Category: <span>Old Testament</span>

By presenting instructions for habitation in the land—as opposed to plans for military conquest—the concluding chapters of Numbers detail the surety of God’s promise to give His people the land of Canaan. Once again, God’s word to Israel here fulfills the promises of the Abrahamic covenant (Genesis 12, 15). Numbers 34-36 clarifies details regarding Israel’s occupation of Canaan.

The Lord provided His people with the specific boundaries of the Promised Land (34:1-15). The word of the Lord to Moses signified the surety of conquest: “When you enter the land of Canaan, it will be allotted to you as an inheritance…” (Num 34:2). Numbers 34:2-15 reads like a land deed: the nine-and-one-half tribes were to settle on the western side of the Jordan (Num 34:2-13), while Rueben, Gad, and the half-tribe of Manasseh were to occupy the eastern side (Num 34:14-15). The significance of leaders of the twelve tribes is pointed out throughout the book of Numbers (Num 1:5-16; 13:4-15). Under the guidance of Joshua and Eleazar, one leader from each tribe was to assure that the land was distributed equitably (34:16-29). Caleb heads the list of leaders—and his allotment of land would later receive special recognition (see Josh 14:6ff.).

Since the Levites were to dwell among the people, each tribe provided cities for the Levites (Num 35:1-8). Each tribe was “to give cities out of their hereditary property to the Levites to live in and pastureland around the cities” (Num 35:2). This ensured that formal worship was accessible for all Israelites and that all of Israel’s worship leaders would have sustenance to live and enjoy the land as well. Besides designating cities for the Levites, the Lord also established cities of refuge (Num 35:9-34). Six of the Levitical cities were to be cities of refuge—three on each side of the Jordan (Num 35:6, 14). As it was customary for a close relative to avenge the blood of their kin (Num 35:19-21), Israel was susceptible to hasty retribution of those who may have accidentally taken a life (Num 35:11-12). The cities of refuge were to be communities who would protect such a person (Num 35:25-29). These principles of justice were so important to God that violation of them constituted a defiling of the land (Num 35:34).

In Numbers 36, the Lord stipulated that the tribal allotments were to be permanent. The issue of Zelophehad’s daughters (see Num 27:1-11) is reintroduced in light of the possibility that these women, after receiving land in Joseph, could marry an Israelite from another tribe and transfer some of the territory of Joseph to another Israelite tribe. About this Moses received the word of the Lord: “An inheritance belonging to the Israelites must not transfer from tribe to tribe, because each of the Israelites is to retain the inheritance of his ancestral tribe” (Num 36:7)

The conclusion of Numbers declares the security of God’s promises to Israel. In the macro narrative of Scripture, the allotment of land promised to Israel fades with the coming of Jesus Christ in the flesh. In the New Testament, Jesus is the focus of the believer’s inheritance. Paul wrote to the Galatians, “For as many of you as have been baptized into Christ have put on Christ. There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, heirs according to the promise” (Gal 3:27-29). The author of Hebrews wrote, “Since we are receiving a kingdom that cannot be shaken, let us hold on to grace. By it, we may serve God acceptably, with reverence and awe; for our God is a consuming fire” (Heb 12:28-29). He urged his audience, “Let us go to Him outside the camp, bearing His disgrace. For here we do not have an enduring city; instead, we seek the one to come. Therefore, through Him let us continually offer up to God a sacrifice of praise, that is, the fruit of our lips that confess His name” (Heb 13:13-15).

The account of Israel in Numbers 30-33 provides a view of how God further prepared Israel for the conquest of Canaan. Here the text ties up some loose ends—matters needing clarification before Israel received final instructions for life in Canaan in Numbers 33-36. While upon first glance the issues addressed in Numbers 30-33 may not seem related, each is an appropriate manifestation of the holiness of Israel’s God, the holiness Israel was to reflect.

Israel was to demonstrate holiness in their vows (Numbers 30). The overriding principle of the chapter is that God takes vows seriously and thus they must be kept. Yet women under the authority of a man could be freed from their vow if the one over her prohibited the vow straightway (Num 30:5, 8, 12-15). The summary of regulations about vows, especially as they pertained to the vows of a woman in the family unit, was concluded: “These are the statutes that the LORD commanded Moses concerning the relationship between a man and his wife, or between a father and his daughter in his house during her youth” (Num 30:16).

