that prayer gives in enabling us to face warfare in some measure as the Lord Jesus did (John 18:3-11).
Manasseh's prince was Gamaliel, meaning "God is a Rewarder." In time of conflict this is a wonderful encouragement. There is no reason to look for men's approval or rewards, for if we wage war with the motive of simply desiring to please God, we shall be fully content to wait for God's time of rewards. Gamaliel's father, Pedahzur, "the rock has redeemed" is a reminder that the rewards of service must not be occasions of pride on our part, for we must remember that we are only sinners redeemed by Him who is the one stable Rock.
Abidan was the prince of Benjamin, his name meaning "My father is judge" (v.11). In Genesis 49:27 Benjamin is called "a ravening wolf." In other words he was naturally a warrior. But it is not natural fighters the Lord needs, as Peter found when he used a sword to cut off the ear of the High priest's servant (Jn.18:10-11), and was reproved by the Lord, who healed the man's ear. "For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds" (2 Cor.10:4). So let us remember the lesson of Abidan, "my Father is judge." God as a Father judges according to every person's work (1 Peter 1:17). It is He who judges the value of our warfare, with perfect spiritual discernment.
Ahidan's father was Gideoni, "the cutter down." This shows us the becoming result of our recognizing the Father's judgment. When we bow to this, we learn to cut down all fleshly activity: we judge the sin of our own hearts and every idolatrous tendency. A man of similar name, Gideon, in the book of Judges, was the cutter down when he demolished his father's idols (Judges 6:25-28). In deed, only in a state of true self-judgment are we ready for spiritual conflict.
This completes the list of Jacob's sons by his two wives, Leah and Rachel.
The sons of Jacob's bondmaids are considered now, Dan being first mentioned. The prince of Dan was Ahiezer, meaning "brother of help." What a contrast to this is the character of Dan mentioned in Genesis 49:17, "Dan shall be a serpent by the way. Rather than giving brotherly help, he would give satanic harm. Again, God makes a wonderful change by His pure grace, so that Dan would be a help in conflict. Ahiezer was the son of Ammishaddai, meaning "the people of the Almighty." A brother relationship is to be expected when the people's relationship to the Almighty is established.
Asher prince was Pagiel (v.13), which means "event of God" and his father's name Ocran, means "afflicted." Genesis 49:20 tells us, "Bread from Asher shall be rich, and he shall yield royal dainties." Asher means "happy." But even the blessing of Asher has to be tempered with God's dealings -- events of God -- to bring affliction. For true happiness always comes through suffering, little as we might at first appreciate this. How well Paul understood this when he wrote, "Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong" (2 Cor.12:10).
Eliasaph, meaning "God has added" was the prince of Gad. Genesis 49:19 says, "Gad, a troop shall tramp upon him, but he shall triumph at last." This is a prophecy of recovery and triumph, so that Eliasaph's name indicates that triumph will be accomplished by God's giving the increase. His father's name, Deuel, means "known of God." The sense of God's knowing us thus leads to spiritual increase in practical life. this too is connected with preparation for conflict. But God is the source of all.
Naphtali's prince (v.15), Ahira, "brother of evil" is the most difficult as regards interpretation. Genesis 49:21 reads, "Naphtali is a deer let loose; he uses beautiful words." "Brother of evil" can then be understood only in the sense of "brother of trouble," and could refer to the sympathetic character of the believer in bearing the burden of others. This would be in some contrast to the deer let loose, but would remind us of Paul's words, "For though I am free from all men, I have made myself a servant to all" (1 Cor.9:19). Ahira's father was Enan, meaning "having eyes," and may speak of the concern that looks on the sorrows of others.
The tribes were then assembled, each under the authority of its chosen leader (v.18), and their numbering is seen in verses 20 to 46. We should have absolute confidence that there is spiritual significance in all these numbers, for "all scripture is given by inspiration of God, and is profitable" (2 Tim.3:16). Our inability to discern the significance of these things is therefore our own ignorance. The total number of men over 20 in the twelve tribes was 603,550.
THE TRIBE OF LEVI SEPARATED
(vs.47-54)
The numbering did not include the tribe of Levi, for the Lord had told Moses before that the Levites were to be appointed to care for the tabernacle and its furnishings, both while it remained stationery and when it was in process of moving. They were to take the tabernacle down when it was time to move, and set it up again at each destination (v.51). No one else was allowed any part in this work, under penalty of death.
The Levites were therefore servants of the priests of the priests who were Aaron's family. In one very real sense all believers today are priests and all are Levites, that is, as priests they present acceptable sacrifices to God; as Levites they serve the needs of people. As the priests are worshipers, so the Levites have the privilege of ministry, but the two functions are distinct.
The twelve tribes were to encamp, three on each side of the tabernacle, while the tribe of Levi was inside of these, surrounding the tabernacle (v.53).
THE ORDERING OF THE CAMP
(vs.1-34)
The Lord now gives instructions to Moses as to the positions of all the tribes when camped and the order of their marching. Judah is mentioned first, his name appropriately meaning "praise." His tribe was directly in front of the tabernacle, toward the east (v.3), set back at sufficient distance to allow full room for the sons of Aaron near the tabernacle entrance, their family being spread across the east side of the tabernacle court (ch.3:38).
The standard of Judah included two other tribes, Issachar and Zebulon (vs.5-7), one encamped on each side of Judah. All of this is typical of God's maintaining spiritual order in the church, not a precise physical order, but an order that glorifies His name through the subject obedience of His saints in unity and devotion to His name. We have seen the meanings of the leader's names in chapter 1, and these have full significance as regards their assigned places.
The standard of Judah was always in the lead when the tribes set out to march, for the spirit of praise to God is of first importance in travel or in warfare. When Jehoshaphat's army went out with singers praising the Lord, the victory was soon gained (2 Chron.20:21-22). The total number of men under Judah's standard was 186,400 (v.9).
The tribe of Reuben was in the middle on the south side, and under his standard were also the tribes of Simeon and Gad on either side (vs.10-16), the total number of men in the three tribes 151,450. These under Reuben's standard followed those under Judah's standard when they broke camp.
Just as the tabernacle was in the center of the camp, so its place in traveling was in the center (v.17), with the Levites accompanying it. For it was the very heart of the camp, the dwelling of God, who was in the midst of Israel. Six tribes preceded it in traveling, and six followed.
The standard of the camp of Ephraim was on the west side, and with Ephraim were Manasseh and Benjamin (vs.18-23). The armies of these three totaled 108,100. These followed the Levites in traveling.
On the north side the tribe of Dan bore the standard that included also Asher and Naphtali (vs.25-30). Their armies together comprised a total of 157,600 men, and were last in order to travel. All the numbered men therefore totaled 603,550, as chapter 1:46 reported, and chapter 2:32 confirms. Again, we are reminded that this did not include the Levites (v.33), nor of course women and children. The total of the congregation must have been between two and three million. what a company for Moses to lead through the wilderness! But this illustrates the care of God in providing the best order possible. Certainly in the Church of God today He exercises no less wisdom in providing a spiritual order that will glorify His name, and He expects in the gatherings of the assembly a becoming recognition of His order, as 1 Corinthians 14:40 shows. "Let all things be done decently and in order."
THE SONS OF AARON
(vs.1-4)
Aaron was the high priest, and in Israel a natural succession was practiced, as is not true in the Church of God today In fact, a special priesthood is not scriptural now, for all true believers are priests (1 Peter 2:5), not by natural birth, but by spiritual birth. However, Aaron had four sons, Nadab, Abihu, Eleazar and Ithamar (v.2), all consecrated as priests. But the weakness of the principle of natural succession was demonstrated at the very beginning of their service, for Nadab and Abihu, in disobedience to the Lord, offered forbidden incense, and died for this sin (Lev.10:1-2).
God's swift judgment in this case had deeply affected Aaron (Lev.10:19), and no doubt also Eleazar and Ithamar, who alone were left to serve as priests with Aaron. After such an experience they would certainly have a more serious and careful regard for the holiness of God.
THE SERVICE OF THE LEVITES
(vs.5-13)
The Lord now requires the Levites to be presented before Aaron, to serve him. The function of the Levites was for ministry, for true ministry will always serve to encourage worship, which is illustrated in the priesthood. As well as serving Aaron, the Levites were engaged in attending to the needs of the whole congregation of Israel (v.7), these needs being centered in the tabernacle and its service. They were responsible for the care of all the furnishing of the tabernacle (v.8). Today the answer to this is in the ministry God has furnished for the Church of God. Are we concerned to minister what well be of real help and blessing to the people? Every believer should have such a concern. To do this rightly we should have a good apprehension of the many precious truths that are pictured in the tabernacle and its furnishings. For instance, the ark pictures Christ as the Sustainer of the throne of God. The lampstand is typical of Christ as the Sustainer of all testimony for God. The table tells of Christ as the Sustainer of communion, and the golden altar speaks of Him as the Sustainer of worship. Outside, the copper altar reminds us of His holy person sanctifying the sacrifice, and every sacrifice being a picture of His one sacrifice at Calvary. The laver indicates the moral cleansing of water by the word. All of these things, as well as the materials of the tabernacle, provide subjects of helpful ministry for all the saints of God.
Again, it is insisted in verse 9 that the Levites were to be given to Aaron and his sons, reminding us that all true ministry is subject to the more important function of worship. Ministry, properly exercised, will lead the hearers to worship the Lord. But one who was not a priest or Levite, if he dared to come near as though he had some place there, would suffer the penalty of death (v.10).
The Lord again spoke to Moses (v.11), insisting that He Himself had separated the Levites from among the children of Israel as a substitution for every firstborn in Israel, for the firstborn were pronounced His from the time of the Passover in Egypt, when the firstborn of Egypt were slain. They had been virtually redeemed by the blood sprinkled on the door-posts and cross-bars of their homes. It is good for us too to recognize God's rights as being first.
NUMBERING OF THE LEVITES
(vs.14-39)
The Levites where then numbered separately from the other tribes of Israel. Yet, not only the males 20 years old and above were numbered, but all males from one month old and over. For this was not for military service, but for service to God, and though they were not to engage in sanctuary service until age 30 through 50 (Lev.4:3), they were evidently trained in view of that service. This reminds us that the Lord Jesus Himself did not begin His public service until He was about 30 years of age (Lk.3:23), but His earlier years were an important preparation for it.
There were three divisions of the Levites, names for Levi's three sons, Gershon, Kohath and Merari. Gershon had two sons, Kohath four, and Marari two. From the two in Gershon's family there had been such increase that his family numbered 7,500. They were to camp on the west side of the tabernacle, close to the court. The name of the leader of the Gershonites was Eliasaph. The Gershonites were responsible for the coverings of the tabernacle, the hangings for the entrance of the tabernacle, all the hangings of the court, its entrance hangings and cords, etc. These all speak of the practical moral character of the Lord Jesus or of His saints. Gershon would therefore stand for that ministry that insists on the moral perfection of the Lord Jesus and the practical righteousness that should be seen in all believers as a witness to our faith in the perfect one.
The Kohathites descending from the four sons of Kohath, numbered 8,600 (vs.27-28). They camped along the south side of the tabernacle (v.29). Their leader was Elizaphan the son of Uzziel (v.30). They were responsible for the care of the Ark, the table, the lampstand, the two altars together with the utensils and the veil, with all that related to these things (v.31). This no doubt included the laver. Whenever Israel traveled the Kohathites carried these things, though they did not see them, for before they were allowed to carry them, the priests were required to cover them with their appropriate coverings and insert the carrying poles (Lev.4:5-20).
