This week we
shall begin the study of the book of Numbers in the Old Testament.
Introduction
The book of Numbers is so named because of the two censuses recorded in the book: The first took place at Mount Sinai on the first day of the 2nd month of the 2nd year after their departure from Egypt (1:1), which means that they had spent some 13 months at Mount Sinai already, learning the many instructions of the Lord. Now as they got ready to embark on their journey into the Promised Land, more specific instructions are given and a census is taken to prepare them for battle (chapters 1:1-10:10). And the second census took place in chapter 26 some 37 years later, also for military purposes (Only Joshua and Caleb were counted in both censuses. See below.).
The original Hebrew title uses the first word of the Hebrew text which means “in the wilderness” which appropriately describes the setting of the whole book. Their journey would take them to the edge of Canaan, a place called Kadesh Barnea. There they could have simply entered Canaan if not for their lack of faith and disobedience, spurred by the ten naysayers who opposed Joshua and Caleb and who persuaded the entire population to rebel against the Lord (chapters 10:11-14:45). This resulted in God’s judgment in that they would wander in the wilderness for the next over 38 years, and everyone who was twenty years and older would die in the wilderness and not be able to enter into the Promised Land except Joshua and Caleb (chapters 15-36).
While this is a long chapter, the bulk (from vv. 20-43) is composed of statistics. This book begins with the word of the Lord spoken to Moses at the 1st day of the 2nd month of the 2nd year telling him to conduct a census.
(1) When was the tabernacle set up so that God would appear to the Israelites in it? (See Exod. 40:17)
(2) Apart from giving direct instructions through Moses, how did the Lord choose to guide them day and night? (Exod. 40:36-38)
(3) What was the purpose of taking this census? (Num. 1:3)?
(4) Why were the Levites not counted in this census?
(5) What were the specific tasks assigned to the Levites as their sole responsibility? (Num. 1:50-51)
(6) Why couldn’t others do the job of the Levites?
(7) What would the result be if any non-Levite could do the job of the Levites? Why? (Num. 1:51)
(8) Would you prefer to be a Levite, devoted to serving the Lord full-time, or a non-Levite being engaged in the realization of the promise of God by fighting for the people? Why?
(9) Which of the above, in your opinion, was more important to God and His purpose for Israel? Why?
(10) Did these people have a choice of being a Levite or not? Do you think it is also up to you to choose to serve God full-time or not?
(11) How many men of twenty years or over were counted?
(12) By extrapolation, how many men, women and children were there to be led into the Promised Land?
(13) With such a huge population, what might be the key to Moses’ success in leading them into the Promised Land?
(14) What is the main message to you today and how may you apply it to your life?
“You and Aaron are to number by their divisions all the men in Israel twenty years old or more who are able to serve in the army.” (Num. 1:3)
The book of Numbers begins with the numbering of the Israelites on the “first day of the second month of the second year after the Israelites came out of Egypt” (Num. 1:1). In other words, they had spent a good thirteen months at Mount Sinai where they beheld the glory of the Lord and received the commandments from God. Just one month earlier, they had set up the tabernacle and the glory of God filled it to the point where “Moses could not enter” (Exod. 40:17, 34-35). They were ready to take the next step and that was to march toward the Promised Land as a new nation, as a new people — the People of the Lord!
The taking of the census, apart from some practical purposes, signifies that there would be battles ahead of them. But so far, in every battle they faced, God had given them victory — whether it was the drowning of the armies of Pharaoh (Exod. 14) or the routing of the Amalekites (Exod. 17:8-16). Therefore they had to be in high spirits. The result of the census would be extremely encouraging as well — a total of 603,550 fighting men. Whether it was in the ancient world or in modern times, such a huge number of fighting men makes them a formidable army!
And yet, no sooner had they left Mount Sinai, we shall read about their complaint about the hardship in the wilderness and even their thought of returning to Egypt (Num. 11). The problem was compounded by the jealousy of Aaron and Miriam of Moses (Num. 12), culminating with their rebellion and refusal to enter the Promised Land for fear of the enemies.