Israel’s vengeance against their enemies was to be rooted in God’s holiness (Numbers 31). The war with Midian was to be Moses’ final leadership task (Num 31:1-2). Under the direction of Eleazar, an Israelite band killed the five Midianite kings, plundered their property, burned their cities, and brought the spoils of war to Moses (Num 31:3-12). Upon hearing that the warriors had not executed vengeance on the Midianite women who had led to the deaths of 24,000 Israelites (see Numbers 25), Moses was infuriated (Num 31:13-18). In Moses’ opinion, the soldiers lack of zeal was an affront to God’s holiness. The remainder of the chapter records how everything associated with the attack—the Israelite warriors (Num 31:19-20), the spoils of Midian (Num 31:21-47), and the gold articles each man found (Num 31:48-54)—had to be sanctified unto the Lord.

Israel’s holy status unto the Lord was to shape their unity as a people (Numbers 32). When the Reubenites and Gadites originally approached Moses, Eleazar, and the leaders of the community with the request to settle in the livestock-friendly Transjordan plains, they were met with severe opposition (Num 32:1-15). Moses had interpreted their request in light of the report of the doubtful spies (cf. Numbers 13). But upon receiving the pledge that these tribes would remain united in the conquest, Moses commanded Joshua and Eleazar to see that the request of the tribes was granted (Num 32:16-38). The half-tribe of Manasseh drove out the Amorites of Gilead and settled there (Num 32:39-42). Within the diverse preferences of the community, Israel was to remain a united people—holy unto the Lord.

God had demonstrated His holiness in sustaining Israel throughout their journey from Mount Sinai to Canaan (Num 33:1-49). The review of the wilderness travels is a breathtaking statement of God’s ability to protect, purify, and provide for His own. The final segment records the forty-year travel log—time enough for a generation to pass (Num 33:37-49). Numbers 33 concludes with reminders for Israel to remember their holy God as they take the land: “You are to take possession of the land and settle in it because I have given you the land to possess” (Num 33:53); “But if you don’t drive out the inhabitants of the land before you, those you allow to remain will become thorns in your eyes and in your sides; they will harass you in the land where you will live. And what I had planned to do to them, I will do to you” (Num 33:55-56).

In the storyline of Scripture, Jesus’ teaching in the New Testament contrasts with some of these ideas in Numbers 30-33. In the Sermon on the Mount, Jesus spoke against vows altogether (Matt 5:33-37) and commanded love instead of vengeance (Matt 5:43-48). Nowhere in the Gospels did Jesus instruct His followers to attack a people and plunder their land. What should the reader make of this? Jesus’ entrance into the world brought a new era. Jesus manifested God’s holiness in the flesh (see John 1:1, 14-18; Col 2:9) and marked a shift in redemptive history. Since God’s kingdom is Christ-focused and no longer Canaan-focused, territorial vows and national vengeance have lost their place as acceptable means of showing devotion for our Holy God. Paul summarized Christian ethics by stating “What matters is faith working through love” (Gal 5:6).

The Scriptures are a storyline, not a random collection of ancient texts. They are arranged primarily for the sake of presenting the history of redemption. Numbers 26-29 address some of the most fundamental questions facing Israel as they camped and prospered on the Transjordan plain.

First, how would the land be portioned for the vast number of Israelites (Numbers 26)? Just as a census marked the departure of Jacob’s family from Canaan (see Genesis 46), here the text records those who were poised to take Canaan by conquest. This census was taken so that as the land was conquered, the Israelites could receive an allotment sufficient for each tribe. The Lord told Moses, “Increase the inheritance for a large tribe and decrease it for a small one” (Num 26:54). The final paragraph of the chapter details that not one of those numbered in this census had been counted in the previous post-exodus census, “For the LORD had said to them that they would all die in the wilderness. None of them was left except Caleb son of Jephunneh and Joshua son of Nun” (Num 26:65).