These things the Kohathites carried are all typical of the objective truths of Christianity, -- not subjective, as we have seen in Gershon. For all this furniture speaks of Christ and His perfect work. Therefore Kohath stands for the ministry of the glory of the Lord Jesus set forth in unique excellence, altogether above and apart from human understanding or appreciation of it. It is absolute, living and real. John's Gospel presents this beautifully, as does Hebrews 1. May we deeply value such ministry, and seek grace also to present it faithfully.
Verse 32 tells us that Eleazar the priest, son of Aaron, was chief over the leaders of the Levites, appointing them to the particular work they were required to do (cf.v.19).
Merari had two sons, from whom were 6,200 descendants, males a month old and over (vs.33-34). Their leader was Zuriel the son of Abihail. They camped on the north side of the tabernacle. They were given the work of caring for the boards of the tabernacle, its bars, pillars and sockets, its related utensils, the pillars of the court, their sockets, pegs and cords. The boards of the tabernacle speak of the basic facts of what believers are "in Christ," and as united in one building, the Church of God. They were of acacia wood overlaid with gold, standing upright on sockets of silver, that is, believers upheld on the basis of redemption, covered with Christ (the gold) and united together with bars of the same materials. The pillars of the court made of copper and resting on copper sockets speak of Christ as the Upholder of His people, for the hooks that held up the curtains were of silver, the picture of redemption. Thus, in upholding them, He also unites them together. Merari therefore emphasizes the ministry that unites believers to Christ and to one another as dependent on the redemption that is in Christ Jesus. Such ministry is of great importance in our present day.
To complete the inner circle of residents around the tabernacle, Moses, Aaron and his sons are seen on the east side (v.38), that is the front, as it were guarding the entrance of the court, keeping charge of the sanctuary. Any outsider who infringed on that which was for the priests, was to be put to death. The total number of males among the Levites from one month old and above was 22,000 (v.39). This was much lower than any of the other tribes in spite of the added number of young males.
THE LEVITES SUBSTITUTED FOR THE FIRSTBORN
(vs.40-51)
Since the Levites were to be dedicated to the Lord in place of the firstborn in Israel, it was necessary to enquire how closely the number of the Levites corresponded to the number of the firstborn. So the Lord told Moses to number all the firstborn males, from one month and above, as the Levite males had been numbered (v.40). Verse 41 also notes that the livestock of the Levites would substitute for the firstborn livestock of the other tribes, though we are not told that the livestock were numbered.
The number of the Levite males had been found to be 22,000 (v.39). Now the number of the firstborn was very close to the same, but 273 larger than the number of the Levites (v.43). To compensate for this difference, the Lord instructed that the 273 would be redeemed by the paying of five shekels of silver for each individual (vs.46-47). It is not likely that 273 individuals were required to give five shekels each, but rather that the tribes should share in the cost of redeeming the 273. This was to be given to the priests, Aaron and his sons, since actually the Levites were also given to them. The total amounted to 1365 shekels (v.50. While silver was used in such cases to illustrate the truth of redemption, we must always remember that today "we are not redeemed by corruptible things such as silver or gold, -- but with the precious blood of Christ" (1 Peter 1:18-19).
THE SERVICE OF THE KOHATHITES
(vs.1-20)
Moses and Aaron are instructed in verse 2 to take a census of the sons of Korath, those males 30 to 50 years of age. In verses 21-22 the same is said as to the sons of Gershon, then the sons of Merari in verse 29. Before this census was taken, however, we are told in some detail of the responsibilities of the Kohathites, Gershonites and Merarites.
Kohathites were required to wait for the priests to prepare the tabernacle furniture for moving. When a move was to take place Aaron and his sons must first take down the veil from between the outer sanctuary and the holiest of all and use the veil to cover the ark (v.5). For only the priests were allowed to even look at the ark. thus, when the Lord Jesus was a sojourner on earth among His people, His great Godhead glory was veiled with that which speaks of His heavenly character (blue), His royal dignity (purple), His attractive beauty (scarlet) and His human moral perfection (fine linen). These were the components of the veil (Ex.26:31).
Yet a covering of badger skins was put over the veil, the badger skins (or possibly sealskins) speaking of the opposite of beauty, for "when we shall see Him, there is no beauty that we should desire Him (Isa.53:2). However, that too was covered by a cloth entirely of blue (v.6), an important reminder that though walking on earth, the Lord Jesus is "the second Man, the Lord from heaven" (1 Cor.15:47). Only the ark had this blue covering visible for all, for it tells that God's authority is from heaven, an authority over all mankind. The poles for carrying the ark were then inserted (v.6) in readiness for the Kohathites to carry.
The priests then spread a blue cloth over the table of showbread and put on it the dishes, pans, bowls and pitchers. The showbread itself should also remain on it (v.7). A scarlet cloth was put over this, then also a covering of badger skins, and the poles inserted (v.8). The table speaks of Christ as the Sustainer of communion, and the blue cloth reminds us that communion with Him now is on a heavenly level, while the badger skins tell us that communion is not attractive to the outside world, though still strong and endurable.
The lampstand was to be covered with blue cloth, together with its lamps, wick trimmers, trays and oil vessels, then put on carrying bars or poles (vs.9-10). For the lampstand symbolizes Christ as the Sustainer of testimony, and the blue insists that true testimony for God is from heaven, while the badger skins again show it to be not attractive or popular in the world, though of a durable character.
The golden altar was covered just as the lampstand and the table, with a blue cloth and a covering of badger skins over it (v.11). This altar represents Christ as the Sustainer of worship, and worship too is of truly heavenly character (the blue), but has no attraction for the outside world.
The utensils of service were together similarly covered with a blue cloth and a covering of badger skins added, then placed on carrying bars (v.12). The same truths therefore apply to all the details of the furniture of the outer sanctuary.
The altar of burnt offering was outside. The priests were to take the ashes from it spread over it a cloth of purple (v.13). Purple is the royal color, for He who sacrificed Himself is the One who has absolute right to reign. Over this and over all its implements a covering of badger skins was put and its poles inserted.
Only after Aaron and his sons had finished their work in preparing the tabernacle furniture for moving were the Kohathites permitted to begin their work of carrying by means of the poles all this furniture (v.15). But they were not to even touch any of these furnishings, under penalty of death. This is intended to teach us that, while the Lord's servants are privileged to bear witness to the truth concerning the Lord Jesus in all of His wonderful relationships, yet they are to have such wholesome regard for the glory of His person that they are deeply to remember that no one knows the Father except the Son, and no one knows the Son but the Father. "Great is the mystery of godliness" (1 Tim.3:16). We cannot and must not dare to try to explain the great mystery of the person of Christ, whose glory is infinitely above our understanding.
The priest did have a nearer place than the servant (the Levite) however, a place of enjoyment of the Lord's presence. For the glory of the person of Christ is for the worship of Saints, though not for the explanation to others. Thus Eleazar the son of Aaron was appointed to take charge of the oil for the light, the sweet incense, the daily grain offering and the anointing oil, and to oversee the ordering of the tabernacle and its furniture (v.16). Eleazar's name means "God is Helper," and he succeeded Aaron in the high priesthood when Aaron died (Num.20:23-28), He is therefore a type of Christ as High Priest in resurrection.
Verses 17-20 insist that the Kohathites were not to be cut off from Israel, but to avoid this they must fully obey instructions from the priests to do only the work assigned to them, and not to even watch while the priests covered the holy things in preparation for moving. Thus it is emphasized that service must not infringe on the privileges of priesthood.
THE SERVICE OF THE GERSHONITES
(vs.21-28)
The census of the Gershonites was now commanded to be taken (vs.22-23), but again their sphere of service is first detailed before the census. They were to carry the curtains of the tabernacle, the covering of badger skins, the hanging for the door of the tabernacle as well as that for the gate of the court, all the hangings of the court, their cords and other furnishings connected with these (vs.25-26). These speak, first of the moral perfection in the life of the Lord Jesus, and secondly, of the moral righteousness of the saints of God (the linen hangings of the court). the ministry seen in Gershon is therefore that insistence upon the unique ministry seen in Gershon is therefore that insistence upon the unique perfection of the Manhood of Christ and the becoming responsibility of saints to represent Him in their measure in their daily lives. "For the fine linen is the righteous acts of the saints " (Rev.19:8)
The service of the Gershonites was under the authority of Ithamar, rather than Eleazar (v.28). Ithamar's name means "where the palm is," which reminds us of Psalm 92:12, "The righteous shall flourish like the palm tree," emphasizing the fruitful walk of the saints of God.
THE SERVICE OF THE MERARITES
(vs.29-33)
The same numbering was to be true of the Merarites, from 30 to 50 years of age, capable of serving in connection with the tabernacle.
When the priests had prepared things in readiness for moving, the Merarites were appointed to carry the boards of the tabernacle, its bars, pillars and sockets, the pillars for the court with their sockets, pegs and cords, and other accompaniments. These things speak of Christ as the Upholder of His people and of their place as accepted in Christ before God. This line of ministry is of vital importance too. Again, the service of the Merarites was under the authority of Ithamar (v.33). We have seen that Eleazar is typical of Christ in resurrection, and therefore connected with the Kohathite ministry dealing with this, for we are "in Christ" though walking through a hostile world, as is implied in 1 John 4:17, "as He is, so are we in this world." How we need to be reminded of this holy dignity, while all around us is great contrasting confusion!
THE CENSUS OF THE LEVITES
(vs.34-49)
The Kohathites were then numbered, that is, the males from 30 to 50 years of age, and found to be 2,750 (v.36). It appears evident that all these would not be expected to serve at all times, but would likely take turns in carrying the furniture of the tabernacle. thus there would be no hard labor for anyone.
The number of the Gershonites amounted to 2,630 (v.40). We shall see later that these were given wagons for the transporting of the burdens given to them (ch.7:6-7), so that they would have charge of wagons and animals that pulled them.
The Merarites were found to number 3,200, more than either the Kohathites or Gershonites (v.44). They were given wagons for their service (ch.7:8), twice as many as Gershonites. Then the total number of the three families is given in verse 48 as 8,580, that is, of those males between the ages 30 and 50.
DEFILEMENT CALLING FOR ISOLATION
(vs.1-4)
The principle of 1 Corinthians 5:6, "a little leaven leavens the whole lump" was just as true in the Old Testament as in the new. However, the defilement of Numbers 5:1-4 is ceremonial, not moral or spiritual, as is that insisted on in the New Testament. But it is symbolical of spiritual defilement. Every leper was to be excluded from the camp of Israel when it was proven he was indeed a leper (Lev.13:1-3). For the leper is typical of one today in whom serious sin is active, as in the case of the man in I Corinthians 5 who was cohabiting with his step-mother. As the leper was put out of the camp, so that man was to be "put away from among" the assembly at Corinth.
The one who had a discharge, or issue, was similarly excluded (v.2), for this speaks of the eruption of our old sinful nature. One who does not judge himself in connection with such evil ways must be judged by the assembly and put outside, where he may learn to rightly judge himself (1 Cor.5:11,12).
The one who touched the body of a dead person was unclean for seven days, when he could be purified through the offering of the red heifer (Num. 19:11-12). In the meanwhile he was put outside the camp (v.2). This speaks of any willing contact with what is spiritually corrupt today. There are such dead bodies as denominations practicing falsehood, and association with these can be deeply defiling. Until one is purified from such associations he is not fit for fellowship among the saints of God. Consider 2 Corinthians 6:14-18. Whether in male of female, this defilement required being put out of the camp, for their presence would defile the camp (v.3), and God dwelt there. Israel at this time did as God commanded. Surely we should be as careful to obey as they.