As it turned out, this census, which was
originally meant for the gathering of a victorious army to serve the Lord,
became the basis on which the punishment of God would fall upon them:
“In this desert your bodies will fall — every one of you twenty years old or more who was counted in the census and who has grumbled against me. Not one of you will enter the land I swore with uplifted hand to make your home, except Caleb son of Jephunneh and Joshua son of Nun.” (Num. 14:29-30)
It is such a warning to us who have been chosen to serve the Lord. We have been counted to serve in the army of the Lord, to gain victory over His enemies. It is meant to be a tremendous blessing and a privilege. Let’s not allow this calling to be turned into a basis on which shame is brought upon us, the church and the name of the Lord!
Although it may not have any spiritual significance, it is still helpful to better inform yourself with the following observations on the Israelite encampment:
(1) East:
a. Which tribes are to camp toward the east?
b. Which tribe is assigned to be their leader?
c. What is their total number?
(2) South:
a. Which tribes are to camp toward the south?
b. Which tribe is assigned to be their leader?
c. What is their total number?
(3) West:
a. Which tribes are to camp toward the west?
b. Which tribe is assigned to be their leader?
c. What is their total number?
(4) North:
a. Which tribes are to camp toward the north?
b. Which tribe is assigned to be their leader?
c. What is their total number?
(5) Apart from the fact that the Levites are to help Aaron and his sons serve in the Tabernacle (Num. 3:21-37), what other practical reason might there be for them to camp near (in fact around) the Tabernacle? (see Num. 3:21-37)
(6) This census was meant to arm and train men twenty years and over to do battle for the Lord in claiming the Promised Land. Why did it turn out to be a census of death? (see Num. 14:29-30) What important lesson can you learn from it?
(7) What is the main message to you today and how may you apply it to your life?
“So the Israelites did everything the Lord commanded Moses.” (Num. 2:34)
While we may not be able to fully understand the rationale behind the division of the twelve tribes in their encampment, allow me to share with you the insight of Calvin as follows:
“This distribution into separate bands must have served to prevent contention; for, had not God thus assigned to each their proper position, so natural is ambition to man, that they would have quarreled for the place of honor. It would have been grievous to the family of Reuben, the first-born, to resign his dignity; and, even if they had patiently submitted to the punishment inflicted upon them, they would have been made to take the lowest place, as being condemned to ignominy. Disputes would also have arisen respecting the children of the concubines, for they would not have thought it consistent that those who sprang from Leah and Rachel should yield them the superior place. Besides, in proportion as they severally had the advantage in numbers, they would have thought themselves injured unless they preceded others…
“Although Reuben had been deprived of his primogeniture, still, that some consolation might remain for his posterity, he was set over the second standard; two tribes were associated with him, which on account of their connection would not be aggrieved at fighting under his command, the tribe of Simeon his uterine brother, and the tribe of Gad, which also sprang from the handmaid of Leah.
“It was necessary that God should interpose His authority, in order that two tribes should be formed of a single head, Joseph; otherwise the fact would have led to contention, because the inequality was odious in itself, and that family might appeal to be elevated not without disgrace to the others. Besides, the children of Manasseh, who were superior by the law of nature, would never have been induced to obey, unless a divine decree had interposed. But that division could not have been better formed than of the sons of Rachel, because their consanguinity was closer; for a sharp contest might also have arisen for the leadership of the fourth band, because it was unjust that the son of a handmaid should have been placed at its Lead, and thus preferred to a legitimate son of Leah, and to the other son of Rachel, especially when Benjamin was so singularly beloved by Jacob, the common father of them all.
“The sole will of God, indeed, was sufficient, and more than sufficient to prevent all quarrels; but, inasmuch as He chose rather to rule over them generously and paternally, than in a despotic manner, He rather conformed Himself to their wishes than drove them by compulsion. Still, however, because their contentions could not be prevented by mere human decisions, it is again said at the end of the chapter that Moses did nothing except by God’s command. At the same time the obedience of the people is noticed in that they peaceably obeyed Moses, since thus they testified their acknowledgment of Moses as a true and faithful minister of God; for this submissiveness is the inseparable companion of sincere piety towards God, that whatever is proposed by His approved ministers the people should reverently accept.”
(Calvin’s Commentaries, Vol. III, 447-449)
After the census of the 12 tribes of Israel, it was time to count the Levites for a different purpose:
(1) Before the Levites were counted, the priests were first mentioned:
a. Why does the Bible mention the death of Nadab and Abihu, the two sons of Aaron?
b. Was their death a result of unauthorised “drawing near to God” (Num. 1:51) or the use of unauthorised “fire”?
c. What lesson can we learn from their death?