Second, what provisions might be made for women who had no husband or brother (Num 27:1-11)? As word got out regarding how the land would eventually be portioned to the people, those who considered themselves exceptional cases rose to the fore. Here the narrative emphasizes again the principle of justice for the weak. Moses was commanded to give Zelophehad’s daughters an allotment among their family and transfer their father’s inheritance to them. Their case became a precedent to be followed in Israel (Num 27:11).

Third, since Moses was aging, who would lead Israel into Canaan (Num 27:12-23)? God’s censure of Moses was firm (Num 27:12-14). Moses had acted irreverently toward God when he struck the rock (see Num 20:2-13), and he would only see the Promised Land from a distance. Moses’ concern for the welfare of the Israelites provided the setting for the rise of Joshua. Under the supervision of Eleazar the priest, Joshua was commissioned as Israel’s new leader (Num 27:15-20). Eleazar and all the Israelites with him would go out and come back in only at Joshua’s command (Num 27:21).

Finally, how should Israel organize their worship schedule (Numbers 28-29)? Now settled outside of Canaan, the devout Israelite may have been wondering about the day when they could participate in Israel’s cult year-after-year from the same locale. It is thus fitting that God would here provide a succinct restatement of the same offerings that were commanded in Leviticus, including: daily offerings (Num 28:3-8), Sabbath offerings (Num 28:9-10), monthly offerings (Num 28:11-15), offerings for Passover (Num 28:16-25), offerings for the Festival of Weeks, New Year’s offerings (Num 29:1-6), offerings for the Day of Atonement (Num 29:7-11), and offerings for the Festival of Booths (Num 29:12-40).

The New Testament authors echoed Moses’ concern for the Lord to raise up a shepherd for Israel. Like Moses, they saw the need for God’s people to have a shepherd and portrayed Jesus as the fulfillment of what Moses saw from a distance.

(1) In Matt 9:36, Matthew wrote that Jesus viewed the crowds with compassion because they were like sheep without a shepherd. Matthew wrote that Jesus was traveling throughout Galilee, preaching and healing every kind of disease. Jesus was emotionally burdened by the number of people coming to Him. “They were weary and worn out, like sheep without a shepherd” (Matt 9:36). Jesus then sent out the twelve to preach and heal in His name (Matt 10:1-42).

(2) In Mark 6:34, Mark wrote that Jesus had the compassion of a shepherd on the crowds that followed the twelve after they returned from preaching. Mark noted that when the twelve had returned from their mission, crowds followed them and Jesus as they departed for a time of respite (Mark 6:30-33). When Jesus saw the crowds, He had compassion. “They were like sheep without a shepherd” (Mark 6:34).

(3) In John 10:11, 14, Jesus described Himself as the good shepherd. In John 9, the man that Jesus healed from blindness was thrown out of the synagogue. Jesus found the man and revealed Himself as the Son of Man (John 9:35-38). Jesus said He is the good shepherd who, unlike the Pharisees, laid down His life for the sheep.

(4) In Heb 3:1-6; 13:20-21, the author of Hebrews described Jesus as the Son-Shepherd. The author of Hebrews wrote that Jesus is worthy of more glory than Moses just as the one who builds a house has more glory than the house (Heb 3:3). While Moses was faithful in God’s house as a servant, Jesus “was faithful as a Son over His household” (Heb 3:6). The author of Hebrews offered a benediction for his readers saying, “Now may the God of peace, who brought up from the dead our Lord Jesus—the great Shepherd of the sheep—with the blood of the everlasting covenant, equip you with all that is good to do His will, working in us what is pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen” (Heb 13:20-21).

The initial record of Israel’s Transjordan conquest did not record military interaction with Moab. As the people of Balak received a new and numerous neighbor to the north, they were concerned for their own safety. Balak the Moabite king thought the sorcerer Balaam could rescue the Moabites by cursing Israel (Num 22:1-6). The point of Numbers 22-25 may be that while Balaam was revered as a sorcerer—one whose curses could even thwart a mighty army—the Lord is so much stronger that His word spoken through a meager donkey bridled Balaam’s tongue, guiding it solely as an instrument of blessing upon Israel. Despite the Lord’s favor, Israel failed another test of faith. In the end Israel was not conquered by Moab’s military forces or Balaam’s curse—but by their own sexual immorality and idolatry.

In the drama of Israel’s interaction with Balaam, Numbers 22 could be considered as the prologue, setting out the main characters and introducing the issues that bring them together. Balak king of Moab was a powerful man who did not lack levels of officials or resources sufficient to get the attention of the powerful (Num 22:7, 15). Balaam understood that if he was going to curse Israel, he would have to inquire of Israel’s God (Num 22:7-21). Along the road back to the Transjordan, it appears that Balaam’s devotion to the word of the Lord grew faint—which brought a rebuke from God. The Angel of the Lord spoke through the donkey warning Balaam: “Go with the men, but you are to say only what I tell you” (Num 22:35). Replying to the impatient Moabite king, Balaam boldly proclaimed: “I must speak only the message God puts in my mouth” (Num 22:38).

Numbers 23-24 records Balaam’s four oracles, spoken under the influence of the Lord. In Balaam’s first oracle, he identified his fate with that of God’s people (Num 23:7-10). Balaam’s second oracle recounted God’s faithfulness to His people from the inception of the Abrahamic covenant and through the Exodus (23:13-24). Upon Balak’s third request for Balaam to curse Israel, the Spirit of God descended on Balaam and he blessed Israel in light of the Abrahamic covenant saying: “Those who bless you will be blessed, and those who curse you will be cursed” (Num 24:9b; see Gen 12:3). In his final oracle, Balaam boldly announced both the coming of a messianic figure (Num 24:17) and the fate of Israel’s foes (Num 24:18-24).

Numbers 25 underscores Israel’s depraved spiritual character. Though Israel could not be overcome by Moab’s military forces, the opportunity for sex with the Moabite women proved more than a sufficient foe. Israel was not walking in the monotheism of Psalm 115; instead, “Israel aligned itself with Baal of Peor, and the LORD’s anger burned against Israel” (Ps 115:3). The condemnation was severe: “Moses told Israel’s judges, ‘Kill each of the men who aligned themselves with Baal of Peor’” (Num 25:5). Israel was unashamed (Num 25:6) and the Lord’s wrath caused the death of 24,000, halted finally by the zeal of Phinehas (Num 25:7-13). Phinehas’ courage was remarkable to the Psalmist even generations later (see Psalm 106). Despite Israel’s moral catastrophe, the Lord yet strengthened Israel to take vengeance on the Midianites (Num 25:16-18).

The themes of God’s sovereignty and Israel’s failure in Numbers 22-25 are formative for the storyline of Scripture.

(1) Peter and John understood Balaam to represent a compromising, idolatrous, and immoral spirit. In 2 Peter 2, Peter encouraged his audience to persevere in the Christian message, reminding them that God will punish false teachers. Peter wrote that the false teachers of his day were like Balaam, susceptible to unrighteous wages (2 Pet 2:15-16). John rebuked the church in Pergamum saying, “I have a few things against you. You have some there who hold to the teaching of Balaam, who taught Balak to place a stumbling block in front of the sons of Israel: to eat meat sacrificed to idols and to commit sexual immorality” (Rev 2:14).

(2) In 1 Cor 10:6-11, Paul urged his audience to avoid Israel’s idolatrous and immoral ways. Paul noted that when Israel made the golden calf (Exod 32:1-6) and cohabited with the Moabites (Num 25:1-5), idolatry led to immorality. Israel’s heritage provided Paul with illustrations of behavior he would have the Corinthians avoid. After all, the Corinthians were partakers of the new covenant, among those upon whom the ends of the ages had come (1 Cor 10:11).

The Scriptures are an arrangement of selected material, not the detailed record of every occurrence in the history of the people of God. While thirty-eight years had passed since the close of Numbers 19, Numbers 20-21 show that obstacles continued to confront God’s covenant people. But in due time His promises prevailed. Numbers 20 begins with the death of Miriam—who was of the generation sentenced to death outside of Canaan—and Numbers 21 concludes with the initial conquest of the Promised Land!

Numbers 20-21 catalogues four events that represent the internal and external challenges Israel faced as they awaited entrance to Canaan. First, Miriam died in Kadesh (Num 20:1) and Aaron passed away on Mount Hor (Num 20:22-29)—both outside of the Promised Land. Miriam’s death frames the previous scenes in Numbers with the events in Numbers 20 and following. Miriam was of the generation sentenced to wilderness wandering (Num 14:20-23). Israel’s arrival at the Transjordan plains coincided with the aging of the unfaithful generation. God had been faithful to His word of discipline against those who failed to trust Him (Numbers 13-14) and the new generation was prepared to take the land.

Second, for their irreverence, the Lord sentenced Moses and Aaron to death outside of the Promised Land (Num 20:2-13). Even though the people had complained (again!), it was Moses and Aaron who received the Lord’s rebuke for their impatience: “Because you did not trust Me to show My holiness in the sight of the Israelites, you will not bring this assembly into the land I have given them” (Num 20:12).

Third, Edom denied Israel passage through their land on the near-east side of the Dead Sea (Num 20:14-21). While Jacob and Esau had separated on gentlemen’s terms, Esau’s descendants (see Genesis 36) were not hospitable in the least to those of Jacob’s line. The present refusal of passage became yet another obstacle to God’s people entering the Promised Land and Israel was forced to take the longer, less convenient route toward Canaan.

Finally, though victorious over the Canaanite king in the Negev (Num 21:1-3), the people became impatient for having to travel around Edom (Num 21:4-5). Their complaint prompted the Lord to send poisonous snakes into the territory killing many—and only those who looked upon the mounted bronze snake were cured of the venomous attack (Num 21:6-9).

While Israel was beset by obstacles to the covenant, in time God’s promises prevailed. The remainder of Numbers 21:10-35 moves very quickly, recording Israel’s entire journey of more than 250 miles. These scenes display the surety of God’s promises—even worth remembering generations later (see Psalm 135). After Israel enjoyed safe passage around Edom and Moab, ultimately settling near the Pisgah highlands (Num 21:10-20), Moses sent messengers north to Sihon king of the Amorites requesting safe passage through his land. Upon Sihon’s aggression against Moses and Israel, God gave Israel a great victory: “Israel struck him with the sword and took possession of his land from the Arnon to the Jabok…” (Num 21:24). This territory was eventually allotted to Reuben (see Josh 13:15-23). Israel then headed further north, taking the area around Jazer and driving out the inhabiting Amorites (Num 21:32). Joshua gave this land to the tribe of Gad (see Josh 13:24-28). When Og King of Bashan confronted Israel’s northern expedition (Num 21:33-35), God emboldened Israel saying: “Do not fear him, for I have handed him over to you along with his whole army and his land” (Num 21:34). This territory came to be known as East Manasseh (see Jos 13:29-33).

While these chapters of Numbers again set forth God’s faithfulness to the Abrahamic covenant (see Genesis 12, 15) and record that Israel had finally taken possession of at least a portion of their inheritance, they are also significant for the storyline of Scripture. When Jesus was instructing Nicodemus—who although he was the teacher of Israel did not yet believe in the Messiah (John 3:10)—Jesus said that Moses’ snake in the wilderness prefigured His forthcoming salvific crucifixion. “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, so that everyone who believes in Him will have eternal life” (John 3:14). After Jesus raised Lazarus from the dead, the Jews increased their opposition of Jesus (John 11:45-57; 12:19). As the crowds gathered, Jesus cried out that His hour had come and a voice came from heaven to confirm that God was going to glorify Himself in His Son (John 12:23-29). Jesus said He was going to cast out the ruler of the world and be lifted up, drawing all peoples to Himself (John 12:32).

These chapters show how God directed His covenant partner Israel after their great failure of faith at the southern edge of the Promised Land in Numbers 13-14. Numbers 15-19 offers few novelties. God continued to be faithful and the people continued to complain against their leaders. Numbers 15-19 repeats God’s command that Israel revere Him and respect their leaders—since His holy presence would yet reside among them in the Promised Land.