SIN CONFESSED AND RESTITUTION MADE
(vs.5-10)
These verses insist on what has already been commanded in Leviticus 5:14-19, therefore emphasizing its importance. If a man or woman had trespassed against the Lord, this was to be honestly confessed, not covered or palliated, and restitution was to be fully made, plus one-fifth of the amount, to the person who had been wronged (v.7). If, for some reason, this could not be given to a particular person, then it was given to the Lord (v.8), as well as offering a ram as a trespass offering. For there must be some penalty for the sin, and we must be made to feel the fact that it was necessary for Christ to suffer on account of our sins.
These things given to the Lord went directly to the priest, as was the case with offerings (vs.9-10). Though the peace offering was given to the priest, however, the priest had only a share of this. God also had His share and the offerer was given a share (Lev.3:3-17; 7:11-18).
UNFAITHFULNESS IN A WIFE
(vs.11-31)
The mere suspicion of a man that his wife was unfaithful was not to be ignored in Israel, but tested as in the presence of the Lord. We are not told that a wife's suspicions of her husband were to be tested also. This may be because this matter has special spiritual significance. For the man primarily typifies Christ, in whom there can never be even the least suspicion of unfaithfulness. "If we are faithless, He remains faithful; He cannot deny Himself" (2 Tim.2:13). But believers who are joined to the Lord by a bond symbolized by marriage (Rom.7:4) are often exposed to the danger of becoming unfaithful to the Lord. The very fact that suspicion in Numbers was not to be ignored should exercise us to be always on guard against anything that might tempt us from the path of total devotion to our Lord.
However, this was not a matter even for the priest to judge. When the scriptural procedure was followed the whole matter was left in the hand of God, who would make manifest the woman's guilt or her innocence. Yet the man was to bring his wife to the priest as well as an offering to one-tenth of an ephah of barley meal, with no oil or frankincense as in the case of the meal offerings generally (v.15). For this was not a thank-offering, but almost the opposite. Then the priest was to take holy water in an earthen vessel and mix dust with it from the tabernacle floor. The holy water speaks of life, but the dust speaks of death (Ps.22:15). If there was no sin unto death, life would be given, but guilt would lead to death.
The offering would be put in the woman's hand and the priest would hold the bitter water, which in the case of guilt, would bring a curse. Then the priest would put her under oath. Of course, if she had confessed herself guilty before, this would not be necessary, but her oath would be to the effect that she was not guilty. She would be warned by the priest that if she was lying, the Lord would cause her thigh to rot and her belly to swell, making her a curse among the people (v.21), and she was to answer, "Amen, so be it" (v.22).
When the accused wife had sworn an oath of innocence and had been warned of the results of falsehood, then the priest would take the grain offering from the woman and wave it before the Lord, then take from it a handful as a memorial portion to burn on the altar (vs.25-26). The waving of the offering speaks of Christ ascended to heaven following His death and resurrection, now in absolute authority, so that everything must be subject to Him. The portion burned tells us that God is to be glorified in this whole matter. Afterward the woman was required to drink the bitter water. this was mentioned in verse 24, but evidently it took place after the burning of the Lord's portion.
If she was guilty, the Lord would expose this by causing her thigh to rot and her belly to swell. what would develop from this we are not told but the stigma of a curse would be upon her in the eyes of the people. If these symptoms did not follow, then she was fully exonerated (v.28). In a case like this, we may well suppose that the husband should apologize to her for his suspicions.
If the charge of guilt was sustained against the wife, however, the husband was declared to be free from iniquity, for the evil has been exposed and judges. But the woman must bear the results of her guilt (vs.30-31).
THE NAZARITE VOW
(vs.1-12)
The vow of a Nazarite was voluntary, except in such cases as Samson and Samuel, both of whom were Nazarites from birth, by the decree of God (Judg.13:5; 1 Sam.1:11,27-28). But we are not to think that this is typical of a special Christian class, no more that Levites or priests represented this. Just as all believers are priests and servants (Levites), so are they Nazarites because they have voluntarily received the Lord Jesus as Savior, and therefore commit themselves to a path of pleasing Him. Samson and Samuel illustrate the fact that from birth (new birth in our case) we are committed to a lifetime of pleasing the One whom it is true delight to please. No vow is required of us, as was the case under law, yet still some true voluntary decision.
Nazarite means "separated," just as all believers are separated from an ungodly world. True separation to God is expressed in three specific ways. First, there was to be separation from all that comes from the wine-vine, not only the wine, but grapes, raisins, vinegar or any part of the vine (vs.3-4). The wine speaks of joy, not necessarily illicit joy, for Judges 9:19 tells us that wine "cheers God and man." When one walks with God, the things that are most pleasant, naturally speaking, can be willingly sacrificed. In contrast to this, "she who lives in pleasure is death while she lives" (1 Tim.5:6). To be light and careless is not Christianity: the things of God are serious.
Secondly, the Nazarite's hair was not to be cut for the entire length of his vow of separation (v.5). 1I Corinthians 11:5 shows that the woman's long hair is a sign of her subjection to man, who normally does not have long hair (v.16). The Nazarite's long hair was therefore a sign of his subjection to God. It was only when Samson lost his hair that he lost his strength (Judges 16:11-20), for the strength of the believer lies in his subjection to God. The Lord Jesus was not literally a Nazarite, though many pictures mistakenly represent Him as having long hair; but spiritually speaking, He is the one true Nazarite, totally separated to God.
Thirdly, the Nazarite was not to be defiled by contact with a dead body. Even if his father, mother, brother or sister died, he was not to be identified with their funeral (vs.7-8). This teaches us that today, any association with anything that is spiritually corrupt is defiling. Not that there is any defilement for us in contact with a literally dead body, but there are spiritually dead bodies, corrupt religious systems, that are an insult to the holiness of God, and He expects believers to be totally separated from these.
Yet it was possible that a Nazarite might be inadvertently near a person who suddenly died. The defilement was just as serious, and the Nazarite was to then shave his head on the seventh day, intimating his Nazariteship was lost (v.9). On the eighth day he was to bring two turtledoves or two young pigeons to the door of the tabernacle (v.10). Then the priest was to offer one of these as a sin offering and the other as a burnt offering. Thus we are reminded that the sacrifice of Christ was necessary to atone for the defilement of wrong associations, the sacrifice that cleanses away sin (the sin offering) and glorifies God (the burnt offering). Added to this was a male lamb as a trespass offering (v.12), but the former days of his separation were lost because of defilement. There is no indication, however, that he could not at a later time again take the vow of the Nazarite.
THE NAZARITE VOW COMPLETED
(vs.13-21)
Since the Nazarite vow was designated for a certain length of time, when this was completed the person was to come with an offering to the tabernacle door. For the believer today, his Nazariteship is not completed until the end of his history on earth, whether through death or the Lord's coming.
On entering the glory of the Lord's own presence, we shall be blessed with a fresh realization of the great value of His sacrifice, as is intimated in verses 14 to 20. First is the male lamb for a burnt offering, the reminder that Christ's sacrifice for us has brought highest honor to His God and Father. A ewe lamb for a sin offering gives the sweet reminder that our sin has been fully met at Calvary. The unblemished ram as a peace offering furnishes the reminder that perfect concord and communion has been established for us with God the Father and His Son Jesus Christ by virtue of the same great sacrifice.
The basket of unleavened bread, cakes of fine flour mixed with oil and unleavened wafers anointed with oil bring the fresh remembrance of the whole life of the Lord Jesus on earth in true humanity, devoted to the will of God (v.15). This will mean more to us then when we see Him face to face than it has ever meant before. The drink offerings symbolize the joy we shall have in the contemplation of His own great sacrifice of Calvary. We see these now offered in verses 16 and 17.
The Nazarite was then to shave his head (v.18), signifying that the days of his subjection in humiliation were at an end. Today our subjection to God (as illustrated in the long hair) means constant humiliation and self-denial in a hostile environment. But the hair was burned under the peace offering. The reminder of our days of humiliation will go up in fire to the Lord. He will not forget this, but our bodies of humiliation will be altered to be like the Lord's body of glory (Phil.3:21).
From the peace offering ram the priest was then to take the boiled shoulder, one unleavened cake and one unleavened wafer, putting them on the hands of the Nazarite, then waving them as a wave offering before the Lord. The wave shoulder speaks of Christ as the One who has perfectly borne our responsibility on the cross and is glorified in heaven (of which the waving speaks). How perfectly then we shall enjoy the sweetness of fellowship with Him, the sweetness we have known only in small measure on earth. The unleavened cake and wafer remind us of Christ in His sinless perfection of Manhood, which He will maintain in wonderful grace through eternity.
The breast of the wave offering (Christ in glory) and the thigh of the heave offering (Christ in resurrection) are added here as further food for out eternal enjoyment. Only after that is the Nazarite told he can now drink wine (v.20), which speaks of the unmingled joy and pleasure of heavenly glory that will then have no danger of being abused. Nothing is said as to the Nazarite being relieved of the responsibility of avoiding a dead body, for in heaven there will be no such thing.
At the completion of the Nazarite's vow, this interpretation of the many offerings, etc. is beautifully appropriate, for otherwise there would be no reason for so much to be done, for it was not as though the Nazarite was defiled in properly completing his vow.
THE BLESSING OF ISRAEL BY THE PRIESTS
(vs.22-27)
These verses complete the picture of eternal blessing for us, though literally for Israel they refer to her temporal blessing. But believers will for eternity enjoy the blessing and keeping grace of the Lord Jesus (v.24). His face too will shine upon us in radiant beauty without intermission, and His grace (His favor) will be showered continually upon us (v.25). with His countenance lifted up in loving approval, He will provide the peace that passes all understanding for eternity (v.26).
In this blessing of Israel, however, God's name would be put upon them (v.27). This has not been properly fulfilled in all their history thus far, for it has been for centuries that Israel has suffered because of rebellion against God. Instead of having God's name upon them, God said of the child of Hosea, "Call his name Lo-Ammi, for you are not My people, and I will not be your god" (Hosea 1:9). But when finally in faith they turn to the Lord Jesus in genuine repentance, then "in the place where it was said to them, You are not My people, there they shall be called sons of the living God" (Romans 9:26). Wonderful change indeed! Israel will not see evil any more. In fact, of their capital city, Jerusalem we read in Ezekiel 48:35, "the name of the city from that day shall be: THE LORD IS THERE." Yet, far higher still, His name will be upon His saints in glory, for eternity. "I will write on him My new name" (Rev.3:12) is the promise of the Lord Jesus to the overcomer, that is, to the one "who believes that Jesus is the Son of God" (1 John 5:4-5).
OFFERINGS OF THE LEADERS GIVEN TO THE LEVITES
(vs.1-9)
Moses, having completed the setting up of the tabernacle, anointed and consecrated it together with its furnishings and the copper altar outside (v.1). Now in order to be fully prepared for the service of moving the tabernacle from place to place, it was necessary to have ready the means of transportation. The leaders of each tribe therefore contributed an offering for this purpose. Six covered carts were provided, one cart from two leaders, and twelve oxen, one ox for each leader (vs.2-3).
The Lord then instructed Moses to give these to the Levites who required them, so that two carts and four oxen were given to the sons of Gershon, and four carts and eight oxen to the sons of Merari (vs.6-9), for they had twice as much volume to transport as did the sons of Gershon. This is a good reminder to us that when God gives us any service to do for Him He will always supply what is necessary to enable us to carry out that service. The sons of Kohath were not given any carts, for they were required to carry their burdens on their shoulders (v.9). Each service was different, and nothing too difficult for any. Each was to do just what God appointed with the ability and help that God supplied.
THE DEDICATION OFFERING OF JUDAH
(vs.10-17)
Now the leaders of each tribe were called upon to offer on 12 successive days a dedication offering for the altar (vs.10-11). This emphasizes the importance of the altar of burnt offering, which speaks of Christ in His own person sanctifying the value of the sacrifice of Himself. The Lord asks the question in Matthew 23:19, "Which is greater, the gift or the altar that sanctifies the gift?" While the gift speaks of the sacrifice Christ made at Calvary, the altar speaks of Christ in His own person, for He is Himself greater that the wonderful work He has done.
