Numbers Chapter 1 Continued

Verses 17-46: The numbers from the tribes were:

Reuben 46,500 (verse 21);

Simeon 59,300 (verse 23);

Gad 45,650 (verse 25);

Judah 74,600 (verse 27);

Issachar 54,400 (verse 29);

Zebulun 57,400 (verse 31);

Ephraim 40,500 (verse 33);

Manasseh 32,200 (verse 35);

Benjamin 35,400 (verse 37);

Dan 62,700 (verse 39);

Asher 41,500 (verse 41);

Naphtali 53,400 (verse 43);

Total 603,550 (verse 46).

The tribal order follows the pattern of Jacob's wives: First, the sons of Leah, second, the sons of Rachel; and third, the sons of the maids, except Gad (born of Leah's maid), who replaced Levi in the third-born position (compare Gen. 29:31 to 30:24, 35:16 to 20).

Numbers 1:17 "And Moses and Aaron took these men which are expressed by [their] names:"

They doubtless sent for them, and acquainted them with the nomination of them, by the Lord himself, for such a service. And they took them with them to the place where the number of the people was to be taken.

"Which are expressed by their names (in Num. 1:16), and that as declared by the mouth of God himself.

In the last lesson, we saw the names of the various tribes mentioned, and the princes who would be the leaders of each tribe. Moses and Aaron are in charge of this numbering. All the men 20 years and older, who could go to war are to be counted.

Numbers 1:18 "And they assembled all the congregation together on the first [day] of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls."

The month Iyar, as the Targum of Jonathan, answering to part of April and May. This was done on the selfsame day the Lord spake unto Moses about this affair (Num. 1:1). So expeditious were he and Aaron in doing the will of God.

"And they declared their pedigrees": Either Moses and Aaron, according to Aben Ezra, who inquired when they were born, because of the computation of twenty years. And then their birth was written down, as he says. Or rather the people declared their pedigrees, of what tribe, family, and house they were, who was their parents, when born, and so of course, how old they were. Jarchi interprets it, they brought the books of their genealogies, and witnesses to confirm the birth of every one of them, to show their genealogy according to their tribe. Nor is it at all unlikely that every family and house, or master thereof, kept a register of those born to him in it, whereby their age could be ascertained as well as pedigree.

"After their families, by the house of their fathers, according to the number of their names, "from twenty years old and upwards, by their polls": That is, every tribe gave an account of the families in it. Every family what houses were in it, and every house what number of males were in it, and of what age. And such were numbered who were twenty years old and upward.

The "pedigrees" are speaking of their right by birth to be of a certain tribe. They were separated into groups, who represented the families of the 12 tribes of Israel. In the group who were equipped for war, there was no mention of the Levitical tribe. That tribe is set aside for God's purposes. This number closely coincides with the number that had been polled for the tax in the tabernacle.

Numbers 1:19 "As the LORD commanded Moses, so he numbered them in the wilderness of Sinai."

In this Moses and David differed in numbering the people of Israel. The one did it by an express command from God, and in obedience to it. The other without one, and against his will (1 Chron. 21:17).

Like Abram (Abraham, in Genesis 12:4), "Moses" obeyed "as the LORD commanded". The Book of Numbers, however, describes a litany of events in which the people did not heed the Lord (e.g., chapters 13-14), and even a sad occasion when Moses did not (20:1-13). Obedience has to be ongoing; occasional obedience is not enough for the children of God.

This command is no different than what we read about in Exodus. God gave the message to Moses, Moses gave the message to Aaron, and Aaron gave the message to the people. The numbering was done in the wilderness of Sinai.

Numbers 1:20 "And the children of Reuben, Israel's eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;"

Were numbered first, and next to them those of Simeon and Gad, for they were numbered according to the order in which they were to be encamped. For under Reuben's standard were Simeon and Gad, and under Judah's Issachar and Zebulun, and under Ephraim's Manasseh and Benjamin, and under Dan's Asher and Naphtali. And according to their order were the tribes numbered.

"By their generations": Or "their generations", the birth, descent, and pedigree of them.

"After their families, by the house of their fathers": According to the families and houses to which they belonged.

"According to the number of the names by their polls, every male from twenty years old and upward": Their names were taken down, the number of them counted by their heads, even all the males that were above twenty years of age.

"All that were able to go forth to war": Which phrase, as it suggests that before this age they were not reckoned able bodied men for war, in common, though some might. So it seems to except all infirm persons, by reason of age and otherwise.

Now in all the other account of the numbering of the rest of the tribes, the same forms of expression are used as here. Only the tribe of Simeon, which is the next, these words are left out, "by their polls, every male", which being twice observed, need not be repeated. Since by these instances it might be sufficiently known that the number was taken by a poll, and only of males. So that in (Num. 1:23), there is nothing material to observe, or anything different from what is in this verse, but the particular sums of each tribe numbered.

Which stand thus: Of the tribe of Reuben 46,500; of the tribe of Simeon, 59,300; of the tribe of Gad, 45,650; of the tribe of Judah, 74,600; of the tribe of Issachar, 54,400; of the tribe of Zebulun, 57,400; of the tribe of Ephraim, 40,500; of the tribe of Manasseh, 32,200; of the tribe of Benjamin 35,400; of the tribe of Dan, 62,700; of the tribe of Asher 41,500; of the tribe of Naphtali, 53,400.

In which may be observed the various increase of the tribes, agreeably to divine predictions, and according to the sovereign will and infinite wisdom of God. Reuben, the firstborn, did not excel in number. Six of the tribes having more in number than he. Judah had by far the greatest increase of them all, from whom the chief ruler was to come, and even the King Messiah. And in process of time was to become a kingdom of itself. Ephraim, the younger son of Joseph, was much more fruitful than Manasseh, his elder. More than eight thousand being numbered of the former than of the latter, all which agree with Jacob's prophecies (Gen. 49:4). Nor had they always the greatest number who had the most sons at their going down into Egypt. For though Simeon, who had then more sons than Reuben, had at this time a larger posterity; yet Gad, who had more than Simeon, had now fewer descendants. And Dan, who had but one son at that time, had now almost double the number of Benjamin, who then had ten sons. And it may be observed of other tribes, that their increase was not in proportion to the number of the sons of the patriarchs then (see Gen. 46:8).

We discussed in lesson one, that Reuben was the first son of Jacob's wife, Leah.

Numbers 1:21 "Those that were numbered of them, [even] of the tribe of Reuben, [were] forty and six thousand and five hundred."

See notes (on Numbers 1:20).

We also discussed that the number is probably not accurate to the last man, but was very close. Perhaps that is why the number is rounded to 46,500.

Numbers 1:22 "Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:23 "Those that were numbered of them, [even] of the tribe of Simeon, [were] fifty and nine thousand and three hundred."

See notes (on Numbers 1:20).

All of the same things apply here, as in the verses before, but the number is different. There were 59,300. Simeon was Leah's second son.

Numbers 1:24 "Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:25 "Those that were numbered of them, [even] of the tribe of Gad, [were] forty and five thousand six hundred and fifty."

See notes (on Numbers 1:20).

The number of Gad's family was not rounded to the nearest hundred, but to the nearest fifty. There were 45,650 in Gad's tribe. You will notice, this is in a different order than the listings earlier. Gad was encamped with Reuben and Simeon, and perhaps that is the reason for this order here. Gad was from the handmaid Zilpah.

Numbers 1:26 "Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:27 "Those that were numbered of them, [even] of the tribe of Judah, [were] threescore and fourteen thousand and six hundred."

See notes (on Numbers 1:20).

The tribe of Judah is the tribe that Jesus was born into. Judah is the fourth son of Leah. Those that were numbered of the tribe of Judah were 74,600.

Numbers 1:28 "Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:29 "Those that were numbered of them, [even] of the tribe of Issachar, [were] fifty and four thousand and four hundred."

See notes (on Numbers 1:20).

Issachar was the fifth son of Leah, Jacob's first wife. Those that were numbered of them are 54,400. We must remember all of these children are of Jacob. All 12 tribes stem from him. Jacob's name was changed to Israel by God.

Numbers 1:30 "Of the children of Zebulun, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:31 "Those that were numbered of them, [even] of the tribe of Zebulun, [were] fifty and seven thousand and four hundred."

See notes (on Numbers 1:20).

Zebulun was the sixth and last of the sons of Leah. Those that were numbered of Zebulun's tribe were 57,400.

Numbers 1:32 "Of the children of Joseph, [namely], of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:33 "Those that were numbered of them, [even] of the tribe of Ephraim, [were] forty thousand and five hundred."

See notes (on Numbers 1:20).

We find, in this, a separation of the tribe of Joseph. Of the tribe of Ephraim of the tribe of Joseph, they counted 40,500. Joseph was the favorite son of Jacob.

Numbers 1:34 "Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:35 "Those that were numbered of them, [even] of the tribe of Manasseh, [were] thirty and two thousand and two hundred."

See notes (on Numbers 1:20).

Manasseh is another son of Joseph. This tribe of Manasseh is also from the root tribe of Joseph. Those that were numbered of Manasseh's tribe were 32,200.

Numbers 1:36 "Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:37 "Those that were numbered of them, [even] of the tribe of Benjamin, [were] thirty and five thousand and four hundred."

See notes (on Numbers 1:20).

Benjamin was the younger brother of Joseph. Rachel was their mother and Jacob their father. Those numbered of his tribe were 35,400.

Numbers 1:38 "Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:39 "Those that were numbered of them, [even] of the tribe of Dan, [were] threescore and two thousand and seven hundred."

See notes (on Numbers 1:20).

It is very strange that the tribe of Dan is not mentioned (in chapter 7 of Revelation), where they are sealed for protection. His tribe, above, numbers 62,700.

Numbers 1:40 "Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:41 "Those that were numbered of them, [even] of the tribe of Asher, [were] forty and one thousand and five hundred."

See notes (on Numbers 1:20).

The tribe of Asher numbered 41,500.

Numbers 1:42 "Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;"

See notes (on Numbers 1:20).

Numbers 1:43 "Those that were numbered of them, [even] of the tribe of Naphtali, [were] fifty and three thousand and four hundred."

See notes (on Numbers 1:20).

Naphtali's tribe numbered 53,400.

Numbers 1:44 "These [are] those that were numbered, which Moses and Aaron numbered, and the princes of Israel, [being] twelve men: each one was for the house of his fathers."

Or, as the Targum of Jonathan, these are the sums of the numbers. Namely, those before given of the several respective tribes.

"Which Moses and Aaron numbered, and the princes of Israel, being twelve men": For though the tribe of Levi was not numbered, yet Joseph having a double portion. His two sons are reckoned as distinct tribes. So that one out of each tribe made up the number twelve.

"Each one for the house of his fathers": For the tribe he belonged to, with which it might reasonably be supposed he was best acquainted, and could more readily take the number of them.

The princes mentioned here are 12. We know that this list does not exactly follow the list of the sons of Jacob, because Levi is left out. They were not to go to war. The sons of Joseph (Ephraim and Manasseh), take up the space of the Levitical tribe.

Numbers 1:45 "So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel;"

Of all the tribes, excepting Levi. That is, all the sums of the number of the children of Israel; all put together made the sum total given in the next verse.

"By the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel": All in every tribe, family, and house, that were above twenty years of age. Healthful and strong, and fit for war.

We must remember that the women and children, both male and female, were not numbered. They were not warriors. We may safely assume the really old men were not counted as well.

Numbers 1:46 "Even all they that were numbered were six hundred thousand and three thousand and five hundred and fifty."

"Six hundred thousand and three thousand and five hundred and fifty": This number, combined with the 22,000 Levite males a month old and above (3:39), allows for a total population of well over 2,000,000 Israelites. Since this number seems too high for the wilderness conditions and relatively few firstborn sons (3:43), some have reinterpreted the plain meaning of the text by:

(1) Saying "thousand" means "clan" or "chief" here; or

(2) Stating the numbers are symbolic.

However, if "thousand" is not the meaning in this chapter (1:46 would read 598 "clans" or "chiefs" with only 5,500 individuals). Thus, the meaning "thousand" must be retained. Further, there is no textual indication that these numbers are symbolic. The only conclusion is that God took care of well over 2,000,000 people in the wilderness during the period of 40 years (compare Deut. 8:3-4). Tampering with the number is tampering with God's purpose for these numbers, to show His power in behalf of Israel.

The total of all the young men counted from all of the tribes was counted 603,550. This number has increased about 13,000 people since the Exodus. We can safely assume from this, that the entire population count of all the Israelites would be somewhere between 2 and 3 million. From the spiritual standpoint, we can easily see that God's army is a large number of people. Every person who proclaims Christianity is in God's army.

Numbers 1:47 "But the Levites after the tribe of their fathers were not numbered among them."

The nonmilitary tribe of Levi had a separate census and did not receive a tribal allotment of land. They were to transport, erect, and guard the tabernacle. They had to camp around it to prevent ordinary laymen from approaching it unprepared, so that "no wrath upon the congregation" (verse 53), from the Lord would come upon them. If someone approached wrongfully, he was to "be put to death". This drastic measure certainly would express the reality of God's presence with His people (Exodus 19:11-13, 21-24). Even today men must approach God with reverent fear (Matt. 5:23-26; Acts 5:1-5; 1 Cor. 11:27-32; Heb. 12:18-29).

The Levites were to care for things of the tabernacle, and were not to be weighted down with serving in war. They were the spiritual leaders of their people.

Numbers 1:48 "For the LORD had spoken unto Moses, saying,"

Again, we see that every detail is given to Moses directly from God.

Not to number the Levites, when he gave him the orders to number the rest of the tribes. This is observed, lest it should be thought that this was what Moses did of himself, out of affection to the tribe he was of. And to spare it, that it might not be obliged to go forth to war when others did. Not that they were forbid to engage in war, or that it was unlawful for them so to do, for when necessity required, and they were of themselves willing to engage in it. They might, as appears in the case of the Maccabees, but they might not be forced into it. They were, as Josephus says, exempted from it. And so all concerned in religious service, both among Heathens and Christians, have always been excused bearing arms.

"Saying": As follows.

Numbers 1:49 "Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel:"

That is, along with the other tribes, for it might be numbered by itself, as it afterwards was (Num. 3:43).

"Neither take the sum of them among the children of Israel": Which confirms what is before observed. Now this being the declared will of God clears Moses from all partiality to his own tribe, he doing nothing but what he had a command of God for it.

God had strictly forbidden the numbering of the Levites with the warriors.

Numbers 1:50 "But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that [belong] to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle."

The tribe of Levi, including Moses and Aaron, was not included in this census because it was exempt from military service. The Levites were to serve the Lord by carrying and attending to the tabernacle (compare 3:5-13; 4:1-33, 46-49).

"Tabernacle" ("tent"), emphasizes the temporary nature of this house of God, and the "testimony" signifies God's covenantal relationship with Israel (see note on Exodus 25:10-22).

We see that special care is to be given to the tabernacle. God has chosen this tribe for the purpose of serving Him in and around the tabernacle. The presence of God was over the mercy seat. The tabernacle was to be kept holy inside, and was also to be protected from the entering of the worldly as well. They were anointed of God to serve Him and the people. They must not be mixed in with the world.

Numbers 1:51 "And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death."

"The stranger": This word often refers to the "alien" or "stranger". The non-Levite Israelite was like a "foreigner" to the transporting of the tabernacle and had to keep his distance lest he die.

"Stranger" here, means someone who has not been authorized of God to do this work. The Levites were set aside for this purpose, in the book of Leviticus. No one with unclean hands was to touch anything of the tabernacle. God had given specific instructions on how all of this was to be handled. Even the sons of Aaron, who brought strange fire into the tabernacle, were killed. All of the things of God are holy.

Numbers 1:52 "And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts."

There were four, unless every tribe was a camp. And so then there were twelve camps, besides the camp of the Levites. The Targum of Jonathan is, "by the house of his troop," the regiment to which he belonged, every tribe or camp having various troops or regiments in it.

"And every man by his own standard throughout their hosts": There were four standards, and three tribes to each standard, which were placed east, west, north, and south of the tabernacle. As is at large described in the following chapter.

Each tribe was assigned their place in the camp. They were assigned a place to march as well. Only the Levitical tribe was gathered around the tabernacle. The others were settled out in the east, west, north, or south. With close to 3 million people, you can see the necessity for order.

Numbers 1:53 "But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony."

"No wrath": The purpose of setting the Levites apart and arranging them around the tabernacles was to keep the wrath of the Lord from consuming Israel (compare Exodus 32:10, 25-29).

One of the things the Levites were to do, was to set up an area around the tabernacle, and keep all others out of that area. Someone might wander in this area and be killed, if it were not safely guarded.

Numbers 1:54 "And the children of Israel did according to all that the LORD commanded Moses, so did they."

Pitched their tents by their own camps and standards. Did not come near the tabernacle but kept at a proper distance from it, and did not meddle with things they had no concern with, and which were peculiar to the Levites.

"So did they": Which is repeated to show how readily, punctually, and perfectly they observed the command of God with respect to this affair.

It is important for us, as well as for the tribes of Israel, to heed the wishes of the LORD. God had promised to bless them, if they obeyed His commandments.

Numbers Chapter 1 Continued Questions

1. Who was in charge of the numbering?

2. When did they assemble the people?

3. What are "pedigrees" speaking of?

4. Who were numbered?

5. God gave the message to Moses, and Moses gave it to whom?

6. Who was Israel's oldest son?

7. Who was his mother?

8. How many of the tribe of Reuben were numbered?

9. How many of Simeon's tribe were numbered?

10. Why is the order given here different from the order in the first lesson?

11. What tribe was Jesus birthed into?

12. Who was Jacob's first wife?

13. Who was the last son birthed to Leah?

14. What was different about the tribe of Joseph?

15. Who was the favorite son of Jacob?

16. ____________ was the younger brother of Joseph.

17. Who was their mother?

18. What is peculiar about the tribe of Dan?

19. How many princes were there?

20. Why was the tribe of Levi left out of this list?

21. How many men, over 20, of all the tribes were there?

22. Approximately how many Israelites all together were there including women and children?

23. The Levites were appointed over the __________ of _________.

24. What purpose had God chosen the Levites for?

25. "Stranger", in verse 51, means what?

26. Where were they to pitch their tents?

27. Where were the Levites to pitch their tents?

28. Did they obey God's wishes?

Numbers Chapter 2

Verses 1-31: It is repeatedly said the Israelites were to encamp "according to their armies" (verses 9-10, 16, 18, 24, 25, 32), and each company was the leader's "host" (verses 4, 6, 8, etc.). Host and company are the same Hebrew word (saba' compare Lord of Sabaoth), which could be rendered "army". The people were organized and marching to the Promised Land. The Egyptian army under Rameses II (thirteenth century B.C.), adopted this same type of formation in camp. "Standard": The Hebrew (degel, verses 2, 3, 10, 18, 25, 31, 34), refers to the group encamped around each standard. It would be more appropriately translated "company". The "ensign" (verse 2), by which each tribe camped was another piece of military equipment pictured in ancient inscriptions. "Far off about the tabernacle of the congregation shall they pitch: Joshua 3:4 stipulates that a distance of two thousand cubits (one thousand yards), should separate the ark from the secular tribes. From (1:52-53; 2:17, and chapter 3), we learn that the Levities were to encamp between the secular tribes and the tent of meeting.

Numbers 2:1 "And the LORD spake unto Moses and unto Aaron, saying,"

Very probably after the number of the children of Israel was taken, of which in the preceding chapter. And when the congregation of Israel with the tabernacle were about to set forward on their journey. And therefore, directions are here given for their orderly and regular proceeding in it, in what form and manner they should both encamp and march.

"Saying": As follows.

In the last lesson, Moses and Aaron had numbered the young men of the tribe. They possibly took the results into the tabernacle, and God spoke to them there. In this lesson, we will see the order of God. Notice as we go through this lesson, that God is in the center of the encampment. Jesus must be the hub of the wheel, that all the spokes (denominations of Christians), attach to. Just as this encampment has order when it moves, the church must move in unison to be effective. Each must stay in his appointed place, for the wheel to turn correctly. If one pulls loose from the hub, you have a crooked wheel. Jesus must be the focal point of it all, or it will not succeed.

Numbers 2:2 "Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house: far off about the tabernacle of the congregation shall they pitch."

"Standard ... ensign": The banners were flags identifying the individual tribes (probably with some sort of insignia). The standards were flags marking each of the 4 encampments of 3 tribes each.

"The tabernacle of the congregation": For details (see Exodus chapters 25-30).

"Standard" in this, possibly means flag or banner. "Ensign" means flag, beacon, monument, omen, prodigy, evidence, mark, or miracle. There seems to have been a flag for each family that they would raise, and cause their people to gather around. They were to be careful not to pitch too close to the tabernacle.

Verses 3-9: The lead tribe on the "east side" of the tabernacle was "Judah", followed by the tribes of "Issachar" and "Zebulon". This group represented Leah's fourth, fifth, and sixth sons (Gen. 29:35; 30:17-20). Although he was the fourth-born of Jacob's sons, Judah is listed first and was honored above his older brothers because of their reprehensible actions (Gen. chapter 34; 35:22). The tribe of Judah had the largest army of the 12.

Numbers 2:3 "And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies: and Nahshon the son of Amminadab [shall be] captain of the children of Judah."

"On the east side ... Judah": Judah occupied the place of honor to the east. (Gen. 49:8-12), highlights the role and centrality Judah would have in the defeat of Israel's enemies. Judah was the tribe through which the Messiah would be born.

"Nahshon": Nahshon appears in the later genealogies of the messianic line (compare Ruth 4:20; Matt. 1:4).

Jesus was to come through the tribe of Judah. The east is the direction of the rising sun. The eastern gate in the wall at Jerusalem is the gate that God entered and left by. It would be appropriate for the tribe of Judah to camp in the east.

2 Peter 1:19 "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:"

The day Star is Jesus.

Numbers 2:4 "And his host, and those that were numbered of them, [were] threescore and fourteen thousand and six hundred."

As they had been before. And, supposing these words to be the words of God, there is no necessity of rendering them in the future, as some have observed. Though they seem rather to be the words of Moses. Who under every tribe repeats the number, which is exactly the same as when taken. And though it was not till twenty days after that they set forward according to their order of encampment, not one of them died. Which Aben Ezra observes as a very wonderful thing.

"Were threescore and fourteen thousand and six hundred; the number of the tribe of Judah were 74,600 (see Num. 1:27).

Numbers 2:5 "And those that do pitch next unto him [shall be] the tribe of Issachar: and Nethaneel the son of Zuar [shall be] captain of the children of Issachar."

Who with Zebulun, after mentioned, as placed with him under the same standard. Were the brethren of Judah, by the same mother Leah, and so fitly put together, as most likely to continue in harmony and love. And being the youngest sons of Leah, and brethren of Judah, would, without any reluctance or murmuring, pitch under their elder brother's standard.

"And Nethaneel, the son of Zuar, shall be captain of the children of Issachar (see Num. 1:8).

This is just saying that the tribe of Issachar, led by Nethaneel, is on the eastern side as well. They camp beside the tribe of Judah.

Numbers 2:6 "And his host, and those that were numbered thereof, [were] fifty and four thousand and four hundred."

The host of Issachar.

"And those that were numbered thereof, were fifty and four thousand and four hundred": 54,400 men. Which had been numbered, for it does not appear that there was a fresh account taken (see Num. 1:29).

The young men of the tribe of Issachar that were numbered were 54,400.

Numbers 2:7 "[Then] the tribe of Zebulun: and Eliab the son of Helon [shall be] captain of the children of Zebulun."

He pitched next. Though the order of their encampment was not, as it may seem. First Judah, after him Issachar, and below him Zebulun. For Judah lay between these two, the one before him, and the other behind him. And it was Issachar that was behind, and Zebulun before, as Aben Ezra observes. They were pitched on each side of the standard of Judah, one on one side, and the other on the other side.

"And Eliab, the son of Helon, shall be, captain of the children of Zebulun" (see Num. 1:9). Each tribe had its own captain. Nor does it appear that there was a general over those captains, that had the command of the camp, consisting of three tribes. But Moses was the generalissimo of all the camps.

Numbers 2:8 "And his host, and those that were numbered thereof, [were] fifty and seven thousand and four hundred."

That is, the host of Zebulun.

"And those that were numbered thereof, were fifty and seven thousand and four hundred": 57,400 men (see Num. 1:31).

Of the tribe of Zebulon, with Eliab as the prince, were numbered 57,400. The tribe of Zebulon was to camp next to the tribe of Issachar.

Numbers 2:9 "All that were numbered in the camp of Judah [were] a hundred thousand and fourscore thousand and six thousand and four hundred, throughout their armies. These shall first set forth."

186,400 men. The sum total of the three tribes, which formed that camp. This was the largest camp of them all, being near 30,000 more than Dan's (Num. 2:31). Which was the next in number unto it, and therefore placed foremost. And as the vanguard to the tabernacle.

"These shall first set forth": In a march, when about to journey. When they saw the cloud remove, the priests blew with the trumpets, and then the camp of Judah moved first, as Jarchi observes. And when they went out to fight, Judah went up first (Judges 1:1).

These three tribes were camped on the east side of the tabernacle. Their total number of men of the age to go to war, were 186,400. It appears Judah was the head of these three tribes. This will be the tribe to lead the way, when they do set forth. Each tribe had to stay in its place assigned, or there would have been total confusion.

Verses 10-16: The lead tribe on the tabernacle's "south side" was "Reuben", followed by the tribes of "Simeon" and "Gad". Reuben was Leah's firstborn (Gen. 29:32); Simeon, her second (Gen. 29:33); and Gad was Leah's son through her maid Zilpah (Gen. 30:11).

Numbers 2:10 "On the south side [shall be] the standard of the camp of Reuben according to their armies: and the captain of the children of Reuben [shall be] Elizur the son of Shedeur."

This camp consisted of the tribes of Reuben, Simeon, and Gad, which was divided into lesser bodies, regiments, or companies, called armies. And this was placed to the south of the tabernacle, or to the right hand, as Aben Ezra interprets it. This was the right wing of the whole army. Reuben's stone, according to the Jewish writers, was the "sardius", and his flag was colored red, and there were figured upon it mandrakes. Simeon's stone was the topaz, and his flag was colored green, and on it was figured "Shechem". Gad's stone was the agate, and his flag was colored neither black nor white, but mixed, and there was figured upon it a camp or host, on account of what is said (Gen. 49:19).

"And the captain of the children of Reuben shall be Elizur the son of Shedeur (see Num. 1:5).

Numbers 2:11 "And his host, and those that were numbered thereof, [were] forty and six thousand and five hundred."

That is, the host of Reuben, as distinct from his camp, of which it was only a part, and of which Elizur was captain.

"And those that were numbered thereof, were forty and six thousand and five hundred": 46,500 men (see Num. 1:21).

We see Reuben's tribe led by Elizur, set up camp on the south side of the tabernacle. The number of their young men of the age to go to war, was 46,500.

Numbers 2:12 "And those which pitch by him [shall be] the tribe of Simeon: and the captain of the children of Simeon [shall be] Shelumiel the son of Zurishaddai."

Under his standard, and on one side of it. Reuben and Simeon being brothers by the mother as well as the father's side, might well be thought to agree together. And Reuben being the eldest brother, and the eldest of all Jacob's sons, Simeon would not grudge to pitch under him.

"And the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai; of whom (see Num. 1:6).

Numbers 2:13 "And his host, and those that were numbered of them, [were] fifty and nine thousand and three hundred."

That is, the host of Simeon.

"And those that were numbered of them, were fifty and nine thousand and three hundred. 59,300 men; the same as in (Num. 1:23).

Reuben and Simeon were brothers. Their mother was Leah. It would be a natural thing for their tribes to be camped together. The tribe of Simeon's leader was Shelumiel. The young men of Simeon's tribe were numbered 59,300.

Numbers 2:14 "Then the tribe of Gad: and the captain of the sons of Gad [shall be] Eliasaph the son of Reuel."

"Reuel" and Deuel: The letters R and D are similar in Hebrew, and were easily confused by the scribes who coped the text.

Numbers 2:15 "And his host, and those that were numbered of them, [were] forty and five thousand and six hundred and fifty."

That is, the host of Gad, as distinct from those of Reuben and Simeon, which together formed the camp.

"And those that were numbered of them, were forty and five thousand and six hundred and fifty. 45,650 men (see Num. 1:25).

Gad was from the handmaid Zilpah, and was a half-brother of Simeon and Reuben. The number of his young men numbered was 45,650. They too were camped on the south next to Simeon's tribe.

Numbers 2:16 "All that were numbered in the camp of Reuben [were] a hundred thousand and fifty and one thousand and four hundred and fifty, throughout their armies. And they shall set forth in the second rank."

Throughout their armies, 151,450 men. Putting Reuben's host, and the hosts of Simeon and Gad together (Num. 2:13). Which was much lesser than the preceding camp, being 34,500 fewer in number.

"And they shall set forth in the second rank": They in journeying moving next to the camp of Judah, and before the tabernacle. For though, while encamped, the camp of Reuben lay on the south, or right side of it. Yet, when marching, went before it.

We see from this, Reuben's tribe led all three tribes. When they marched, they were the second, after Judah's three tribes. The total number of Gad's, Simeon's, and Reuben's tribes were 151,450.

Numbers 2:17 "Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place by their standards."

Once the first two triads of tribes were in motion, the Levites disassembled and packed elements of the "tabernacle of the congregation", a gracious expression for the tent that was the "meeting place" between Yahweh and His people. The Israelites headed out with the "camp of the Levites in the midst" so that God's presence was ever central for Israel's army and its people.

We mentioned before, that the church (tabernacle), would be in the middle of the camp. The tabernacle, where God dwelt with them, was surrounded by the Levitical tribe. It was the focal point of their lives. Notice also, that six tribes would march ahead of the tabernacle, and six behind it, when they were moving from place to place. The tabernacle with the Ark was to be protected at all times.

Verses 18-24: The lead tribe on the "west side" was "Ephraim", one of the Rachel Tribes. Ephraim and "Manasseh" were grandsons of her firstborn, Joseph (Gen. 30:22-24; chapter 48). "Benjamin" was her second son (Gen. 35:16-20).

Numbers 2:18 "On the west side [shall be] the standard of the camp of Ephraim according to their armies: and the captain of the sons of Ephraim [shall be] Elishama the son of Ammihud."

It was in the rear or behind, consisting of his tribe, and of the tribes of Manasseh and Benjamin. Divided into several companies, and extended four miles, as the above Targum. The Jewish writers say, that Joseph's stone is the onyx or sardonyx, and his flag was colored very black. And on it were figured for the two princes, Ephraim and Manasseh. Egypt, because they were born in Egypt; and upon the flag of Ephraim was figured an ox, because of what is said in (Deut. 33:17). And on the flag of the tribe of Manasseh was figured a unicorn. Because of what is said in the same place. Benjamin's stone was the jasper, and his flag was colored like to twelve colors, and on it was figured a wolf, because of what is said (Gen. 49:27).

"And the captain of the sons of Ephraim shall be Elishama the son of Ammihud": Of whom (see Num. 1:10).

Numbers 2:19 "And his host, and those that were numbered of them, [were] forty thousand and five hundred."

That is, the host of Ephraim.

"And those that were numbered of them, were forty thousand and five hundred. 40,500 men. Not his camp, but his host, or the army, which consisted only of his own tribe (see Num. 1:33).

Ephraim's tribe was the leader of the three tribes on the west side of the tabernacle. They were led by Elishama. They were numbered 40,500. It is very interesting, to me, that the tribe of Ephraim is not mentioned in the tribes that were sealed in Revelation chapter 7. My own thoughts on this are that they are the great multitude in verse 9 of chapter 7 of Revelation. They are spiritually the same as Abraham's seed.

Numbers 2:20 "And by him [shall be] the tribe of Manasseh: and the captain of the children of Manasseh [shall be] Gamaliel the son of Pedahzur."

Who though the elder brother to Ephraim. Yet Ephraim was preferred to him, and had a standard given him, and his elder brother was directed to pitch by it. And this being agreeably to the prophecy of Jacob, could not well be objected to. And Benjamin, the younger brother of Joseph, being placed under the standard of a son of his, that stood in his father's room, could not be offended. And these all being the descendants of Rachel, might well be thought to agree together, and be very well pleased with their situation.

"And the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur; the same as in (Num. 1:10).

Numbers 2:21 "And his host, and those that were numbered of them, [were] thirty and two thousand and two hundred."

That is, the host of Manasseh.

"And those that were numbered of them, were thirty and two thousand and two hundred. 32,200 men (see Num. 1:35).

We must remember in this, that Ephraim and Manasseh were brothers who were sons of Joseph. They made up two tribes, instead of one. They both camped on the west side of the tabernacle The young men of Manasseh were counted 32,200. Their leader was Gamaliel.

Numbers 2:22 "Then the tribe of Benjamin: and the captain of the sons of Benjamin [shall be] Abidan the son of Gideoni."

He was to pitch under the same standard of Ephraim, and the other side of it from that of Manasseh. The one being before, and the other behind, and the standard in the middle (see notes on Num. 2:7).

"And the captains of the sons of Benjamin shall be Abidan the son of Gideoni": Of whom (see Num. 1:11).

Numbers 2:23 "And his host, and those that were numbered of them, [were] thirty and five thousand and four hundred."

That is, the host of Benjamin.

"And those that were numbered of them, were thirty and five thousand and four hundred. 35,400 men. The least number of all the tribes, excepting the tribe of Manasseh (Num. 2:21; see Num. 1:37).

Benjamin was the younger brother of Joseph. His tribe camped in the west with Ephraim and Manasseh. They were led by Abidan, and were numbered 35,400.

Numbers 2:24 "All that were numbered of the camp of Ephraim [were] a hundred thousand and eight thousand and a hundred, throughout their armies. And they shall go forward in the third rank."

108,100 men. Which was the smallest of all the camps, and near eighty thousand fewer than the camp of Judah (Num. 2:9).

"And they shall go forward in the third rank. And which was the first following the tabernacle.

The tribes of Ephraim, Manasseh, and Benjamin were all camped on the west side of the tabernacle. They represented the sons of Rachel, Joseph and Benjamin. All three tribes together were numbered 108,100. They were the fewest numbered of any of the divisions. The tabernacle was in the middle of the march, after Judah's three tribes and Reuben's three tribes. Just after the tabernacle and the Levites, the tribes of Ephraim came. They were third in the sense of being after the East and the South.

Verses 25-31: The lead tribe on the "north side" of the tabernacle was "Dan", followed by "Asher" and "Naphtali". Dan and Naphtali were sons of Rachel through her maid Bilhah (Gen. 30:6-8), Asher was the son of Leah through her maid Zilpah (Gen. 30:13).

Numbers 2:25 "The standard of the camp of Dan [shall be] on the north side by their armies: and the captain of the children of Dan [shall be] Ahiezer the son of Ammishaddai."

To the left of the tabernacle as encamped, and so was the left wing of the grand army. It consisted of the tribes of Dan, Asher, and Naphtali, in which were several divisions and companies, whose camp also the Targum of Jonathan says reached four miles. According to the Jewish writers, Dan's stone was the "ligure", and his flag was colored like to a sapphire. And there was figured upon it a serpent, on account of what is said (Gen. 49:17). Asher's stone was the "tarshish" or beryl, and his flag was colored like to a precious stone, with which women adorn themselves, and on it was figured an olive tree, on account of what is said (Gen. 49:20). Naphtali's stone was the amethyst, and his flag was colored like to clear wine, whose redness is not strong, and on it was figured a hind, on account of what is said of him (Gen. 49:21).

"And the captain of the children of Dan shall be Ahiezer the son of Ammishaddai. Who made mention of in (Num. 1:10).

Numbers 2:26 "And his host, and those that were numbered of them, [were] threescore and two thousand and seven hundred."

That is, the host of Dan.

"And those that were numbered of them, were threescore and two thousand and seven hundred. 62,700 men. Which agrees with the account of this tribe in (Num. 1:39).

Dan's tribe was led by Ahiezer. They were numbered 62,700, and encamped on the north side. It is interesting that he would be so prominently mentioned here, and then be totally dropped from the list of the twelve tribes in Revelation. His tribe got into idolatry, even more than the others.

Numbers 2:27 "And those that encamp by him [shall be] the tribe of Asher: and the captain of the children of Asher [shall be] Pagiel the son of Ocran."

Dan had a standard given him, though the son of a handmaid, being the firstborn of the sons of the handmaids. And his tribe being a warlike tribe, and very numerous. And Asher and Naphtali are placed by him, being the sons of handmaids also, and could not but contentedly pitch by him, who was the eldest of the sons of the handmaids. Naphtali being his younger brother by mother's as well as father's side, and Asher the second son of Zilpah, Leah's maid.

"And the captain of the children of Asher shall be Pagiel the son of Ocran. The same as in (Num. 1:13).

Numbers 2:28 "And his host, and those that were numbered of them, [were] forty and one thousand and five hundred."

That is, the host of Asher.

"And those that were numbered of them, were forty and one thousand and five hundred. 41,500 men; as they were numbered (Num. 1:41).

The tribe of Asher was encamped by Dan in the north. Their leader was Pagiel. Their young men were numbered 41,500. Both Dan and Asher were sons of the handmaidens.

Numbers 2:29 "Then the tribe of Naphtali: and the captain of the children of Naphtali [shall be] Ahira the son of Enan."

That was to pitch by the same standard of Dan, on the other side of it.

"And the captain of the children of Naphtali shall be Ahira the son of Enan": Who is mentioned in (Num. 1:15).

Numbers 2:30 "And his host, and those that were numbered of them, [were] fifty and three thousand and four hundred."

That is, the host of Naphtali.

"And those that were numbered of them": Not that some part of the tribe of Naphtali was numbered, which made up the host Ahira was captain of, but the whole of it, who were all numbered that were of twenty years of age and upwards. And the same is to be observed in all the above places, where this phrase is used.

"Were fifty and three thousand and four hundred": 53,400 men. (see Num. 1:43).

The tribe of Naphtali was led by Ahira. The young men numbered were 53,400. Naphtali, along with Asher and Dan, were all sons of the handmaidens.

Numbers 2:31 "All they that were numbered in the camp of Dan [were] a hundred thousand and fifty and seven thousand and six hundred. They shall go hindmost with their standards."

157,600 men. Consisting of his own tribe, and those of Asher and Naphtali, which make the largest camp next to Judah.

"They shall go hindmost with their standards": For though, while encamped, they lay to the north, or the left side of the tabernacle. Yet, when marching, they brought up the rear, and were the rear guard to the tabernacle. So that it had in its van and rear the two largest camps, which were wisely ordered for its safety. "Standards" is put for "standard", the plural for the singular. For there was but one standard to a camp, unless this takes in their ensigns, of which they had many.

The three tribes that Dan's tribe led were numbered 157,600 altogether. They were the last in the march.

Verses 32-33: According to Moses' account, the sum of the fighting men in Israel was 603,550. Counting women, children and males who were excluded from fighting, the total population could have been as high as two and a half million people, or significantly less, depending on how one interprets the text.

Numbers 2:32 "These [are] those which were numbered of the children of Israel by the house of their fathers: all those that were numbered of the camps throughout their hosts [were] six hundred thousand and three thousand and five hundred and fifty."

As the number was taken by Moses and Aaron. Assisted by twelve princes of the tribe, who were now constituted captains over them, as so many hosts or armies.

"All those that were numbered of the camp throughout their hosts": Of the four camps, of Judah, Reuben, Ephraim, and Dan, throughout the respective tribes or hosts that belonged to each of them.

"Were six hundred thousand and three thousand and five hundred and fifty; 603,550 men. Which is exactly the sum total of them, as taken (Num. 1:46). It is a large number, considering in how short a time, and that great part of it a state of bondage, from seventy persons, they rose unto it. But the spiritual Israel of God, consisting of his people of all nations, is a number which no man can number (Rev. 7:9). Besides, the number of the sealed ones, of every tribe (Num. 2:4). Now this encampment of the people of Israel was an emblem of the form and order of the spiritual Israel or church of God, under the Gospel dispensation. Christ in human nature is the tabernacle, who is in the midst of his people by His gracious presence. As the heart and life of the congregation of his saints, in whom they all center and terminate, and where he sits enthroned as King of saints. And as the Levites encamped in four squadrons next unto the tabernacle, all around it. To these answer the living creatures in (Ezek. 1:5). Which design the ministers of the word, who are in the highest place in the church, between Christ and the congregation, and are near to him, to be supplied by him. Then encamped the whole body of the people of Israel by their standards, with their ensigns, to whom answer the wheels in (Ezek. 1:15). And the twenty four elders in (Rev. 4:4). All which show the church to be militant, and that there is an order in Gospel churches, which makes them both comely and terrible (SOS 6:4). And may teach every member to abide by his standard, and follow his ensign and ensign bearer (Isa. 11:10).

See note (on 1:46).

The total number given here of all the tribes is 603,550. You remember that including women and children the number could swell to close to 3,000,000. To have a place large enough for this many people to camp, you would need over 3 miles square.

Numbers 2:33 "But the Levites were not numbered among the children of Israel; as the LORD commanded Moses."

At this time, not among the Israelites, but by themselves, they being a camp of themselves.

"As the Lord commanded Moses (Num. 1:48).

The Levites did not go to war, and they would not have been numbered in this group, for that reason.

Numbers 2:34 "And the children of Israel did according to all that the LORD commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers."

Up to this time, "the children of Israel did according to all that the LORD commanded Moses," Contrasted to later events recorded in this book.

Most of the early Jewish writers thought the area they encamped in, to be twelve miles square. The three miles square used were estimates of Roman soldiers. The difference in the space could have been because they were not in army regiments, but individual tents. Two things to remember in all of this, is that God was at the center of their lives. We must also remember that they encamped in such a way to protect the tabernacle and the presence of God within. Many believe the tribes symbolize the Christians today, varied in details of belief enough to have different denominations, but headed for a common goal. The wilderness wanderings are much like the lives of the Christians on earth. They were not permitted to enter the Promised Land, until they had Egypt (world), out of them. With each new trial they faced, they discovered the only answers lay in God's hands.

Numbers Chapter 2 Questions

1. Where did Moses and Aaron, probably, take the results of the census?

2. Who was numbered?

3. What does the author ask that you notice about this lesson?

4. What are the spokes of the wheel, that Jesus is the hub for?

5. Every man shall pitch by his own __________.

6. What does "standard" mean in verse 2?

7. What does "ensign" mean.

8. What must they be careful not to do?

9. The east side was toward the _________ of the ______.

10. Which tribe was first on the east side?

11. Jesus came through the tribe of _________.

12. Who is the day Star?

13. Who pitched next to Judah?

14. Where did the tribe of Zebulon camp?

15. How many young men of war were camped on the east side?

16. Who camped on the south side?

17. Who was the mother of Reuben and Simeon?

18. Who was Gad's mother?

19. How many young men were counted all together in Reuben's three tribes?

20. Where will the Levites camp?

21. Where would the Levites and the tabernacle be in the march?

22. Whose tribe was the leader of the three tribes on the west?

23. Ephraim and Manasseh were sons of __________.

24. What did Benjamin and Joseph have in common?

25. What was the total number of the young men, who were counted on the west side?

26. The standard of the camp of Dan was on the ________ side.

27. What was the total number of young men camped on the north?

28. Why were the Levites not numbered?

29. How large would the area have to be, to accommodate this large a group of people?

30. What are two things we should remember in this lesson?

31. How are the wilderness wanderings like our lives on earth?

Numbers Chapter 3 Continued

Verses 33-37: "Merari": The Merarites numbered 6200 males and were responsible for the wooden framework of the tabernacle. They were to camp north of the tabernacle.

Numbers 3:33 "Of Merari [was] the family of the Mahlites, and the family of the Mushites: these [are] the families of Merari."

So called from his two sons Mahli and Mushi (Num. 3:20).

"These are the families of Merari": The youngest son of Levi (Num. 3:17).

In the last lesson, we had begun the genealogy of the Levites. This is a continuation of that.

Numbers 3:34 "And those that were numbered of them, according to the number of all the males, from a month old and upward, [were] six thousand and two hundred."

Of the above two families.

"According to the number of all the males, from a month old and upward, were six thousand and two hundred. 6,200 men; the least number of them all.

Numbers 3:35 "And the chief of the house of the father of the families of Merari [was] Zuriel the son of Abihail: [these] shall pitch on the side of the tabernacle northward."

I think it should rather be rendered, "and the chief of the house", that is, of the Merarites, "the father to the families of Merari". The common father to them all, having the chief authority and power over them, and so in (Num. 3:24).

"Was Zuriel the son of Abihail": Of whom we read nowhere else, nor is it certain of which family he was, whether of the Mahlites or Mushites.

"These shall pitch on the side of the tabernacle northward": To the left of it, between that and the camp of Dan.

This again is speaking just north of the tabernacle, and between the tabernacle and the tribe of Dan. Only the Levites were allowed to camp near the tabernacle.

Numbers 3:36 "And [under] the custody and charge of the sons of Merari [shall be] the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto,"

Both of the Holy and the most Holy Place, which were the walls of the tabernacle, and which were covered with curtains. These when taken down for journeying were committed to the care of the Merarites. And because these, with what follow, were a heavy carriage, they were allowed wagons to carry them. And who on this account had more wagons given them than to the Gershonites, for the Kohathites had none (Num. 7:6).

"And the bars thereof": Which kept the boards tight and close (see Exodus 26:26).

"And the pillars thereof": The pillars on which the vail was hung, that divided between the Holy and most Holy Place. And, on which the hanging was put for the door of the vail (Exodus 26:32).

"And the sockets thereof": In which both the boards and pillars were put (Exodus 26:19).

These were the boards that were used with the curtains. This tribe of Merari had nothing to do with the curtains. It was their duty to carry the boards. They also were in charge of the sockets, which held the curtains together. They not only carried the boards, but were responsible for them being erected, when they stopped and set up the tabernacle.

Numbers 3:37 "And the pillars of the court round about, and their sockets, and their pins, and their cords."

Of the great court which went round the tabernacle, on which pillars the hangings were hung.

"And their sockets": Into which the pillars were put. Of both (see Exodus 27:9).

"And their pins, and their cords": The pins were fixed in the ground, and the cords fastened the hangings of the court to them. Whereby they were kept tight and unmoved by the winds (see Exodus 27:19).

This is speaking of the smaller items; they were responsible for. The tabernacle could not be put together without these items that connected them.

Numbers 3:38 "But those that encamp before the tabernacle toward the east, [even] before the tabernacle of the congregation eastward, [shall be] Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the children of Israel; and the stranger that cometh nigh shall be put to death."

"Moses ... Aaron": Moses and Aaron and his sons were given the place of honor on the east of the tabernacle and gave overall supervision to the Levites. Eleazar oversaw the Kohathites (3:32), and Ithamar oversaw the Gershonites and Merarites (4:28, 33).

The eastern gate was a place of prominence. This is where the entrance to the tabernacle was located. Moses, Aaron, and their families were responsible for the tabernacle and the people. Since Moses, Aaron, and Aaron's sons would be in the tabernacle often, it was necessary for them to be on this side. The tabernacle is like our church today. Moses, Aaron, and Aaron's sons are like the ministerial staff. This would even include the board of directors. Notice however, you could not have a church without those who took care of the physical preparation of the church for services.

Numbers 3:39 "All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males from a month old and upward, [were] twenty and two thousand."

Whence it appears, that Moses was not alone, but Aaron with him, in numbering the Levites, and that by the appointment of the Lord. The word "Aaron", in the Hebrew text, has a dot on every letter, for what reason it is not certain. The word itself is left out in the Samaritan and Syriac versions.

"All the males, from a month old and upward, were twenty and two thousand": 22,000 men. But by putting the sums together they amount to three hundred more. For of the Gershonites there were 7,500, and of the Kohathites 8,600, and of the Merarites 6,200; in all 22,300. Which difficulty some endeavor to remove by saying, as Aben Ezra observes, that the Scripture takes a short way, mentioning the thousands, and leaving out the hundreds.

We can easily see from the 22,000 males from 1 month old and upward, that the Levites were by far the smallest of the tribes. If we added the three groups together of the Levites who were counted, we would have 22,300. This is not a serious discrepancy. This is just an error in addition by someone. It is a possibility that the 300 were firstborn of the ministering staff, and were not counted.

Numbers 3:40 "And the LORD said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names."

After he had taken the number of the Levites.

"Number all the firstborn of the children of Israel, from a month old and upward, and take the number of their names". That they might be compared with the number of the Levites, and the difference between them observed.

We remember the firstborn belong to God. They must be purchased back from God. This counting was to determine the tax of the silver shekel as redemption money.

Numbers 3:41 "And thou shalt take the Levites for me (I [am] the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel."

For his service, to minister to his priests, and serve in his tabernacle.

"I am the Lord": Who has a right to all, and can claim who he pleases for himself in a special manner, and therefore could and did take the Levites to himself.

"Instead of the firstborn among the children of Israel": These he had taken to him before, and ordered to be sanctified unto him. And for whom a redemption price was paid to his priests for the support of them, and the tabernacle service. And now it was his will to make an exchange of these for the Levites.

"And the cattle of the Levites, instead of all the firstling among the cattle of the children of Israel": Every firstling of clean cattle was the Lord's, and given to his priests. And the firstlings of unclean cattle were redeemed with a lamb, and which were given to the same. And now instead of these he requires the cattle of the Levites. Not that they should be deprived of their use of them, or that they should be taken and sacrificed, but that they should be with them devoted to him, and they should possess them in his right.

The Levites were not just in the service to the Lord, but belonged to Him in the fullest sense. Even their cattle were taken for the tabernacle instead of being their own private property. This paid for the firstborn cattle of the twelve tribes.

Numbers 3:42 "And Moses numbered, as the LORD commanded him, all the firstborn among the children of Israel."

No doubt assisted by others, though not mentioned.

"All the firstborn among the children of Israel": Which some think was only those that were born since they came out of Egypt, as Bonfrerius, Bishop Patrick, and others.

Since this was a matter of the tabernacle, Moses took care of the counting.

Numbers 3:43 "And all the firstborn males by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen."

"Twenty and two thousand two hundred and threescore and thirteen": This was the total number of Gershonite, Kohathite, and Merarite males born in the 12-1/2 months since the Exodus. The Levites took the place of the first 22,000 firstborns, and the rest (273), were redeemed with 1,365 silver shekels.

This is the firstborn of all of the tribes, and not just of the Levites. Those numbered were 22,273. This is a terribly short number for the firstborn of so large a group of people. Either this was for the babies who were firstborn, or there should be a larger number. If this were all the firstborn of all the Israelites, they would have to have an average of 70 people in one family. Possibly, this is speaking of the young males who are not fathers themselves. This is one of those mysteries of the Bible, that we will not know absolutely.

Numbers 3:44 "And the LORD spake unto Moses, saying,"

After the number was taken, and gave him directions what to do upon it.

"Saying": As follows.

We see again, that The LORD is still speaking to Aaron and the people through Moses at this point.

Numbers 3:45 "Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I [am] the LORD."

The Lord had declared before that he had taken them, and now he bids Moses take them. Who had numbered them, and give them to Aaron, instead of the firstborn. Whose numbers were also taken for this purpose.

"And the cattle of the Levites instead of their cattle": But not to be given to Aaron and his sons, or to the priests for their use, but to remain with the Levites for their use. Who were now separated from the other tribes, and taken into the service of God. And as they were dedicated to God, so their cattle likewise for their support as his ministers.

"And the Levites shall be mine": In a special manner his, being devoted to his service.

"I am the Lord": Who had a right to do this, and expected to be obeyed in it.

This is the law of substitution. Jesus became our substitute on the cross. We deserved the penalty of the cross, and Jesus paid the penalty in full for us. The Levites here, are the substitute for the firstborn males of Israel.

Numbers 3:46 "And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites;"

With money, there being not Levites enough to answer to them, and exchange for them.

"Of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites": For the sum total of the Levites, as given, was but 22,000 (Num. 3:39). Whereas the sum total of the firstborn of Israel were 22,273 (Num. 3:43). So that there were, two hundred seventy-three more of the latter than of the former. And what was to be done with these next follows.

We see from this, that there was not an error in counting the firstborn. We just did not understand what age group were counted. The Levites were almost the same number as the firstborn of all Israel. This is saying there were 273 more than the Levites.

Numbers 3:47 "Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take [them]: (the shekel [is] twenty gerahs:)"

Or head; every firstborn, or his parent for him, was bound to pay five shekels. And which was afterwards settled as the price of such a redemption (Num. 18:16).

"After the shekel of the sanctuary shall thou take them": Being full weight according to the standard there kept.

"The shekel is twenty gerahs" (see notes on Lev. 27:25).

A shekel is 10 dwt (a pennyweight, abbreviated dwt). In this case, this is silver. Five shekels would be 50 dwt. of silver. The price of redemption of one male would be 50 dwt of silver. "Silver" means redemption. The number 50 is the number of jubilee, or set the captives free. You can see the spiritual significance of this. Each person redeemed had to pay 5 shekels of silver.

Numbers 3:48 "And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons."

Or the superfluous number, the number of them that exceeded the Levites, namely, two hundred seventy three. The price of their redemption is ordered to be given.

"Unto Aaron, and to his sons": Since the Levites were taken in lieu of the firstborn, whose redemption money belonged to the priests. And seeing the Levites were given to Aaron and his sons on that consideration, and there being a deficiency of them to answer to the firstborn, it was but right and just that the redemption price of the superfluous number should be paid to them.

This appears that the 50 dwt. of silver for each firstborn over the number of the Levites (273), should be given to Moses and Aaron personally.

Numbers 3:49 "And Moses took the redemption money of them that were over and above them that were redeemed by the Levites:"

Of five shekels per head.

"Of them that were over and above redeemed by the Levites": Or were more than those redeemed by them. A Levite redeemed a firstborn, or freed him from the redemption price, being taken in lieu of him. 22,000 Levites were answerable to 22,000 firstborn of Israel. But as there were no more Levites than the above number, there remained two hundred seventy three firstborn to be redeemed by money, and it was the redemption money of these Moses took.

This amounted to 13,650 dwt. of silver that was given to Moses and Aaron personally.

Numbers 3:50 "Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five [shekels], after the shekel of the sanctuary:"

This was paid in silver coins called shekels. They received 1,365 shekels for the redemption money.

Numbers 3:51 "And Moses gave the money of them that were redeemed unto Aaron and to his sons, according to the word of the LORD, as the LORD commanded Moses."

That were redeemed this way, and not by Levites, as in (Num. 3:49), but by money, paying five shekels a head.

"Unto Aaron and his sons": To whom the Levites were given. And this money, as a recompence for the deficiency of the number of them, to answer to the firstborn exchanged for them.

"According to the word of the Lord (Num. 3:48).

"As the Lord commanded Moses": So did he, being a faithful servant in all things in the house of God. He did not convert it to his own use, or to any other use than to what God had appointed it.

This again, does not specifically say what they did with this money they received from Moses. We can possibly safely assume this money was used in the service in the sanctuary. Moses we know, did not keep any for his own personal use out of this specific money. We do know, there were expenses incurred in operating the tabernacle. The families of the Levites were compensated by God for their service to Him. Aaron and his family lived off the offerings made in the tabernacle.

Numbers Chapter 3 Continued Questions

1. How many were numbered of the tribe of Merari?

2. Who was chief of the tribe of Merari?

3. Where was the tribe of Merari to camp?

4. What were they in charge of?

5. Who encamped at the east of the tabernacle?

6. How is the tabernacle like our church today?

7. What was the total number of Levites numbered?

8. The firstborn of Israel was to be numbered from what age?

9. Why were they numbering the firstborn?

10. The Levites were not just in the service of the LORD, but in fact, ____________ to Him.

11. Why did Moses do the counting?

12. How many firstborn were counted?

13. What size family would the Israelites have to have, for this to be an accurate accounting of all the firstborn of Israel?

14. What law is verse 45 speaking of?

15. What is the very best example of this law in the Bible?

16. How many more of the firstborn were there, than the Levites?

17. What was the price of redemption?

18. The shekel is ________ __________.

19. A shekel is _________ dwt.

20. How many dwt. of silver was the price of redemption?

21. "Silver" means _____________.

22. Who got the silver for the extra firstborn?

23. How many dwt. of silver was given to Moses and Aaron?

24. What did Moses do with the silver?

25. What can we safely assume the silver was used for?

Numbers Chapter 4 Continued

Verses 21-33: The "sons of Gershon" were responsible to carry the tabernacle's "curtains", coverings, and screens. The "sons of Merari" (3:33-37), carried the frame of the tabernacle "the boards ... and the pillars" (and their related attachments).

Verses 21-28: "Gershon": See (note on 3:21-26).

Numbers 4:21 "And the LORD spake unto Moses, saying,"

Though Aaron is not mentioned here, he was concerned in taking the sum of the Gershonites, as well as of the Kohathites, as appears from (Num. 4:41).

In the last lesson and in this lesson, the message is for the Levitical tribe. We see again, the chain of Command of these messages from God. They go first to Moses.

Numbers 4:22 "Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families;"

As well as of the sons of Kohath. For though Gershon was Levi's eldest son, yet his posterity was not excused from the service of the tabernacle, and bearing things of it in journeying.

"Throughout the houses of their fathers, by their families": All in their several houses, and in the several families in those houses, that were of the age next mentioned, were to be numbered.

Gershon is a descendent of Levi. This is not speaking to the Kohathites now. God commanded Moses to count the tribe of Gershon.

Numbers 4:23 "From thirty years old and upward until fifty years old shalt thou number them; all that enter in to perform the service, to do the work in the tabernacle of the congregation."

Take an account how many there are of that age, which were received into the company of those who ministered in the tabernacle of the congregation. And so fit for service (see notes on Num. 4:3).

"To do the work in the tabernacle of the congregation": As the rest of the Levites.

These again, are for service in the ministry, and their best years are from the time they are thirty to the age of fifty. A man's physical stamina is the greatest during these years.

Numbers 4:24 "This [is] the service of the families of the Gershonites, to serve, and for burdens:"

The former of these phrases Aben Ezra interprets of setting up the tabernacle, making the bread (the showbread), and slaying (the sacrifices). And keeping, that is watching and guarding the tabernacle. And the latter of what they did when journeying, bearing and carrying the things assigned to them, afterwards mentioned.

It appears they are to work as burden-bearers of the things of the sanctuary. The ministry consists of more than just the high priest. It takes a number of people working together, in the job God has called them to, to make the tabernacle or the church to work. Each call is different, and each call is important. Each person must seek to find God's will for his own life. Do not look at someone else's call, and wish it were yours. God knows what you can do the best. He has called you to service in a place where you can excel.

Numbers 4:25 "And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badgers' skins that [is] above upon it, and the hanging for the door of the tabernacle of the congregation,"

The ten curtains of fine linen (Exodus 26:1).

"And the tabernacle of the congregation": The curtains of goats' hair made for a tent over it, as Jarchi (see Exodus 26:7).

"His covering": The covering of rams skins dyed red (Exodus 26:14).

"And the covering of the badgers' skins that is above upon it": Over all the rest.

"And the hanging for the door of the tabernacle of the congregation": The eastern veil, as Jarchi calls it. Which was for the door of the tent that led into the tabernacle, the Holy Place (Exodus 26:36).

This tribe does not carry the boards. They carry the curtains and various coverings. They are responsible to carry them, and even to hang them, when the tabernacle stops.

Numbers 4:26 "And the hangings of the court, and the hanging for the door of the gate of the court, which [is] by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve."

Which made the great court that surrounded the tabernacle (Exodus 27:9).

"And the hanging for the door of the gate of the court": The eastern gate that led into the court, a hanging of twenty cubits (Exodus 27:16).

"Which is by the tabernacle, and by the altar round about": That is, which hangings that formed the court, and were round about the tabernacle and the altar of burnt offering (see notes on Exodus 26:36).

"And their cords": Which fastened the hangings to pins or stakes fixed in the ground to keep them tight, that they might not be moved to and fro with the wind.

"And all the instruments of their service": In the court, as the tables on which the sacrifices were laid. And the hooks, and cords, and pins, on which they were hung and fastened, as Aben Ezra (see Ezekiel 40:39).

"And all that is made for them": For the vessels of service, or for the tabernacle, or the altar, as the same writer intimates.

"So shall they serve": By bearing them and carrying them.

Again, we see things that are used with the curtains and the badger's skins. They keep all of this together, so it will be less difficult to set it up when the tabernacle stops.

Numbers 4:27 "At the appointment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens."

As they shall order and direct.

"Shall be all the service of the sons of the Gershonites": Every one of them was to take their share, as Aaron and his sons should appoint them.

"In all their burdens, and in all their service": What each of them should carry, and in what they should perform duty.

"And ye shall appoint to them in charge all their burdens": Charge them carefully to keep all that were committed to them to bear, that none be lost, not a pin nor a cord.

Aaron and his sons will appoint a job for each of them to do in service for the Lord.

Numbers 4:28 "This [is] the service of the families of the sons of Gershon in the tabernacle of the congregation: and their charge [shall be] under the hand of Ithamar the son of Aaron the priest."

Which they should execute when the camp and tabernacle were in motion.

"In the tabernacle of the congregation": "In the court", where they should take up their burdens, or which lie in things respecting the tabernacle. This was the part they were to be employed in, namely, in taking care of the hangings of the tabernacle, etc.

"And their charge shall be under the hand of Ithamar the son of Aaron the priest": The things committed to their care were delivered by him to them, and they were under his inspection and direction.

Ithamar, the son of Aaron, was in charge of this particular group and the particular jobs they were to care for. Ithamar was a priest. Ithamar had been involved in the construction of the tabernacle.

Exodus 38:21 "This is the sum of the tabernacle, [even] of the tabernacle of testimony, as it was counted, according to the commandment of Moses, [for] the service of the Levites, by the hand of Ithamar, son to Aaron the priest."

Verses 29-33: "Merari": See note on 3:33-37.

Numbers 4:29 "As for the sons of Merari, thou shalt number them after their families, by the house of their fathers;"

The third and youngest son of Levi.

"Thou shalt number them after their families, by the house of their fathers": Which is the form of expression used of them all (see notes on Num. 4:2).

Merari was the third of the Levitical tribes. They were chosen to serve the Lord, the same as the others. We have mentioned before, that God has a specific job for each of us to do.

I Corinthians 12:4 "Now there are diversities of gifts, but the same Spirit."

Just because we have a different job than someone else, does not mean we are not called of God.

1 Corinthians 12:5 "And there are differences of administrations, but the same Lord."

Numbers 4:30 "From thirty years old and upward even unto fifty years old shalt thou number them, every one that entereth into the service, to do the work of the tabernacle of the congregation."

The Septuagint version here, and in (Num. 4:3), renders it, from twenty-five years old and upward. Agreeable to (Num. 8:24). At the which age the Levites went into the tabernacle, to wait and to learn their business, but they did not enter upon it till thirty.

"Even unto fifty years old shalt thou number them": At which age they were discharged from business.

"Everyone that entereth into the service, to do the work of the tabernacle of the congregation" (see notes on Num. 4:3).

The age is the same as for those who were priests and high priest. The caring for the church is just as sober a call, as being a minister.

Numbers 4:31 "And this [is] the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof,"

What should be committed to their care and charge, and they should bear and carry.

"According to all their service in the tabernacle of the congregation": Which was assigned to them as their part. And which was very heavy and cumbersome, and therefore they had wagons allowed them (Num. 7:8).

"The boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof": All these belonged to the Holy and to the most Holy Place (see Exodus 26:15).

Numbers 4:32 "And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall reckon the instruments of the charge of their burden."

These belonged to the court of the tabernacle. The pillars were what the hangings were hung upon, and the sockets, into which the pillars were set. And the cords, with which the hangings were fastened (see Exodus 27:9).

"With all their instruments, and with all their service": Whatever else were used in, and served for the support of this part of the tabernacle.

"And by name ye shall reckon the instruments of the charge of their burden": Everything, even the least that were committed to their charge. And they were to bear and carry, either they themselves, or in wagons, were to be mentioned by name. And not only every board, pillar, and socket, were to be told out to them, and particularly named. How many they were, to what they belonged, from whence they were taken, and where to be replaced. But every pin, and cord, and the use of them. That so when they came to set up the tabernacle again, there might be nothing wanting in its place to secure it. And make it as firm as at first. Such particular notice and care does God take of all his people, and Christ of all committed to him. And so should ministers of the word of all that are their charge, who must one day give an account to God (Heb. 13:17).

This is stating again; the items they were responsible for. The boards were heavier, than the curtains the tribe of Gershon was responsible for. Everyone had to do their particular job, for the tabernacle to be set up, and function properly.

Numbers 4:33 "This [is] the service of the families of the sons of Merari, according to all their service, in the tabernacle of the congregation, under the hand of Ithamar the son of Aaron the priest."

The Mahlites and Mushites, namely, the service before observed, the particulars of which are given.

"According to all their service in the tabernacle of the congregation": Agreeably to what was allotted to them in that part of the tabernacle they were concerned in.

"Under the hand of Ithamar the son of Aaron the priest": Who had the oversight of these as well as of the Gershonites, as Eleazar had of the Kohathites. Though as Eleazar was the chief of the tribe of Levi, it is thought that Ithamar acted under him (Num. 3:32).

Each of the items had a specific place in the tabernacle, so they had different people to care for the same thing each time, so as to not get them mixed up.

Verses 34-49: "Numbered": The Kohathites totaled 2,750 (4:36), the Gershonites 2,630 (4:40), the Merarites 3,200 (4:44). All the Levites from 30-50 years old in service added up to 8,580 (4: 48).

Numbers 4:34 "And Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites after their families, and after the house of their fathers,"

Perhaps these chiefs were the same with those who were concerned with Moses and Aaron in numbering all the tribes whose names were given (Num. 1:5). The Kohathites are begun with, according to the divine direction, and then the Gershonites and Merarites in their order. And in (Num. 4:34), is only an account of the numbering of each of them, as ordered by the Lord. And this account is expressed in the same terms in them all. There remains nothing to be observed but the particular sums of each of them.

"After their families, and after the house of their fathers" (see notes on Num. 4:2).

We see this numbering was done by Moses and Aaron, because of its importance in the tabernacle.

Numbers 4:35 "From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation:"

See notes on (Num. 4:34).

Again, they re-emphasize they must not be extremely young, or extremely old. They needed them to be old enough to be responsible, and young enough to be physically able to keep up the work.

Numbers 4:36 "And those that were numbered of them by their families were two thousand seven hundred and fifty."

See notes on (Num. 4:34).

Numbers 4:37 "These [were] they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number according to the commandment of the LORD by the hand of Moses."

God appointing Moses to be the minister and executor of it. See notes on (Num. 4:34).

The tribe of Kohath numbered 2,750. We remember these were like Moses, Aaron, Aaron's sons, and those in training to minister in the tabernacle. They handled the holy things.

Numbers 4:38 "And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers,"

See notes on (Num. 4:34).

Numbers 4:39 "From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation,"

See notes on (Num. 4:34).

Numbers 4:40 "Even those that were numbered of them, throughout their families, by the house of their fathers, were two thousand and six hundred and thirty."

See notes on (Num. 4:34).

The tribe of Gershon numbered 2,630. They handled the curtains, and the ties, and the veil.

Numbers 4:41 "These [are] they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number according to the commandment of the LORD."

Which were of eligible age to serve in it, that is between 30 and 50. See notes on (Num. 4:34).

We must also notice; that God chose them to do the work they were doing. He sent His wishes through Moses to their leaders. They did just as they knew was the will of God.

Numbers 4:42 "And those that were numbered of the families of the sons of Merari, throughout their families, by the house of their fathers,"

See notes on (Num. 4:34).

Numbers 4:43 "From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation,"

See notes on (Num. 4:34).

Numbers 4:44 "Even those that were numbered of them after their families, were three thousand and two hundred."

See notes on (Num. 4:34).

We see that the tribe of Merari numbered 3,200. This tribe was in charge of the boards and the heavy framing for the tabernacle.

Numbers 4:45 "These [be] those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the word of the LORD by the hand of Moses."

See notes on (Num. 4:34).

Even though the message came from God to each of these tribes, the message came through Moses and Aaron. The tribe accepted their call, as did the tribe of Gershon.

Numbers 4:46 "All those that were numbered of the Levites, whom Moses and Aaron and the chief of Israel numbered, after their families, and after the house of their fathers,"

See notes on (Num. 4:34).

Numbers 4:47 "From thirty years old and upward even unto fifty years old, every one that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation,"

Whoever of the Levites that had any charge in the tabernacle. See notes on (Num. 4:34).

Numbers 4:48 "Even those that were numbered of them, were eight thousand and five hundred and fourscore."

See notes on (Num. 4:34).

These are the same statements that have been made of these tribes individually. The difference, here, is they are spoken of as a unit. The total number of young men that were the age to serve was 8,580.

Numbers 4:49 "According to the commandment of the LORD they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the LORD commanded Moses."

Aaron and the chief of the congregation of Israel assisting it.

"Everyone according to his service": Called in (Num. 4:47), "the service of the ministry", or "service of service". Which Jarchi interprets of that part of the service of the Levites, which lay in singing the song with cymbals and harps. Which, he says, was a service to another service. Though it seems to be better explained, by Chaskuni, of their taking down and setting up of the tabernacle, which was a service incumbent on all the Levites.

"And according to his burden": Called "the service of the burden" (Num. 4:47). Which the last mentioned writer restrains to the ark, table, candlestick, and altars, which the Kohathites carried on their shoulders. But may be extended to what each of them bore and carried when journeying.

"Thus were they numbered of him, as the Lord commanded Moses": From thirty years old to fifty, as Jarchi observes. For that was the order given to Moses by the Lord, which he punctually attended to. As a faithful servant in the house of God. So that Moses neither added, nor diminished from that which the Lord commanded him.

This again, explains that the numbering was by command of God. The message came through Moses. One of the reasons this is stressed over and over, is the fact that God gets angry when the numbering of the people without His permission. David found this out, when he numbered the people, and God greatly punished him for it.

2 Samuel 24:10 "And David's heart smote him after that he had numbered the people. And David said unto the LORD, I have sinned greatly in that I have done: and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have done very foolishly."

1 Chronicles 21:10-12 "Go and tell David, saying, Thus saith the LORD, I offer thee three [things]: choose thee one of them, that I may do [it] unto thee." "So Gad came to David, and said unto him, Thus saith the LORD, Choose thee" "Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh [thee]; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me."

1 Chronicles 21:14 "So the LORD sent pestilence upon Israel: and there fell of Israel seventy thousand men."

Numbers Chapter 4 Continued Questions

1. This lesson is to the ___________ tribe.

2. What age males were to be counted of the Gershon's?

3. The tribe of Gershon are to work as __________ ____________.

4. Who really makes a church, or a tabernacle, work?

5. Each person must seek to find ________ _______ for his life.

6. What is the tribe of Gershon to do?

7. Who tells them what their specific job is?

8. What specific person is their overseer?

9. There are diversities of ________, but the same Spirit.

10. What was the tribe of Merari responsible for?

11. Who numbered them?

12. How many were numbered of the tribe of Kohath?

13. How many were numbered of the tribe of Gershon?

14. How many were numbered of the tribe of Merari?

15. The numbering was by command of _____.

16. What had David done, that was so bad in God's sight?

17. What three choices of punishment did he have?

18. What punishment came?

19. How many were killed during the punishment?

20. Do you think we should number our people without God's permission?

Numbers Chapter 5

Verses 1-31: Chapters 5 and 6 describe the setting-apart of the people of God in certain areas:

(1) By separation from defiling things (chapter 5);

(2) In the taking of a Nazarite vow (chapter 6);

(3) By the offerings of the princes (chapter 7);

(4) By the setting apart of the Levites (chapter 8);

(5) By observing the first annual Passover (9:1-14); and

(6) By being led by God Himself (9:15 - 10:10).

Verses 1-4: Lepers, those with discharges, and those who had come in contact with the dead were to be "put out of the camp". These items were addressed (in Leviticus chapters 13, 15, and 21:2-3). The reason was that God dwelt there, in the midst of the camp (see 1 Cor. chapter 5; 2 Cor. 6:14 - 7:13; 2 Thess. 3:14; Titus 3:10-11; 2 John chapters 10 and 11; and Rev. 21:3-4, 27).

These verses deal with outward, visible defects.

Numbers 5:1 "And the LORD spake unto Moses, saying,"

"Saying": As follows.

This is the beginning of another section.

Numbers 5:2 "Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:"

"Leper": One having an infectious skin disease (compare Lev. 13:1 - 14:57).

"An issue": A bodily emission indicative of disease, primarily from the sex organs (compare Lev. 15:1-33).

"The dead": Physical contact with a dead body (compare Lev. 21:11). All of these prohibitions had sensible health benefits as well as serving to illustrate the need for moral cleanliness when approaching God.

In our book on Leviticus, we dealt with this fully. Chapter 13 and 14 of Leviticus gives the law of the leper. Chapter 15 deals with those who have an issue. Being defiled by the dead is spoken of (in Leviticus chapter 11 verse 24 and chapter 21 verse 1). We should realize from the start, that this policy was carried out to keep down the spread of disease.

Leviticus 13:46 "All the days wherein the plague [shall be] in him he shall be defiled; he [is] unclean: he shall dwell alone; without the camp [shall] his habitation [be]."

In our land, today, there is a plague called A.I.D.S. If we do not somehow isolate this disease, it could wipe out our population. We noticed in those lessons in Leviticus, that "leprosy's" symbolic meaning was sin. We must consider A.I.D.S. in this spiritual sense as well, and repent of the sins associated with it. Then perhaps, God will stay this plague.

Numbers 5:3 "Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell."

"Without the camp ... in the midst whereof I dwell": God's holy presence in the cloud in the tabernacle demanded cleanness. Therefore, all the unclean were barred from the encampment of Israel.

There is no difference here, because a female can be just as contagious as a male. The removal of anything that might pollute their camp had to be because, in those days, they did not have disinfectants as we do today. The main reason they were to be physically and spiritually clean in every way, was because the presence of God was in the camp with them. You must study the book on Leviticus to realize the wholesomeness that God requires of each of us.

Numbers 5:4 "And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel."

Aben Ezra observes, that this was done immediately before they journeyed. And that those that were defiled journeyed between the standard of Ephraim and the standard of Dan. But this, he says, was by way of conjecture, since it is not expressed.

"As the Lord spake unto Moses, so did the children of Israel": They were obedient in this particular.

This shows their obedience to the will of God. We do know that their condition must be examined by the priest, before they could re-enter the camp. This then, had a spiritual significance, as well as a physical.

Verses 5-10: There are three matters Israel must make right before they enter the Promised Land, so as not to squabble among themselves and neglect God's plan for them as a nation. The first two items are an invitation to all who had stolen things or otherwise defrauded their neighbors. These things must be made right (Lev. 6:1-5). Then, details are given in the event of that person's death. If he has died, restitution must be made to his near relatives; if they are all dead, restitution must be made to the priest. Sin must be paid for.

These verses deal with personal sins, which are not as outwardly visible as the uncleanness of 5:1-4.

Numbers 5:5 "And the LORD spake unto Moses, saying,"

Or continued to speak to him at the same time.

Now we see a sudden break in the message from the LORD to Moses.

Numbers 5:6 "Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;"

"Against the Lord": A sin committed against God's people was considered a sin committed against God Himself. There was a need for confession and restitution in addition to the trespass offering (compare Lev. 5:14 - 6:7).

In the 5th and 6th chapter of Leviticus, we see this very thing talked about. Jesus said it so well, when he spoke of putting God first and neighbor second, even before self. If we love God, we will keep His commandments. If we love our neighbor, we will not commit sin against him either. Actually, when we sin against our neighbor, we are sinning against God's law. Someone may accuse us of sin, but the sin is when we are not just accused, but guilty.

Numbers 5:7 "Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth [part] thereof, and give [it] unto [him] against whom he hath trespassed."

The form of which confession, according to Fagius, was. O Lord, I am guilty of death, I have deserved to be stoned for this sin. Or to be strangled for this trespass, or to be burnt for this crime, etc.

"And he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof": Paying the whole of whatsoever he had in any manner defrauded his neighbor of. To which he was to add a fifth part of that. That is, as Aben Ezra interprets it, it he confesses of himself. But if there are witnesses of it he must add two fifths, and some say a fifth of a fifth.

"And give it unto him against whom he hath trespassed": As a satisfaction for the injury done him.

This principal is paying the last cent you owe them from trespassing against them, and giving them 20% interest for the trouble you caused. Being truly sorry for the sin you have committed is more believable, when you compensate the person you sinned against. True repentance is a turn away from sin.

Numbers 5:8 "But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, [even] to the priest; beside the ram of the atonement, whereby an atonement shall be made for him."

"No kinsman": A supplement to (Lev. 6:1-7). If the injured party had died and there was no family member to receive the restitution called for (in verse 7), it was to go to the priest as the Lord's representative.

This is speaking of a time when the person has died that you sinned against, and you have no one left to pay. True repentance is shown when you take the same value you took, and add 20% to it, and take it to the church. You have removed the worth of the sin from yourself, and cleared your conscience. In this Scripture, we see a man who wants to do God's will at all cost to himself.

Luke 19:8 "And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore [him] fourfold."

We see in the Scripture above, that the man who repents and restores what he has taken, will have an atonement provided for him. The ram was the sacrifice of atonement. Jesus is our atonement.

Numbers 5:9 "And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his."

Of the holy sacrifices brought by them to be offered up. That part of them which is elevated, heaved, or waved, as the heave shoulder and wave breast.

"Which they bring unto the priest, shall be his": What they bring to him to offer for them shall be his who performs the service. Even that part of them which is his due.

The high priest was to live off the gifts brought to the tabernacle. This shows that these payments belong to the priest.

Exodus 29:28 "And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it [is] a heave offering: and it shall be a heave offering from the children of Israel of the sacrifice of their peace offerings, [even] their heave offering unto the LORD."

Numbers 5:10 "And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his."

Which he, by a vow or freewill offering, separates to holy uses. These are at his own dispose, to give to what priest he will, or they are the priest's. For what a man devotes to the Lord is to be given to them, or such things as God has hallowed, sanctified, and set apart for sacred uses. As the firstfruits and tithes, they were the priests'. The Jewish writers restrain it to tithes.

"Whatsoever any man giveth the priest, it shall be his": His personally, who officiates. Or to whom the gift is given, and is not to be divided among the other priests in the course.

This is pretty much a statement like unto the earlier statement.

1 Corinthians 9:13 "Do ye not know that they which minister about holy things live [of the things] of the temple? and they which wait at the altar are partakers with the altar?"

Verses 11-31: These verses deal with the most intimate of human relationships and the most secret of sins. Adultery was to be determined and dealt with to maintain the purity of the camp. To accomplish that purity, God called for a very elaborate and public trial. If adultery was proven, it was punished with death, and this ceremony made guilt or innocence very apparent. It was not a trail with normal judicial process, since such sins are secret and lack witnesses, but it was effective. The ceremony was designed to be so terrifying and convicting that the very tendencies of human nature would make it clear if the person was guilty.

Verses 11-14: Adulterous wives are picked out for special attention because this act pollutes those involved, making them unclean (verses 13, 19, 28; Lev. 18:20, 25, 27).

Numbers 5:11 "And the LORD spake unto Moses, saying,"

This is a break in the last message, and is going to a new subject. We are reminded that these are not Moses' thoughts. They are the LORD's instruction.

At the same time, and delivered to him a new law.

Numbers 5:12 "Speak unto the children of Israel, and say unto them, If any man's wife go aside, and commit a trespass against him,"

It being an affair which concerned them.

"If any man's wife go aside, and commit a trespass against him": The sin of adultery, which is a going aside out of the way of virtue and chastity, and a trespass against a husband. A breach of the marriage covenant with him, a defiling of his bed, or doing an injury and dishonor to him. Bringing confusion into his family, and a spurious offspring to possess his substance. Though this is to be understood, not of certain adultery, of which there is plain and full proof. For then there would be no occasion of such a trial, as is afterwards directed to. Besides, her husband, in such a case, might put her away. And even, according to the law, she was to be put to death (Lev. 20:10). But of her having committed it in the opinion of her husband, he having some ground of suspicion, though he could not be certain of it. And therefore, by this law, was allowed to make trial, that he might find it out. It at present only a suspected case, and a doubtful one. And the Jews say, "they never gave the waters drink but in a doubtful case." And so this may interpreted of her declining and departing from her husband's house. Not keeping at home to mind the affairs of her family, but gadding abroad, and keeping company with another man, or other men. And that after she had been warned and charged by her husband to the contrary, and so had disobeyed him, and acted contrary to his will. And in that sense, had committed a trespass, and so had given him suspicion of her chastity, for which he might have some reason. If, as it is said in the Misnah, he gave her an admonition before two witnesses, saying, have no talk with such a man, and yet she talks with him. Or, as the commentators add, be not secretly or in private with such a one, and yet goes into a private place with him. And stays so long with him that she may be defiled. This with them rendered her suspected.

This "trespass" is speaking of her ruining the good name of her husband. The key word in this is "if". It would be embarrassing to the man for his wife to be thought of as a woman of sin.

Numbers 5:13 "And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and [there be] no witness against her, neither she be taken [with the manner];"

That is, is suspected that he has so done. Not that it is a clear case, for it follows:

"And it be hid from the eyes of her husband, and be kept close": So that it is not known by her husband, nor by any other. "She hath hid herself", so Ainsworth. Being in a private place with another man, though warned to the contrary by her husband.

"And she be defiled, and there be no witness against her. Of her being defiled, though there may be of her being in private with such a man.

"Neither she be taken with the manner": Or in the act of uncleanness.

"To lie carnally with her" is speaking of adultery. In this particular verse, they were not caught in the act, nor was there a witness to the sin.

Numbers 5:14 "And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:"

"The spirit of jealousy": A mood of suspicion came over the husband that his wife had defiled herself with another man. The accuracy of the suspicion was determined to be right or wrong.

This jealousy is caused, because the husband is suspicious that she has lain with another man. It is not proven, but he has become jealous, because he believes she has committed adultery.

Verses 15-18: She is to be brought "unto the priest", who in turn will "set her before the Lord". God will be the judge in this case, as the man has only suspicions, a "spirit of jealousy", by no witnesses (that is, earthly witnesses), are available. But an omniscient God saw it all. The last part of verse 15 could be rendered "a reminder offering to draw attention to guilt", indicating this offering will draw the Lord's attention (1 Kings 17:18; Ezek. 21:23-24; 29:16).

"Holy Water" appears only here in the Old Testament. Water symbolizes life and fertility (Psalm 1:3; Jer. 17:13), and occasionally is a figure of speech for male semen (Prov. 5:16; compare 9:17).

"Dust" refers to Abraham's seed, the food the serpent ate, and what man was created from.

"Bitter water" likely refers to the effect rather than the taste.

Numbers 5:15 "Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth [part] of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to remembrance."

"Bringing iniquity to remembrance": The purpose of the husband's offering was to bring the secret iniquity (if it was present), to light. How this was done is explained in 5:18, 25-26.

The man should not work on suspicion. He should not take it upon himself to decide whether she is guilty or not. They bring her to the priest, and he determines whether she is guilty or not. The priest is compensated for the time he spends on this, by the tenth part of an ephah of barley he brings to the priest. This offering is not accompanied with frankincense. This is a jealousy offering. God had given them this formula of determining whether she had sinned or not.

Numbers 5:16 "And the priest shall bring her near, and set her before the LORD:"

Or "offer it", as the Vulgate Latin version. That is, the offering of jealousy.

"And set her before the Lord": Or "it", the offering. For the setting of the woman before the Lord is spoken of in (Num. 5:18).

This is probably speaking of her being at the brazen altar. It certainly does not mean that she was in the very presence of God in the most Holy Place. This just means that the LORD will judge her.

Numbers 5:17 "And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put [it] into the water:"

Which also is called the water of purification of sprinkling (read Num. 19:9). Out of the laver, as the Targums of Onkelos and Jonathan, and so Jarchi and Aben Ezra.

"In an earthen vessel": Which held half a log, and that was but a quarter of a pint, or three egg shells. For no more was assigned, to a suspected woman, according to the Misnah. Some say only a fourth part: an earthen vessel was made use of, as everything vile and mean was in this affair.

"And of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water": First the water was put in, and then the dust, as Ben Gersom observes. There was a place a cubit square, where was a marble table, and a ring fixed in it. And when he lifted it up he took dust from under it, and put it so as it might be upon the top of the water; which was used. Either, as the Targum of Jonathan suggests, because the end of all flesh is to come to dust, and so to put her in mind of her original and her end. And in like manner the earthen vessel might signify, that she would be broke to pieces as that vessel. As also it might direct her thoughts to the tempter, by the influence of whose temptation she had been drawn into this sin. Dust being the serpent's food. And this being taken off the floor of the tabernacle, might add to the veneration of it. And make it more solemn and awful to drink of it.

Holy water is not mentioned elsewhere in the Bible. I assume this is speaking of water that had been dedicated for use in the tabernacle. It could be water that was in the laver nearby. The fact that it was in an earthen vessel shows the association of the possible sin with worldliness. Again, the floor of the tabernacle is not mentioned elsewhere. This is not like any other offering in the tabernacle. This is to determine innocence or guilt.

Numbers 5:18 "And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which [is] the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:"

"Before the LORD": The woman was brought to a priest at the tabernacle. There she was in the presence of the Lord, who knew her guilt or innocence.

"Uncover the woman's head": Literally "unbind the head". (In Lev. 10:6; 13:45; 21:10), this phrase signifies mourning. This seems to signify the expectation of judgment and consequent mourning if the woman was proven to be guilty.

"Bitter water that causeth the curse": This water included dust from the tabernacle floor (5:17), and the ink used to write the curses (5:23). The woman was to drink the water (5:26). If the woman was guilty, the water would make her life bitter by carrying out the curse of making her thigh rot and her belly swell (5:21, 27). The public, frightening nature of this test could not fail to make guilt or innocence appear when the conscience was so assaulted.

Other Scriptures speak of the woman's hair as being her covering. This I do not believe means shaving of her head as an adulteress, but possibly means removing a veil, or hair covering. This shows, she has embarrassed her husband. She holds the water and dust in her hands in the earthen vessel. This bitter water is bitter in judgement.

Verses 19-28: This relates the decision. "Thy thigh to rot and thy belly to swell": In adultery, the woman sinned with her thigh and conceived in her belly. What it means medically is uncertain. But the contrast with the innocent wife indicates that she would be childless, and be "a curse among her people". (Genesis 20:17), mentions that Abimelech's wives became sterile as a result of his intention to commit adultery with Sarah, and (Lev. 20:20-21), predict the same will befall couples guilty of incestuous relationships. God would thus come to the aid of a "jealous" husband if he had no other proof. The importance of purity in marriage is also underscored, for marriage was a picture of the relationship between God and His people (compare Jer. 2:1 - 3:5).

Numbers 5:19 "And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness [with another] instead of thy husband, be thou free from this bitter water that causeth the curse:"

Or give her by an oath.

"And say unto the woman, if no man hath lain with thee": Besides her husband.

"And thou hast not gone aside to uncleanness with another instead of thy husband": Which is but another phrase expressive of the same thing, the sin of adultery.

"Be thou free from this bitter water that causeth the curse": If this is the case, it shall produce no bitter effects, or bring any curse upon thee.

This oath speaks of her innocence, until proven guilty. Again "if" is the key word.

Numbers 5:20 "But if thou hast gone aside [to another] instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband:"

Gone aside from the paths of modesty and chastity, and betook herself to another man's bed instead of her husband's.

"And if thou be defiled": By committing adultery.

"And some man hath lain with thee beside thy husband": These phrases are all synonymous, and a heap of words are made use of to express the sin. And that there might be no evasion of it, and that it might be clear what was intended, this being said on oath.

This is a terrible sin in God's sight. This involves the body which is the temple of the Holy Spirit, if you are a Christian. This would be doubly sinful for someone proclaiming Christianity, because you would be trying to include the Holy Spirit in your sin.

Numbers 5:21 "Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell;"

An oath which has a curse annexed to it, if taken falsely. Which was to be pronounced upon the woman if guilty.

"And the priest shall say unto the woman": Pronouncing the imprecation or curse upon her. She having taken the oath, should she be guilty of the crime suspected of, and she had sworn concerning:

"The Lord make thee a curse, and an oath among the people": Accursed according to the oath taken. Or let this be the form of an oath and imprecation used by the people, saying, if I have done so and so, let me be accursed as such a woman. Or let not that happen to me, as did to such a woman, so Jarchi.

"When the Lord doth make thy thigh to rot, and thy belly to swell": Upon drinking the bitter waters. But though these things followed upon that, yet not as the natural cause of them. For they are ascribed to the Lord, and to a supernatural and miraculous power of his, which went along with the drinking of them.

The curse that comes with this type of, sin, is a curse upon her body. This seems as though the curse is just on the woman who committed adultery, but it is not. The priest is dealing with the jealous husband in this. The man involved in the adultery is not even present here. In God's sight, adultery is a terrible sin for the man and woman involved in the sin.

Numbers 5:22 "And this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: And the woman shall say, Amen, amen."

Upon the drinking of which the curse follows, if guilty.

"Shall go into thy bowels": And there operate and produce the above effects, which are repeated again to inject terror.

"To make thy belly to swell, and thy thigh to rot": Here ends the form of the oath, which begins (Num. 5:19).

"And the woman shall say": May it be as you wished (as in Psalm 41:13; Deut. 27:15).

"Amen, amen": so be it. Let it be as pronounced, if I am guilty. Which, as Aben Ezra observes, is repeated for the sake of confirmation. Though the Jewish writers commonly understand it as respecting various things. The oath and the curse, the thing charged with, and the persons suspected of.

The woman has agreed when she said amen. "Amen" means so be it. The priest speaks the curse on the woman, if she has sinned. The woman has not been proven guilty, so the curse is not in effect, until she is proven guilty.

Numbers 5:23 "And the priest shall write these curses in a book, and he shall blot [them] out with the bitter water:"

The above curses imprecated on herself by an oath. The words and the letters of them were written at length, in a scroll of parchment. And, as some say, also her name, but not her double amen to them.

"And he shall blot them out with the bitter water": Wash them out with it, and into it, or scrape them off of the parchment into it.

The washing shows that this curse for this sin goes off into the water. The writing of the sin being washed into the water, along with the curses, would frighten a person who was guilty. The ink is now in the water, with the dirt and water. This water is getting more bitter all the time.

Numbers 5:24 "And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, [and become] bitter."

Having the curse imprecated upon herself, if guilty, scraped into it. And this she was obliged to drink, whether she would or not. So it is said, if the roll is blotted out, and she says I am defiled, the water is poured out, and her offering is scattered in the place of ashes. If the roll is blotted out, and she says I will not drink, then force her. And make her drink whether she will or not.

"And the water that causeth the curse shall enter into her, and become bitter": Produce the sad and bitter effects mentioned.

This is speaking of the curse going down into her innermost being.

Numbers 5:25 "Then the priest shall take the jealousy offering out of the woman's hand, and shall wave the offering before the LORD, and offer it upon the altar:"

Which she was obliged to hold in her hand while the above rites and ceremonies were performed. Which was very heavy, being an omer of barley flour. A measure about three quarts, which was put into an Egyptian basket made of small palm tree twigs. And this was put into her hands to weary her, as before observed. That, having her mind distressed, she might the sooner confess her crime.

"And shall wave the offering before the Lord": Backwards and forwards, upwards and downwards, as Jarchi. Who also observes, that the woman waved with him, for her hand was above the hand of the priest. So the tradition is, "he (her husband) took her offering out of the Egyptian basket, and put it into a ministering vessel. And gave it into her hand, and the priest put his hand under hers, and waved it".

"And offer it upon the altar": This was the bringing of it to the southwest corner of the altar, as Jarchi says, before he took a handful out of it, as in other meat offerings.

This just means that a very small portion was offered on the altar to burn. The rest of it, in the earthen vessel, is beside the altar.

Numbers 5:26 "And the priest shall take a handful of the offering, [even] the memorial thereof, and burn [it] upon the altar, and afterward shall cause the woman to drink the water."

For good or evil, according as her works were, as Aben Ezra observes. A memorial for good, if innocent, and a memorial for evil, if guilty.

"And burn it upon the altar": As the handful of other meat offerings used to be (Lev. 1:2).

"And afterwards shall cause the woman to drink the water": Oblige her to it. Having proceeded thus far, and no confession made, namely, an oath taken. The curses of it written in a scroll and scraped into the waters, and the jealousy offering waved and offered.

The water the woman drinks will not hurt her, unless she is guilty of the sin she has been charged with.

Numbers 5:27 "And when he hath made her to drink the water, then it shall come to pass, [that], if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, [and become] bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people."

For, as before observed, and here by Jarchi again. If she says I will not drink it, after the roll is blotted out, they oblige her, and make her drink it whether she will or not. Unless she says I am defiled.

"Then it shall come to pass, that if she be defiled, and have done trespass against her husband": Or has committed adultery.

"That the water that causeth the curse shall enter into her, and become bitter": The water drank by her, and having the curses scraped into it, shall enter into her, and operate and produce bitter and dreadful effects.

"And her belly shall swell, and her thigh shall rot": Not through any natural virtue in the water, or what is put into it. Either the dust of the floor of the tabernacle, or the scrapings of the parchment roll, these could have no physical influence to produce such effects. But they must be ascribed to a supernatural cause, the power and curse of God attending this draught.

"And the woman shall be a curse among her people": The time she lives. But then all this while she was looked upon as an accursed person, and despised and shunned by all.

The curse has no effect on her at all, if she is not guilty of this sin. If she has sinned, she is cursed and terrible punishment comes upon her body. This is a sin of the flesh, and it is the flesh that pays the penalty for this sin. It is interesting, to me, that many diseases that harm the body greatly are sexually transmitted diseases. Sin then, is sin now. Adultery and sodomy are sin.

Numbers 5:28 "And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed."

"Shall conceive seed": The penalty for the guilty wife was obvious, since the death penalty was called for. In contrast, the innocent wife was assured she would live to bring forth children.

This is a terrible thing to go through, if you are innocent. God blesses her with a child, if she has not committed this sin. This shows the world her innocence.

Numbers 5:29 "This [is] the law of jealousies, when a wife goeth aside [to another] instead of her husband, and is defiled;"

Which was appointed by God to deter wives from adultery, and preserve the people of Israel. The worshippers of him, from having a spurious brood among them. And to keep husbands from being cruel to their wives they might be jealous of. And to protect virtue and innocence, and to detect lewdness committed in the most secret manner. Whereby God gave proof of his omniscience, that he had knowledge of the most private acts of uncleanness, and was the avenger of all such. The reasons why such a law was not made equally in favor of women, as of men, are supposed to be these. Because of the greater authority of the man over the woman. Which would seem to be lessened, if such a power was granted her. Because marriage was not so much hurt, or so much damage came to families by the adultery of men, as of women. Because women are more apt to be suspicious than men. And in those times more prone to adultery. Through their eager desire of children, that they might not lie under reproach.

"When a wife goeth aside to another instead of her husband, and is defiled": Is suspected of going aside to another man, and is supposed to be defiled by him.

The guilt or innocence, is verified by God in this ceremony. Women must set a high standard of conduct. The husband and wife are symbols of God and His church.

2 Corinthians 11:2 "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present [you as] a chaste virgin to Christ."

Jesus is the Bridegroom, and all believers in Christ are His bride. The one thing He will not allow from us, is unfaithfulness. This practice ceased during the time of Jesus.

Numbers 5:30 "Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law."

See notes on (Num. 5:14).

"And shall set the woman before the Lord": Has carried the matter so far as to bring his wife to the priest or civil magistrate, and declare his suspicion, and the ground of it.

"And the priest shall execute upon her all this law": He shall proceed according to the law, and perform every rite and ceremony required. Nor could any stop be put to it, unless the woman owned she was defiled.

This is just stating that jealousy should not go on by the husband, but should be settled in the tabernacle before the priest. The LORD determines innocence or guilt.

Numbers 5:31 "Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity."

Which otherwise he would not, by conniving at her loose way of living. The man might accuse his wife on suspicion and not be reproved. And not reproving her for it, and bringing her either to repentance or punishment. And retaining and encouraging jealousy in his mind, without declaring it, and his reasons for it. The sense of the passage seems to be, that when a man had any ground for his suspicion and jealousy, and he proceeded according as this law directs. Whether his wife was guilty or not guilty, no sin was chargeable on him, or blame to be laid to him, or punishment inflicted on him.

"And the woman shall bear her iniquity": The punishment of it, through the effects of the bitter waters upon her, if guilty. Nor was her husband chargeable with her death, she justly brought it on herself. Or if not guilty, yet as she had by some unbecoming behavior raised such a suspicion in him, nor would she be reclaimed. Though warned to the contrary, she for it justly bore the infamy of such a process. Which was such, as Maimonides says, that innocent women would give all that they had to escape it. And reckoned death itself more agreeable than that, as to be served as such a woman was (see note on Num. 5:18).

Jealousy without a cause, is sin. The jealousy must be done away with. The best thing to do is let God settle it. The woman should be willing to pay for her own indiscretion. One way or the other, the matter is settled.

Numbers Chapter 5 Questions

1. Who were to be put out of the camp?

2. Where, in the Bible, do we find the law of the leper?

3. What is the plague in our land today?

4. "Leprosy" symbolically means _______.

5. Is there any difference in the law between male and female?

6. What was their main reason for being physically and spiritually clean in the camp?

7. What does verse 4 show?

8. What sin is verse 6 speaking of?

9. How did Jesus explain this very thing?

10. If we love our neighbor, we will not do what?

11. If we truly love God, we will keep His _________________.

12. What was required above the repaying of the amount you took?

13. When is it more believable, that you are truly sorry for sinning against someone?

14. What do you do with the money, if the people you owe are dead?

15. Who will the money belong to that you bring to the temple?

16. What is the "trespass" in verse 12?

17. "To lie with her carnally" is speaking of ____________.

18. What spirit came on the husband?

19. Who shall judge whether she is guilty, or not?

20. Where did they bring the woman?

21. What is the holy water, probably?

22. What is meant by putting it in an earthen vessel?

23. What does the uncovering of her head show?

24. What is the temple of the Holy Spirit?

25. What curse is spoken upon the woman, if she is guilty of adultery?

26. What happens, if she is not guilty?

27. Why is the guilty man not punished here?

28. "Amen" means what?

29. The washing of the book that was written on with the water shows what?

30. What does the priest burn in offering?

31. This is sin of the ________.

32. The author finds it very interesting, that many diseases that harm the body greatly are ____________ transmitted.

Numbers Chapter 6

Verses 1-21: Whereas (5:1-31), dealt with the cleansing of the camp by dealing with the unclean and sinful (6:1-21), showed how consecration to the Lord was possible for every Israelite. Although only the family of Aaron could be priests, any man or woman could be "priestly" (i.e., dedicated to God's service), for a time (from a month to a lifetime), by means of the vow of a Nazirite. Such a vow was made by people unusually devout toward God and dedicated to His service.

Verses 1-12: The "Nazirite" vow was somewhat similar to fasting today, as it involved pulling away from ordinary pleasures and being more fully devoted to God and His work (Amos 2:11-12).

Numbers 6:1 "And the LORD spake unto Moses, saying,"

At the same time, or immediately after the law concerning the woman suspected of adultery was given. With which the following law concerning Nazarites may be thought to have a close connection, as some Jewish writers observe. Women being concerned in it as well as men. And as wine leads to adultery, as Jarchi observes. Abstinence from it, which the Nazarite's vow obliged to, and forbearance of trimming and dressing the hair, and a being more strictly and closely devoted to the service of God, were very likely means of preserving from unchastity, and any suspicion of it.

This is a new message. We are reminded again, that this message is from the LORD spoken to Moses.

Numbers 6:2 "Speak unto the children of Israel, and say unto them, When either man or woman shall separate [themselves] to vow a vow of a Nazarite, to separate [themselves] unto the LORD:"

"A vow of a Nazarite": The word "vow" here is related to the word "wonder", which signifies something out of the ordinary. "Nazirite" transliterates a Hebrew Term meaning "dedication by separation". The Nazirite separated himself to the Lord by separating himself from:

(1) Grape products (6:3-4);

(2) The cutting on one's hair (6:5; and

(3) Contact with a dead body (6:6-7).

The High-Priest was also forbidden:

(1) To drink wine while serving in the tabernacle (Lev. 10:9);

(2) To touch dead bodies (Lev. 21:11).

Further, both the High-Priest's crown (Exodus 29:6; 39:30; Lev. 8:9), and the Nazirite's head (6:9, 18), are referred to by the same Hebrew word. The Nazirite's hair was like the High-Priest's crown. Like the High-Priest, the Nazirite was holy to the Lord (6:8; compare Exodus 28:36), all the days (6:4-5, 6, 8 of his vow).

There is a great deal of difference in being a Nazarene and being a Nazarite. The Nazarene means he or she, is a native of Nazareth. The Nazarite, or better still, Nazir (meaning "consecrated" or "separated"), is a commitment to God for a particular time, for a particular purpose. When a person had taken a Nazarite vow, he was to totally separate himself from the world for that period of time. It is a remarkable thing that the woman, as well as the man, could take a Nazarite vow. This was such a spiritual vow to God, that it was out of the everyday realm of the law. In a sense, that is what Samson's mother did before his birth.

Judges 13:3-5 "And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou [art] barren, and bearest not: but thou shalt conceive, and bear a son." "Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean [thing]:" "For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines."

Numbers 6:3 "He shall separate [himself] from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried."

Old or new, as Ben Gersom. From drinking it, any of it. Not only from an immoderate and excessive drinking of it, which every man should abstain from, but from drinking of it at all, that he might be more free and fit for the service of God. For prayer, meditation, reading the Scriptures, and attendance on the worship of God in all its branches, and be less liable to temptations to sin. For, as Aben Ezra observes, many transgressions are occasioned by wine, which, if drank immoderately, intoxicates the mind, and unfits for religious duties, excites lust, and leads on to many vices.

"And strong drink": Any other intoxicating and inebriating liquor besides wine, or any other sort of wines besides such that is made of the fruit of the vine. As wines of pomegranates, dates, etc. Or such as are made of barley, as our ale, or of apples and pears, called cider and perry, respectively.

"And shall drink no vinegar of wine, or vinegar of strong drink": All the three Targums paraphrase it, vinegar of new wine, and vinegar of old wine. These operating in like manner as wine and strong drink themselves.

"Neither shall he drink any liquor of grapes": Any liquor in which grapes are macerated, as the Targum of Jonathan. Or water into which they are squeezed, or which is made of the lees of wine. Or is a second sort of wine made of the grapes after they have been pressed, which we call "tiff".

"Nor eat moist grapes or dried": Which have somewhat of the nature and taste of wine, and produce some of the like effects. And may lead to a desire after drinking it. Wherefore this, as other things mentioned, are, as Aben Ezra says, a kind of a hedge, to keep at a distance from drinking wine.

The strong drink was any intoxicating drink. The vinegar spoken of here, was alcoholic in nature. The liquor of grapes was made by soaking grape-hulls. All of these things were forbidden. Perhaps this was because a person loses control of his own will under the influence of alcohol. I am not sure what the eating of moist grapes or dried pertains to, unless it is the sugar in them. Fresh grapes can ferment in your stomach and cause light-headedness.

Numbers 6:4 "All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk."

Of its leaves, branches, and fruit, especially the latter. Out into any sort of food, or infused into any liquor, or mixed with any sauce for food. The days or time of separation were according as the vow was made, for a shorter or longer time. Though the Jews say, where the vow is, absolutely expressed, it is always to be understood of thirty days. During which time the Nazarite was not to eat or drink of any composition that had anything of the vine in it.

"From the kernels even to the husk": The Jews are divided about the two words here used, which of them signifies the outermost part of the grape, and which the innermost. Ben Gersom agrees with us, but it matters not much who are in the right, since both are forbidden. By this part of the law, the people of God, who are spiritual Nazarites, are taught to live temperately and soberly, and to abstain from all appearance of sin. It is pretty remarkable what the Jews say, that when the son of David comes, it will be free for a Nazarite to drink wine on Sabbath days and festivals. Though not on week days. From whence it appears, they seem to be conscious of a change of the ceremonial law in his days.

The "vine" is symbolic of an attachment to worldly things. The person who is moved by the Spirit to make this special vow to God, must separate himself for the length of the time of the vow, from all things connected to worldliness. This could be specifically speaking of grape vines, but it could also be speaking of all things that grow on the vine.

Numbers 6:5 "All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth [himself] unto the LORD, he shall be holy, [and] shall let the locks of the hair of his head grow."

Be the time he has vowed to be a Nazarite a week, a, month, or more. Even a thousand days, but not less than thirty, as Ben Gersom observes.

"There shall no razor come upon his head": He might not shave his beard, nor cut off his locks, and shave his head. Nor cut short his locks with a pair of scissors, nor any with anything by which the hair may be removed, as Ben Gersom. Nor pluck off his hair with his hands, as Maimonides says; but let it grow as long as it would during the time of his separation, which is expressed in the latter part of the verse.

"Until the days be fulfilled, in the which he separateth himself unto the Lord": To his service, to which he wholly addicted himself as long as his vow continued.

"He shall be holy": Separate from other men, and their practices and customs, and spend his time in holy exercises, in a religious way. And abstain from what might be a temptation to sin, or in the least hinder him in his acts of devotion.

This is not saying, that a man should wear long hair. It is saying, if a man or a woman, has taken a Nazarite vow, they must not cut their hair during the period of the vow. This is the very reason that some people wear long hair now, but that is not correct. The long hair is to be worn with extreme holiness of character. Notice, the statement "he shall be holy." Jesus has been depicted as wearing long hair, because many people confuse the words Nazarite and Nazarene. Jesus was a Nazarene, not a Nazarite.

Numbers 6:6 "All the days that he separateth [himself] unto the LORD he shall come at no dead body."

This phrase is repeated at every new article and branch of the law of the Nazarites, of which what follows is the third. Showing that each part of it, during that time, was strictly to be observed.

"He shall come at no dead body": Not near to any. Not even to be in the same place where a dead body lay. Not to touch one, or to attend the funeral of any, nor be concerned at all about burying the dead. Now, as such so defiled were unclean seven days, and during that time might not go into the tabernacle. The Nazarites were strictly cautioned against such pollution, that they might not be detained from the service of God they had devoted themselves unto (see Num. 19:11).

The consecration of the Lord is upon him, during the Nazarite vow, and he should not come near a dead body in his consecration.

Luke 9:59-60 And he said unto another, Follow me. "But he said, Lord, suffer me first to go and bury my father." "Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God."

Numbers 6:7 "He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God [is] upon his head."

Aben Ezra adds also, for his wife, and for his daughter, and for others. What even the priests of the Lord, the common priests might do, a Nazarite might not. Not come near any of his relations when dead, as to touch them, to close their eyes, or wash their bodies, and provide for their funeral. And attend that, or to be where they were. In this respect, they were upon a level with the high priest, who was forbid the same. Which shows how sacred these persons were (see Lev. 21:1). This may instruct spiritual Nazarites to abstain from the company and conversation of sinners. Dead in trespasses and sins, and from all dead works and sinful actions. Which, as they are deserving of death, are defiling.

"Because the consecration of his God is upon his head": Or that which shows him to be consecrated to God, and separated to his service, is upon his head. Namely, his long hair. The Targum of Jonathan renders it, "the crown of his God"; so Aben Ezra observes. That some say that the word "Nazarite" is derived from "Nezer", a crown, in proof of which this passage is produced. And in this respect the Nazarites were not only types of Christ our King and high priest, who is a priest on his throne, and has on his head many crowns. But of the saints who are freed from the power and dominion of sin, and are made kings and priests unto God.

This very same warning was given to the priest, when the anointing oil of God was upon them. During this time of consecration, he must not touch anything unclean, or become unclean by touching a dead body, even if it is one of his parents. For a person to be totally devoted to God, He or she must be totally separated from worldly things. His or her, feelings must glorify God and not man.

Numbers 6:8 "All the days of his separation he [is] holy unto the LORD."

Set apart for his service, separate from all others, especially the dead. And under obligation to abstain from the above things. From drinking wine, from shaving his hair, and from defiling himself for the dead. And to be employed in holy and religious exercises during the time his vow is upon him.

This time of separation is a time of perfect fellowship with God. He lives holy in the sight of God during this time. His mind, soul, and spirit are stayed upon God during this time.

Numbers 6:9 "And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it."

"Die ... suddenly": If the Nazirite inadvertently came in contact with a dead body, he was to shave his head, on the eighth day bring the prescribed offerings, and begin the days of his vow again. This is a good illustration of the fact that sin can become mingled with the best intentions, and is not always premediated. When sin is mixed with the holiest actions, it calls for a renewed cleansing.

This is an accidental close contact with a dead body. If this happens, then he must shave his head, and start all over again with the vow. "Seven" has to do with spiritually complete. The seventh day is possibly, when the consecration would have been over.

Numbers 6:10 "And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation:"

Not a turtledove and a young pigeon, as Ben Gersom observes, but two of one of the sorts. Which was the offering of the poorer sort of childbearing women at their purification. And this case of the Nazarite's being unclean, could not be purged away but by sacrifice. Which was typical of the sacrifice of Christ, by which that unclean thing sin is put away for ever. Even the sins of holy things can be moved in no other way. These were to be brought to the priest to be offered by him.

"To the door of the tabernacle of the congregation": For being defiled, the Nazarite might not go into the tabernacle, and therefore was to bring his offering to the door of it, where the priest received it of him.

This offering was used for uncleanness of various kinds.

Numbers 6:11 "And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day."

That is, one of the turtles or young pigeons for the one kind of sacrifice, and one for the other sort; both being necessary. The one to expiate sin, and the other as a gift to God by way of thankfulness for acceptance of the former.

"And make an atonement for him, for that he sinned by the dead": By being where the dead body was, which, though not sinful, in a moral sense, was, in a ceremonial one. And therefore, required a sacrifice to atone for it. And which atonement was made by the sin offering typical of Christ, who was made an offering for sin.

"And shall hallow his head the same day": Consecrate himself to God afresh, particularly the hair of his head. Let that grow again and begin his Nazariteship anew; so Jarchi interprets it, to return and begin the account of his Nazariteship.

This is to cleanse him, so he can begin the Nazarite vow again. It makes no difference that it was accidental, it is still sin. His becoming unclean must be treated as if it were on purpose, and not an accident. The offerings make an atonement for him.

Numbers 6:12 "And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled."

He was to begin his account again, from the time of his shaving his head, and devote as many days to the service of the Lord as what he had vowed before.

"And shall bring a lamb of the first year for a trespass offering": We see how much trouble and expense were brought by a single act of pollution, and that involuntary too. How much more need is there of an atoning sacrifice for the sins of men, even for all of them, and for which only the sacrifice of Christ is sufficient?

"But the days that were before shall be lost": Which were before the pollution. How near whatsoever the time of Nazariteship being at an end was. Whether his vow was for thirty days, or a hundred, or a whole year; be it what it will. And the pollution happened on the last of those days, all were lost. He was obliged to begin again, and go through the whole time he at first vowed. And this was the case if he drank the least quantity of wine. Or shaved ever so little of the hair of his head, or was any ways polluted by the dead. And this severity, as it may seem, was used to make him cautious that he broke not his vow by any means.

"Because his separation was defiled": In the case instanced in, by the dead, but it was the same if he broke the law of Nazariteship in any of the other articles of it.

A trespass offering is like paying for a guilt. Since he broke the vow, he is guilty of sin. The lamb is to reinstate him. The days he had already performed the Nazarite vow, cannot be used as credit for the keeping of the vow. He must begin all over again at the beginning. We mentioned before, that this is a time of total separation from the world.

Verses 13-17: When the time of consecration was over, the Nazirite was to present "a burnt offering", symbolizing complete surrender to Yahweh (Lev. 1:10-13), "a sin offering", to atone for any sins committed unwittingly during the time of the vow (Lev. Chapter 4), and "peace offerings", demonstrating that the person and the Lord were in harmony (Lev. 3:6-11; 7:11-14).

Numbers 6:13 "And this [is] the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation:"

"Fulfilled": At the end of the determined time, the Nazirite was released from his vow though offerings and the shaving of his head. His hair was to be brought to the sanctuary at the time of those offerings (compare Acts 18:18).

This vow had been taken for a certain period of time. When that time is fulfilled, the person taking the vow comes to the temple or tabernacle, and comes before the priest.

Numbers 6:14 "And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings,"

The Nazarite was to present his offering at the door of the tabernacle, to the priest, in order to be offered for him to the Lord.

"One he lamb of the first year without blemish for a burnt offering": According to the law, manner, and custom of a burnt offering, as Aben Ezra observes. Which, whether of the herd or of the flock, was to be a male and unblemished, and not more than a year old (Lev. 1:3).

"And one ewe lamb of the first year without blemish for a sin offering": As was the manner and custom of a sin offering, to be a female, as is remarked by the same writer (see Lev. 4:32).

"For peace-offerings": For thankfulness to God, who had given him grace to make and in some measure to keep such a vow. So he offered all the three sorts of offerings, that he might so far fulfil all righteousness, and profess his obligation to observe the will of God in all things.

This offering covers four types of offerings. The sin offering, the burnt offering, the peace offering and the meat offering. All of them in some way or other, symbolize the one great sacrifice that Jesus made for all of us.

Numbers 6:15 "And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings."

As at the consecration of Aaron and his sons (Exodus 29:2). Though for peace offerings for thanksgiving leavened bread was offered (Lev. 7:13).

"Cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil": Ten of each sort, as Jarchi says, ten cakes and ten wafers (see Exodus 29:9).

"And their meat offering, and their drink offerings": Which always used to attend every sacrifice.

The "meat offering" was the makings for bread. (Jesus is the Bread of Life). The Christian should give thanks for the great sacrifice Jesus made for all of us, when He fulfilled every one of these sacrifices. He fulfilled the law for you and me. He is our law.

Numbers 6:16 "And the priest shall bring [them] before the LORD, and shall offer his sin offering, and his burnt offering:"

All the above offerings to the altar of burnt offering. And there present them to the Lord in the name of the Nazarite.

"And shall offer his sin offering, and his burnt offering": Here they stand in the proper order in which they were offered.

Any offering omitted during this time of separation, is covered in all of these offerings here.

Numbers 6:17 "And he shall offer the ram [for] a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering."

After he had offered the other two.

"With the basket of unleavened bread": Which went along with that.

"The priest shall also offer his meat offering, and his drink offering": Of which he had his part, and were the usual appendages of other sacrifices (see Num. 28:1).

Jesus is the unleavened (without sin), Bread. He is our peace. His flesh is our meat indeed, and His blood our drink.

John 6:53 "Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."

Numbers 6:18 "And the Nazarite shall shave the head of his separation [at] the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put [it] in the fire which [is] under the sacrifice of the peace offerings."

As the Nazarite had during his vow worn his hair unshorn in honor of God. So when the time was complete it was natural that the hair, the symbol of his vow, should be cut off, in token that his vow is ended, and offered to God at the sanctuary. The burning of the hair "in the fire under the sacrifice of the peace offering "represented the Eucharistic communion with God obtained by those who realized the ideal which the Nazarite set forth. For the hair which was consecrated to the Lord, might not be cast into any profane place.

The hair of the Nazarite was holy unto the Lord, as long as the vow was in effect. The hair that had been dedicated to God, would be burned in dedication to God. This would be the last of the commitment.

Numbers 6:19 "And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put [them] upon the hands of the Nazarite, after [the hair of] his separation is shaven:"

The left shoulder, for the right shoulder, which is the heave shoulder of every peace offering, belonged to the priest by another law. And by this law of the Nazarite, he had also the other shoulder, and so had both, which was peculiar to this case. The vow of the Nazarite being a very sacred thing and he being enabled to perform it, a greater expression of gratitude for it was expected and required of him. This shoulder was taken out of the pot in which it was boiled.

"And one unleavened cake out of the basket, and one unleavened wafer": One of the ten cakes, and one of the ten wafers, both are mentioned. And which appear by this to be together in the basket of unleavened bread. From whence they were now to be taken, the rest having been offered with the other sacrifices.

"And shall put them upon the hands of the Nazarite; the boiled shoulder, and the cake and wafer upon it.

"After the hair of his separation is shaven": And cast into the fire. For the waving of these seems to be the last and finishing part of this whole affair.

This is showing that God has accepted his Nazarite vow. The shoulder of the ram and the unleavened cake were generally eaten of the priest. We see the dedication of the hands of the Nazarite here. This speaks of the Lord accepting his work as holy. The hands speak of work.

Numbers 6:20 "And the priest shall wave them [for] a wave offering before the LORD: this [is] holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine."

Putting his hands under the Nazarite's, as in other cases where this ceremony was used. And so moving them to and fro, backwards and forwards, upwards and downwards. Testifying hereby the goodness of God unto him, his sovereign dominion over him, that all he had depended on him, and was received from him. And that all he did, particularly in keeping his vow of Nazariteship, was through his assistance. And for which he made this grateful acknowledgment by delivering the above, together with what follows, to his priest.

"This is holy for the priest, with the wave breast and heave shoulder": Besides these which were given him by another law, the wave shoulder of the Nazarite's ram was given him to eat. It was holy, and set apart for his use, and his only. And it belonged not in common to the course of the priests then on duty, but to him only that officiated in this peculiar service. And so it is observed by the Jewish writers, that the Nazarite's ram and some other things were not given to every priest, but to him that offered the sacrifice. As it is said, "he shall wave this is holy to the priest"; upon which it is observed, that it follows from hence, that the priest that waves is he that eats the sacrifice.

"And after that the Nazarite may drink wine": And cut his hair, and shave his head, and be defiled for the dead as other persons. The vow of his Nazariteship being fulfilled.

They are waved before the Lord, offering them first to God. They may eat and drink wine now. The Nazarite vow is completed. Some people, like John the Baptist, were Nazarites all of their lives. John was, from his mother's womb. The person in the lesson today, was just for a short period of time.

Numbers 6:21 "This [is] the law of the Nazarite who hath vowed, [and of] his offering unto the LORD for his separation, beside [that] that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation."

The vow of a Nazarite; what he is obliged to do when his Nazariteship is up.

"And of his offering unto the Lord for his separation": Of the several offerings required of him, to offer to the Lord, for and upon his going through his Nazariteship. His burnt offering, sin offering, sacrifice of peace offerings, his meat offering and drink offering. Together with the basket of unleavened bread, cakes and wafers.

"Besides [that] that his hands shall get": The above offerings were what he was obliged unto by the law of God, even though a poor man. But, besides these, it was expected of a man of substance, that he would voluntarily of himself offer more. According to his ability and the length of the time of his Nazariteship.

"According to the vow which he hath vowed, so he must do after the law of his separation": There were some things he was obliged to do by his vow, and as he had vowed, there was a necessity upon him to fulfil it. As to abstain from the things he vowed so to do. And that as long a time as he fixed by his vow. And when finished to offer the sacrifices required of him.

This is explaining, that all we have read has to do with the taking of the Nazarite vow, and the seriousness of keeping it. We too must understand that promises and vows we make to God are serious. We must not take them too casually. God expects us to do what we promise to do, without exception.

Verses 22-27: Yahweh's gracious provision to Aaron and his sons for the blessing of the people of God is called "the Aaronic benediction". "Make His face shine upon thee" asks for God to delight in His people and show them favor. The favor results in "peace". More than the absence of war, this refers to someone's overall well-being, where everything is as it ought to be (Deut. 28:3-6).

Obedient Israel, organized before and consecrated to the Lord, was the recipient of God's blessing (i.e., His favor), pronounced by the priests.

Numbers 6:22 "And the LORD spake unto Moses, saying,"

At the same time perhaps, that the above law was given concerning the Nazarites. Though why this should follow upon that, and what connection there is between the one and the other, it is not easy to say. The Nazarites were holy persons, and so were the priests. And therefore, according to Aben Ezra and others, the law of the one is joined to the law of the other.

Again, we see a separation from the previous verses.

Numbers 6:23 "Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,"

Aaron and his sons that succeeded him in all after generations. Being the persons that were in a public manner to bless the people of Israel, they are particularly addressed (see Deut. 10:8).

"Saying, on this wise ye shall bless the children of Israel": In such manner and with such words as after expressed. Standing upon an eminence, lifting up their hands on high, spreading out their fingers, and raising their voices. And pronouncing the blessing in the Hebrew language, in the name of Jehovah, with their face towards the people. All which, according to the Jewish writers, were to be strictly observed.

Aaron and his sons represented God to the people. It is interesting to notice, that Aaron and his sons were given the authority from God to speak a blessing upon the people. It is important to note here, that Aaron symbolizes the great High Priest, Jesus Christ, who has all power and authority to bless. He also in a way, is speaking of the minister in the church who is subordinate to Jesus. The minister is given the authority to bless the people, in the name of Jesus. The priests, Aaron's sons, are symbolic of all believers in Christ. Then this is saying, that all believers can speak a blessing from God on the people of the world, if they do it in the name of Jesus. We are His hands on this earth. We are the mouthpiece that He speaks through on the earth.

Numbers 6:24 "The LORD bless thee, and keep thee:"

"Bless": The Lord's blessing was described as His face (i.e., His presence), shining on His people (verse 25), and looking at them (verses 26). God shone forth in benevolence on Israel and looked on them for good.

"Keep": The results of the Lord's blessing were His preservation of Israel ("keep"), His kindness toward her ("be gracious", verse 25), and her total well-being ("peace", verse 26).

The priests or high priest, speak the blessing, but the blessing is from the LORD. This magnifies the great love that God has for each of us.

Numbers 6:25 "The LORD make his face shine upon thee, and be gracious unto thee:"

Cause himself, the sun of righteousness, to rise and shine upon them, and give both spiritual light and heat unto them. Grant his gracious presence, the manifestations of himself. Communion with him, and clearer discoveries of his love, of interest in him. And an increase of spiritual light and knowledge of his Gospel, and the truths of it, and of his mind and will.

"And be gracious unto thee": By granting larger measures of grace out of his fullness. By leading more abundantly into it, and making fresh and frequent applications of it. Grace is often wished for from Christ as well as from the Father.

By grace are you saved, and not of yourself. God's graciousness toward us is the saving factor. He looks upon us with love and compassion, and saves even the unlovely.

John 1:17 "For the law was given by Moses, [but] grace and truth came by Jesus Christ."

Numbers 6:26 "The LORD lift up his countenance upon thee, and give thee peace."

Show his face and favor, look cheerfully on his people. Declare himself well pleased with them in Christ, and appear as smiling upon them through him. Indulging them with visits of love, restoring to them the joys of his salvation, and upholding them with his free Spirit. And so causing them to walk pleasantly and comfortably in the ways of God. Expecting eternal life and happiness, as God's free gift through Christ.

"And give thee peace": All outward needful prosperity, internal peace of mind, through the blood and righteousness of Christ, the peacemaker, and peace giver. And eternal peace in the world to come.

Jesus is our peace. He is King of Peace.

Romans 5:1 "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:"

Philippians 4:7 "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."

Numbers 6:27 "And they shall put my name upon the children of Israel; and I will bless them."

"Put my name": The name of the Lord represented His person and character. The priests were to call for God to dwell among His people and meet all their needs.

To put the covenant name of God upon the people, was like a seal of approval. God claimed them for His own. The Christian bears the name of Christ.

Hebrews 8:10 "For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:"

Numbers Chapter 6 Questions

1. Who could take a Nazarite vow?

2. Tell the difference between a Nazarite and a Nazarene.

3. What is a better word for Nazarite?

4. Why could the woman, as well as the man, take this vow?

5. He shall separate himself from wine and _________ _________.

6. What, that was non-alcoholic was he to separate himself from?

7. A person loses control of his own ________ under the influence of alcohol.

8. What was forbidden for him to eat, during his entire time of separation?

9. What is the "vine" symbolic of?

10. All the days of his separation there shall no ________ come upon his head.

11. Is this saying a man should wear long hair? Explain.

12. Why has Jesus been depicted as wearing long hair?

13. Why should a Nazarite not come near a dead body?

14. Is it different, if the body is his father, or mother?

15. All the days of his separation he is _______ unto the LORD.

16. What happens, if someone dies suddenly by him?

17. What does "seven" mean?

18. What shall he bring to the priest on the 8th day?

19. The offerings in verse 11, make an ______________ for him.

20. Where does his next vow start?

21. When he has fulfilled his vow, what does he do?

22. In verse 14, how many sacrifices are covered?

23. The "meat offerings" were the makings for _________.

24. Why was this so?

25. Jesus is our unleavened Bread. He is also, our ________.

26. What does he do with his hair?

27. What does the unleavened bread in his hand show?

28. What lesson can the Christian get out of this message of the vow?

29. What is the blessing Aaron is to speak on the people?

30. By _________ ye are saved.

Numbers Chapter 8

Verses 1-4: The "candlestick" was a seven-branched flowering lampstand, which symbolized the life-giving power of God. In shape, it is closely related to Late Bronze Age designs (sixteenth to thirteenth centuries B.C.). Aaron was to position the seven oil lamps placed at the end of each branch of the lampstand so that they "give light over" [they are to light the area in front of the lampstand] "against the candlestick". When one understands the design of the Holy Place, this becomes significant. The light would shine over the table of showbread, where the 12 loaves of bread, symbolizing the 12 tribes of Israel, were located (Lev. 24:5-9). Light and fire represent the continuous life-giving presence and blessing on God's people.

Moses had given the artisans of Israel detailed instructions on how to build the "candlestick" (Hebrew, menorah; Exodus 25:31-40), and they had fully complied (Exodus 37:17-24). This section contains instructions concerning the placement of the "seven lamps" of the candlestick. To situate each oil lamp so that its light was "over against of the candlestick", that would maximize visibility in the otherwise dark room, allowing the press to see both the incense altar and the table of showbread (Exodus 25:37; Lev. 24:2-4).

Exodus (25:32-40), recorded the instructions for the making of the golden lampstand and (Exodus 37:17-24), reported its completion. Here, as a part of the dedication of the tabernacle, the 7 lamps of the lampstand were lit.

Numbers 8:1 "And the LORD spake unto Moses, saying,"

Whether immediately after the offerings of the princes, or at another time, is not certain. Aben Ezra thinks it was in the night God spake unto him, because then the lamps were lighted and burning.

We remember from the last lesson, that the LORD spoke to Moses from above the mercy seat.

Numbers 8:2 "Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick."

It being his work to light the lamps, though, as Ben Gersom observes. It was not incumbent on a high priest alone to do this, for it also belonged to the sons of Aaron, who were common priests (Exodus 27:21). Though it is probable that as this was the first time of lighting them, it might be done by Aaron himself, his sons attending and assisting him. In which he was an eminent type of Christ, the great High Priest. Who lights the lamps in all his golden candlesticks, the churches (Rev. 1:20). And from whom they have all their light and all the supplies of it.

When thou lightest the lamps": Which was done at evening (Exodus 30:8). Pointing at the great light set up by Christ, the light of the world, in the evening of it, in the last days.

"The seven lamps shall give light over against the candlestick": The Targum of Jonathan is, "at the same time of thy lighting the lamps over against the candlestick. There shall be seven lamps giving light. Three on the west side and three on the east side, and the seventh in the middle. The true meaning of the phrase is, that the seven lamps gave light, as they were to do, to that part of the holy place that was opposite to the candlestick. The north part of it, where stood the showbread table, the candlestick being in the south (Exodus 40:22). That the table of the Lord might have light, as it was proper it should. And the priests might see to set on and take off the bread, which otherwise they could not, there being no window in the place (see notes on Exodus 25:37).

The lighting of the lamps and keeping them lit, was the function of the high priest and the priests. "Seven" means spiritually complete. Jesus is the Light of the world. The light in the tabernacle symbolized His Light. The candlestick, many times, symbolizes the church. This would mean that the Light of Jesus should shine out to the entire church. It reminds me of the candlestick being in each of the seven churches in Revelation. The "candlestick" also, symbolizes Jesus. The Light of the gospel of Jesus Christ is what causes us to walk with Him. When Jesus comes and dwells within us, His light opens our understanding. We were spiritually blind, but now we see. The light in the tabernacle shone on the bread. The Bread also, symbolizes Jesus. He is the Bread, or Word of God. This Light then, is not only giving physical light in the tabernacle, but is giving forth that spiritual Light which gives life.

Numbers 8:3 "And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses."

As God had taken up his residence in the most holy place, as appears by the voice speaking from off the mercy seat (Numbers 7:89). And sacrifices were begun to be offered in the outward court on the altar of burnt offering. As was the placing of the showbread on the showbread table, and burning incense on the golden altar of incense. Which could not well be done until the lamps were lighted, and therefore orders were given for the lighting them, which was accordingly done by Aaron.

"As the Lord commanded Moses" (Exodus 25:37).

Aaron, acting as high priest, lights the lamps. Jesus is the High Priest, who is the Light. The light gets very dim in our churches today. Sometimes it appears it will go completely out. Jesus will Light up the church again, if we will let Him come in.

Numbers 8:4 "And this work of the candlestick [was of] beaten gold, unto the shaft thereof, unto the flowers thereof, [was] beaten work: according unto the pattern which the LORD had showed Moses, so he made the candlestick."

As it is also said to be (see notes on Exodus 25:31; and 25:36).

"Unto the shaft thereof, unto the flowers thereof, was beaten work". Of which (see Exodus 25:31).

"According unto the pattern which the Lord had showed Moses": When on Mount Sinai with him.

"So he made the candlestick": That is, ordered it to be made, and took care that it was made exactly to the pattern he had of it. Otherwise Bezaleel was the artificer; and so the Targum of Jonathan here expresses him by name.

The "gold" symbolized God. Jesus (the Light), is God the Son, or God the Word.

Exodus 25:31-32 "And thou shalt make a candlestick [of] pure gold: [of] beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same." "And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side:"

We could go on with this description, but you can read it in the rest of (Exodus chapter 25). The idea is that there was a candlestick with 6 extra flutes, three on each side. All together there were 7 places of burning.

Verses 5-26: This ceremony set apart the Levites to the service of the Lord. Their dedication was a feature of the overall description of the dedication of the tabernacle.

Verses 5-22: Here the "Levites" were dedicated "as a gift to Aaron and to his sons". They would assist the priests in "their service in the tabernacle". The dedication process included having water sprinkled on them, shaving their entire bodies, and washing their clothes, all symbols of cleansing. They were presented in a manner similar to an "offering".

The dedication of the Levites was to take the place of the firstborn (verses 16-17; Exodus 13:2). The sin offering and the burnt offering "make an atonement for the Levites", whereas they in turn "make an atonement for the children of Israel". The Levites were "to do the service of the tabernacle and the congregation" (verse 15), and are said to be wholly given unto me from among the children of Israel" (verses 16, 18), that is, to the Lord. Israel would be protected from the "plague" through the ministry of the Levites. Mass death often was the result when men provoked God's anger (Exodus 12:13; 30:12; Num. 16:46, 48; Joshua 22:17; compare Num. 25:9). Because men who are defiled by sin dare not approach the holy God lest judgment break forth (Exodus 19:10-24).

Numbers 8:5 "And the LORD spake unto Moses, saying,"

This is a break from the message of the candlestick.

Numbers 8:6 "Take the Levites from among the children of Israel, and cleanse them."

"Cleanse": In contrast to the priests who were consecrated (Exodus 29:1, 9), the Levites were cleansed. According to (verse 7), this cleansing was accomplished by first, the sprinkling of water; second, the shaving of the body; and third, the washing of the clothes. This cleansing of the Levites made them pure so they might come into contact with the holy objects of the tabernacle. Similar requirements were given for the cleansing of the leper in (Lev. 14:8-9).

The entire Levitical tribe was not to be the ministers in the sanctuary, and they were not dedicated in the same manner as Aaron and Aaron's sons. In a sense, these Levites are like the congregation. They are cleansed, like water baptism. They may not be called to minister in the church, but they serve God. God is constantly showing in types and shadows, the Christians and their relationship to God. The Levites shadow the congregation. They are separated out from the world. They are baptized in water and cleansed. They are set aside for God's purpose. Only one of the three tribes of Levi actually become priests in the tabernacle.

Numbers 8:7 "And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and [so] make themselves clean."

Literally, "sin water:" i.e., water to cleanse from sin. No doubt taken from the laver of the sanctuary, which was used by the priests for purification before they went into the tabernacle to minister (compare Num. 5:17; Exodus 30:18).

"Sprinkle water of purifying upon them": The "sprinkling" of so large a body of men could have been only general, but tokens of individual purification are specified (compare also Lev. 14:8).

"And Let them shave all their flesh": Literally, cause the razor to pass over all their flesh. A different word is used in (Lev. 14:8-9), to denote the more complete removal of the hair which was enjoined at the cleansing of the leper.

And let them wash their clothes, and so make themselves clean": The bodies of the priests were washed at their consecration (Lev. 14:8-9). And those of the lepers at their cleansing (Lev. 8:6). But the Levites, who were not brought into such immediate contact with the holy things as the priests, were only required to wash their clothes. Which was an ordinary preparation for Divine worship (Exodus 19:10; compare Gen. 35:2).

This sprinkling is very much like many protestant churches do. They sprinkle the water on their heads to purify them. The shaving and washing of their clothes are an outward cleansing. The key to this is "make themselves clean". This outward cleansing could be symbolic of doing away with the filth of the world.

Hebrews 9:10 "[Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation."

Hebrews 10:22 "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."

Numbers 8:8 "Then let them take a young bullock with his meat offering, [even] fine flour mingled with oil, and another young bullock shalt thou take for a sin offering."

Of two years old, as the Jewish writers gather from the other in the next clause, being called the second. Though the wise men say one of three years old is fit for such a sacrifice. Nay, others say, if four or five years old. But the decision is according to the wise men.

"With his meat offering, even fine flour mingled with oil": Which always went along with a burnt offering, and consisted of three tenth deals of fine flour, and half an hin of oil (Num. 28:12).

"And another young bullock shalt thou take for a sin offering": Which was the offering for the sin of the whole congregation of Israel, through ignorance. And this being for all the Levites, and they being instead of the firstborn of Israel, such an offering was required. And though there was no particular sin charged upon them, but it became necessary for their perfect cleansing and expiation.

We know the animal above, was to be the substitute for their sins. They put their hands on the head of the sacrificial animal, and transferred their sins to it. Jesus is our Substitute.

Romans 8:3 "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:"

2 Corinthians 5:21 "For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him."

Numbers 8:9 "And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together:"

"The whole assembly of the children": Since the Levites took the place of the firstborn, who had acted as family priests among the people of Israel (see verses 16-18), all of the congregation of Israel showed their identification with the Levites by the laying on of their hands.

This is to be a public declaration of their faith. The entire 12 tribes of Israel will witness the separation of the Levites for God's service.

Numbers 8:10 "And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites:"

From the door of the tabernacle, to the altar of burnt offering, where the Lord was in some sense present to accept the sacrifices offered to him.

"And the children of Israel shall put their hands upon the Levites": As were used to be put upon sacrifices, for the Levites were themselves offered for an offering of the children of Israel, as is expressed in (Num. 8:11). By which rite they signified that they voluntarily parted with them, and gave them up to the Lord, and transferred their service to them, in which they were to serve in their stead. These, according to some Jewish writers, were the firstborn of Israel that laid their hands on the Levites. A type of the general assembly and church of the firstborn. Or rather the princes and heads of the tribes, who represented the whole body. Some think by this rite is signified the consent of the people in the designation and appointment of the ministers of the word to their work and office. But what in the New Testament seems to answer to this is, the laying of the hands of the presbytery on ministers of the word (1 Tim. 4:14).

In this laying on of their hands, they have lain their responsibility to serve God on the Levites. The firstborn belonged to God to serve Him. The families bought them back with 5 shekels of silver. Now this is showing their responsibility to serve is transferred to the Levites.

Numbers 8:11 "And Aaron shall offer the Levites before the LORD [for] an offering of the children of Israel, that they may execute the service of the LORD."

Or "wave" them, as a wave offering, which was moved to and fro, backwards and forwards. Not that they were actually so waved and moved to and fro by Aaron (which could not be done by him). Though it is possible he might make such a motion himself, and they might do the like after him, thereby signifying that they belonged unto the Lord of the whole earth. And some think this testified their readiness to serve the Lord. To which may be added their constant employment in his service, being always in motion. Doing one piece of service or another continually. As the people of God, and especially the ministers of the word, should be always abounding in the work of the Lord. Ainsworth supposes that the troubles and afflictions of the ministers of God are figured hereby.

"For an offering of the children of Israel": To the Lord, hereby devoting them to his service.

"That they may execute the service of the Lord": For them, in their room and stead, do what otherwise they must have done (see Num. 3:7). With this compare (Isa. 66:20).

They are the substitutes for the firstborn. The Levites belong to God, in place of the firstborn belonging to Him. They are dedicated to do service to God.

Numbers 8:12 "And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one [for] a sin offering, and the other [for] a burnt offering, unto the LORD, to make an atonement for the Levites."

Or "on the head"; on the head of every one of them, as Aben Ezra. Thereby, as it were, transferring their sins to them. For these were to make atonement for them, as the latter part of the verse shows. And this was a figure of the imputation of sin to Christ, and taught that doctrine, and led the faith of the offeror to the sin bearing and sin atoning Savior.

"And thou shall offer the one for a sin offering, and the other for a burnt offering, unto the Lord": That is, shall order to be offered. For not Moses, but Aaron, offered these offerings, as Aben Ezra observes. Of which this is a proof, that Aaron is said to make the atonement for them (Num. 8:21). For which purpose these sacrifices were offered, particularly the first. And the latter by way of thanksgiving for atonement made by the former: so it follows.

"To make an atonement for the Levites": Who could not be admitted to service until their sins were expiated. As no man is worthy to be employed in the work of God, but such for whom reconciliation for their sins is made by the blood and sacrifice of Christ. By which they are purged from dead works to serve the living God.

The Levites transferred their sins on to the head of the animals. Their sins will be burned up with the bullocks.

Numbers 8:13 "And thou shalt set the Levites before Aaron, and before his sons, and offer them [for] an offering unto the LORD."

After atonement was made for them, as Aben Ezra observes. Then they were presented to Aaron and his sons, to whom they were given to their ministers, and assistants to them.

"And offer them for an offering unto the Lord": Or, and "waved them", etc., as before. That is, order them to be waved. Not by Moses, but Aaron did this, and indeed was done already. And therefore should rather be rendered, as by Bishop Patrick, after thou hast offered, or waved them.

The Levites are God's. They are His in every way. They will now serve in whatever capacity God sees fit.

Numbers 8:14 "Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine."

By sprinkling the water of purification upon them. By offering sacrifices for them. By presenting them before the Lord, with the hands of the people of Israel put upon them. By offering and waving them before the Lord, and by setting them before Aaron and his sons, as their ministers.

"And the Levites shall be mine": In a special and peculiar manner devoted to his service, and by him given to his priests for that purpose. So the Targums of Onkelos and Jonathan,"and the Levites shall minister before me."

This is in a different sense than the Israelites in entirety. The other Israelites, except for the Levites, have a private life. The Levites do not. They are the property of God.

Numbers 3:45 "Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I [am] the LORD."

Numbers 8:15 "And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them [for] an offering."

Not into the sanctuary, where only the priests entered, much less into the most holy place, where only the high priest went, and that but once a year. In neither of which places the Levites had anything to do, but into the court of the tabernacle.

"To do the service of the tabernacle of the congregation": To watch there, and to assist the priests at the altar of burnt offering. To take down the tabernacle and bear the vessels of it, and set it up, as occasion required.

"And thou shalt cleanse them, and offer them for an offering": Cleanse them by sprinkling the water of purifying on them, and offer them by waving them as before. And indeed this is no new thing which is here observed, but what was already done. And therefore should be rendered, "when thou shalt have cleansed them", or "after thou hast cleansed them" etc.

Some of the Levites carry the curtains of the temple, when they move. Others carry the boards, when they move. Some such as Aaron and his sons, work in the ministry of the tabernacle, and handle the holy things. They are an offering unto God.

Numbers 8:16 "For they [are] wholly given unto me from among the children of Israel; instead of such as open every womb, [even instead of] the firstborn of all the children of Israel, have I taken them unto me."

All of them, entirely, and most certainly. Or because of their being twice given, first to the Lord by the children of Israel, and then by the Lord to Aaron and his sons, as Chaskuni. Though Jarchi interprets it of the different parts of their service they were devoted to. Given for bearing and carrying the vessels of the sanctuary, and given for the song, or to be singers in the temple.

"Instead of such as open, every womb, even instead of the firstborn of all the children of Israel have I taken them unto me" (see notes on Num. 3:12 and 3:13).

This is a repeat of an earlier statement. I believe anyone contemplating going into the ministry should take careful note of this. This is saying, that once you are dedicated to the service of God, you no longer have a private life. You belong to God 24 hours a day and 365 days a year. You no longer make decisions about your life. You are under the total control of the Lord. You follow His instructions in all avenues of your life. He is your Lord.

Numbers 8:17 "For all the firstborn of the children of Israel [are] mine, [both] man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself."

Not only in common with other of his creatures, but in a special respect on account of his signal deliverance of them. They were his, as Jarchi expresses it, by the line of judgment, or rule of justice and equity. Because he protected them among the firstborn of the Egyptians, saved them when he slew theirs, as follows.

"In the day that I smote every firstborn in the land of Egypt": Both of men and beasts.

"I sanctified them for myself": Claimed them as his own, and set them apart for his own use. Or ordered them to be set apart (see Exodus 13:2).

The last of the ten plagues that came on Egypt, was the death of the firstborn. The Hebrew firstborn were spared, because there was blood applied over the doors of their homes. They were in effect, bought with that blood. Their lives were spared by the blood of the lamb over the door. Those spared belonged to God from that moment on. "Sanctified" means set aside for God's purpose. All Christians are bought with the blood of the Lamb (Jesus Christ). We are not our own, we belong to God.

Numbers 8:18 "And I have taken the Levites for all the firstborn of the children of Israel."

Gave up his right in the firstborn, and instead of them took the Levites for his use and service (see Num. 3:12).

Now we see again, the substitution of the Levites for the firstborn.

Numbers 8:19 "And I have given the Levites [as] a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary."

"A gift to Aaron": The Levites were given by God to assist the priests.

"No plague" (see note on 1:53).

The servile work that the Levites did is, in a way, atonement for what all of Israel should have been doing. They would not keep the law of God in the way He expected. This is the Levitical tribe doing it for them. All of the Israelites were bound to be holy, but the Levites became holy for them.

Numbers 8:20 "And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the LORD commanded Moses concerning the Levites, so did the children of Israel unto them."

The several parties concerned in the consecration of the Levites. These;

"Did to the Levites according unto all that the Lord commanded Moses concerning the Levites, so did the children of Israel unto them": Which, as Jarchi notes, is said to the praise of them that did it, and of what was done by them. Everything was done that was ordered, and in the manner in which it was prescribed. Moses sprinkled, or ordered to be sprinkled, the water of purification on them, and set them before the tabernacle, and before the Lord. The children of Israel laid their hands on them, and Aaron waved them, offered the sacrifices for them.

This just means that Moses carried God's wishes out in detail pertaining to the Levites.

Numbers 8:21 And the Levites were purified, and they washed their clothes; and Aaron offered them [as] an offering before the LORD; and Aaron made an atonement for them to cleanse them.

From sin, by the sprinkling of the sin water, or water of purification on them (Num. 8:7).

"And they washed their clothes": That they might have no defilement about them, neither in their bodies, nor in their garments.

"And Aaron offered them as an offering before the Lord": A wave offering, as in (Num. 8:11).

"And Aaron made an atonement for them to cleanse them": By offering the sacrifices for them (Num. 8:12).

They purified themselves, and were purified by the ceremonial washings as well. When they were prepared, God presented them before the Lord.

Numbers 8:22 "And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the LORD had commanded Moses concerning the Levites, so did they unto them."

Into the court of the tabernacle, being at the door of it when the above rites and ceremonies of their consecration were performed.

"To do their service in the tabernacle of the congregation, before Aaron and his sons": In their presence, and by their order, as they should direct them.

"As the Lord had commanded Moses, so did they unto them": Aaron and his sons did to the then present Levites according to the command of God by Moses. They exactly observed every detail of it, and complied with it. And this the sons of Aaron did continually to the sons of the Levites, as Aben Ezra remarks. In all succeeding ages; when the Levites were consecrated to their service. The same things were done unto them that are here ordered.

The Levites had different jobs to do. This just means they reported to Aaron, to perform the tasks God had set out for them to do.

Verses 23-26: The Levites began serving in the tabernacle at age 25, but not until age 30 were they allowed to carry the tabernacle (4:3). The five years of service probably prepared them for the task, similar to a mentoring period. The age was lowered to 20 during the time of David (1 Chron. 23:25).

Numbers 8:23 "And the LORD spake unto Moses, saying,"

We are being reminded that these are not Moses' wishes, but are orders spoken to Moses by the LORD. At the same time, he gave the instructions about the consecration of the Levites. The time of their entrance on their service, and of leaving it, was fixed.

"Saying": As follows.

Numbers 8:24 "This [is it] that [belongeth] unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation:"

"Twenty and five years old": The Levites were to begin their service in helping the priests at age 25. However, in 4:3 the age of commencement is 30. A rabbinic suggestion was that the Levites were to serve a 5-year apprenticeship. A better solution can be discovered by noting the differing tasks in the two chapters. Numbers chapter 4 dealt with the carrying of the tabernacle, while here they helped in the service in the tabernacle. A Levite began serving in the tabernacle at 25 and carrying the tabernacle at 30. In both cases, his service ended at age 50. David later lowered the age to 20 (see 1 Chron. 23:24, 27; compare Ezra 3:8).

We read earlier, that their actual serving began when they were thirty years old, and lasted until they were fifty years old. I believe the difference here is possibly, that they were in training from the time they were 25 until they were thirty. Then at the age of thirty, they started the actual performance of their ministry. The word "wait" is a giveaway to that.

Numbers 8:25 "And from the age of fifty years they shall cease waiting upon the service [thereof], and shall serve no more:"

The heavy service of it.

"And shall serve no more": By bearing and carrying the vessels of the sanctuary upon their shoulders, as Jarchi interprets it. This, according to the Jewish writers, was only in force while the tabernacle was in the wilderness, and was moved from place to place. But when it had a fixed habitation, and that laborious service of bearing and carrying the vessels of it ceased. Years made no difference in the Levites, or disqualified them for service. For it is said, that the Levites were not bound by this law, but in the time of the tabernacle; but when it was at Shiloh. And at Jerusalem, where there was no bearing and carrying upon the shoulder. The Levites were not rejected on account of years, only for their voice, when they had lost that, and could not sing.

Some of this service required a great deal of stamina. The carrying of the heavy boards would be one example. A person tires more easily after the age of fifty. Perhaps that is why the time for their service to cease is given as 50 years.

Numbers 8:26 "But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge."

Into the court of the tabernacle, being at the door of it when the above rites and ceremonies of their consecration were performed.

"To do their service in the tabernacle of the congregation, before Aaron and his sons": In their presence, and by their order, as they should direct them.

"As the Lord had commanded Moses, so did they unto them": Aaron and his sons did to those present Levites according to the command of God by Moses. They exactly observed every detail of it, and complied with it. And this the sons of Aaron did continually to the sons of the Levites, as Aben Ezra remarks. In all succeeding ages; when the Levites were consecrated to their service. The same things were done unto them that are here ordered.

This is speaking of them not having other jobs. They work for the LORD. Some of them are like caretakers of the tabernacle.

Numbers Chapter 8 Questions

1. Where was the LORD, when He spoke to Moses?

2. The _______ lamps shall give light over against the candlestick.

3. Who was responsible for the lights?

4. _________ is the Light of the world.

5. Who does the "candlestick" symbolize?

6. What happens, when Jesus comes and dwells within us?

7. The "Bread" in the tabernacle symbolizes what?

8. What, besides physical light, does the Light bring?

9. Who lighted the lamps?

10. The work of the candlestick was of __________ _______.

11. The _________ symbolizes God.

12. Describe the candlestick.

13. Who, of the Levites, was Moses to cleanse?

14. What is this cleansing like?

15. What is God constantly showing in the types and shadows?

16. They sprinkled the water on their heads to _________ them.

17. Why did they put their hands on the head of the sacrificial animal?

18. What is verse 9 speaking of?

19. What had they done to the Levites, when they laid their hands on them?

20. They are substitutes for the _____________.

21. What happened to the sins of the Levites?

22. What is the difference in the Israelites all belonging to God, and the Levites belonging to God?

23. Why should a person going into the ministry think seriously, before doing it?

24. What was the last of the ten plagues in Egypt?

25. How was the firstborn of the Hebrews saved?

26. Why is the age of service here 25, instead of 30 years?

27. Some of the work required a great deal of ____________.

Numbers Chapter 9

Verses 1-14: The call from the Lord to keep the Passover led to an inquiry from those whose uncleanness kept them from obeying. This request led to an amplification of the requirement by the Lord. This was the second Passover.

This epistle concluded the section (7:1 - 9:14), relating events that took place before the census of (1:1). The issue at stake was what to do with "certain men, who were defiled by the dead body of a man". Could they celebrate "Passover" The answer is "yes," but one month later. But it is added that if "the man ... is clean, and is not in a journey, and forbeareth to keep the Passover", he "shall be cut off". It is a threat of sudden death at the hands of God (Lev. 17:4, 9; 20:6, 18; 23:29; Num. 15:30-31; 19:13). Note in the New Testament the need for observing Christ's Passover as the true paschal lamb (see in the book of John).

John 6:53 "Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."

This is the very thing we are doing when we take communion. We eat the unleavened bread in memory of Jesus sacrificing His body on the cross for us; taking our sins upon His body, nailing the sins of the world to the cross.

Verses 1-5: This second "Passover" would still follow the ordinances established by the Lord when the Israelites were in Egypt (Exodus 12:1-16; Deut. 16:1-2).

Numbers 9:1 "And the LORD spake unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying,"

"The first month": The events recorded in these verses precede the beginning of the census in chapter 1, but follow the dedication of the tabernacle in chapter 7.

This gives a specific time, which precedes much that we have already been reading.

Numbers 9:2 "Let the children of Israel also keep the passover at his appointed season."

Though this ordinance was enjoined the people of Israel, and observed by them at the time of their coming out of Egypt, and had been since repeated (Lev. 23:5). Yet without a fresh precept, or an explanation of the former, they seemed not to be obliged. Or might not be sensible that they were obliged to keep it, until they came into the land of Canaan (Exodus 12:25). And therefore a new order is given them to observe it.

"At his appointed season": And what that season is, is next declared.

Passover is to celebrate the night the Hebrews were spared from the loss of their firstborn in Egypt. Death passed over the houses that had the blood of a lamb over the door. At the very same time every year, they were to remember that night, and be thankful to God. The Passover had been made an ordinance forever, but we do not read where they kept it during their wilderness wanderings. All of this was a type and shadow of our Passover Lamb (Jesus Christ).

1 Corinthians 5:7-8 "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us:" "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth."

Numbers 9:3 "In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it."

"At even": The time between the end of one day and the beginning of the next. See (Exodus 12:6).

The law did not leave any room for excuses for not keeping the Passover. Notice (at even). This Passover was a shadow of the great Passover, when the Lamb of God shed His blood for all mankind. The Jewish day began at approximately 6 in the evening and continued to 6 the next evening. This is how Jesus ate Passover with His disciples just after 6. He was captured and tried during the night. At 9 A.M. in the morning, He was Crucified. At 3 that afternoon, He commanded His Spirit to leave His body. He was the Passover Lamb before 6 on the very same day He had eaten with the disciples. All of these things happened between 6 P.M. and 6 P.M. He was even in the tomb before 6 P.M. This day is a day God had set aside for this purpose. To vary the day, is to disbelieve. This 14th day in their first month is very similar to our April. Our date varies, because the Jews month changes with the full moon.

Numbers 9:4 "And Moses spake unto the children of Israel, that they should keep the passover."

The time now drawing nigh for the observation of it. It being now almost a year since their coming out of Egypt.

That very first Passover should be fresh in their minds. They should remember well the Passover which brought them new life. Moses tells the people to keep Passover.

Numbers 9:5 "And they kept the passover on the fourteenth day of the first month at even in the wilderness of Sinai: according to all that the LORD commanded Moses, so did the children of Israel."

No mention is made of keeping the feast of unleavened bread seven days, only of the Passover. Which indeed was only enjoined at this time, though the feast of unleavened bread used to follow it, and did in later times. But perhaps it would not have been an easy matter to have got the flour to make it of, sufficient for so large a body of people. For seven days together in the wilderness; though they might be able to furnish themselves with what was enough for one meal from the neighboring countries. And especially from Midian, where Jethro, Moses's father, lived. And which was not very far from Sinai, where the Israelites now were.

"According to all that the Lord commanded Moses, so did the children of Israel": Which is observed to their honor. Though Jarchi gives this as a reason why this book does not begin with this account, as the order of things seems to require. Because it was to the reproach of the Israelites, that all the forty years they were in the wilderness they kept but this Passover only. The reason of which was, because of the omission of circumcision during that time. Through the inconveniences of travelling, and the danger of circumcision in it, without which their children could not eat of the Passover (Exodus 12:48).

This was the first remembrance of that Passover. They did as Moses commanded.

Verses 6-13: The ritual uncleanness of these men presented a problem for them on the day of Passover. Here is an example of Yahweh making a new provision for the good of people in particular situations (something seen again in chapters 27 and 36 regarding the daughters of Zelophehad). This was especially important here, because a person who ignored his opportunity to keep the Passover would be "cut off" from the community (Exodus 12:15). However, the Lord's gracious exceptions were never to be taken as reasons to disregard His commands.

Numbers 9:6 "And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:"

"Defiled": Ceremonially unclean because of contact with a dead body. See (note on 5:2).

Many believe the two men to be Mishael and Elizaphan, who had just recently buried Nadab and Abihu. Those who touched a dead body were considered unclean for seven days.

Numbers 9:7 "And those men said unto him, We [are] defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?"

To Moses, who was the chief magistrate, though Aaron was the high priest. Jarchi says, they were both sitting together when the men came, and put the question to them. But it was not proper to speak to one after another. For if Moses knew not, how should Aaron know? Says he; the more difficult matters were brought to Moses, and he gave answers to them.

"We are defiled by the dead body of a man": They had touched it, or had been where it was, or at the funeral of it, and so were defiled. This they knew was their case by a law before mentioned, and which they speak of. Not as a sin purposely committed by them, but as what had unhappily befallen them. And they could not avoid; and express their concern, that upon this account they should be deprived of the ordinance of the Passover and as this confession shows an ingenuous disposition, so what follows. A pious, religious, and devotional frame of mind.

"Wherefore are we kept back, that we may not offer an offering of the Lord in his appointed season among the children of Israel?" They speak very honorably of the ordinance of the Passover; they call it "an offering of the Lord". The Passover lamb being a slain sacrifice; and this offered to the Lord, by way of thanksgiving. For, and in commemoration of, their wonderful deliverance out of Egypt. And done in faith of Christ the Passover, to be sacrificed for them. And it gave them much uneasiness that they were debarred by this occasional and unavoidable uncleanness, that was upon them, from keeping it. And what added to it was, that they could not observe it on the day which the Lord had appointed. And when the whole body of the children of Israel were employed in it. For it is no small pleasure to a good man to observe every ordinance of God in the manner and at the time he directs to. And his people in general are attending to the same. And the rather they were urgent in their expostulations, because it is said, this was the seventh and last day of their pollution, when they should be clean at evening. And the Passover was not to be eaten until the evening, and therefore so earnestly expostulate why they should be kept back from it.

They had been out of the camp, because of their uncleanness. They did the right thing, coming to inquire what they should do.

Numbers 9:8 "And Moses said unto them, Stand still, and I will hear what the LORD will command concerning you."

Where they were. Aben Ezra says, at the door of the tabernacle of the congregation.

"And I will hear what the Lord will command concerning you": As it was a singular case, of which there had been no instance before. Moses would not determine anything about it himself, but would inquire of the Lord his mind and will concerning it. And for that purpose, very probably, went into the most Holy Place, where the Lord had promised to meet him and commune with him. From off the mercy seat, about any matter of difficulty he should inquire about (Exodus 25:22).

It appears, there had been no ordinance pertaining to this specific thing at this time. Moses inquired of God, what should be done.

Numbers 9:9 "And the LORD spake unto Moses, saying,"

From between the cherubim, after he had laid the case before him, and he gave him an answer.

When Moses inquired of the LORD, He answered him immediately.

Numbers 9:10 "Speak unto the children of Israel, saying, If any man of you or of your posterity shall be unclean by reason of a dead body, or [be] in a journey afar off, yet he shall keep the Passover unto the LORD."

"Any man ... of your posterity": This word from the Lord was not only for the current situation, but it was a continuing ordinance for Israel. If a man was unable to eat the Passover because of uncleanness or because he was away from the land, he could partake of the Passover on the fourteenth day of the second month.

Even these things of separation do not exempt a person from keeping Passover. The handling of this situation set a pattern for generations to come. They were setting a precedent.

Numbers 9:11 "The fourteenth day of the second month at even they shall keep it, [and] eat it with unleavened bread and bitter [herbs]."

The mouth Iyar, as the Targum of Jonathan, which answers to part of our April and part of May. So that there was a month allowed for those that were defiled to cleanse themselves. And for those on a journey to return home and prepare for the Passover, which was not to be totally omitted, nor deferred any longer. And it was to be kept on the same day of the month, and at the same time of the day the first Passover was observed. Still the more to keep in mind the saving of their firstborn; and their deliverance out of Egypt at that time. An instance of keeping such a Passover we have in (2 Chron. 30:1).

"And eat it with unleavened bread and bitter herbs": In the same manner as the first Passover was eaten (Exodus 12:8). Only no mention is made of keeping the feast of unleavened bread seven days, which some think those were not obliged unto at this time. Only to keep the feast of the Passover.

The only adjustment God made for them, was a one month delay of observing. The very same requirements, of unleavened bread and bitter herbs, are to be eaten.

Numbers 9:12 "They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the passover they shall keep it."

None of the flesh of the Passover lamb, what was left was to be burnt with fire (Exodus 12:10).

"Nor break any bone of it": The same was enjoined (see note on Exodus 12:46).

"According to all the ordinances of the passover they shall keep it": As when observed in its time, excepting the feast of unleavened bread, which followed the first Passover. And those rites which were peculiar to the Passover, as kept at their first coming out of Egypt; as the sprinkling the blood of the lamb on the doorposts, eating it in haste, etc.

This text is alluded to in (John 19:36).

This symbolizes the body of the Lord Jesus. Jesus had no broken bones, so the bones were not to be broken in this sacrifice.

Exodus 12:46 "In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof."

John 19:36 "For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken."

Every aspect of the Passover was to be kept, but one month later.

Numbers 9:13 "But the man that [is] clean, and is not in a journey, and forbeareth to keep the passover, even the same soul shall be cut off from among his people: because he brought not the offering of the LORD in his appointed season, that man shall bear his sin."

"Cut off": If any Israelite did not keep the Passover at the appointed time and was not unclean or away from the land, he was to be "cut off", which implies that he was to be killed.

The person that would do such a thing as this is, in effect, denying God. This is the basis of their lives. Those who do not observe this in remembrance of what God did for them, are truly not His. The blessings are not for him. This is like denying Christ, and the great sacrifice He made for us. The way to life is through the blood of Jesus.

Hebrews 10:28-29 "He that despised Moses' law died without mercy under two or three witnesses:" "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?"

Numbers 9:14 "And if a stranger shall sojourn among you, and will keep the passover unto the LORD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land."

Foreigners living with the Israelites were allowed to celebrate the Passover but had to follow the prescribed rites (including circumcision; Exodus 12:48).

"One ordinance" means that strangers were not to improvise, nor were they to incorporate Israel's rites with their own. They were to do all the things required of the Hebrew people.

A non-Israelite who wished to participate in the Passover would be required to be circumcised.

Exodus 12:48-49 "And when a stranger shall sojourn with thee, and will keep the Passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof." "One law shall be to him that is home born, and unto the stranger that sojourneth among you."

This is the same thing as the church. If a person desires to take communion with you, he must believe in the Lord Jesus Christ. "Communion" is a remembrance of His shedding His blood and giving His body, that we might be saved.

Verses 15-23: See (Exodus 40:34-38). The cloud, the visible symbol of the Lord's presence, was continually sitting above the tabernacle. The movement of the cloud was the signal to Israel that they were to travel on their journey.

This event goes back to the first day of the second year (Exodus 40:2). This passage elaborates and develops Exodus 40:34-38), in a poetic fashion. God would perfectly guide and lead them into the Promised Land, "at the commandment of the Lord they pitched ... and according to the commandment of the Lord they journeyed" (verses 18, 20). Up to this point they "kept the charge of the Lord, at the commandment of the Lord by the hand of Moses (verse 23).

Numbers 9:15 "And on the day that the tabernacle was reared up the cloud covered the tabernacle, [namely], the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning."

"Tabernacle was reared up": The presence of the Lord arrived when the tabernacle was completed and raised up on the first day of the first month of the second year after they had come out of Egypt.

The fire and the smoke were an outward sign to let the people know that God was with them. The presence of the LORD was in the smoke.

Deuteronomy 5:24 "And ye said, Behold, the LORD our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth."

Hebrews 12:29 "For our God [is] a consuming fire."

This is the very same fire that was in the middle of the wheel in Ezekiel.

Numbers 9:16 "So it was always: the cloud covered it [by day], and the appearance of fire by night."

"Cloud ... fire": The presence of the Lord which was seen in the cloud by day became a fire that was seen at night (compare Lev. 16:2).

God's presence was with them day and night.

Exodus 13:21 "And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:"

As long as God's children were in the wilderness, His presence remained with them day and night.

Numbers 9:17 "And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents."

Or went up from it, higher than it was before, yet not out of sight, but hung as it were hovering in the air over the tabernacle, but at some distance from it. This was done by the Lord himself.

"Then after that the children of Israel journeyed": As soon as they saw the cloud moving upwards, the Levites took down the tabernacle, and each took their post assigned them in the carriage of it. And the priests blew their trumpets mentioned in (Num. 10:2). And the whole camp moved and marched on in their journey.

"And in the place where the cloud abode, there the children of Israel pitched their tents": When it stopped and remained without any motion, it was a signal to the children of Israel to stop also. And to set up the tabernacle, and pitch their tents about it by their standards. And according to the order of encampment which had been given them.

They were led of God. It would be so much better for Christians today, if we would realize that the Spirit of God will lead us now, if we will follow. God never changes. We are the ones that change.

Numbers 9:18 "At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle they rested in their tents."

Or "mouth of the Lord". Not that there was any command in form given, or any audible voice heard, directing when to march. But the removal of the cloud was interpretatively the order and command of God for them to move also.

"And at the commandment of the Lord they pitched": Their tents. When the cloud stopped, they understood that as a signal to them, as a token of the will of God that they should stop likewise. It was to them as an authoritative command, which they obeyed.

"As long as the cloud abode upon the tabernacle, they rested in their tents": Whether a longer or a shorter time, as is after expressed.

The cloud would rise, so that the entire group could see and follow. When it was time for them to stop and set the tabernacle up, the cloud would descend upon the spot. It left no doubt, what the wishes of God were.

Numbers 9:19 "And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the LORD, and journeyed not."

Or years, for days are sometimes put for years. And in some places the cloud tarried several years; or however. If it stayed but a month or a year in any place, as in (Num. 9:22);

"Then the children of Israel kept the charge of the Lord, and journeyed not. They not only kept watching when it would move, or set sentinels for that purpose to observe it, but they kept the charge, order, or commandment, which the tarrying of the cloud was a token of. And did not attempt to proceed in their journey until they had an intimation so to do by its motion. And all this while, likewise, the tabernacle being up, they observed all the precepts and ordinances of the Lord in the service of it.

It appears that no one questioned the leading of the cloud and fire. It was apparent enough to all of them that this was God leading them. They had actually heard the voice of God from the mountain, when He first spoke the 10 commandments. It had frightened them so badly, they asked Moses to speak to God for them. This cloud and fire (visible to all), reassured them of God's presence. When the cloud stopped, it was time for them to stop.

Numbers 9:20 "And [so] it was, when the cloud was a few days upon the tabernacle; according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed."

Or "days of number", which were so few that they might be easily numbered. The Targum of Jonathan interprets them of the seven days of the week. As if the sense was, when the cloud rested a week on the tabernacle.

"According to the commandment of the Lord they abode in their tents": During these few days, be they a week, or more, or less.

"And according to the commandment of the Lord they journeyed": When it removed from the tabernacle.

The ordering of the march was not from Moses, but God. This causes me to believe God would rest them from this desert journey a time, and then carry them again.

Numbers 9:21 "And [so] it was, when the cloud abode from even unto the morning, and [that] the cloud was taken up in the morning, then they journeyed: whether [it was] by day or by night that the cloud was taken up, they journeyed."

The whole night, during which time they rested in their beds.

"And that the cloud was taken up in the morning, then they journeyed": Whether it was by day or night that the cloud was taken up, they journeyed. Whether at morning or midnight. For sometimes, as Aben Ezra observes, they travelled in the night. Whenever their sentinels gave notice that the cloud was taken up, even though at midnight, they arose and prepared for their journey. And by this it is evident, that the appearance by day and night was the same body called the cloud, though beheld in a different view. In the daytime as a cloud, in the nighttime as fire.

You would think it would be too dark for them to travel by night, but the fire was so bright, it gave light to this near 3 million people. This is not just an ordinary fire or Light. God is the source of all Light. He could cause as much light as was needed to shine. It would, probably, have been cooler to travel at night. Whatever the reason, they moved when God commanded, night or day.

Numbers 9:22 "Or [whether it were] two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed."

Sometimes it tarried but half a day, sometimes a whole day, sometimes two days, at other times a whole month, and even a year. A full year, as the Targum of Jonathan and Aben Ezra. Or a longer time, as the Vulgate Latin version, for in one place it tarried eighteen years, as Maimonides says; some say nineteen years, as in Kadesh-barnea.

"Remaining thereon, the children of Israel abode in their tents, and journeyed not": So that, as the same writer observes, it was not because the children of Israel lost their way in the wilderness and wandered about, not knowing where they were. Or which way they should go. Hence the Arabians call the wilderness, the wilderness of wandering. Nor that they were so long wandering in it as forty years, but because it was the will of God that should stay so long at one place, and so long at another. Whereby their stay in it was protracted to such a length of time, according to his sovereign will.

"But when it was taken up they journeyed": Though they had continued ever so long, and their situation ever so agreeable.

It appears, there was no certain number of days they moved, or stayed in one place. If God had a purpose for them staying in one place for over a year, they stayed. One of the most vivid examples of this in the New Testament, was the moving of Paul from place to place. Paul went where God sent him, and stayed as long as God wanted him to. Most ministers today follow the guidance of God. They will not go to minister in a place, unless they feel God sent them. They will not stay in a place, if they feel God wants them to leave. The true Christian should make Jesus his Lord, as well as his Savior. When He is Lord, He controls his moves.

Numbers 9:23 "At the commandment of the LORD they rested in the tents, and at the commandment of the LORD they journeyed: they kept the charge of the LORD, at the commandment of the LORD by the hand of Moses."

"Commandment ... commandment": The text emphasizes that Israel obeyed the Lord at this point in her experience. Throughout the wilderness wanderings, the Israelites could only journey as the cloud led them. When it did not move, they stayed encamped where they were.

The only times they went where the cloud did not lead them, they met with terrible defeat. I say once more, we should find out what the will of God is for our lives, and then walk in that will. Any other life we lead, will be a failure. They followed the commandments of God spoken through Moses. We must follow the commandments of God.

Numbers Chapter 9 Questions

1. What does Passover celebrate?

2. Why was the Hebrew firstborn not killed?

3. How long were they to celebrate Passover?

4. Who is the Christian's Passover Lamb?

5. When was it to be celebrated?

6. How could Jesus eat Passover with the disciples, and yet, be the Passover Lamb that same day??

7. To vary the day, is to ___________.

8. Their first month is similar to our _________.

9. Why should the first Passover be fresh in their minds.

10. Why were there some men who could not take Passover?

11. Many believe the men to be ____________ and _____________.

12. Who had they recently buried?

13. Was this excuse sufficient to exempt them from Passover?

14. What did Moses do, when they told him of the matter?

15. When would they take Passover?

16. Why was it important that they not break any bone of the Passover lamb?

17. Those who refuse to keep Passover are, in effect, doing what?

18. He that despiseth Moses' law died without mercy under _______ or _________ witnesses.

19. When a stranger practiced Passover, what must he do first.

20. "Communion" is a remembrance of what?

21. How did the people know God was in the tabernacle?

22. The cloud covered it by ________, and the fire by ________.

23. What will lead the Christians now, if we will follow?

24. Who ordered the march?

25. How often did they move?

26. They went where the cloud _________ them.

Numbers Chapter 10

Verses 1-10: Israel was also to be guided by the blowing of the two silver trumpets made by Moses. Both a call to gather and a call to march were communicated with the trumpets.

"Two trumpets of silver" were used to coordinate the movements of the tribes on their march through the wilderness. The cloud would guide them, but the trumpets would give more precise means of control. They actually complete and complement the means of divine guidance given (in 9:15-23). Trumpets like these were used in ancient Egypt from the sixteenth to the eleventh centuries B.C. in warfare and to summon people to worship. With the tabernacle in the middle of the camp, and the tribes situated in battle formation, the silver trumpets declared that God's people were in the army of the great King, preparing for a holy war of conquest. The trumpets are pictured on the arch of Titus in Rome.

Numbers 10:1 "And the LORD spake unto Moses, saying,"

When the following directions concerning the trumpets were given is not certain. It may be at the time when the order of the camps of Israel was fixed, and is here recorded before the journeying of them, which was one use they were to be put unto (Num. 10:2).

"Saying": As follows.

This is a break in the past message.

Numbers 10:2 "Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps."

"Trumpets": According to a Jewish tradition, these instruments were between 12 and 20 inches long and had a narrow tube that was flared at the end.

"Of a whole piece": The same description is given concerning the cherubim above the mercy seat. See (Exodus 25:18; 37:7).

These trumpets of silver are the same type of trumpet that will be blown, when the Lord blows the trumpet in the sky, to call us to heaven. "Silver" means redemption. That trumpet will call us to our redemption from this earth. These trumpets, in verse 2 above, are for the redeeming of the people as well. He assembles them for worship. He also blows those trumpets to cause them to follow Him. Notice, these trumpets were of one piece. They are not put together. There is only one redemption, and that is found in Jesus. By two, a thing shall be established.

Verses 3-4: "Blow with them ... one": The first function of the trumpets was to gather the people to the tabernacle. When both trumpets were blown, all adult males of the congregation were to gather. If only one trumpet was blown, the leaders were to come.

Numbers 10:3 "And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation."

With both the trumpets, in an even and continued sound, that is, the sons of Aaron.

"All the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation": To hear what was to be said unto them. Blowing both the trumpets together was a token that the whole congregation was called to meet together at the tabernacle. The door of which was the usual place of assembling. Especially on religious counts, for there also the Lord met them (Exodus 29:42).

The location that it is blown, shows us the spiritual value of the blowing of the trumpet. They assembled at the door of the tabernacle to hear from God. When they blow with both trumpets, all the people are to gather.

Numbers 10:4 "And if they blow [but] with one [trumpet], then the princes, [which are] heads of the thousands of Israel, shall gather themselves unto thee."

With only one of them, or but once, with one sounding. And that an even one as before.

"Then the princes, which are the heads of the thousands of Israel, shall gather themselves unto thee": And they only or alone, as Aben Ezra. By this token, or by this difference of blowing both trumpets, or only one. It was, easily known when the whole congregation or when the princes only were to meet Moses at the same place, the door of the tabernacle of the congregation. And all are to attend divine service, and the ministry of the word. Even the whole church of God, and all the members of it, high and low, rich and poor, princes and people.

This blowing of one trumpet is just for the leaders to come. It is interesting, to me, that all believers in Christ are "princes". We rule with the King (Jesus), as His subordinates.

Matthew 25:21 "His lord said unto him, Well done, [thou] good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord."

Revelation 20:6 "Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years."

Numbers 10:5 "When ye blow an alarm, then the camps that lie on the east parts shall go forward."

"Shall go forward": The second purpose of the trumpets was to give a signal indicating that the tribes were to begin their march. The exact difference between the blowing for the gathering at the tabernacle and for the march is not known. Jewish tradition said the convocation sound was a long steady blast, while the advance signal was a succession of 3 shorter notes.

The blowing of the trumpet to move the camp and the blowing of the trumpet to assemble, were undoubtedly different sounds from the same trumpet. The camps on the east were the tribes of Judah, Issachar, and Zebulun. It appears, they have the first place in the march, as we studied earlier.

Numbers 10:6 "When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys."

Another "tara-tan-tara".

"Then the camps that lie on the south side shall take their journey": The camps of Reuben, Simeon, and Gad, which were encamped on the south side of the tabernacle (Num. 2:10). And, as Josephus says, at the third sounding of the alarm, that part of the camp which lay to the west moved, which were the camps of Ephraim, Manasseh, and Benjamin (Num. 2:18). And at the fourth sounding, as he says, those which were at the north, the camps of Dan, Asher, and Naphtali (Num. 2:25). Which, though not expressed in the Hebrew text, are added in the Septuagint version, as they are to be understood.

"They shall blow an alarm for their journeys": For the journeys of the said camps, as a signal or token when they should begin to march.

The second blowing of the trumpet for moving the people was sounded, and those on the south moved. These were made up of the tribes of Reuben, Simeon, and Gad. If all of the people moved at the first blow of the trumpet, there would be utter confusion. This is orderly.

Numbers 10:7 "But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm."

At the door of the tabernacle of the congregation, and not to move in separate camps or bodies one after another.

"You shall blow, but you shall not sound an alarm": Blow with an even and uninterrupted sound, and not with a broken and quavering one. By which the congregation and camps were distinguished from one another. The same certain sound being given to each constantly, whereby they knew which were called to motion (see 1 Cor. 14:8). According to Ben Gersom blowing was a voice drawn out, and joined or continued. An alarm, a voice not joined, but broken.

As we said earlier there was a different sound from the trumpet for the gathering of the people, and for the alarm. The alarm was a shrill continuous sound, and the call to assemble was a different tone and shorter blasts from the trumpet.

Numbers 10:8 "And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations."

"For an ordinance": The blowing of the horns was to be a perpetual ordinance in Israel, calling the people to worship or to war.

Aaron and his sons (the priests), were the ones with authority to blow the trumpets. These silver trumpets were used for religious purposes. Even in the case of an alarm, it would have come from them. In the beginning, they had great authority over all aspects of the lives of the Israelites.

Numbers 10:9 "And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies."

That enters in to invade it, to besiege cities, and distress the inhabitants of it.

"Then ye shall blow an alarm with the trumpets": A "tara-tan-tara" with both of them, to call the several tribes together to join against the enemy. Or to call them to fasting and humiliation, to repentance and prayer. And to seek the Lord in the exercise of these, and cry for help and assistance, for victory and salvation. For, as Ben Gersom observes, by this alarm their hearts would be broken and become contrite, and they would return to the Lord. And he would have mercy on them when they pray unto him. For such a sound makes a man's heart shake and tremble, according to (Amos 3:6; see Jer. 4:19). This is a third use of the trumpets. And in a mystical sense it may be observed, that saints are in a militant state. And have many enemies that come in to them to oppress them, sin, Satan, and the world. And the Gospel calls and encourages them to fight, furnishes them with armor, and assures them of victory. And directs them where to fight and with whom, and bids them endure hardness as good soldiers of Christ.

"And ye shall be remembered before the Lord your God": For a book of remembrance is written for them that fear God, humble themselves before him, and pray unto him.

"And ye shall be saved from your enemies": As Israel from their temporal, so the people of God from their spiritual enemies, being made more than conquerors through him that loved them.

When the trumpet was blown for the purpose of war, the priests blowing it showed God's approval of the battle, and they would not lose. When God was with them in war, they did not lose.

Numbers 10:10 "Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I [am] the LORD your God."

When they should return from the enemy's country conquerors, or have vanquished the enemy that came against them into their own land. And so would fix a day of rejoicing, like the days of Purim, and the seven days when Hezekiah rejoiced, as Aben Ezra observes. And so any time of rejoicing on account of any extraordinary deliverance and salvation.

"And in your solemn days": Or festivals, as the Passover, Pentecost, and Tabernacles, which were proclaimed by sound of trumpet (Lev. 23:2).

"And in the beginnings of your months": Their new moons, especially on the first day of the seventh month, which was a feast of blowing of trumpets (Lev. 23:24).

"Ye shall blow with the trumpets over your burnt offerings, and over your peace offerings": Expressing joy for the acceptance of them, and especially when they had, by faith, a view of the great sacrifice of Christ typified by them. This is a fourth use of the trumpets, and may denote the spiritual joy had by believers, through the ministration of the Gospel. And ordinances of it on the Lord's day, and other seasons. And particularly at the feast of the Lord's supper, in the view of peace and reconciliation, and atonement made by the sacrifice of Christ.

"That they may be to you for a memorial before your God": As it were, to put him in mind of the promises he has made. And the blessings he has laid up as a covenant God for his people.

"I am the Lord your God": Who had a right to appoint such things to be observed by them, and by whom, as their covenant God, they were laid under obligation to regard them.

These very same trumpets, blown differently, were blown in remembrance of the holy days. Some people believe that Aaron and his sons blowing the trumpets for these services symbolized the broadcasting (preaching), of the gospel by the preachers. It certainly was part of their services to blow the trumpet, as we see above. The solemn days, beginnings of months, and burnt offerings were all times when they focused completely upon God. These were memorable times.

Verses 11-36: Finally, in an orderly and obedient fashion, Israel departed from Sinai as the Lord commanded through Moses.

This portion begins the stage of the journey from Sinai to Kadesh-barnea (10:11- 12:16). They left after spending 11 months in "the wilderness of Sinai. Paran" covered much of the northern Sinai Peninsula, some of the southern Sinai Peninsula (Negeb), and Arabah (Gen. 21:21; Num. 13:26; 1 Kings 11:18). They journeyed "according to the commandment of the Lord by the hand of Moses (verse 13; 9:23). Moses asked "Hobab, the son of Raguel" (Moses' father-in-law, Reuel or Jethro), who had earlier given him valuable advice about organizing the people (Exodus chapter 18), to function as "eyes" for the Israelites. (Judges 1:16), indicates he did as Moses requested. The Midianites were a group of tribes living in the desert area surrounding Canaan. Elsewhere Hobab's descendants are called Kenites, evidently a subgroup of the Midianites (Judges 1:16; 4:11). Devine guidance does not exclude human help. Moses' faith stands in direct contrast to the people's murmuring (in 11:1). Note his words, "Rise up, Lord, and let thine enemies be scattered" (compare Psalm 68:1), as he started out in the morning, and then in the evening his words "Return, O LORD, unto the many thousands of Israel".

Verses 11-28: The people finally began to "set forward" for the Promised Land, 13 months after the Exodus and 11 months after they first came to Mount "Sinai". The additional time was necessary to transform a huge band of refugees into a functioning people group that would work together in the arduous task of their collective journey. Moses must have done an enormous amount of organizing and training - and he followed the good advice of Jethro, using many aids (Exodus 18:17-26).

Numbers 10:11 "And it came to pass on the twentieth [day] of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony."

"Second year ... twentieth day of the second month": Only 13 months after the Exodus from Egypt and 11 months after the arrival at Sinai, Israel began to march toward Canaan.

This is the beginning of a march. The signal that it was time to move, was when the cloud moved. The verse prior to this spoke of the time of close communion with God. Now we see they are to move, being led by the Spirit of God. This was their first time to move after the tabernacle had been set up. We must remember, that they had already been instructed in their order of march.

Numbers 10:12 "And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran."

"The wilderness of Sinai": According to 13:26, Kadesh was in the Wilderness of Paran, probably at its northern border. This verse gives a summary of God's leading from Sinai to Kadesh.

It appears, that the wilderness of Paran was about a three day journey from the wilderness of Sinai. We also must continue to remember the size of the group moved. There were just under 3 million people in this march. Notice the cloud rested. This just means that it went this far and stopped. Wherever the cloud stopped, was to be their place to rest.

Numbers 10:13 "And they first took their journey according to the commandment of the LORD by the hand of Moses."

Which was virtually contained in and signified by the taking up of the cloud (see Num. 9:18).

"By the hand of Moses": By his means and ministry, who had informed them, that it was the will of God. That when they saw the cloud taken up to set forward in their journey, and they were obedient thereunto.

This was a short journey. Perhaps this was a test to see how they would handle the march. "According to the commandment" is speaking of according to the plan He had given Moses for their march.

Verses 14-28: The order of march followed by Israel in these verses is in exact conformity to the details given (in 2:1-34).

Numbers 10:14 "In the first [place] went the standard of the camp of the children of Judah according to their armies: and over his host [was] Nahshon the son of Amminadab."

"Standard": See notes on 2:2.

"Nahshon": For the fourth, and final time in the book of Numbers, the 12 leaders of the first generation of Israel were noted (see chapters 1-2 and 7). In accordance with (Gen. 49:8-12), the tribe of Judah was given preeminence as the ruling tribe. It led the march into the Promised Land.

Numbers 10:15 "And over the host of the tribe of the children of Issachar [was] Nethaneel the son of Zuar."

See notes on (Num. 10:14).

Numbers 10:16 "And over the host of the tribe of the children of Zebulun [was] Eliab the son of Helon."

See notes on (Num. 10:14).

This is just saying, that the tribe of Judah led the way. They raised their banner, and their people gathered and marched. The three tribes of Judah, Issachar, and Zebulun had all been camped on the east side. Each tribe had their own prince, but collectively the tribe of Judah was their leader. We had mentioned before, that there would have been total confusion had each tribe not known exactly where to march.

Numbers 10:17 "And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle."

By the Levites, as Aben Ezra, and which appears to be their work (Num. 1:51). This began to be done by them as soon as the cloud was perceived to move upwards. And the camp of Judah was preparing to march. And after Aaron and his sons had taken the holy vessels out of the Holy and most Holy Place, and had packed up and covered them as directed (Num. 4:5). This was an emblem of the taking down of the Jewish church state. The abolition of the service of the sanctuary, as well as of the changeable condition of the Gospel church in the wilderness. Which is not always in one and the same place, but is moved from place to place. And that by the ministers of the word, signified by the Levites, who are sent and carry the Gospel here and there.

"And the sons of Gershon and the sons of Merari set forward, bearing the tabernacle": The former, the hangings and vail, and the latter the boards, pillars, sockets, etc. Each of them having wagons for their assistance. These followed immediately after the camp of Judah.

We remember, that the tribe of Gershon was to take the curtains and that sort of thing. The tribe of Merari was to take care of the boards and the heavy items. The tribe of Kohath carried the holy things. We remember, 6 wagons had been given to the sons of Gershon and Merari to carry their loads. The tabernacle would be in the very middle of the march, so it would be protected from strangers. The tribe of Kohath, hand-carried the holy things. Actually, Kohath, Gershon, and Merari were all part of the Levitical tribe.

Numbers 10:18 "And the standard of the camp of Reuben set forward according to their armies: and over his host [was] Elizur the son of Shedeur."

Next proceeded the standard of Reuben, having under it the tribes of Simeon and Gad (Num. 10:19). As "Reuben" signifies, "behold the son". And he had the tabernacle borne before him and the holy things behind him, which way howsoever this camp looked, it had in view what was a type of Christ the Son of God, the object of faith, the ark.

"And over his host was Elizur the son of Shedeur": Over which respective armies were the same captains as in (Num. 2:10).

Numbers 10:19 "And over the host of the tribe of the children of Simeon [was] Shelumiel the son of Zurishaddai."

See notes on (Num. 10:18).

Numbers 10:20 "And over the host of the tribe of the children of Gad [was] Eliasaph the son of Deuel."

See notes on (Num. 10:18).

All of these three tribes: Reuben, Simeon, and Gad, are camped on the south side. They line up directly behind those from the east side.

Numbers 10:21 "And the Kohathites set forward, bearing the sanctuary: and [the other] did set up the tabernacle against they came."

After the standard of the camps of Reuben, and between that and the standard of the camp of Ephraim. To which there is an allusion to in (Psalm 80:2).

"Bearing the sanctuary": Or the holy things, as Jarchi. The ark, as Aben Ezra. Though not that only, which indeed might be eminently called so, it standing in the most Holy Place. Over which were the mercy seat and cherubim, the residence of the divine Majesty. But all the holy things in the Holy Place, the candlestick, showbread table, and the two altars, the altar of incense in the Holy Place, and the altar of burnt offerings in the court these they bore on their shoulders. And had no wagons allowed for their assistance.

"And the other did set up the tabernacle against they came": That is, the sons of Gershon and Merari, who went before between the standard of Judah and the standard of Reuben, carrying the heavier and more cumbersome parts of the tabernacle. Which, when Judah pitched their tents, at the signal of the cloud, they immediately put together, and erected. And got it ready, by such time as the Kohathites came up to them, that so the ark and other holy things might be at once put into it, and set in their proper places.

The Kohathites were carrying the holy things. They had no wagons. They carried everything by hand. On the heavier pieces, they ran rods down through loops and carried the rods. The tabernacle was carried in the middle of the march.

Numbers 10:22 "And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host [was] Elishama the son of Ammihud."

Next followed the standard of the camp of Ephraim, under which were Manasseh and Benjamin (Num. 10:23).

"And over his host was Elishama the son of Ammihud": Over whom were the same captains, as in (Num. 2:18).

Numbers 10:23 "And over the host of the tribe of the children of Manasseh [was] Gamaliel the son of Pedahzur."

See notes on (Num. 10:22).

Numbers 10:24 "And over the host of the tribe of the children of Benjamin [was] Abidan the son of Gideoni."

See notes on (Num. 10:22).

The tribes of Ephraim, Manasseh, and Benjamin were camped in the west. They were the third group of tribes, but were to march just after the tabernacle. We got into all of the names of the people earlier, so we will not dwell on that here.

Numbers 10:25 "And the standard of the camp of the children of Dan set forward, [which was] the rearward of all the camps throughout their hosts: and over his host [was] Ahiezer the son of Ammishaddai."

Next after that of Ephraim, the last of all. Which was the rearward of all the camps throughout their host. Which brought up the rear, and was fittest for that purpose, being the most numerous, next to that of Judah. Which led the van; or, the gatherer up of all the camps, under which were collected and brought on all that belonged to the other tribes. As all under twenty years of age, which were not taken into the camps. And the women and children, and weak and sickly persons, the mixed multitude, and all stragglers. These were all under the care and charge of this camp, and under the standard of which were Asher and Naphtali (Num. 10:26). Over whom were the same captains as in (Num. 2:25).

Numbers 10:26 "And over the host of the tribe of the children of Asher [was] Pagiel the son of Ocran."

See notes on (Num. 10:25).

Numbers 10:27 "And over the host of the tribe of the children of Naphtali [was] Ahira the son of Enan."

See notes on (Num. 10:25).

These three tribes: Dan, Asher, and Naphtali, had all been camped in the north. They were the last of the groups of tribes in the march. There were six tribes marching in front of the tabernacle, and 6 tribes marching behind the tabernacle.

Numbers 10:28 "Thus [were] the journeyings of the children of Israel according to their armies, when they set forward."

Or this was the order of them, as Jarchi. In this form and manner, they marched, and a most wise, beautiful, and regular order it was. First the standard of Judah, a camp consisting of 186,400 able men fit for war, then followed the Gershonites and Merarites with six wagons carrying the heavier parts of the tabernacle. Next to them the standard of the camp of Reuben, having in it 151,450 warlike men. Next to them were the Kohathites, bearing the holy things of the sanctuary on their shoulders. Who were followed by the standard of the camp of Ephraim, which was formed of 108,100 men fit for military service. And last of all the standard of the camp of Dan, which consisted of 157,600 men, able to bear arms, and which had under their care all that were not able which belonged to the other tribes. An emblem of the church of God in its militant state, walking according to the order of the Gospel. And in all the ordinances of it, which is a lovely sight to behold (SOS 6:4). Thus they marched;

"According to their armies": Ranged under their several standards.

"When they set forward": In their journey through the wilderness; as now. So, at all other times, this order was carefully observed by them.

This is the way they were to march each time the cloud moved. They were not to vary the march. God had established each person in his place. It would be difficult to understand how the small children and the elderly could keep up with the march, but God had taken all of that into consideration. The younger people had great respect for the elderly, and they helped them. It appears from these instructions, that the boards and curtains were carried between the tribes of the east and the tribes of the south. The tabernacle was carried in the middle of the march. This perhaps, was so that the outside of the tabernacle could be set up and ready for the holy things, when they arrived.

Verses 29-32: Moses urged his brother-in-law "Hobab" to go with the Israelites, knowing that his knowledge of "wilderness" survival could help the people on their journey. This younger brother of Zipporah would be the family leader after his father, "Reuel" (also known as Jethro; Exodus 2:16-22). For him to leave his responsibilities would have been as difficult as it was for Abram (Gen. 12:1). Moreover, for "Hobab" to join Israel would mean his conversion to the true worship of Yahweh - an example of evangelization in the days of the Law. Hobab must have agreed, because (Judges 1:16), reports these Midianites dwelling among the Hebrew people in the land of Israel.

Numbers 10:29 "And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel."

"Hobab": As the son of Reuel, Hobab was Moses' brother-in-law.

Reuel": Reuel was the father-in-law of Moses (see Exodus 2:18).

"Come thou with us": Moses sought Hobab's help in leading Israel through the wilderness. He promised Hobab a portion of the inheritance of Israel within the Land if he would come. The text of Numbers does not explicitly state whether Hobab responded to Moses or not. But Judges 1:16 implies that Hobab agreed to Moses' request. Later, he joined with Judah in the conquest of the Land and did received the blessing of dwelling in the land.

Hobab is the brother-in-law of Moses. Raguel and Jethro are the same person. He is spoken of as Reuel (in Exodus chapter 2 verse 18). The name Jethro is, probably, a title, and the name Reuel was his name. Moses is encouraging his brother-in-law to join them on their trip to the Promised Land.

Numbers 10:30 "And he said unto him, I will not go; but I will depart to mine own land, and to my kindred."

Which was a very peremptory answer. He seemed determined, and at a point about it for the present. Though it is, probable he afterwards changed his mind. Like the young man in the parable (Matt. 21:29).

"But I will depart to mine own land, and to my kindred": Which were prevailing motives with him, his native country, his relations, and father's house. To this resolution he came, both because of his substance, and because of his family, as Jarchi.

This was a terrible decision on the part of Hobab.

Numbers 10:31 "And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes."

That is, Moses. He replied to Hobab, unwilling to take him at his word and go without him.

"Leave us not, I pray thee": Or "not now"; as the Targums of Onkelos and Jonathan. At this present time, under our present difficulties, while we are in the wilderness. Though Jarchi says the particle signifies beseeching or supplication.

"Forasmuch as thou knowest how we are to encamp in the wilderness": That this will be our case. That we shall be obliged, before we get to the Promised Land. To pitch our tents in the wilderness, in our passage through it. And thou knowest which are the best and most convenient places for that purpose. And therefore must entreat thee to go with us.

"And thou mayest be to us instead of eyes": Not to show the way, as Aben Ezra notes. Or guide and direct them in the road through the wilderness. For the cloud by day and the fire by night were of that use to them. As well as when it rested, it directed them when and where to pitch their tents. Rather to assist with his advice in difficult matters, when they should be in pressing circumstances. The Targum of Jonathan is, "thou hast been dear unto us, as the apple of our eyes, and therefore we cannot part with thee."

Moses tries to persuade him to stay. He has, possibly, been with them for a while. Moses was saying, that even though God gave them direct directions of how they were to camp and how they were to march, they still needed human hands to carry out the wishes of God. "Eyes" symbolize wisdom. In this particular instance, it is speaking of someone to watch and see God's wishes are carried out.

Numbers 10:32 "And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee."

This repetition is for the confirmation of it, more strongly assuring him of what follows.

"That what goodness the Lord shall do unto us, the same will we do unto thee": Signifying that whatsoever they enjoyed in the land of Canaan he should have his share with them. The Targum of Jonathan adds, "in the division of the land." Jarchi says, when the land was divided, the fatness of Jericho was given to the sons of Jethro, to Jonadab, the son of Rechab (see Judges 1:16). From whence, however, as well as from other places (Judges 4:11). It appears that the posterity of this man had a settlement in the land of Canaan. And from his silence it may be thought that he was prevailed upon to go along with Moses. Or if he departed into his own country, as he said he would, he returned again. At least some of his children did.

This is the same thing as all nations being blessed through faithful Abraham. The fact that this brother-in-law would be with the Israelites, would bring him the same blessings as the Israelites.

Verses 33-36: Now that the journey to Canaan had commenced, Moses the songwriter crafted poetic texts that celebrated both the leading of the Lord for their departure and the direction of the Lord upon their settlement: "Rise up, LORD ... Return, O LORD". In both words and symbols - including "the ark" and "the cloud" - Yahweh assured the people that they were under His protective care and guidance.

Numbers 10:33 "And they departed from the mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them."

"Journey ... three days": The Israelites traveled for 3 days from Sinai before they encamped for more than one night.

The ark of the covenant was the dwelling place of God with the people. God decided where they would camp.

Numbers 10:34 "And the cloud of the LORD [was] upon them by day, when they went out of the camp."

Not only upon the tabernacle, and upon the ark particularly, but it spread itself in journeying over the whole body of the people. And therefore said to be a covering to them from the heat of the sun (Psalm 105:39). As well as it was a guide unto them, and a token of the divine Presence with them (see Isa. 4:5).

"When they went out of the camp": Or out of the place of their encampment, when they removed from Sinai. And appears from, hence that it was in the daytime.

The presence of God was in the cloud by day, and the fire by night.

Verses 35-36: As Israel and encamped, Moses prayed that the Lord would give victory and that His presence would be among her.

Numbers 10:35 "And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee."

Each forward movement and each rest of the ark was made to bear a sacramental character. The one betokened the going forth of God against His enemies. The other, His gathering of His own people to Himself. The one was the pledge of victory, the other the earnest of repose.

"Numbers 10:36 may be translated: "Restore" (i.e. to the land which their fathers sojourned in). "O Lord, the ten thousands of the thousands of Israel." (Compare Psalm 85:4, where the verb in the Hebrew is the same).

"Rise up, Lord, and let thine enemies be scattered": The sixty-eighth Psalm, which we have learnt to associate with the wonders of Pentecost and the triumphs of the Church on earth, seems to be an expansion of Moses' morning prayer.

"And let them that hate thee flee before thee": The same petition expressed in different words, but to the same sense. Enemies, and those that hate the Lord, are the same, as their defeat, conclusion, and destruction, are signified by their flight and dispersion. And it may be observed, that those who were the enemies and haters of Israel were reckoned the enemies and haters of God himself. As the enemies of Christ's people, and those that hate them, are accounted Christ's enemies, and such that hate him.

Every battle that God sent them into, the ark went with them, and they won the battle with no loss of men. God is all-powerful. There is no enemy of God that has not been already defeated by the presence of God.

Numbers 10:36 "And when it rested, he said, Return, O LORD, unto the many thousands of Israel."

The ark, and the cloud over it.

"He said": Moses stood and prayed, as before, according to the above Targums, in the following manner.

"Return, O Lord, unto the many thousands of Israel": Who were six hundred thousand footmen, besides women and children (Num. 11:21). The import of this petition is, that upon the resting of the ark God would take up his abode with them, grant them his presence, and manifest his love, grace, mercy, and goodness unto them. Or, as it may be rendered, that he would "return the many thousands of Israel"; that is, to the land which he had sworn to their fathers, as Ben Gersom interprets it. And who observes that the word "return" is used, because of the holy fathers who dwelt in the land of Israel. Or else, as the same writer further observes, the sense of the petition is, that it might be the will of God to turn the thousands of Israel into myriads, or increase and multiply them ten times more than they were. And so the Targum of Jerusalem is, "bless the myriads, and multiply the thousands of the children of Israel. "Perhaps Moses, under a spirit of prophecy, might have a further view. Even to the conversion of the Jews in the latter day, when they shall return and seek the true Messiah, and be turned to him, and when all Israel shall be saved.

The presence of God in the cloud by day and the fire by night, went ahead of the marchers leading the way. When the tabernacle was set up in the midst of the people for a time of rest, God entered the Holy of Holies and dwelt in the midst of the people.

Numbers Chapter 10 Questions

1. How many silver trumpets were to be made?

2. "Silver" means _______________.

3. What were these trumpets used for?

4. These trumpets are of _______ piece.

5. By _____, a thing shall be established.

6. Where are the trumpets blown?

7. What does the location of their blowing show us?

8. What is the signal for all the people to assemble?

9. Who are the "princes"?

10. All believers in Christ are __________.

11. Blessed and holy is he that hath part in the _________ resurrection.

12. When the trumpet blows, which tribes go first?

13. When the trumpet is blown the second time, which tribes take their journey?

14. Who were the tribes on this side?

15. What is different about the blowing of the trumpet for gathering, and the blowing of the trumpet for war?

16. Who actually blow the trumpets?

17. What did the blowing of the trumpet for war, by the priest, show?

18. For what special occasions of worship would the trumpet be blown?

19. What do some people believe the spiritual meaning of Aaron and his sons blowing the trumpet has?

20. When was the cloud taken up from off the tabernacle of the testimony?

21. What was the signal to move?

22. They are being led by the ________ of ______.

23. Where did they leave, and where did they go?

24. What does "according to the commandment" mean?

25. What tribe led the way?

26. Who carried the tapestry of the tabernacle?

27. Who carried the boards of the tabernacle?

28. How many wagons did they use to carry the tabernacle?

29. Who carried the holy things?

30. Who were camped in the west?

31. Where was the tabernacle located in the march?

32. Who was Hobab?

33. Raguel and ________ are the same person.

34. Jethro is, probably, a _________.

35. Why does Moses try to persuade Hobab to stay?

36. Who decided where they would camp?

37. Where was the presence of God?

38. Rise up LORD, and let thine ____________ be scattered.

39. When the ark was with them, they _______ the battle.

Numbers Chapter 11

Verses 11:1 - 25:18: In contrast to (Num. 1-10), a major change takes place at (11:1). Obedient Israel started complaining (11:1; 14:2, 27, 29, 36; 16:1-3, 41; 17:5), and rebellious (14:9; 17:10), Israel. Ultimately, Moses and Aaron rebelled against the Lord as well (20:10, 24). In response to Israel's disobedience, the Lord's anger was aroused (11:1; 10, 33; 12:9; 14:18; 25:3-4), and He plagued His people (14:37; 16:46, 47, 48, 49, 50; 25:8-9, 18), as He had Pharaoh and the Egyptians (Exodus 9:14; 12:13; 30:12). Nevertheless, even though God judged that generation of Israel, He will still fulfill His promises to Abraham in the future (23:5 - 24:24).

Verses 11:1 - 12:16: The complaining of the people and leaders began on the journey from Sinai to Kadesh.

Verses 1-3: These verses contain the first of three complaints in this section. "Taberah:" The "fire of the Lord" left an impression upon the people, so much so that Moses named the site "Place of Burning". They start to grumble and complain (Exodus 15:24; 16:2; 17:3; Num. 11:4; 14:2; 16:3; 20:3; 21:5). Verse 1 literally says, "The people are as those who complain about evil".

It is difficult to imagine words more startling than "And when the people complained", given the extent of the Lord's protection, guidance and care as celebrated in their departure from Mount Sinai (10:33-36). Until now, the people had been obedient to all the Lord's commands, but in a turning-point moment, they resumed their former ingratitude and lack of faith (Exodus 15:22 - 17:7). God's grace is revealed in the His "fire" only "consumed them that were in the uttermost parts of the camp" rather than all the people (Psalm 78:21).

Numbers 11:1 "And [when] the people complained, it displeased the LORD: and the LORD heard [it]; and his anger was kindled; and the fire of the LORD burnt among them, and consumed [them that were] in the uttermost parts of the camp."

"The LORD heard it": Their complaining was outward and loud.

"The uttermost parts of the camp": God in His grace consumed only those who were on the very edges of the encampment of Israel.

This is the beginning of a long journey. The journey was long, because of their lack of faith. They started complaining the very first thing. Instead of putting their faith in God, they started murmuring against God. The fire of the Lord had come from the altar and killed two of Aaron's sons. This fire came from the outer areas. It could have been lightning, or it could have been a brush fire. Whatever it was, God sent it in punishment for their complaining.

Numbers 11:2 "And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched."

And entreated him to pray for them, being frightened at the fire which consumed many of them. Lest it should spread and become general among them.

"And when Moses prayed unto the Lord": As he did, in which he was a type of Christ, the mediator between God and man. The advocate of his people, an intercessor for transgressors.

"The fire was quenched": It stopped and proceeded no further. As through Christ's mediation God is pacified with his people for all that they have done. And his wrath, and all the effects of it, are turned away from them, and entirely cease with respect to them. Or it "sunk down" into its place, as the Targum of Jonathan. As if it rose out of the earth. This may serve to confirm the notion of its being a burning wind, to which the idea of sinking down and subsiding well agrees.

Suddenly, they realize they have sinned, and come to Moses to speak to God on their behalf. Moses does pray for them, and the fire is stopped.

Numbers 11:3 "And he called the name of the place Taberah: because the fire of the LORD burnt among them."

That is, "burning". Moses called it so; or it may be rendered impersonally. It was called so in later times by the people.

"Because the fire of the Lord burnt among them": To perpetuate the memory of this kind of punishment for their sins, that it might be a terror and warning to others. And this history is indeed recorded for our caution in these last days. That we murmur not as these Israelites did, and were destroyed of the destroyer (1 Cor. 10:10).

"Taberah" means burning. God's wrath had come, because of their complaining. God is quick to forgive, when Moses prays. He names the place burning, as a memory of what happened here. The unfaithfulness of these people had gotten them in terrible trouble. We must take a lesson from this. God will not permit us to be unfaithful. