I have not discovered an easy way to divide up the book. The narrative of Numbers, like Exodus, does not appear to be structured in any patterns. Exodus was organized thematically around salvation, law, and worship. And some try to divide the text of Numbers by discussing what wilderness they were in or going toward, but there is no consensus to my knowledge on even how one might do that. Thus the divisions we have and will observe may be somewhat artificial but necessary for such a long text.

Yet chapter 15 itself has some of the structural phrases we saw in Leviticus. Sections begin with YHWH speaking to Moses and saying, "Speak to the people of Israel and say to them, When you come into the land..." (Num 15:1-2, 17-18 and a shorter intro in Num 15:37-38). The phrase "a pleasing aroma to YHWH" sometimes marking paragraph endings in the first section (Num 15:7, 10). And the whole chapter closing: "I am YHWH your God, who brought you out of the land of Egypt to be your God: I am YHWH your God" (Num 15:41). Thus ending with a double "I am YHWH your God" similar to parts of Leviticus.

Thus in the context of having pronounced judgment on Moses, Miriam and Aaron, and the twelve tribes (not including Levi), the narrative republishes the law. This is a blessing because the laws begin affirming that Israel will be inhabiting the Promised Land. The phrase, "When you come into the land" is not new (Lev 14:4, 19:23, 23:10, 25:2). In fact, this whole section republishing the law includes familiar phrases like, "a pleasing aroma to YHWH" (Num 15:3, 7, 10, 13, 14, 24, 18:17, cf. Exo 29:18, 25, 41, Lev 1:9, 13, 17, 2:2, 9, 12, 3:5, 16, 4:31, 6:15, 21, 8:21, 28, 17:6, 23:13, 18). We see the principle: "One law and one rule shall be for you and for the stranger who sojourns with you" (Num 15:16, 29 cf. Exo 12:49, Lev 17:8, 12, 18:26, 19:34, especially Lev 24:22 and Num 9:14). The idea that there will be "native born" Israelites also accents the hope of this passage as they will come into the land. The phrase "a statute forever throughout your generations" is also familiar (Num 15:15, 19:21 also see Num 15:21, cf. Exo 12:14, 17, 27:21, 28:43, 29:9, 30:21, Lev 3:17, 10:9, 16:31, 34, 17:7, 23:14, 21, 31, 41, 24:3).

These are not the only familiar themes. One prevalent in Torah is the idea, of 'observing' "all these commandments that YHWH has spoken to Moses, all that YHWH has commanded you by Moses" (Num 15:22-23). The chapter even closes with this idea. Telling the people "to make tassels on the corners of their garments throughout their generations...for you to look at and remember all the commandments of YHWH, to do them, not to follow [footnote: to spy out] after your own heart and your own eyes, which you are inclined to whore after. So you shall remember and do all my commandments [cf. Matt 28:20], and be holy to your God" (Num 15:38-40). The people are to be holy being another common theme. And the idea common in Leviticus of the priest offering atonement for the sins of the people is also in Num 15:25, 28.

Something that seems particularly accented is the unity of the people before God. Unintentional sins involve the whole population (Num 15:25-26) regardless of whether they are native Israelites or foreign sojourners in the land (Num 15:29). "But the person who does anything with a high hand...shall be cut off...his iniquity shall be on him" (Num 15:30-31). A live demonstration following with the execution of a Sabbath breaker (Num 15:32-36) where "all the congregation brought him outside the camp and stoned him to death with stones, as YHWH commanded Moses" (Num 15:36). These themes are about to be played out in Num 16:1ff and it is fitting that these regulations come before this incident. As I noted earlier, God has pronounced judgments on Moses, Miriam and Aaron, and the twelve tribes (not including Levi), thus now we will see a revolt led by Korah of the tribe of Levi and their judgment.