Each tribe therefore was to show (symbolically) appreciation for Christ and His sacrifice as each one offered on a different day for the twelve days. Nahshon represented the tribe of Judah, and he brought his offering on the first day.
The silver platter of 130 shekels (just over 4 pounds) and the silver bowl of 70 shekels (over 2 pounds) were filled with fine flour mixed with oil as a grain or meal offering (v.13). The meal offering speaks of Christ in the pure details of His perfect humanity, and the silver of the value of His redemption, which could be the work only of the Man of absolute perfection. "Mixed with oil" reminds us that from His birth the humanity of the Lord Jesus was beautifully permeated by the presence of the Holy Spirit.
The golden pan of ten shekels weighed only 3 ounces, and was full of incense. The gold speaks of the personal Godhead glory of the Lord Jesus, and consistently with this the incense symbolizes the fragrance of the details of His beauty and glory that always rises as a sweet odor to God.
A burnt offering then consisted of three animals, one young bull, one ram and one male lamb (v.15). These speak of the great objective value of the sacrifice of Christ as that which glorifies God for eternity. The bull emphasizes the strength of that sacrifice; the ram, its devotion; and the male lamb, its submission.
Only one kid of the goats was given as a sin offering (v.16), the goat emphasizing the substitutionary character of the sacrifice of Christ, for as the sin offering He took our place in suffering and death.
The peace offering (v.17) involved much more, requiring two oxen, five rams, five male goats and five lambs of the first year. for the peace offering symbolizes the sacrifice of Christ as that which brings believers together with God the Father and with His son Jesus Christ in perfect concord and unity. The two oxen infer fellowship in depending on the strength of Christ's offering. Five is the number of responsibility, and the five rams, five goats and five male lambs all remind us that the Lord Jesus has taken our responsibility fully upon His great work for us, and blessed in fellowship with Him.
OFFERING OF THE OTHER ELEVEN TRIBES
(vs.18-89)
The offerings of each of the tribes is seen to be identical, so that what is said of Judah's offering applies equally to all the others. The repetition here may seem unnecessary to us, but God is wiser than we, and has perfect reason for what He includes in His word, whether we understand it or not. Each tribe offered on a different day, but each one the same. At least, God is emphasizing the vitally important fact that all are on an equal footing: one is not to be preferred above another. Certainly this is just as true in the assembly, the church of God today. Different individuals have distinct gifts or distinct functions, yet all are of the same value in the eyes of God, all accepted on the same basis.
The offerings of each tribe being the same indicates that all are on the same standing before God. But besides this, we are to look at all these offering as pictures of Christ. If we specially love a person we do not get weary of looking at pictures of the loved one. Just so, God loves His Son and appreciates being reminded of Him by the pictures that each of the tribes presented. Certainly also God desires that we should never weary of appreciating every picture of His beloved Son that is found in the word of God. At least it will certainly not harm us if we read this chapter through carefully and meditatively.
Verse 89 ends the chapter by speaking of Moses entering the tabernacle to speak with God, and God Himself speaking to Moses from above the mercy seat. This was the only seat in the tabernacle, for it symbolizes the throne of God.
THE ARRANGEMENT OF THE LAMPS
(vs.1-4)
It may seem strange that this one subject of the lampstand and the arranging of the lamps should be introduced in this place. But the previous chapters have been considering the preparation for Israel's journey through the wilderness, and therefore the question of testimony before the world is of serious importance. The lamps speak of this testimony, and their proper arrangement is here insisted upon, so that the light from them will particularly lighten the lampstand itself. The spiritual meaning is plain. All true testimony on the part of believers will draw attention to the person of Christ, who, being today in heaven, is the Sustainer of testimony, as the lampstand sustained the light. Our true testimony is that of Christ risen and glorified at the right hand of God. It is only as we look upon Him that we are sustained in our walk on earth.
Interestingly we are reminded in verse 4 that the workmanship of the lampstand was totally of hammered gold, all made of one piece. There was no acacia wood involved in this, for it does not in any way symbolize the humanity of the Lord Jesus, but His glory as the eternal God. For just as life is completely divine, so is light in its manifestation of the glory of God in the face of Jesus Christ. We need the light for our entire path on earth.
THE PURIFICATION OF THE LEVITES
(vs.5-22)
The Levites were called to represent all the people, for they took the place of the first-born, so that each believer should take on his shoulders the responsibility for service such as the Levite symbolizes. In so doing, he is to be prepared for this first by cleansing. Water was to be sprinkled on them (v.7), which speaks of cleansing by the water of the word of God (Eph.5:26), reminding us also of Psalm 119:9: "How shall a young man cleanse his way? By taking heed according to Your word."
Along with this cleansing they were to shave all their body, which speaks of removing all that is of the growth of the flesh. In other words, this involves strict self judgment, which we all need if we are to rightly serve the Lord. Their clothes also were to be washed, for garments speak of habits, which should be cleansed of all impurity.
Following this (v.9) a young bull was to be taken as a burnt offering with its accompaniment of a meal offering of fine flour mixed with oil, together with a second young bull as a sin offering. All the congregation of Israel was then brought to witness this dedication, and the children of Israel (no doubt through representatives) were to lay their hands on the Levites, thus fully identifying themselves with them (vs.9-10). Then the Levites were offered as a wave offering before the Lord (v.11). This may seem strange, for it is not likely that the Levites were actually waved, yet this was called a wave offering because as servants of God they were to be typically identified with Christ ascended to the right hand of God. For all ministry today is provided by Christ ascended in glory (Eph.4:8). Therefore, ministry is from heaven, on a far higher level than anything earthly.
Then the Levites were to lay their hands on the heads of the young bulls (v.12), that is, they were to typically identify themselves fully with the sacrifice of Christ, both as the sin offering and the burnt offering, the first indicating Christ's taking the responsibility for their sinful condition and suffering for it; the second showing that God is glorified in the results of the sacrifice in qualifying the Levites for service. The bulls were then offered.
Verse 14 repeats verse 1, showing the importance of the heavenly character of ministry as symbolized by the Levites being offered as a wave offering. In this way the Levites were ceremonially separated from the rest of Israel as being the Lord's special property. Today, all believers should appreciate this fact of being set apart for the Lord's service, -- not set apart from other believers, but from the world. To be devoted to the Lord's service is a wonderful privilege.
After finishing their cleansing and dedication, the Levites were qualified to go in to do the service of the tabernacle (v.15), and God insisted that they were wholly given to Him. He had taken them for Himself instead of the firstborn in Israel. For all the firstborn were His from the time of Israel's redemption from Egypt (vs.16-17).
God gave the Levites as a gift to Aaron and his sons (the priests) to serve them in doing the work required in caring for the tabernacle (v.19). Verses 20-22 show that these preparatory matters were carried out as the Lord had commanded.
LIMITED LENGTH OF LEVITE SERVICE
(vs.23-26)
The service of the Levites was strictly limited to 25 years, beginning at age 25 and ending at 50. After 50 they were allowed still to assist the other Levites in ministering, but were to do no work. This does show that while age will necessarily limit our physical labor, it does not limit assisting in ways that we can, therefore there is no reason for one to be set aside from doing spiritual service. Even a woman, Anna, is a lovely example of this (Luke 2:36-38). A true prophetess, having been a widow for 84 years, she "served God with fasting and prayers night and day." John too, when over 90 years of age, was given the wonderful privilege of serving God in writing the Book of Revelation.
THE PASSOVER IN THE SECOND YEAR
(vs.1-14)
Though Moses and Israel ought to have remembered that God had commanded that the Passover be kept every year, yet this was evidently forgotten until God spoke to Moses when the first month of the second year arrived, telling him that the Passover was again to be observed on the 14th day of the month. The lamb was to be selected on the tenth day and offered (Ex.12:3). In obedience to God's word, Moses required the children of Israel to keep the Passover, which they did on the prescribed day (vs.4-5).
However, there were some of the people who were defiled by contact with a dead body, for which they were prohibited from keeping the Passover (v.6). This speaks seriously to us today. There are many dead bodies in Christendom, those who profess to be Christian, but have no life in them, therefore are tainted by the corruption of death. If one is identified in fellowship with such a denomination, he is defiled by it, though he himself is not dead, and he must be purified from this defilement before he can rightly be allowed to partake of the Lord's supper. Some christians think there is nothing wrong with such associations, so long as they themselves are not engaging in the evil things; but God strongly denounces the very association (2 Cor.6:14-18). 2 Timothy 2:16-21 firmly insists that if one is to be "a vessel unto honor, sanctified and useful for the Master," he must purify himself from those vessels that are dishonoring to God. Let every believer be seriously careful as regards what he links himself with.
These defiled men in Israel became concerned that they were not allowed to keep the Passover, for their contact with a dead body required seven days before purification was complete (Num.19:11-12). What could be done about this, since the Passover was kept only once a year? (v.7). Moses therefore appealed to the Lord as to this matter, and the Lord graciously answered in making an exceptional provision for these people.
If at the time of the Passover one was defiled by a dead body, or was a long distance away, then he would be allowed to keep the Passover one month later (vs.10-11), when the defilement would have full time to be cleansed, or the journey completed. The same regulations were applicable as was the case with every Passover. Thus today we may rightly conclude that when one is cleansed from the defilement of unholy associations, he is to be welcomed to the breaking of bread, or if distance interferes with the possibility of fellowship, this is not to hinder the fellowship when one returns from a journey.
However, it is insisted again that the keeping of the Passover was so serious a matter that if one was not defiled or traveling, it was imperative that he keep the Passover (v.13). If he refused to do this, he was to be cut off in death. For typically this speaks of one who has no regard for the sacrifice of the Lord Jesus by which alone anyone can have a true relationship with God.
As to one who was not an Israelite, yet living among them, if he desired to keep the Passover, he must conform to the same regulations as Israelites (v.14). Exodus 12:48 required that all the males of his household should be circumcised. This would take time, as also any applicant for fellowship with the assembly should willingly allow time for any question to be settled before expecting to break bread.
GUIDANCE BY CLOUD AND FIRE
(vs.15-23)
Before Israel's tabernacle was made, the Lord guided them by means of a cloud by day and fire by night (Ex.13:21-22). But now the cloud covered the tabernacle from evening to morning and the appearance of fire by night (vs.15-16). If the cloud was taken up, the children of Israel would be told to journey, following the direction that the cloud took (vs.17-18). Sometimes the cloud would remain over the tabernacle for a matter of days, other times only overnight, or in fact not even at night. So that they journeyed either day or night when the cloud or fire went before them. It was God who decided how long they should remain and when they should journey (vs.20-23). Nothing was left to their own wisdom or convenience. When traveling they would not see beyond the cloud, nor beyond the fire, just as believers today do not have to see what they may meet beforehand, but may rather trust the Lord to lead in the way He chooses.
When they reached a certain place, therefore, it would be a mistake to sink their roots too deep, just as we too should remember that we are only pilgrims passing through a hostile world and are not to settle down as though we are permanent residents in a world that has rejected our Savior. Of course it is necessary to make preparations for winter, and necessary to provide for our own households (1 Tim.5:8), but such things can be done with an attitude of faith that is fully willing to leave our present circumstances at any moment the Lord should direct.
TWO SILVER TRUMPETS
(vs.1-10)
We have seen in the cloud and the fire the providential guidance of God over His people. Yet we are not left to depend totally upon this, for now the trumpets speak of the plainly declared word of God, as we are reminded in 1 Corinthians 14:8, "For if the trumpet makes an uncertain sound, who will prepare for the battle?" The trumpets therefore were to be sounded jut as the Lord instructed, so that their message would not be mistaken.
