Before moving on to this section, it is worth noting that the incident with striking the rock that is Christ resembles something that took place back in Exodus 17:6 where YHWH said, "Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink." This foreshadows the death of Jesus Christ because the staff of judgment strikes YHWH Himself. And thus Moses in Num 20:8 is to speak to the rock and God will give them drink. Striking the rock again would be like saying Christ would need to die again. Instead, all we need do now is to ask the Rock for our Spiritual food and drink.

But Moses struck the rock again, and thus God says, "Let Aaron be gathered to his people, for he shall not enter the land that I have given to the people of Israel, because you rebelled against my command at the waters of Meribah" (Num 20:24). And Moses stripped Aaron of his garments and put them on Eleazar his son (Num 20:28).
Iain Duguid also observes that by calling the people "rebels" Moses is setting himself up as their judge when God has told them to extend God's mercy and by striking the rock Moses and Aaron are claiming to be the people's saviors. The judgment: death and being stripped of God's glory-image. This is in contrast to the soon-to-be hero Phineas, son of Eleazar.

We see more grumbling against God and Moses a few verses later and YHWH sent "fiery serpents among the people, and they bit the people" and the people repented and Moses interceded and the people in faith looked at a serpent on a pole so that they would live (Num 21:4-9). The apostle John later showed that this was a type of the death of Christ too (John 3:14). Meanwhile, the nations are resisting the coming rule of God. Edom, brother to Israel, had refused to allow Israel through (Num 20:14-21, though Duguid says this is because Moses was trying to take a shortcut), the Canaanite king of Arad fought against Israel and took some of them captive but Israel would destroy him and his cities (Num 21:1-3), and Kings Sihon and Og came out to fight Israel and their people also were destroyed (Num 21:21-35). The land of Arad was devoted to destruction as an offering to God (Num 21:2-3) and the lands of Sihon and Og became the possession of Israel (Num 21:24, 35).

Num 22:1 brings us to a new setting in the plains of Moab "beyond the Jordan" (written from the perspective of being in the Promised Land) opposite from Jericho. King Balak, son of Zippor, of Moab, the descendant of Lot, then joined together with the elders of Midian, either descendants of Abraham by Keturah (Gen 25:1-4) or through Ishmael (Gen 37:28). Moses' father-in-law was also said to be a Midianite (Exo 3:1) and so the only earlier reference in Numbers to Midianites were to this family (Num 10:29). The only previous reference in the Torah to the Midianites who lived in Moab tells us about the Edomite who "defeated Midian in the country of Moab" (Gen 36:35). The response of Balak to seeing the defeat of Sihon and Og gives us a glimpse of the response we will see in Jericho and in the whole of the Promised Land in Joshua (Num 22:2-3).

Thus Balak sent for Balaam the son of Beor at Pethor (Num 22:5). Balak wanted Balaam to curse Israel "for I know," Balak said, "that he whom you bless is blessed, and he whom you curse is cursed" (Num 22:6). This should remind us of God's words to Abraham in Gen 12:1-3, especially verse 3: "I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed" (Gen 12:3). This is the theme verse, if you will, of this whole story (Num 22:6, 23:11, 23:25, 24:9). And so we have four poetic blessings of Israel (Num 23:7-10, 18-24, 24:3-9, 15-24. Each time saying that Balaam "took up his discourse and said" (Num 23:7, 18, 24:3, 15). Except that the fourth poem has four parts each opening with that phrase (Num 24:15, 20, 21, 23). Four is a very significant number in Scripture where the fourth thing is the punch. That the fourth poem is four small poems means there is a total of seven poetic blessings and curses.

We continue to see then this theme of the nations trying to resist the plan of God but being unable to do so. Even the story line of the negotiations between Balak and Balaam and the story with the donkey have this as the point. Duguid suggests reading what Balaam says carefully and observing where he does not tell the whole story. He neglects to tell God that Balak said these people were "dwelling opposite me" (Num 22:5) and that Balak said that he knew whomever Balaam curses is cursed (Num 22:6). See Num 22:11 for where he leaves those details out when God asks "Who are these men with you?" -- a question meant to see if Balaam will repent. Then when God tells Balaam that the people of Israel are blessed, he neglected to mention that to Balak's messengers (Num 22:13) instead implying that he wants to come but God will not let him yet. Balak takes this as a negotiating posture and sends a bigger bribe.