(2) What was the reason given by the Lord for choosing the Levites from among the Israelites to serve (or assist) the priests in the Tabernacle? (Num. 3:11-13)
a. What is meant by “all the firstborn are mine”? (3:13) Shouldn’t all Israel belong to the Lord?
b. In what way then should we understand “The Levites are mine”? (3:12)
(3) In order to better inform ourselves, let’s also make the following observations of the divisions among the Levites:
a. Which clans were to camp on the west behind the tabernacle?
b. What was their total number?
c. Which clans were to camp on the south side of the tabernacle?
d. What was their total number?
e. Which clans were to camp on the north side of the tabernacle?
f. What was their total number?
g. What about the east?
(4) Why did God ask Moses to also take a census of the total number of the first born of all Israelites (i.e. those one month or older)?
(5) The redemption of the excess of the number of first-born Israelite males over that of the Levites has to be symbolic: Why did God take the trouble to make sure each first-born of Israel was either accounted for by a Levite or was redeemed by the paying of five shekels (the general price established by the law—see 18:16)?
(6) What is the main message to you today and how may you apply it to your life?
“I have taken the Levites from among the Israelites in place of the first male offspring of every Israelite woman. The Levites are mine, for all the firstborn are mine.” (Num. 3:12-13)
“God appointed the Levites for this service, because He had decided to adopt them as His own in the place of all the first-born of Egypt. When He slew the first-born of Egypt, He sanctified to Himself all the first-born of Israel, of man and beast, for His own possession (see Exod. 13:1, 2). By virtue of this sanctification, which was founded upon the adoption of the whole nation as His first-born son…the nation was required to dedicate to Him its first-born sons for service at the sanctuary, and sacrifice all the first-born of its cattle to Him. But now the Levites and their cattle were to be adopted in their place, and the first-born sons of Israel to be released in return (vv. 40ff.). By this arrangement, through which the care of the service at the sanctuary was transferred to one tribe, which would and should henceforth devote itself with undivided interest to this vocation, not only was a more orderly performance of this service secured, than could have been effected through the first-born of all the tribes; but so far as the whole nation was concerned, the fulfilment of its obligations in relation to this service was undoubtedly facilitated. Moreover, the Levites had proved themselves to be the most suitable of all the tribes for this post, through their firm and faithful defense of the honor of the Lord at the worship of the golden calf (Exod. 32:26ff.). It is in this spirit, which distinguished the tribe of Levi, that we may undoubtedly discover the reason why they were chosen by God for the service of the sanctuary, and not in the fact that Moses and Aaron belonged to the tribe, and desired to form a hierarchical caste of the members of their own tribe, such as was to be found among other nations: the magi, for example, among the Medes, the Chaldeans among the Persians, and the Brahmins among the Indians…‘They are to be mine. I am the Lord’ (vv. 13, 41 and 45)."
(K&D, 602)
Now Moses was to number the Levites and assign them specific duties for the transportation of the Tabernacle:
(1) The Bible does not explain the reason behind the age qualification, but it does stress it seven times (4:3, 23, 30, 35, 39, 43, 47) and later reduces the starting age to 25 in 8:23. What might be the reason(s) for setting this qualification?
(2) For the sake of better informing ourselves, make the following observations concerning the transportation of the Tabernacle:
a. Before the actual transportation, what were the sons of Aaron to do? (vv. 5-14)
b. What were the precise duties of the Kohathites? (vv. 15-20)
c. What was their total number? (v. 36)
d. What were the precise duties of the Gershonites? (vv. 21-28)
e. What was their total number? (v. 40)
f. What were the precise duties of the Merarites? (vv. 29-33)
g. What was their total number? (v. 44)
(3) Why couldn’t the Kohathites do the job for the sons of Aaron? (v. 15)
(4) The Lord said to Moses and Aaron, “See that the Kohathite tribal clans are not destroyed from among the Levites” (v. 18).
a. Why did God single out the Kohathite clans in giving such a warning?
b. What then were Moses and Aaron supposed to do? (v. 20)
(5) What is the main message to you today and how may you apply it to your life?
“So Moses, Aaron and the leaders of Israel counted all the Levites by their clans and families.” (Num. 4:46)
I used to be quite confused by the terms Levites and priests and I often wondered if Levites are necessarily priests and vice versa. Since I suspect this to be the case with most readers, I would like to quote from Timothy Ashley to help clarify this confusion:
“According to the biblical narratives, both priests and Levites were descended from Levi, the third son of Jacob and Leah (Gen. 29:34). Levi had three sons: Gershon…Kohath, and Merari (Gen. 46:11). Aaron and Moses were descendants of Kohath (Exod. 6:16-20; 1 Chr. 6:2-3). Their descent from him is probably corroborated by the fact that, although Kohathites are not descendants of the firstborn, they are given more responsibility and honor than the other Levites. The priests were the only ones who were allowed to offer sacrifices and preside at the sacred rites on the tabernacle (see, e.g. Num. 3:38; 18:1-32). The Levites included all other descendants of Levi, i.e. the non-Aaronite Kohathites, the Gershonites, and the Merarites. The Levites’ duties had to do with guarding the outside of the tabernacle…and the physical work of erecting, dismantling, and carrying it….”
(NICOT, Numbers 86-87)
In other
words, all priests had to be Levites descended from Aaron. However, it appears that by the time of the
Chroniclers, the Levites’ work was extended to the caring of the utensils of
the tabernacle (1 Chr. 9:28-32). The reason might be that there is
"no comparison between the great number of other types of functionaries (e.g. the singers) in the Chronicles and in Numbers. In short, the book of Numbers is wholly geared to Levitical service in a mobile tent shrine, while Chronicles shows the more cumbersome mechanism of a permanent temple” (NICOT, Numbers, 91).
However, while the work of the Levites might expand a bit over time, their distinction is meant to remain sharp as can be seen in Ezekiel’s plan of the restored temple (chapters 40-44).
5:1-4—Removing of Uncleanness
(1) While detailed regulations concerning uncleanness have been given in Leviticus, why do you think God would choose such a time to ensure their enforcement? (v. 3)
(2) What spiritual principle is being emphasized here?
5:5-10—Restitution for Wrongs
(3) Why is the sin of wronging one another considered “unfaithful to the Lord”? (v. 6)
(4) What are the steps needed for “full restitution”?
(5) What is the meaning behind each of the steps?
(6) What spiritual principle is being emphasized here and how may we apply it to our life within the church?
5:11-31—Testing of an Alleged Unfaithful Wife
(7) Whether we agree with such a method of testing or not, we have to assume that at least during the time of Moses, God did honor the results (of whether or not the womb will miscarry and her abdomen will swell) of the priest’s action:
a. What might happen in the Ancient Near East setting, if no such provision was being made for Israel? What would the jealous husband likely do?
b. How similar was this method of testing with the use of Urim and Thummim by the priest to seek God’s will? (see Exod. 28:30; 1 Sam. 14:41)
(8) In what way does the unfaithfulness of a wife constitute the combined sin of uncleanness and wrong-doing?
(9) What is the main message to you today and how may you apply it to your life?
“He shall have the woman drink the bitter water that brings a curse and this water will enter her and cause bitter suffering.” (Num. 5:24)
As we read how a wife suspected of unfaithfulness was treated, we cannot help but feel for the woman, especially if she is innocent. We are also alarmed by the almost magical nature of the test. Allow me to share the comment by Timothy Ashley with you:
“On the sociological level this passage raises concerns about the so-called trial by ordeal as well as the unjust treatment of this passage prescribes (since no procedure is recorded for the suspicious wife). First, we must recognize that this passage is not a production of modern Western concerns. The cultural life of the Ancient Near East was very different from modern life as regards societal roles, etc., and we must not make the text into something it is not just because what it is grates on our twentieth-century consciences. But, once we have issued this warning, let us also be careful that this text is not made into an anti-woman trial by ordeal on the basis of a surface reading…
“In the present case the whole matter, from beginning to end, is God’s hands. There is no human punishment on top of divine acts. The punishment for the adulteress prescribed by the Torah is death (Lev. 20:10). Neither the term adulteress…nor the death penalty is mentioned here. Rather, the divine punishment is limited to the 'fallen thigh' and the 'swollen belly', whatever those expressions may mean. This text, in fact, supplements that of Lev. 20:10. It prevents a jealous husband from punishing his wife on the basis of suspicion alone. This complex ritual must be exactly performed (v. 30b) so that the woman might be protected from a husband’s whim in an age in which protections for women were admittedly few and far between. To call this ritual an ordeal, however, is misleading and confusing.
“Theologically one must affirm the theocentricity of this passage in order to keep it from slipping into the realm of magic. It would be an erroneous reading of the present text to affirm that these marim waters functioned in a magical way, i.e. by themselves and apart from divine action. The whole of the ritual is God’s revelation (v. 11); it is to God that the woman is brought (vv. 16, 18, 30); it is God who metes out punishment to the guilty (v. 21); and it is God to whom the meal offering is given. The potion is made up of holy water (so called because it has been taken from God’s presence in the tabernacle), plus dust from the tabernacle floor (hence also from the realm of the holy), plus the words of a negative oath (curse) sworn before God. God is the major actor in this ritual drama and none of it takes place without him.
“Therefore the danger to the guilty (unclean) woman is real. Contact between that which is holy and that which is unclean brings disaster to the latter. Any 'naturalistic' view that sees the potion as harmless water and 'more likely to acquit a hundred guilty wives than convict one innocent one', or that the punishment happens merely by the power of suggestion, or that the ritual is a 'transparent charade' to unmask a jealous husband must be rejected. It must be seen as an operation of divine grace that the punishment on the unclean woman is limited in this case.”
(NICOT, Numbers, 124)
(1) Can you think of the possible reasons or circumstances under which a person would want to make a Nazirite vow?
(2) Why were the following necessary in order for one to fully dedicate oneself to the Lord as a Nazirite?
a. Abstaining from fermented drink (vv. 3-4)
b. Not cutting one’s hair (v. 5 — see end of v. 7 and vv. 11, 19 in particular)
c. Not going near a dead body (vv. 6-8 — see Lev. 21:11)
(3) Although not everyone could be a priest or Levite in Israel, who could be a Nazirite?
(4) Since being a Nazirite was a voluntary act, why would an accidental defilement of oneself (as in v. 9) require such a tedious process of cleansing including the offering of a “sin” offering? Why is it even considered a “sin” or “guilt”?
(5) What is the spiritual principle behind these requirements?
(6) The procedures for ending the period of Nazirite vow were equally elaborate:
a. It must be conducted at the entrance of the Tent of Meeting.
b. He must present a burnt offering, a sin offering and a fellowship offering.
c. Additionally, there must be grain and drink offerings and bread.
d. He must shave off the hair.
e. The priests make a wave offering.
Why would the ending of such a vow of dedication require the above?
(7) What might be the modern-day equivalent of the making of a Nazirite vow?
(8) The priestly blessing (vv. 22-27)
a. How does this blessing reveal the heart of God to His people?
b. Why does God say that this blessing “will put my name on the Israelites”?
c. Is this blessing real or just a formality? Why?
(9) What is the main message to you today and how may you apply it to your life?
“The Lord bless you and keep you; the Lord make His face shine upon and be gracious to you.” (Num. 6:24-25)
I wonder how many people take the benediction at the end of the service seriously! To many worshippers, this is nothing more than a signal that the service is coming to a close and it is time to go home or do the things you are eagerly waiting to do all week long!
The words of the Lord to Moses make it clear that such benedictions are not merely a ritual to end the service, but that they do carry significance because the benediction will put God’s name on the people and He will bless them (Num. 6:27).
You may wonder how such a blessing will put God’s name on the people:
1. God is everything:
Many scholars point out correctly that the mentioning of God’s name three times is not accidental. With this blessing, the departing congregation will be reminded that God is everything; as James puts it, “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17). It is only God who can truly bestow blessings upon our lives.
2. The Blessings include the following:
a. The Lord keep you: It reminds the worshippers that God has made it His work to preserve them from the evil of the world.
b. The Lord make His face to shine upon you: The face of God often refers to His very presence. He does not only pledge to protect us, but He desires to walk with us, to be with us in all situations and to have fellowship with us.
c. The Lord turn His face toward you: In this fellowship, He expects us to talk to Him, and to ask of Him, and He is ready to listen. Setting His face toward us also denotes the demonstration of His power as well.
d. And give you peace: it is God’s desire to give us peace — not just peace as in the absence of war or disaster, but holistic peace that involves the well-being of our body, soul and spirit which is the meaning of “shalom”.