They were to be made of hammered or beaten work (v.2), symbolizing suffering, for obedience to the word of God will always involve suffering of some kind. If both trumpets were blown, this was the signal for all the congregation of Israel to gather before Moses at the door of the tabernacle (v.3). There were occasions when all must be present to hear some special message from the Lord. If only one trumpet was blown, this was to summon the leaders of each tribe, no doubt to hear a message that was not necessary for the congregation generally. For instance, only apostles and elders were called together in Acts 15:2 to consider the question of whether Gentile believers should conform to the law of Moses. Then they conveyed God's decision to the people generally.
When about to travel, an alarm (or advance) was blown (v.5), the first alarm signaling the movement of the camps on the east side, the second alarm calling for the movement of those on the south side (vs.5-6). Nothing is said as to the north and west sides. Perhaps it is to be understood that the alarm was blown the third and fourth time for these. At the coming of the Lord, His word will be a clarion call to summon all believers away from earth to His own glorious presence. Wonderful it will be to hear Him say, "Rise up, my love, my fair one, and come away" (Song of Songs 2:10).
The sons of Aaron were those designated to blow the trumpets, therefore it was priestly work (v.8). Those who were habitually engaged in sanctuary service, being thus near to the Lord, where those who would have proper discernment from God as to what was necessary and becoming in these things. Though all believers are priests today, we cannot say that all have the discernment necessary in functioning as priests. May we learn what it means to so function. If, on entering their land, it was necessary to engage in warfare, then the trumpets were to sound an alarm. Let us remember too that we are to engage in conflict only when called by the word of God to do so. If God is leading, we too, as Israel, will be saved from our enemies (v.9).
Also, at the set times of Israel's appointed feasts, and at the beginning of each month, the trumpets were to be sounded in drawing attention to their burnt offerings and peace offerings, just as the word of God draws our special attention to the sacrifice of Christ as that which brings glory to God for eternity (the. burnt offering). and that by which believers are brought into the fellowship with the Father and the Son (the peace offering). The sin offering and trespass offering are not mentioned here, for though they are important as to Christ's bearing our sins and breaking the power of sin, yet they do not speak primarily of worship and fellowship, as do the burnt and peace offerings.
JOURNEYING FROM SINAI
(vs.11-36)
The preparations taking place at Sinai, the giving of the law, the building of the tabernacle, instructions as to offerings, the setting in place of priests and Levites, etc. have now been completed, so that what follows is the history of the wilderness journey of Israel. Before this, God had made preparations of grace and government for them; now we are to see how the people respond to this in their wilderness history.
About one year and five weeks after the Passover in Egypt the cloud was taken up from above the tabernacle, so that Israel began their journey following the cloud. They left the wilderness of Sinai only to enter the wilderness of Paran. Egypt symbolizes the world in its proud independence of God, boasting it its own sufficiency. But the wilderness is the world as a believer finds it to be in experience, a place barren and destitute of true blessing. For the believer has a new nature that desires things that the world cannot provide, and if he does not set his mind on things above, where Christ sits on the right hand of God (Col. 3:1-2), he cannot be content nor happy, for the world around him has nothing to satisfy his need. So Israel ought to have set their minds on God's promise of the blessing of the land of Canaan, which was set before them as in incentive for obedience to Him.
The tribes set out on the journey in the order God had prescribed, Judah first, its leader being Nahshon the son of Amminadab (vs.14-15); Issachar, with Nethaneel son of Zuar leading (v.15; the Zebulon with its leader Eliab the son of Helon (v.16). When these had moved the tabernacle was taken down, and the sons of Gershon and the sons of Merari set out, carrying the tabernacle (v.17). The tribe of Reuben was next, with Elizur son of Shedeur leading (v.18); then Simeon and its leader, Shelumiel the son of Zurishaddai (v.19); then God with Eliasaph the son of Deuel leading (v.20). Following Gad were the Kohathites carrying the furniture of the tabernacle, so that on their arrival the tabernacle would have been prepared for them. Thus the Kohathites would be in the middle of the procession, with the holy things having a central place.
Ephraim next began their journey, having Elishama the son of Ammihud as leader (v.22); then Manasseh being led by Gamaliel the son of Pedahzur (v.23); then Benjamin with its leader Abidan the son of Gideoni. Dan followed with its leader Ahiezer the son of Amishaddai (v.25); then Asher and its leader Pagiel the son of Ocran (v.26); and finally Naphthali, led by Ahira the son of Enan (v.27). All of this shows that God is a God of order. Although in the Church of God there is no physical order such as this involved at all, yet God's instructions in scripture, as for instance in 1 Corinthians, are plain enough that we have no excuse if we do not do all things decently and in order (1 Cor.14:40). Not that any man is in charge to control the saints, but the Lord is in authority and each individual has the Spirit of God by whose influence all may be subject to the Lord, thus maintaining godly order in spiritual unity.
Verse 29 speaks of Moses asking Hobab, son of Reuel to come with Israel. Hobab was the brother of Moses' wife Zipporah. No doubt it was simply because of this relationship that Moses requested him to come. Before the law was given, Jethro (known as Reuel also) had come to Moses and advised him to delegate authority to others in Israel, then had returned to his own land (Ex. 18:17-27). We do not know when Hobab had come, but he told Moses he would not go with Israel, but would return to his own land (v.30).
Moses nevertheless urged him, because Hobab knew something of the country they would pass through, and he could be "eyes" for Israel. Besides, Moses promised him, they would treat him well, as the Lord treated Israel. It seems strange that Moses would want the eyes of a mere man to lead them, for God had given them the pillar of cloud and of fire. Could he not be trusted to lead perfectly without other help? However, nothing is said as to whether Hobab accepted this. Still, Hobab is not mentioned again in all the wilderness history. His children are mentioned in Judges 4:11, but not as part of Israel.
Leaving Mount Horeb, the first leg of Israel's journey took three days (v.33). This is significant of leaving the world to take up resurrection life even in desert circumstances. We are told that the ark went before them, and that the cloud was above them (v.34).
Because the ark was the symbol of the Lord's presence, Moses prayed when it set out, "Rise up, 0 Lord!" (v.35). Well may believers also commend themselves to the Lord's protection at the beginning of each day's journey. Then when the ark rested, Moses prayed, "Return, 0 Lord, to the many thousands of Israel" (v.36). So, whether in journeying or whether at rest, we need the presence of the Lord.
COMPLAINT ANSWERED BY FIRE
(vs.1-3)
Israel had reason for profound thanksgiving to the Lord, as believers certainly have today. Yet now they complained (v.1) without any reason for it. It is sad when one becomes a chronic complainer, but it is the very character of people generally, and believers too often resemble the ungodly world in this way. Because Israel had no definite occasion for this discontent, God sent fire among them in the outskirts of the camp. It does not appear that any person was burned, but the fire was intended to frighten them sufficiently that they would judge their complaining. The people appealed to Moses, who prayed again as an effective intercessor, and the Lord quenched the fire (v.2). The place was named Taberah, meaning "you may burn," which was therefore a warning to Israel (v.3).
THE MANNA DESPISED
(vs.4-15)
Following this, however, "the mixed multitude" found an occasion for which they complained (v.4). The mixed multitude were those who had attached themselves to Israel though not actually Israelites. They are similar therefore to mere professors of Christianity, not born again, and who therefore to mere professors of Christianity, not born again, and who therefore do not find pleasure in Christ, of whom the manna speaks. They lust after the things of the world. It was not that they lacked food, but the manna did not satisfy them.
The children of Israel however then took up the same complaint, for believers are always too ready to copy the selfishness of unbelievers. They remember that in Egypt they ate fish, cucumbers, melons, leeks, onions and garlic (v.5). But they forgot that this was connected with intolerable bondage! This is the reason for all departure from God's path. If we do not enjoy feeding on Christ we will crave the things of the flesh, things once enjoyed in a world that leaves God out.
We are told now that the manna was like coriander seed, and the people ground or beat it, then cooked it, making cakes of it. In Exodus 16:31 it was said to taste like wafers made with honey, while here we read its taste was like pastry prepared with oil (v.8). Do these things describe the way Israel perceived it at first, then the way it seemed to them later? If so, this is a lesson for us as to how we perceive the goodness that is in the Lord Jesus. Never is it true that Christ changes, but our appreciation of Him may too easily change, and we want something else besides Him. We are reminded again too that the manna fell when the dew first fell. So it was typically a provision of the Spirit of God (the dew). Of course God knew it possessed sufficient good nourishment to sustain the Israelites without any additional diet.
But the discontent spread like wildfire among the people, and they all wept, so that the anger of the Lord was greatly aroused and Moses also was displeased with them (v.10). However, in a state of discouragement Moses pleads with the Lord as to why He had made Moses a leader of such a rebellious people. He speaks of the Lord laying the burden of all this people on his shoulders (v.11), and asks, "Why?" Was he responsible for their birth? And where could he find meat with which to supply their demands? (vs.12-13).
SEVENTY ELDERS TO SHARE RESPONSIBILITY
(vs.16-30)
In gracious compassion toward Moses, the Lord asked him to gather seventy elders of Israel whom Moses knew to be reliable men, and the Lord would then take of the Spirit that was upon Moses and place this upon the elders that they might share in bearing the responsibility of the people's welfare (vs.16-17). We may well ask, would there now be more power for maintaining order than before? Not at all, for whether on one man or on many, it was the same Spirit of God, only that seventy-one were now sharing that power. If God intended Moses to do the work alone, He would give him grace and strength for it, yet He does show compassion for Moses' weakness.
As to the people's complaints, the Lord tells Moses He will give them meat, but that they would eat it, not only for a few days, but for a whole month, until it became loathsome to them (vs.18-20). Thus it is when we want our own way: God will allow us to have it until we feel the painful results of such selfish desires.
Moses protested to God that to provide meat for a month for 600,000 men besides women and children would require all the fish of the sea: he saw no possibility of supplying what God promised. Had Moses forgotten God's giving Israel the quails in Exodus 16:13, and also that God had been giving them sufficient manna for well over a year? No wonder the Lord answers, "Has the Lord's arm been shortened?" (v.23).
Before giving them meat, however, the Lord had Moses gather the seventy elders of Israel around the tabernacle, and He came down and took the Spirit that was upon Moses and placed the same Spirit on the seventy elders (vs.24-25). In demonstration of this the elders prophesied at the time, but only then.
When God had given His Spirit to the 70 elders of Israel, the elders had prophesied at the tabernacle. However, two of these men had not come to the tabernacle, yet the Spirit came on them and they prophesied in the camp. When someone told Moses of this, Joshua the assistant of Moses, urged Moses to forbid them to do this. He evidently felt they were infringing on Moses' rights, but Moses firmly reproved Joshua, asking if he was envious simply for Moses' sake. Moses was a man not interested in taking advantage of his rights as leader of Israel, but expressed the genuine wish that all the Lord's people were prophets by the Lord's giving them His Spirit. This humble attitude of Moses indicates why he was qualified for the work God gave him, though we know he did not himself choose that work.
QUAILS GIVEN BY THE LORD
(vs.31-35)
How astounding it must have been to Israel to see millions of quails brought by a strong wind to fall on both sides of the camp of Israel for a matter of miles and to a depth of three feet! Certainly God could have done this at any time, but it was an object lesson that ought to have profoundly humbled them in judging their unbelieving, complaining attitude.
However, it appears that rather than first humbly thanking God, the people immediately applied themselves to gathering the quails, and while the meat was still between their teeth, not even chewed or digested, the Lord struck them with a great plague that caused the death of those whose greed had activated them. If they had first been subdued to thank the Lord for this food, would He have brought this infliction? We may be sure He would not, for food is sanctified by the Word of God and prayer (1 Tim.4:4). There at Kibroth Hattaavah these offenders were buried. Then Israel moved to Hazeroth (vs.34-35).