God’s faithfulness to Israel is seen in His first words to them after their rebellion at the southern edge of Canaan. He said: “When you enter the land I am giving you to settle in…” (Num 15:2). The remainder of Numbers 15 records God’s instruction for how Israel was to revere their God when the next generation eventually entered Canaan. The scenes in Numbers 16-17 are composed of two significant acts of rebellion against Israel’s leaders, along with the Lord’s rebuke of each. First, some prominent Israelite men, under the direction of Korah the Koathite, led a rebellion against Moses and Aaron (Num 16:1-40). Together, they challenged the authority of Israel’s leaders, saying: “You have gone too far! Everyone in the entire community is holy, and the LORD is among them. Why then do you exalt yourselves above the LORD’s assembly?” (Num 16:3). Moses interpreted Korah’s rebellion to be indicative of many Levite murmurings, and said, “You and all your followers have conspired against the LORD!” (Num 16:11). Moses’ inference resulted from the fact that Korah and his followers grumbled not just about him but also about their present surroundings, even proposing that Egypt was the land flowing with milk and honey (Num 16:13)! Ultimately, “The glory of the LORD appeared to the whole community” (Num 16:19). God’s wrath caused the earth to open—swallowing all of Korah’s people and consuming with fire Korah’s 250 fellow-rebels (Num 16:15-35).

Second, despite the warning of Korah’s rebellion, the entire Israelite community broke into rebellion against Moses and Aaron (Num 16:41-50)! Just as the Lord’s glory appeared at the tabernacle for Moses and Aaron during the previous rebellion (Num 16:20), so here God vindicated Israel’s leaders before the eyes of their accusers: “When the community assembled against them, Moses and Aaron turned toward the tent of meeting, and suddenly the cloud covered it, and the LORD’s glory appeared” (Num 16:42). The death toll among the rebels grew by 14,700—cut off only by Aaron’s atoning firepan (Num 16:46-50). God affirmed Aaron as head of the Levites by causing his rod to blossom while the others remained dead wood (Num 17:1-13).

On the heels of these episodes of rebellion, God confirmed the Levites as assistants for the priests (Num 18:1-7), perhaps encouraging the priests to rid themselves of suspicion against the Levites who had troubled them. The matters of leaders and leadership in Numbers 15-17 give rise to instruction regarding their provisions through the sacrifices and tithes Israel would bring to the tabernacle (Num 18:8-32). Numbers 19 reinforces the prominence of the tabernacle in the Israelite community. Only those who were ceremonially clean could enter without defiling it and experiencing God’s wrath.

Israel’s leaders were God’s gift to His people and the people were blessed if they listened to the ones God has set over them. Paul, Jude, and the author of Hebrews employed imagery from Numbers 16-17 to remind their audiences of the need to heed those speaking for God in their day.

(1) In 2 Tim 2:19, Paul cited Num 16:5 to encourage Timothy and those under Timothy’s charge to remain true to the Lord in their leadership. When Korah and his delegation rebelled, Moses was confident that the Lord would vindicate him and Aaron. Moses presented himself and Aaron as the Lord’s servants, the Lord’s possession. The Lord vindicated Moses and Aaron by destroying Korah and those who rebelled with him. Paul wanted the story of Numbers 16 fresh on Timothy’s mind to remind him and those with Timothy that as they relied upon God, He would take care of them.

(2) In Heb 9:4, the author of Hebrews noted that the ark of the covenant contained Aaron’s rod that budded (Num 17:1-10). Following the destruction of Korah and those with him, the Lord instructed Moses to place one staff from each head of the twelve ancestral families of Israel and place them in the tent of meeting. The staff that the Lord caused to bud would signify the Lord’s blessing on that tribe. The Lord caused Aaron’s staff to bud. The remaining tribes were to fear the Lord and honor those who spoke for God. The author of Hebrews briefly described Israel’s tent of meeting and temple (Heb 9:1-5), noting that Aaron’s rod was placed in the ark of the covenant. Aaron’s rod represented the power of God to speak to His people and the importance that His people listen to those God appointed to speak to His people. Throughout Hebrews, the author warned his audience to heed God’s word (Heb 2:1-4; 3:7-4:14; 5:11-6:8; 12:25-28; 13:7, 17), and the mention of Aaron’s rod served as a reminder that God blesses those who heed His spokesmen.

(3) In Jude 11, the author listed Korah’s rebellion alongside the actions of Cain and Balaam to encourage his readers that God will punish those who stray from His word. Jude wrote that though the Lord saved His people out of Egypt and destroyed the unbelievers, many in his day yet perverted God’s word. Jude reminded his readers that they needed to stand strong against heresy; Korah’s rebellion reminded them why.