More accurately this was a revolt of Korah, son of Kohath, son of Levi and Reubenites Dathan, Abiram, and Peleth (Num 16:1). This makes sense when you remember the way that Israel camped around the tabernacle -- the Kohathites and the Reubenites were on the south side. The issue is just that -- they were on the south side, and not on the east -- that is, their complaint is that they are not at the top of the society. They sound democratic (Num 16:3) but in reality they are only concerned about themselves being elevated to the place of the priests for the Kohathites (Num 16:10) and Judah for the Reubenites. These men despised YHWH (Num 15:31, 16:30). And the earth swalllowed them. Not surprisingly, then the people grumbled against Moses and Aaron (Num 16:41) and there was yet another plague (Num 16:46-50).

In the next chapter, the staff for Levi, the staff of Aaron, budded and was placed before the testimony "as a sign for the rebels, that you may make an end of their grumblings against me, lest they die" (Num 17:10) and the people said to Moses, "Behold, we perish, we are undone, we are all undone. Everyone who comes near, who comes near to the tabernacle of YHWH, shall die. Are we all to perish?" (Num 17:13). This was the wrong response. The staff was an almond tree bearing fruit. Likewise, the lampstand in the tabernacle was an almond tree with symbolic fruit on it. This is an image of the tree of life, Duguid notes, and it is an almond tree because they bear fruit early so that it shows the season of spring is coming. Thus this almond tree bearing fruit demonstrates that the nation will soon be fruitful.

As a fitting addition to these things, the following chapter lays out the duties of the priests and other Levites so that the people might not die. Again the priests and the other Levites will be guarding each other and guarding the people. The idea, "I am your portion and your inheritance among the people of Israel" being repeated (Num 18:20, 23, 24). And the idea that they would have a perpetual due is repeated (Num 18:8, 11, 19, cf. Exo 29:28, Lev 7:34, 36, 24:9). And the priests would tithe their tithe (Num 18:26) as we saw in Leviticus.

An organizing phrase appears to be variations on YHWH spoke to Moses or Aaron or Moses and Aaron. We saw that in chapter 15, in chapter 16 the phrase is missing on purpose because Korah and the Reubenite rebels were acting presumptuously, but we see it in Num 16:20, 36, 17:1, 18:1, 8, 25, and 19:1. But chapter 19 is organized differently. The first section begins, "This is the statute of the law that YHWH has commanded" (Num 19:2) and ends saying, "And this shall be a perpetual statute for the people of Israel, and for the stranger who sojourns among them" (Num 19:10) right after explaining the period of uncleanness. And then there are two "whoever" explanations (Num 19:11-12, 13) depending on whether one cleansed themselves after touching a dead body. The rest of the chapter opens, "This is the law (torah) when..." (Num 19:14). Here again we see familiar themes of clean and unclean, periods of seven days, sacrificing an animal without defect or blemish, etc.

In chapter 20 we see the deaths of Miriam and Aaron. The first when they were in Kadesh aka the wilderness of Zin (Num 20:1) and then Aaron after they left (Num 20:22). In an effort to pay attention to movement in the wilderness we are stopping just short of the death of Aaron, but it is intimately connected to the preceding narrative in as much as he will not enter the land "because you [Moses] rebelled against my [YHWH's] command at the waters of Meribah" (Num 20:24). Before this, we are told that Miriam died at Kadesh and was buried there (Num 20:1). Being buried outside of the land is highly significant since it meant that they were not buried in an inheritance. There was no water and as could be expected by this point with this rebellious generation the people assembled together against Moses and Aaron and quarreled with Moses (Num 20:2-3). Again the accusation of unbelief is leveled that they were brought into the wilderness to die (Num 20:4-5). Moses and Aaron were to tell the rock, that is Christ, to yield its water for the congregation of Israel and their cattle but instead Moses struck the rock with his staff twice. Thus YHWH told Moses and Aaron, Because you did not believe in me, ... therefore you shall not bring this assembly into the land that I have given them" (Num 20:12). The precise nature of what they did wrong has been glossed over as unbelief. Their lack of faith kept them from entering the land. And here we see Edom refuse passage to their brothers (Num 20:18-21). But more on all this next time.

Labels: Aaron, atonement of sins, korah, miriam, moses, numbers, priest, sabbath

In Num 10:11 the people of Israel begin to "set out by stages from the wilderness of Sinai" where they have been since Exodus 19:1. Following the cloud by day first to the wilderness of Paran (Num 10:11, 34). Next, following the quail incident, "the people journeyed to Hazeroth" (Num 11:35). "After that [the seven days Miriam was unclean with a skin disease] the people set out from Hazeroth, and camped in the wilderness of Paran" (Num 12:16). So we are still in the same general region where we started. From this wilderness went the spies into the land of Canaan. It looks like the people successfully move again when they "came into the wilderness of Zin in the first month, and the people stayed in Kadesh" (Num 20:1). Next they would journey from Kadesh to Mount Hor (Num 20:22), and then on eventually to the plains of Moab (Num 22:1). A more specific account of the places where they stopped is given in Num 33:16-49.

The people left in a particular order -- "the people of Judah set out first" (Num 10:14). Issachar and Zebulun followed (Num 10:15-16). The tabernacle was dismantled and the Gershonites and Merarites set out (Num 10:17). Reuben, Simeon, and Gad followed (Num 10:18-20). Then the Kohathites set out (Num 10:21), followed by Ephraim, Manasseh and Benjamin (Num 10:22-24). And finally the people of Dan, Asher, and Naphtali set out (Num 10:25-28). The order follows from east, south, west, north through the tribes by prominence as discussed in the previous post. But the order of the Levites does not follow in the same way but seems to be for practical reasons. Then Moses encouraged his father-in-law to come too (Num 10:29-32).

But the next chapter begins ominously, "And the people complained in the hearing of YHWH about their misfortunes [evil], and when YHWH heard it, his anger was kindled, and the fire of YHWH burned among them and consumed some outlying parts of the camp" (Num 11:1). Moses interceded for the people who had tested God and the fire died down (Num 11:2). Afterwards, they named the place "burning" (Num 11:3). This is the first test of chapter 11.

The second test, as Duguid explains it, begins with verse 4 where the people complained about the manna, which was excellent food (cf. Num 11:7-8). The story begins, "Now the rabble that was among them had a strong craving" (Num 11:4) and ends, "Therefore the name of that place was called Kibroth-hattaavah [footnote says this means "graves of craving"], because there they buried the people who had the craving" (Num 11:34). In the middle should have been the intercession of Moses to follow the pattern of verses 1-3. But this time Moses complained instead of interceding for the people.

Therefore the second episode is much longer as it tells us about the judgment against Moses. In this judgment, some of the Spirit that was upon him was put on seventy of the elders of Israel (Num 11:16ff). These briefly prophesied (Num 11:25) as a sign that they had received the Spirit including two that remained in the camp (Num 11:25ff). But even though this was a judgment against the leadership of Moses and the people now would ramp up their complaints about the leadership of Moses, he said, "Would that all YHWH's people were prophets, that YHWH would put his Spirit on them!" (Num 11:29). I have referenced this in the past as a text helpful in understanding the Day of Pentecost after the resurrection of Christ. The people would then also prophesy briefly (speaking in tongues) as a sign showing they had received the Spirit, but this time the Spirit would be poured out indiscriminately. The basic point here being that Moses learned his lesson and sees that God can turn this curse (like those in Genesis) into a blessing. Thus we have one of the elements of the gospel -- the promise of the giving of the Spirit.

Not surprisingly then, Aaron and Miriam, especially since Aaron had a portion of the Spirit that should have been on Moses, confront Moses "because of the Cushite woman whom he had married" (Num 12:1). We have the interesting aside, "Now the man Moses was very meek, more than all people who were on the face of the earth" (Num 12:3). Interesting since the meek will inherit the land (Psa 37:11, Matt 5:5), but Moses does not get to enter it. In any case, Aaron and Miriam also have prophesied and so they resist the leadership of Moses (cf. Num 12:2). And YHWH came down in a pillar of cloud (like the previous judgment against Moses, Num 11:25) to declare His verdict regarding Aaron and Miriam saying, "If there is a prophet among you, I YHWH make myself known to him in a vision; I speak with him in a dream. Not so with my servant Moses. He is faithful in all my house. With him I speak mouth to mouth, clearly, and not in riddles, and he beholds the form of YHWH. Why then were you not afraid to speak against my servant Moses?" (Num 12:6-8). And the anger of God was kindled against them and made Miriam unclean for seven days (Num 12:10ff).

In the next wilderness, Moses sent the spies into the land. The order of the spies' tribes (Num 13:4ff) is: Reuben, Simeon, Judah (Caleb), Issachar, Ephraim (Hoshea the son of Nun, otherwise known as Joshua), Benjamin, Zebulun, Manasseh, Dan, Asher, Naphtali, and Gad. There are a total of twelve tribes, Levi is again not included. Joshua's tribe of Ephraim is promoted. The usual order of prominence would continue with the other son of Leah, Zebulun. Instead, Issachar is followed by Ephraim and Zebulun by Manasseh. Thus the sons of Joseph, Ephraim and Manasseh are split apart. Benjamin, Joseph's little brother, follows Ephraim. A Jewish article observes that they are in chiastic order -- four sons of Leah, two sons of Rachel, son of Leah and son of Rachel (Joseph, that is Manasseh), four sons of maidservants. The sons of Joseph open and close the center of the chiasm. Since it is the tribes of Israel there is still order.

Not insignificantly the spies spied for forty days (Num 13:25) and at the end of this time of testing they, with the exception of Caleb (Num 13:30, 14:6) and Joshua (Num 14:6-9), returned demonstrating a lack of faith (Num 13:28-29, 32-33). That the point is about faith is clear in YHWH's question: "How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them? (Num 14:11). Thus God says that He will make a nation of Moses but Moses interceded for Israel. The judgment: "none of the men who have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have put me to the test these ten times and have not obeyed my voice, shall see the land that I swore to give to their fathers. And none of those who despised me shall see it (Num 14:22-23). The people failed the forty day test of the spies and the number of times the people tested God was full (ten), many followed by plagues (i.e., Exo 32:35, Num 11:33, 14:37). The ten unbelieving spies died in a plague and those twenty years and up in the census besides Caleb and Joshua later died in the wilderness (this would not include the Levites). Some a few verses later as the people presumptuously attacked the Amalekites and Canaanites (Num 14:39ff).

The theme of the gospel going to the nations also is prominent in this text. After all, Aaron and Miriam are complaining because Moses' wife is a Gentile and Moses pleads with his father-in-law to stay with them in the journey of faith. And yet all of the grumbling demonstrated a lack of faith in this generation of Israelites. As of this point in Scripture we still await the one who is the son of the Father spoken of by the servant in His house (Heb 3:5-6).

Labels: Aaron, faith, miriam, moses, numbers, speaking in tongues, spirit

Exodus, Leviticus and Numbers are tied together because the Israelites arrived at Sinai with Exo 19:1 and began their journey from Sinai with Num 10:11. Thus the beginning of Numbers is meant to be read as a continuation of the story of Exodus and Leviticus. The reason for the title Numbers sticking is the census taking in the book. However, the Hebrew title, "In the wilderness [desert]" is more appropriate because the people begin the book in the desert and end the book in the desert. In Deuteronomy too, they are not yet in the land at the end. Therefore, the story of the Torah (Old Testament Gospels) in an of itself is incomplete and needs the Prophets (Old Testament Acts) just as the Gospels (New Testament Torah) awaited the giving of the Spirit in Acts (New Testament Prophets).

"In the Wilderness" is an Old Testament Gospel teaching "that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem" and promising the Spirit on the Pentecost after Jesus' resurrection (Luke 24:46-49). The book tells us about two generations of Israel. The first characterized by unbelief and the second by faith. This section is the necessary background we need for the first generation.

The book begins with the setting "in the wilderness of Sinai" and "in the tent of meeting" and with the timing of day one, month two, year two after leaving Egypt (Num 1:1). You may remember that the calendar begins with the Exodus event. So this is two years and one full month later. But the timing of the Passover celebration recorded later, also "in the wilderness of Sinai" is day fourteen, month one, year two after leaving Egypt (Num 9:1-5). Fourteen is seven times two. But the point is that Num 9 takes place before Num 1, chronologically speaking.

The section starts well. The people stood up to be counted for holy war (Num 1:3). Those numbered were men twenty years old and up able to go to war. A man was called from each tribe to help. There are twelve tribes (this does not include the tribe of Levi, but does include both children of Joseph so that you still get twelve). Reuben had 46,500 (Num 1:21), Simeon had 59,300 (Num 1:23), Gad had 45,650 (Num 1:25), Judah had 74,600 (Num 1:27), Issachar had 54,400 (Num 1:29), Zebulun 57,400 (Num 1:31), Ephraim 40,500 (Num 1:33), Manasseh 32,200 (Num 1:35), Benjamin 35,400 (Num 1:37), Dan 62,700 (Num 1:39), Asher 41,500 (Num 1:41), Naphtali 53,400 (Num 1:43), plus the twelve who helped totals 603,550 (Num 1:46). The census follows a clear narrative pattern making it somewhat repetitious. It should not be surprising that Judah is most populous and even adding the two sons of Joseph together comes just short of Judah.

The order of the tribes in Num 1 is strange on first reading. Both the list of assistants and each tribe's census follows the same order except for Gad. The assistant's order of Dan, Asher, Gad, Naphtali is odd because they are not grouped by their mother or birth-order. The assistant's order follows their natural ranking among the sons of Jacob but the random order of these last four is another way of indicating their lesser status. In the census order itself, the movement of Gad to follow Reuben and Simeon prepares us for what will follow next (all as Iain Duguid observes in his commentary, p.41).

The second chapter shows the tabernacle at the center and the tribes arranged around it. Thus the tent of the King in the Ancient Near East is at the center (in other words, God is king). We mentioned this previously in the post about the tabernacle as heaven on earth on Exodus 25-31 and 35-40. But here we can add this observation Duguid makes: east of the tabernacle are the children of Leah (Issachar, Judah, and Zebulun), south of the tabernacle are the child of maidservants (Gad) and cursed children (Reuben and Simeon), west of the tabernacle are the children of Rachel (Manasseh, Ephraim, and Benjamin), and north of the tabernacle are the children of maidservants (Naphtali, Dan, and Asher). Thus there are three tribes on each side with the one in the middle leading that section.

Duguid also notes that the Levites are also arranged around the tabernacle with the priests on the east, the Kohathites carrying the most holy things on the south even though Kohath was Gershon's younger brother, the Gershonites carrying the holy things on the west, and the Merarites carrying the least holy things on the north. This arrangement is helpful for understanding later scenes like Num 16.

Duguid says, "Both elements that define the church -- the boundary and the center -- are important" (p.37). He calls the people of God "an edge-bounded group" who stand up to be counted (church membership) and "a center-focused group" who keep God at the center. Both ideas need to be held together: "your God will be my God and your people will be my people." Ultimately, Jesus is the boundary and the center -- that is, we are in Christ (boundary) and Jesus is Lord (center).

A genealogy of the sons of Aaron follows in the third chapter even reminding us of the fire incident (Num 3:4). The Levites belonged to God in place of the firstborn of each household (Num 3:12-13). They had guard duty with regard to the sanctuary and its furnishings but not military duty and so they were not counted in the census but they are numbered for this duty. Their guard duty included living between the people and the tabernacle to guard the people from it. There were 22,000 Levite males a month old and up (Lev 3:39) and there were 22,273 firstborn males in Israel (Num 3:43). Therefore, the other 273 had to be redeemed (Num 3:46ff). The Levitical sons of Kohath were then numbered in a census from age 30-50 (Num 4:2-3). These things were to prepare them to move the sanctuary on the journey. The same was done for the Levitical sons of Gershon (Num 4:22-23) and Merari (Num 4:29-30) for the same purpose.

Numbers 5 gives us some legal case studies in a narrative framework. First, they are to put the unclean outside the camp. Second, if they "break faith" they are to confess their sin and make restitution. And the third case is a special ordeal trial with water of bitterness for women suspected of adultery. Duguid classifies these cases as "sin as defilement," "sin as transgression," and "sin as unfaithfulness." And points the reader to Jesus as the solution to each.

Numbers 6 relates to us the Nazirite Vow. Duguid describes Nazarites as "a kind of temporary lay priest" (p.79). The Nazirites were set apart to YHWH by being set apart from alcohol and grapes, haircuts, and dead bodies (even immediate family). They are to be a microcosm of Israel, the kingdom of priests. The steps for cleansing are also mentioned should someone die suddenly in his presence and the steps for his offerings when the vow is complete are also described. And the Aaronic blessing is given, "YHWH bless you and keep you; YHWH make his face to shine upon you and be gracious to you; YHWH lift up his countenance upon you and give you peace" (Num 6:24-26). This was the blessing for the people of God.

Numbers 7 tells us about the twelve days of offerings in thanksgiving for the consecration of the tabernacle. The order of these offerings was from Judah, Issachar, Zebulon, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, and Naphtali. We can observe that they went in order from east, south, west, and north and by priority (thus Simeon before Gad and Manasseh before Benjamin, etc.) Afterwards an offering to set apart the Levites as the firstborn was given.

The whole section is set apart not only by location but also by the concluding phrase: "I am YHWH your God" (Num 10:10), a fitting way to end given its structural significance to ending paragraphs and other sections in the book of Leviticus.

Labels: census, gospel genre, membership, numbers, prophets, torah, tribes

The Book of Leviticus is a book of good news because it teaches the forgiveness of sins through the appointed blood of atonement. Not that the blood of bulls and goats actually takes away sins (cf. Heb 10:4), but it points us to the blood that does -- that of the whole and spotless lamb Jesus Christ. The book shows that your sins cannot be atoned through the shedding of your own blood but only through the shedding of this blood. Offering a sacrifice was not a good work, but an ordinary means of grace. The way of salvation is narrow and it is not people-initiated but comes from God. All ancient peoples knew that they needed atonement, as their sacrificial systems showed, but salvation is from the Jews and in particular is from the priest-sacrifice of Jesus of Nazareth. And His sacrifice is applied through faith. Why did the true people of God offer sacrifices? Because they believed the promise of God to forgive sins and now we preach the forgiveness of sins in Jesus' name.

The nation of Israel was to be set apart as a holy nation both morally and outwardly. The distinctions between clean and unclean animals demonstrated the distinction between the nation of Israel and the Gentiles. While election in Christ is still good news, just as this showed the election of Israel among the nations, we are no longer set apart in such external things because forgiveness of sins is now proclaimed to all nations in Jesus Christ. And the elect of every nation have the Spirit, setting us apart starting with our hearts. Demands that Christians preserve a particular culture whether forty years old or four hundred years old or whatever have missed this change in what the good news looks like and because they are a man-made way of salvation are dangerous.

And the Holiness Code consists of two chiasms. The first concentrates on loving your neighbor as yourself and the second on loving God with all of your heart and soul. The fact that the former includes laws about loving God and the latter laws about loving neighbors shows that one cannot separate these ideas. And yet it is very clear that the former section stresses loving neighbors and aliens with Lev 19 at the center and the latter section on loving God with the blasphemy case at the center. And there is a chapter on sacrifices before each chiasm. The first time dealing with sacrifices alone and the second time before the loving God section on sacrifices and priests (where the priests are described as sacrifices -- need to be well and whole). Given these and other regulations that no longer continue in the Holiness Code, the code is a portion of Scripture that is much neglected. And yet this code is incredibly helpful in thinking through how we show our gratitude to God for the forgiveness of our sins due to the work of the priest-sacrifice Jesus Christ. And the appendix on sacrifices and oaths is very helpful for people to contemplate today given that oaths are very lightly taken at present.

Labels: atonement of sins, clean, faith, holiness code, leviticus, ordinary means of grace, priest, sacrifice, thanksgiving, unclean, way of salvation