MIRIAM AND AARON BECOME CRITICS
(vs.1-16)
Soon after God's dealing so seriously with Israel's complaints, both Miriam and Aaron are infected with a similar spirit of murmuring. It was plainly Miriam who led in this, but she influenced Aaron in the same way. they spoke against Moses because he had married an Ethiopian woman, but also used this occasion to question the fact that God had spoken through Moses, urging that He had also spoken through them. Scripture does not forbid marriages between whites and blacks, though 2 Corinthians 6:14-18 forbids a believer to marry an unbeliever. But to use an occasion like this to put the Lord's servant down in order that they may virtually take his place is wickedness in the sight of the Lord.
Moses did not fight for his own rights, however. We are told that he was more humble than any other on earth. Miriam was fighting for women's rights, but Moses did not fight back (v.3). He could fully leave this matter in the hands of the Lord, so that he left the scene clear for the Lord to act. The Lord suddenly spoke, calling all three to come to the tabernacle (v.4).
Then the Lord came down in the pillar of cloud and stood in the door of the tabernacle. what manifestation they saw may be a question, but they knew the Lord was there. Then He called Aaron and Miriam. (Notice the order of their names is reversed from verse 1). They went forward to stand (as it were) in the prisoners' dock.
The Lord then spoke directly and solemnly to Aaron and Miriam, telling them that if there was a prophet among the children of Israel, He Himself would make Himself known to the prophet by a vision or a dream (v.6). Was this the case with either Aaron or Miriam? No, not even this. How then could they claim to be mouthpieces for the Lord?
But Moses, God's servant, had more than visions or dreams, and God commended him as being faithful in all God's house. God spoke to him plainly, not in dark or enigmatic words, but face to face, just as plainly as He was now speaking to Aaron and Miriam (v.8), and Moses even saw the form of the Lord. This form, or appearance, is not described, nor does it need to be. But the Lord adds the searching, solemn question, "Why then were you not afraid to speak against My servant Moses?"
How could Aaron and Miriam ever forget such words spoken directly by the Lord? But this was enough for God to speak to indicate His anger. As He left, the cloud departed from above the tabernacle and Miriam was suddenly inflicted with the dread disease of leprosy, visible for all to see. Today, is God any less angry at the refusal of His authority by many (even believers) who are like "all those in Asia" who had turned away from Paul (2 Tim.1:15)? No indeed! Let us not dare to think lightly of the authority of God declared by His chosen apostles and recorded clearly in the scriptures.
Miriam was older than both Aaron and Moses, and certainly ought to have known better than to question the authority God had given to Moses. Still, Aaron was both shocked and subdued at God's judgment against her and he appealed to Moses, confessing that he and Miriam had foolishly sinned, and desiring that Moses would intercede to God for her (vs.11-12). Actually, the leprosy was only a physical picture of the breaking out of evil. The actual breaking out of sinful rebellion in speaking against Moses was worse than the physical infliction which God gave in order to make Miriam (and Aaron) feel the seriousness of their sin.
The meekness of Moses is again evident when he prays that God might heal Miriam. He did not even tell Aaron that Miriam had brought this upon herself, so should face the consequences. However, while God showed great mercy in healing her, He told Moses that even if her father had only spit in her face she would be ashamed for seven days. Therefore, let her be put out of the camp for seven days. In other words, her restoration must be complete (as number 7 implies) before being received again into the camp.
Thus we are reminded that God, in showing mercy, does not ignore proper government. If He did so, we should not learn to rightly judge our sinful actions and would have little exercise to be kept from repeating the same evils. After this Israel moved from Hazeroth and camped in the wilderness of Paran.
SPIES SENT TO CANAAN
(vs.1-25)
As Israel drew nearer to Canaan, God instructed Moses to send a man from each of the 12 tribes to spy out the land Canaan (vs.1-2). If we compare this to Deuteronomy 1:22-23 we shall see that the children of Israel had first come to Moses, desiring that they should send men to search out the land and bring back advice as to what way Israel should take to enter the land and what cities should be their first object of attack. Notice in this scripture that there is no suggestion of deciding whether they should go in the land, but only which way. This pleased Moses well, and he appointed 12 men as spies. No doubt he made these appointments when God told him to, which would indicate God's approval of Israel's request.
The men sent were all heads in their particular tribes, and therefore should have been men of faith and courage. The names of these are given in verses 4 to 15. No doubt the meanings of the their names may have something do to with their character, but it is difficult to speak with certainty of their meanings.
They were told to go up from the south into the mountains. Supposing the mountains are more rugged and challenging than the plain, yet "His (God's) foundation is in the holy mountains" (Ps.87:1), indicating that the Lord does not pamper our desire for easy circumstances, but expects us to face adversity with full confidence in His upholding grace and faithfulness.
The spies were to take full account of all that they saw, what the land was like, whether the people were strong or weak, few or many, whether the land was good or bad, whether the cities were like camps or strongholds, whether the land was rich or poor, and whether there were forests (vs.18-20). Certainly Moses did not intend that any of these things should influence the question of Israel's going into the land. Rather, just as today we should be aware of what we are called upon to face, so Israel would be aware and prepared to meet whatever circumstances that faced them. Moses told the men to be of good courage and to bring back some of the fruit of the land. The time was the season of first-ripe grapes.
The spies took plenty of time to pass through the land. Hebron is the first name mentioned, a city of great antiquity. Its name means "communion," a fact that should have attracted Israel to take possession of it, just as we should allow no enemy to hinder our possession of vital, real communion with our Lord. They saw that the opposition was formidable, with Sheshai and Talmai, descendants of the giant Anak there (v.22).
Coming to the Valley of Eshcol, they found such fruitfulness that one cluster of grapes required two men to carry it on a pole. Pomegranates and figs were also include in the fruits they carried back to the camp of Israel after having taken 40 days to spy out the land. Number 40 is the number of testing and they had taken plenty of time to prove everything about the land and its produce. What God had said about the land was proven perfectly true. This was the land that God had promised them. It was of course true that the inhabitants of the land were strong, but this was no barrier to the ability of Israel to overcome them.
THE REPORT GOOD, BUT NOT MIXED WITH FAITH
(vs.26-33)
Returning to the camp, the spies showed the people the fruits of the land, confirming fully what God had told Israel, that the land flowed with milk and honey (v.27). Thus they fully vindicated the Word of God. He had told them the truth as to the land to which He was leading them.
"Nevertheless," they add, "the people who dwell in the land are strong, the cities are fortified and very large; moreover we saw the children of Anak there" (v.28). If they had simply left out the word "nevertheless" here, then after telling of the strength of the enemy, had said, "Nevertheless, God is greater and stronger than they," how much more encouraging and strengthening this would have been. But instead they speak only of the formidable appearance of their enemies as though they were organized into a force totally indestructible (v.29).
Caleb (the "wholehearted" one) spoke out positively with words that for the moment quiet the people, urging that they should immediately go into the land, or he says, "We are well able to overcome it." If he had only had the concurrence of the other spies, how different the results would have been. But all of these except Joshua declare that Israel is not able to overcome the enemy. Why? Because the enemy was stronger than they (v.31). They have simply forgotten the living God, and give way to their own unbelieving fears.
Thus they gave what God calls "a bad report of the land," saying the land would "devour its inhabitants," for the men were of great stature, some giants who dwarfed the spies as though they had been grasshoppers. God had before emphasized the productivity of the land: the spies saw this to be true, but emphasized the strength of the enemy, as though God had not taken this into account!
ISRAEL REFUSES THEIR INHERITANCE
(vs.1-10)
The discouraging words of the ten spies infected the whole congregation of Israel, as a discouragement too frequently does among God's people. They wept that night, then began with bitter complaints, not simply against Moses and Aaron, but rather directly against the Lord! (v.3). Why did not God allow them to die in Egypt or in the wilderness rather that exposing them to the danger of dying fighting against the Canaanite enemies? How inconsistent are their arguments. If they really wanted to die, why be afraid of their enemies? Also, they did not consider the possibility that they might survive and possess the land, while their enemies died. But fear is a terrible disease that robs a believer of his proper senses.
This answers to the fear that believers often have of facing Satan's enmity and taking possession of their rightful inheritance of the spiritual blessings that are in Christ Jesus "in heavenly places" (Eph.1:3). Because we think too much of the world and material blessings, we do not have the spiritual energy to take possession of what really belongs to us in the way of spiritual blessing. These blessings are many, which include forgiveness, redemption, justification, reconciliation, peace with God, eternal life, the gift of the Spirit, membership in the body of Christ, the Church, and many others. Satan resists our intention of entering into the value of these, so there must be spiritual conflict if we are to enjoy them.
Israel unbelieving discouragement was so deep that they even urged that they appoint another leader rather that Moses, and return Egypt. Having left an ungodly world, can believers return to it and be welcome? By this time Egypt would have become accustomed to having Israel absent, and would not be likely to take them back. But unbelief cannot reason straight.
Moses and Aaron fell on their faces in prayer before all the assembly (v.5). Then Joshua and Caleb made another effort to persuade the people that there was every reason to go forward into the land. It was an exceedingly good land, they said, and if the Lord delighted in Israel, He would certainly bring them into the land and give it to them (vs.6-8).
More than this, the people were allowing their discouragement to develop into rebellion against the Lord, and they are warned solemnly against this. When they have the Lord, why do they fear their enemies? In fact, Joshua and Caleb consider them bread for Israel, their protection having departed from them because the Lord was with Israel. This surely ought to have penetrated the hearts of the people. But the people were so hostile that they dared to demand that these two faithful servants of God should be stoned to death!
But God intervened, His glory suddenly appearing in the tabernacle, which would be visible at the entrance of the tabernacle to all the people. This abruptly stopped their clamor.
MOSES AGAIN INTERCEDING
(vs.11-25)
The Lord addressed Moses because of the rebellion of Israel, "How long will these people reject Me?" And how long will they not believe Me, with all the signs which I have performed among them? God had been marvelously patient with them, but how can patience continue in the face of concerted rebellion?
Of course it would be perfectly right for God to do as He suggests to Moses, to strike Israel with a pestilence that would destroy them. If so, He could raise up a nation of Moses' descendants greater and mightier than Israel (v.11). How many men would grasp an opportunity to gain such honor and eminence at this!
But not so Moses. He does not think of his own honor at all, but first of the honor of God. He protests that the Egyptians would hear of Israel's destruction, as well as other nations who had heard that God was with Israel, and they would all dishonor God by saying that He was unable to carry out His promise of bringing Israel into the land (vs.13-16). Then Moses appeals to the power of God in overcoming obstacles, even that of Israel's perverseness, and to the fact that the Lord had told Moses that He is "longsuffering and abundant in mercy, forgiving iniquity and transgression" etc. (vs.17-18). On this ground Moses pled with God to pardon the iniquity of Israel, just as He had done consistently through the wilderness journey (v.19). Again, in this wonderful instance, Moses beautifully illustrates the interceding grace of the Lord Jesus by which His people are preserved and sustained in spite of their way-wordness.
"The effective, fervent prayer of a righteous man avails much" (James 5:16). God answered the prayer of this one man on behalf of all Israel, telling him He has pardoned Israel: they would not be destroyed. Yet, while grace is thus shown, God's government will not be relaxed: the earth would be filled with the glory of the Lord. Israel would feel the results of their disobedience in a painful way. Those men who had seen God's glory and His many signs, and still rebelled, would not be permitted to see the land God had promised to Israel, and this included all those who had rejected God's word (vs.20-22). Caleb was an exception because he had a different spirit, one of true submission to God, and had fully followed the Lord (v.24). Of course this was true of Joshua also, but Joshua was a special attendant of Moses (Ex.33:11), and people may have considered him to be influenced by this position. But Caleb was one of the people, and no one could be excused from recognizing his example.