Balaam sounds good in Num 22:18 saying, "Though Balak were to give me his house full of silver and gold, I could not go beyond the command of YHWH my God to do less or more" (Num 22:18) but then says to wait to see "what more" YHWH will say (Num 22:19). The reason YHWH becomes angry with Balaam for going is that He had told Balaam only to go if the men call again, but Balaam did not wait (Num 22:20-21) and he did not tell the people that he could not curse those YHWH had blessed and YHWH has blessed Israel -- Balaam is not in charge. The story about the donkey then reminds Balaam that he is not in charge. Ironically, Balaam the seer cannot see the angel of YHWH standing in the road.

We are not to understand Balaam as a worshiper of YHWH -- Balaam is a polytheist and primarily a worshiper of Baal. And he uses divination, which is forbidden by YHWH, because it is an attempt to manipulate God. But the story shows us that Balaam cannot manipulate God, he cannot use YHWH's name to curse Israel, God is in control. Perhaps Balaam should point us to his god Baal, the chief Baal god being Baalzebul (Beelzebul or Beelzebub, Satan) who also is not able to go beyond what God allows. In any case, the lesson is that God will bless Israel.

We have noted before that the structure of the Pentateuch is narrative, poetry, epilogue. We saw that pattern in Genesis and will see it in Deuteronomy. And we have been saying that this is the case for Exodus-Numbers too. In fact, we have four poems here in Numbers. And thus here is the climax of Exodus-Numbers. Especially the fourth oracle with four parts. Properly speaking it is this fourth poem in four parts that is the climax. It is introduced by Balaam in Num 24:14 as "in the latter days" a phrase associated with the other poems functioning this way in Genesis 49:1 and Deut 31:29 (the Hebrew word "aharith" meaning in "the last days" introduces all three major poems in the Torah). This is a final judgment eschatological word. Jesus is the star of Jacob.

And thus the epilogue of Exo-Num begins with Num 24:25. It does not begin well as the people of Israel became yoked to the daughters of Moab and then they also became yoked to the false god Baal of Peor (Num 25:1-3). Moses does not adequately deal with the sin and remove it from Israel. The discipline was not working, too limited in scope, and one couple even flaunted their rebellion openly. But Phineas, son of Eleazar the priest, became a hero by executing this couple (Num 25:6-18). And thus to him and his descendants was given "a perpetual priesthood" (Num 25:13) "because he was jealous for his God and made atonement for the people of Israel." The next generation is beginning to show signs of their faith. Analysis of the epilogue will continue with the next post.

Labels: Aaron, Aaron's robe, christ, moses, rock

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

Remembering that the laws were situated in a narrative framework, the narrative continues with the story of the ordination setting apart Aaron and his sons as priests. But these three chapters are set apart because while the rest of Leviticus has a narrative framework it is mostly legal material whereas these chapters are mostly narrative. As Wenham says, "The history provides a setting for the laws, not vice versa" (129).

Lev 8 spells out in more detail what Exodus ended saying shall happen (Exo 40:12-16). Those verses in Exodus lay out the parts of the ordination service that set apart Aaron and his sons as priests. There is a ceremonial washing element, they receive the priestly garments resembling the tabernacle (as Meredith Kline notes), and they are anointed with oil. Tremper Longman argues that it is possible that the narrative may not be in chronological order because Exodus 19:22-24 mentions priests (123). But such harmonization seems unnecessary since the author wanted it to be clear that no one in this kingdom of priests (Exo 19:6) would be permitted. Priests and people in Exo 19:24 then is simply two parts for the whole nation appropriate in the context like heavens and earth are two parts for the whole of creation.

The English chapter and verse numberings of Lev 8-10 are helpful to see the three-fold structure of this section. The sacrifices of Lev 1-3 also followed a three-fold arrangement. In Lev 8-10 the narrative approach can be seen by looking at key words and the order of events. In this approach to writing, not everything shows up in each panel. Take for example, chapter 8 begins "YHWH spoke to Moses" (Lev 8:1) and chapter 9 begins "Moses called Aaron" (Lev 9:1) but chapter ten is missing this element (and thus the problem that unfolds). It is not an accident that the verb in Lev 9:1 is "called" given this text is about ministry as priests. You can see a table of these chapters compared to each other in Wenham (133) and I have made a table based on it that you can download here.

Book One of Genesis also had a three-fold arrangement, ordination is a new creation event taking seven days (Lev 8), this time Aaron does not recapitulate the fall (Lev 9), but his two disobedient sons go the way of Cain (Lev 10). On day 8, Aaron's sacrifices are accepted (Lev 9) but the following chapter (10) shows us the rejection of his sons' offerings. Adam was the priest of the garden of Eden until driven out and Lev 10 even thematically resembles Gen 4 because Cain's offerings were rejected.

Wenham notes that there is a chiastic arrangement in chapter eight as to the commandments and their fulfillment. The first command was about Aaron's clothes (Lev 8:2) and the second about assembling the people (Lev 8:3), but the fulfillment sees the congregation assembled (Lev 8:4-5) before Aaron's clothes (Lev 8:6-9). I have mentioned before that Aaron's clothes are important because they represent the glory of the image of God (parallel to Moses having a shining face). So here again we have a creation allusion and thankfully Aaron does not lose the renewed image (Lev 10:6).

As in Exodus, Moses stands in for God. When Moses is satisfied you assume that God is too (Lev 10:20, which uses a verb meaning 'to be good'), when Moses speaks it is the word of God (even when not explicitly said, cf. Lev 10:4, 6-7 as Wenham notes). And Moses acts as the priest until the ordination of Aaron and his sons is complete, while Aaron and his sons perform the role of the common worshiper. We should never overlook that the priests in this system were themselves needing forgiveness.

Then the death of two of Aaron's sons near the end of this narrative is yet another reminder (after the Exodus golden-calf incident) that the priests needed to follow God's worship regulations precisely. This is a theme we have highlighted repeatedly. In particular, the common phrase "as YHWH commanded Moses" is very prevalent in these chapters. Wenham mentions that chapter 8 closely quotes Exo 29 in order to stress their strict obedience to the commandments. Chapter 9 paraphrases Lev 1-7. The problem opening chapter 10 is that two of Aaron's sons did something that was not commanded by God (Lev 10:1), but later in the chapter the participants do precisely what is right. This is further demonstration of the regulative principle of worship (as it has come to be known in Reformed theology). The regulative principle is that we not only forbid in worship what Scripture forbids but the only elements allowed in worship are commanded in Scripture.

We can see then how Moses points to Jesus Christ. Moses is the mediator who acts as priest until the priests are ordained. Jesus is the prophet greater than Moses who continues to ordain leaders in His church and He is a priest forever and is interceding on our behalf in the heavenly tabernacle. Jesus is the prophet like Moses whose words are the very word of God. Jesus is the priest greater than the priesthood of Aaron and his sons. Jesus is the very glory-image of the invisible God and He is the way to worship God. Jesus, the God-man, is the mediator that Moses and the priesthood foreshadowed between God and people. The main difference is that Jesus is without sin and the sacrifice of His death is once-for-all.

It is no accident that ordination services today remember our baptisms (a ceremonial washing), often include the giving of symbols of ministry (often garment related), and laying on of hands (something we have seen with the sacrifices in Leviticus). Today we have the priesthood of all believers (as well as the prophethood of all believers) but Christ still sets some apart by ordination to serve in particular ways, especially to regulate worship according to the word of God and to teach the word of God.

Labels: Aaron, Aaron's robe, exodus, Genesis, image of God, leviticus, moses, ordination, priest, priesthood of all believers, sacrifice