In order words, as the people leave the place of worship, God desires that through this benediction by the priest, the people will live in total dependence, continuous communion and God-centeredness, and these blessings will become a reality in their lives.
Therefore, servants of the Lord, pronounce your benediction with preparedness and meaning; congregation, take the benediction to heart and receive it in faith as you commit to bear the name of God wherever you go!
Although it is a very lengthy chapter, the bulk of it (from vv. 12-83) describes the presentation of gifts by the leader of each of the twelve tribes according to the order of the tribes in the camp (described in chapter 2):
(1) Can you recall what the purpose of the Tabernacle was?
(2) Why did it have to be “anointed and consecrated” before offerings by the people to the Lord could be made?
(3) Now the Tabernacle is ready to function as the place where the people could come into His presence through the bringing of sacrifices. Before the presentation of sacrifices, the tribal leaders (obviously on behalf of their respective tribes) gave gifts before the Lord: six covered carts and 12 oxen (not for sacrifice, but for pulling the carts). They were assigned by Moses to the Gershonites and the Merarites “as their work required”: What work was being referred to here that required the use of these carts and oxen?
(4) Now, each tribe took their turn to present their offerings, one tribe per day; and their offerings were identical. Let’s consider the offerings of say, Judah (vv. 13-17)
a. Grain offering was contained in:
- one silver plate weighing a hundred and thirty shekels
- one silver sprinkling bowl weighing seventy shekels,
- both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering;
b. Incense contained in:
- one gold dish weighing ten shekels, filled with incense;
c. Burnt offering:
- one young bull, one ram and one male lamb a year old
d. Sin offering:
- one male goat for a sin offering;
e. Fellowship Offering:
- two oxen, five rams, five male goats and five male lambs a year old
Since the altar was anointed and sanctified by Moses already (7:1), how would you answer the following?
- Why did it need to be dedicated? (7:11)
- What might be the significance of having each tribe bring their respective offerings for this dedication, especially with their own silver plate, bowl and dish (i.e. the censer)?
(5) After this elaborate ceremony, there was no fire from heaven to consume the sacrifices. How did they know that the Lord had accepted their offerings and dedication? (7:89)
(6) What is the main message to you today and how may you apply it to your life?
Note:
“this presentation took place at the time…when
Moses, after having completed the erection of the tabernacle, anointed and
sanctified the dwelling and the altar together with the furniture (Lev. 8:10,
11). Chronologically considered, this
ought to have been noticed after Lev. 8:10. But in order to avoid interrupting the connection of the Sinaitic laws,
it is introduced for the first time at this point, and placed at the head of
the events which immediately preceded the departure of the people from Sinai…”
(K&D, 678)
“When the altar was anointed, the leaders brought their offerings for its dedication and presented them before the altar…On the twelfth day Ahira of Enan, the leader of the people of Naphtali brought his offering.” (Num. 7:10, 78)
Chapter 7 in the book of Numbers has to be the most repetitive in the entire Bible. From v. 12 all the way to v. 83, it details the offerings made by each of the twelve tribes in the dedication of the altar after it was anointed by Moses, and apart from some really trivial, superficial variances, not only were the offerings made by each tribe identical, even the words used to described them are basically verbatim! We naturally wonder why?
Listen to the insight of Timothy Ashley in this respect:
“The answer must surely be that the author wanted the cumulative effect that results from a reading of the account of twelve identical offerings. By repetition the author showed that each tribe had an equal stake in the support of the sacrificial ministry of the tabernacle. No tribe had a monopoly on the responsibility for support and no tribe was unnecessary. That the support came from the tribes themselves rather than from the priests or Levites is also significant. The outcome of a partnership in the support of the ministry is seen in the last verse of the chapter…the fulfillment of God’s promise of Exodus 25:22: fellowship and communion between God and Moses, the people’s representative.”
(NICOT, Numbers, 164)
We should take heed to the above words because in our highly individualistic mindset, I have seen leaders in some church ministries consider their own areas as the most important as if the other ministries of the church are unnecessary!