Verse 25 reminds them that the Amalekites and Canaanites dwelt in the valley. They were formidable enemies indeed if God was not leading Israel against them. Israel had forfeited all title to God's support: therefore God told them to turn back into the wilderness by way of the Red Sea: they must be taught further by wilderness experience.
GOD'S SENTENCE AGAINST REBELLION
(vs.26-38)
God spoke again to Moses and Aaron to emphasize His great displeasure with the complaints of the people Himself (vs.26-27), and tells them to announce to the people that just as they have spoken, so it will happen to them: they will die in the wilderness, that is, all who at this time were twenty years old and above (vs.28-29). Caleb and Joshua were the only two exceptions: they would enter the land of Canaan and the little ones whom the people were so concerned about would also enter (v.31). Therefore, their concern for their little ones was not love at all. The best way we can love our children is by giving them a good example by obeying the Lord. God cared far more for the children than they did.
Meanwhile their sons would for forty years suffer the consequences of their parents' disobedience until all the older generation died (v.33). As to those entering the land, therefore, only Joshua and Caleb would be over sixty years of age. But God's promise would stand, that he would bring Israel into the promised land.
How serious a lesson is this for us! If we refuse to act on the Word of God, whatever excuse we may make -- our children, our wives, our friends whom we think may be hurt -- we are not showing proper, godly concern for these very people, as well as showing no respect for the Word of God.
God's displeasure is emphasized in verse 35 when He speaks of Israel being gathered together against Him, for which reason He would bring on them the terrible discipline of their dying in the wilderness. As He had spoken, so would He carry out this unsparing sentence.
This judgment began very quickly, for the ten men who had discouraged the hearts of the people were stricken by a plague and died "before the Lord" (vs.36-37). Of all the twelve spies who were heads of the people, only Joshua and Caleb were spared.
REBELLION WITH DIFFERENT FACE
(vs.39-45)
When Moses gave God's message to Israel that they must turn back into the wilderness, and let them know of the death of the ten spies, the people mourned greatly (v.39), yet no mention is made of their honestly judging their own disobedience. Surely they ought to have done this, and also to bow to the sentence of God in humility of faith.
But instead of doing this, the people rose earthly the next morning, going up to the top of the mountain to announce to Moses that they were now ready to go into the land God had promised them, admitting the fact that they had sinned (v.40).
Was Moses glad for this? Far from it! He protested that they were again transgressing the commandment of the Lord (v.4). Just as they had rebelled against the Lord in refusing His word to go into the land, now they were rebelling against His word that they should return into the wilderness and die there. To refuse to bow to the governmental consequences of our own disobedience is just as serious evil as the first disobedience. How much better it is to accept the sentence of God against our wrongdoing! One of the robbers crucified with the Lord Jesus illustrates this serious principle when he said to the other robber, "We indeed justly, for we receive the due reward of our deeds" (Luke 23:41). Taking the place of submitting to his just punishment and confessing Jesus as Lord, he was thereby assured of eternal salvation.
But Israel would not succeed in their effort to ignore God's sentence against them. Moses warned them now not to go up to the land, for the Lord was not now among them: they would be defeated by the Amalekites and Canaanites, who were strong enemies as the spies had reported. Without the Lord among them the Israelites were helpless against such power.
However, they chose to ignore Moses' warning, no doubt realizing that wandering in the wilderness forty years was an unpleasant alternative to being settled in their own land. They acted on their own proud presumption that they could gain the victory in spite of Moses' warning. They went up into the land of the enemy, but without the ark and without their leader Moses. The Amalekites and Canaanites were prepared to meet them, attacking and driving them back as far as Hormah in the desert country (v.45). This one decisive defeat was enough. Israel attempted no other invasion till God ordered it after forty long years of wilderness wandering. What a lesson for us today if we do not bow to the governmental results of our disobedience!
OFFERINGS WHEN IN THE LAND
(vs.1-21)
In this chapter the abrupt change from the subject of Chapter 14 may seem strange to us. However, God is infinitely wise and infinitely good. Chapter 14 has shown the severity of His judgment against disobedience, while Chapter 15 displays the reality of His great goodness. While it was necessary for Him to chasten Israel, yet He here makes it clear that Israel will definitely come into their own land (v.2), and He gives provision for their true well-being at that time. His counsels of grace stand because they are founded not on Israel's obedience, but upon that of which the offerings speak, the perfection of the person of Christ and the perfection of His work of sacrifice. Such things must be brought to our attention over and over again because we are so slow to appreciate the significance of them.
Verse 3 refers to a voluntary offering which one desired to offer, not for sin but a burnt offering for the Lord's pleasure, therefore "a sweet aroma." Whether the animal was from the herd or the flock, the Lord required that it should be accompanied by a grain offering and a drink offering (vs.4-5).
The meal offering (or grain offering) was never offered alone, but in connection with a blood offering. The burnt offering would signify the offerer's recognition that God is glorified by the work of the Lord Jesus in sacrificing Himself on Calvary. But we may be appreciative of His sacrifice while not valuing the perfection of His person. The grain offering therefore reminds us that in every detail of His life on earth the Lord Jesus expressed the perfection of human righteousness. Then the drink offering of wine symbolizes the joy of the offerer in the offering, that is, the believer's joy in the Lord Jesus personally and in the value of His work.
If a lamb was offered (v.5) the amount of fine flour was one-tenth of an ephah, mixed with one-fourth of a hin of oil and one-fourth of a hin of wine for the drink offering. In the case of a ram being offered, this was increased to two-tenths of an ephah of fine flour mixed with one-third of a hin of oil and one-third of a hin of wine for the drink offering. When a bull was offered there was a further increase (vs.8-10).
The different amounts of things accompanying the different offerings teaches us that the larger our apprehension of the sacrifice of Christ, the greater should be our thankful response. Just as those born as natives in Israel were to bring such offerings (v.13), 50 should every born again person respond to the value of the person and offering of the Lord Jesus.
A stranger coming to dwell in Israel was to be subject to the same order as were Israelites (vs.14-16). The rules of the offerings were applicable to him. It was understood that only those circumcised were to offer sacrifices, and though it is not mentioned here, yet Exodus 12:48 is clear that a stranger coming among Israelites must have all his males circumcised before eating the Passover. "For no uncircumcised person shall eat it." The following verse is another insistent reminder that "one law shall be for the native-born and for the stranger who dwells among you" (Ex.12:49). This is just as true in the assembly of God today: there are to be no double standards. One who does not want to be subject to the order of the assembly is thereby disqualifying himself from fellowship with the assembly.
Again the Lord gives instructions to Moses that when Israel came into the land of promise, as soon as they ate of the produce of that land they were to offer up a heave offering to the Lord, a cake of the first of their ground meal. This is one case where a blood offering is not mentioned along with a meal offering, though it may be implied from verses 3-11. But the insistence here is upon the person of Christ in His perfect humanity (the meal), yet as being raised from the dead, as the heaving indicates. For while we are to deeply appreciate all the life of the Lord Jesus in lowly grace and suffering, yet we no longer know Him in this relationship (2 Cor.5:15), but as raised from among the dead. As we consider His path on earth we shall partake of His grace and humility, but in His resurrection, power and dignity are added to this.
SINS OF INADVERTENCE
(vs.22-29)
Because of our sinful nature there are sins we commit without realizing at the time that such things are sin. Certainly the Lord does not allow the foolish present-day notion that so long as we think a thing is alright, then it is not sin. Sin is sin, no matter what we think about it. Yet if it is done through inadvertence, this is much different than when it is boldly committed in the face of knowing it to be wrong.
For the unintentional sin therefore the Lord provided a sacrifice. The whole congregation of Israel might be guilty of such sin, and when afterward it was brought to their attention as being sin, they were to offer one young bull as a burnt offering, together with its grain offering and drink offering, and one kid of the goats as a sin offering (v.24). The burnt offering speaks of God's glory being the first consideration in this matter, and with it the reminder that the perfect Man, Christ Jesus (the grain offering) is the one standard of sinlessness, who is therefore the only acceptable burnt offering. The drink offering was to symbolize Israel's joy in being so blessed by the offering. The sin offering was essential too as that which fully atones for sin, so that Israel could be forgiven (vs.25-26).
The case of a individual's unintentional sin required only the sacrifice of a young female goat (v.27), a type of Christ as the substitute to take our place in suffering for sin. The female indicates the subjective character of this, showing that the individual is to take deeply to heart the truth that the innocent victim, the Lord Jesus, has taken his place in suffering for sin. Again it is emphasized that one law embraces both natives of Israel and strangers who dwell among them (v.29).
PRESUMPTUOUS
(vs.30-31)
In contrast to sins of inadvertence, there was no sacrifice for presumptuous sins. If one deliberately sinned, knowing full well he was defying the law of God, he was bringing reproach on the Lord, and must be punished by death (v.31). This compares to the willful sin of Hebrews 10:26, for which "there no longer remains a sacrifice for sins," but rather "a certain fearful expectation of judgment." This willful sin is that of rejecting the Lord Jesus and thereby defying the Word of God.
A TEST CASE AS TO THE SABBATH
(vs.32-36)
Over and over again Israel had been warned against doing any work on the sabbath. Therefore if one were to violate this, it would be presumptuous sin. such a case arose at this time, that of a man gathering sticks on the Sabbath. We can understand that the children of Israel would hesitate to think of carrying out a sentence against him so severe as death. But they put him under guard until Moses should be told by the Lord what to do. The answer was definite and solemn. The man must be put to death by means of all the congregation stoning him (v.35). This was the stern requirement of law.
Verse 36 speaks of the death penalty carried out against the man who gathered sticks on the Sabbath. He had not directly harmed other people by his working, but he had defied the Word of God, which is certainly more serious. Why did God make the Sabbath so serious a matter? Because he was declaring to mankind the basic truth that no relationship with God could be gained or maintained on the basis of human works. One who violated the Sabbath was therefore choosing his own works rather than faith in the clear Word of God. Today, under grace, God does not require the death sentence for working on the Sabbath, and also the Sabbath was never imposed on Gentiles, but only on Israel under law (Ex.31:12-17). However, the spiritual significance of this is more serious than the literal law of the Sabbath. For if one refuses to trust God's Word concerning the sacrifice of His Son, but trusts his own works instead, he will suffer, not only death, but the judgment of eternal fire.
The judgment God pronounced was carried out by the whole congregation (v.36). This tells us that believers are expected to fully concur with God's judgment against that which dishonors Him.
TASSELS ON THE BORDERS OF GARMENTS
(vs.37-41)
At this time God tells Moses to instruct the children of Israel to make tassels on the borders of their garments attached by a lace of blue (v.38). It is said that the word for "tassels" literally means "flowers," and comes from a root meaning "to shine" (Numerical Bible). The same word is used for the place on the high priest's forehead (Ex.28:36) which was also connected by a lace of blue. The borders of the garments were of course next to the ground, so that when one looked downward, he was reminded of heaven (the blue) and would be encouraged to look up. If the man who was gathering sticks on the Sabbath had had this decoration on the border of his garment, he might have been encouraged to look up rather than to look at the sticks on the ground.
Though Israel required such reminders as this to warn them against the evil toward which their hearts were inclined (v.39), such things are not necessary for believers today. Rather, we have the Spirit of God within us to constantly remind us of our proper heavenly inheritance and should be kept by His power in living communion with the Lord. He is the real power for godliness and we have therefore no excuse for falling into sin.
This section closes with another strong declaration, "I am the Lord your God who brought you out of the land of Egypt to be your God: I am the Lord your God." Having been told this so often, how could Israel dare to turn so soon afterwards to other gods?
THE REBELLION OF KORAH
(vs.1-15)
The rebellion of Korah and a large company with him is significant of a dreadful revulsion against Christ both as Lord and High Priest of His people, and the awesome resulting judgment of God. This is seen in Jude 11: "Woe unto them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah." What a comment it is on the wickedness of man's heart that, after many great proofs of God's kindness and after many warnings of His judgment against evil, men will still haughtily reject His authority because they themselves want to rule!
Korah was a Kohathite and therefore was blessed with the dignity of caring for the holy furniture of the tabernacle. But this was not enough for him. He enlisted three others, Dathan and Abiram, sons of Eliab, Zebulonites, and On, a Reubenite, all of whom were willing to challenge Moses and Aaron as regards the authority God had given them. They were able also to influences 250 leaders of the congregation in resentment against Moses and Aaron (vs.1-2).
They came unitedly to Moses and Aaron and told them. "You take too much upon yourselves" (v.3). How little they understood that Moses had not wanted to be Israel's leader (Ex.3:10-11; 4:1-13), but God absolutely required him to be. The basis of their argument is that "all the congregation is holy, every one of them, and the Lord is among them." Did Korah really care for all the congregation? No! He wanted to be the high priest himself (vs.10-11). He accused Moses and Aaron of exalting themselves (v.3) when it was plainly God who had exalted them. But Korah wanted to exalt himself, using his followers to this end.
But in the face of such opposition the faith and dependence of Moses is beautifully seen. "He fell on his face" (v.4). should we not do the same when trouble arises? Instead of arguing he prays. Therefore God immediately gives him the insight to know what to do. He calmly tells the hostile company, "Tomorrow morning the Lord will show who is His and who is holy" (v.5). Precious it is to wait on the Lord!
The calm deliberation of Moses in answering the hostile words of Korah and his company by telling Korah what to do on the morrow was itself sufficient warning to Korah that his rebellion was doomed to failure, though Korah was too dense to perceive this.
Moses tells them (since they want to be priests) to take priestly censers with fire and incense and bring them before the Lord the following day. They were to be tested as to whether or not they were priests. Then Moses adds significantly the same words they had used, "You take too much upon yourselves, you sons of Levi" (v.7).
His words in verses 8 to 11 are an added appeal to their consciences This gave them opportunity, if they would listen, to reconsider their rebellious determination and withdraw their foolish demands. Moses reminds Korah that he had been given a position of honor above the congregation, along with other son of Levi, and asks him if now he was aspiring after the priesthood also. For Moses knew this was the case, as verse 11 declares. Korah's complaint was against Aaron because he wanted Aaron's position.
Moses evidently had a message also for Dathan and Abiram and he sent to call them, but they responded haughtily, "We will not come up." They accuse Moses of taking them from a land flowing with milk and honey to kill them in the wilderness, and at the same time acting as a prince over them (vs.12-14). Of course these were totally unfair accusations: they had conveniently forgotten their own rebellion against entering the land of milk and honey, so are virtually blaming Moses for their own glaring evils.
Moses was righteously angry with this attitude of bitter animosity, yet he did not have to petition God not to respect their offering (v.15). Certainly God knew that Moses had not at all oppressed the people, and God would act in perfect righteousness.
But it is Moses who gives instructions to Korah as to what he is to do. Let him and his company, as well as Aaron, bring their censers before the Lord (vs.16-17). Korah was determined to brazen his way through in spite of fore warnings as to such folly, and he and his large company presumed to act as priests at the door of the tabernacle (vs.18-19).
Then the Lord intervened, but by first speaking to Moses and Aaron, telling them to separate from the company of evil doers and leave God free to consume the congregation (vs.20-21). Yet, beautifully, Moses and Aaron were ready to intercede immediately for the congregation, pleading with God not to consume all, but to make a difference between the guilty leaders and those who were led by them (v.22).
The Lord answered their faith by telling them to warn the people to separate from the guilty leaders, Korah, Dathan and Abiram (vs.23-24). Moses immediately gave the message to the congregation, who were concerned enough to obey God's word. Korah, Dathan and Abiram came out to stand at the door of their tents, with the wives, their sons and children (v.27).
Then Moses spoke solemnly as a prophet to indicate to Israel that he had not acted of his own will in what he did, but as directed by God. He tells them that if these men died merely natural deaths, God had not spoken by Moses, but if the Lord created a new thing, making the earth to open and swallow them up, then it would be clear that these men had rejected the Lord Himself (vs.28-30).
As he finished his message, his words were fulfilled. The ground split apart under these rebels and they were swallowed up, their households and all the men with Korah (vs.31-32). There is an exception noted in Numbers 26:11, "Nevertheless, the children of Korah did not die." Evidently they were not willingly linked with his rebellion and God knew how to preserve them alive.
Fear overtook Israel and they fled from the site of the opened earth. They need not have done this, for God had limited his judgment to the guilty, but He did send out a fire to consume the 250 men who offered incense (v.35). They reaped the results of their own folly.
The Lord spoke again to Moses, telling him to tell Eleazar the son of Aaron to pick up the censers out of the ashes, because the censers were holy, though the men who dared to use them were unholy (vs.36-37). Then the censers were to be hammered into plates as a covering for the altar (v.38). They were copper censers, therefore to cover the copper altar outside the tabernacle door. This covering was to be a constant reminder to Israel that no one who was not of Aaron's line could be allowed to offer incense before the Lord. If daring to do so, they would suffer a fate similar to that of Korah and his followers (v.40).
There is surely instructive for us today. Only those who are born again are counted as priests of God. They alone can offer what is acceptable to God, but the worship of unbelievers is false.
FURTHER REBELLION AGAINST GOD
(vs.41-50)
Only the next day the congregation was so foolish as to brazenly accuse Moses and Aaron of killing the people of the Lord (v.41). Moses and Aaron had not done this. It was manifestly God who had intervened in dreadful judgment such as Moses could never have done. But the people are often blinded by self-centeredness. They saw nothing but the work of the authorities in this catastrophic judgment, and people are always ready to challenge any authority. This uprising too was a general thing among all the congregation.
Moses did not have to answer the people at all. For God intervened suddenly. The cloud covered the tabernacle and the glory of the Lord appeared (v.42). Moses and Aaron came there, to hear the Lord's command, "Get away from among this congregation, that I may consume them in a moment." In other words, their complaining, rather than helping anything, only led to further death among the people.
Moses and Aaron were first humbled in prayer (v.45), but Moses realized that God was already sending a plague of death to rapidly spread among the congregation, and he ordered Aaron to take a censer with fire from the altar, and incense, and carry it quickly to the congregation, to make an atonement for them (v.46). Korah's company had used censers with resulting death, but the censer in the prophet hands of Aaron was able to stop the scourge of death. How good to see the compassion of Moses and Aaron in the face of Israel's callous treatment of them!
As Aaron ran into the midst of the crowd with his censer, he stood between the living and the dead, and the plague was stopped (v.48). This is another illustration of the intercessory grace of the Lord Jesus, our great high Priest, who preserves His people even from the deserved results of their own folly. This would remind us too that "the effective, fervent prayer of a righteous man avails much " (James 5:16).
But the complaints of the people against Moses and Aaron because of the death of Korah and his rebellious company only occasioned a far greater scourge of death in the congregation, with a decimation of 14,700 people who died by this plague directly sent by God (v.49).
AARON'S ROD BUDDING
(vs.1-13)
Though God had shown His deep displeasure against those who challenged the priesthood of Aaron, he used this occasion to illustrate the truth concerning the positive side of priesthood, in order to press upon Israel both the seriousness and the blessedness of true priestly character. He instructed Moses to have a representative from each of the twelve tribes of Israel bring a rod with his name written on it (vs.1-2). Aaron's name was to be written on the rod of Levi. These were to be placed in the tabernacle before the Testimony (apparently the ark of the testimony), with the promise that the rod of the man God chose would blossom (vs.4-5), thus silencing the complaints of the children of Israel.
The rods therefore being placed before the Lord, the next day Moses entered the tabernacle and found that Aaron's rod had sprouted, also budded, produced blossoms and yielded almonds (v.8). all these were present at the same time, not only with the promise of resurrection, but with the full ripe fruit of resurrection. The almond (meaning "wakeful") is the earliest of the fruits to appear in Israel's springtime, and is significant of the resurrection of Christ -- "Christ the firstfruits" (1 Cor.15:23). Also, just as the almond is the beginning of a great harvest, the resurrection of Christ is the promise of the great resurrection of His saints, for when He is said to be "the firstfruits," the above verse immediately adds. "afterward those who are Christ's at His coming."
The high priesthood of Christ then is established by His resurrection, and as High Priest He indentifies Himself with all who are His, and will unfailingly bring them to the same glory with which God has exalted Him today. Because He is first, they too must be blessed.
The proofs laid before the eyes of all the children of Israel (v.9), and Moses was told to bring Aaron's rod back before the Testimony, to be kept as a witness against the rebels. In Chapter 20:9 it is said the rod was "before the Lord." In Hebrews 9:4 we are told that Aaron's rod that budded was in the ark. Of course, it might have been put there at a date later than this history of Numbers 17.
The people were seriously affected by this miracle of God's intervention, but in fear of possibly dying themselves, rather than in submissive faith (vs.12-13). They would not die just for coming into the vicinity of the tabernacle, but if wanting to usurp the place of priest, they might well fear. Today, all believers are priests, but an unbeliever trying to assume that place is exposing himself to the judgment of God. Also anyone assuming a place of importance above other saints of God is virtually taking the place of Christ, and must expect God's judgment too.
THE SERVICE OF PRIESTS AND LEVITES
(vs.1-7)
God now impresses on Aaron the seriousness of the priestly service to which he and his sons were separated. They were to bear the iniquity of the sanctuary, and the iniquity of their priesthood (v.1). for the place where Israel's iniquity was to be faced was the sanctuary and the men charged with facing it were the priests. This was no light matter. They must therefore know what sacrifices were necessary for whatever sin arose in the congregation. Korah wanted the outward position as high priest, but how little did he understand that this would involve his bearing the iniquity of the sanctuary, a humbling, sobering work.
Also, others of the tribe of Levi (called Levites) were to be linked with the priests in order to serve them (v.2). This service involved the temporal needs of the priests, but was limited to this: they must not approach the furniture of the tabernacle or the altar (v.3). Thus their service is shown to be completely distinct from worship. Today too, worship and service must be kept distinctly separate. While all believers are both priests and servants, yet we must be careful not to confuse the functions of one with the other.
An outsider, that is, one not of the tribe of Levi, was not to come near to them (v.4). Such coming near of course has to do with one's interfering in the service of the tabernacle. He must not dare to do such a thing.
The priests and Levites must give proper attention to the duties of the sanctuary and of the altar, in order that God's wrath would be averted from the children of Israel (v.5). they were therefore intermediaries on behalf of Israel, the priests being responsible to offer the proper sacrifices at the proper time, and the Levites furnishing such help as was needed to carry out every necessary function. At the present time, all believers being priests, they have the honor of being intercessors for all mankind (1 Tim.2:1).
The Lord further says that He Himself had given the Levites as a gift to Aaron and his sons (v.6). In a similar way servants of the Lord today are given as gifts to the Church of God (Eph.4:7-12) to serve the saints of God, not in temporal affairs, as did the Levites, but in their spiritual needs.
Therefore, with their temporal needs cared for, the priests were freed to occupy themselves with their proper priestly functions, which occupation is also said to be a gift for service (v.7). An outsider who dared to infringe on this priestly service would be punishable by death.
OFFE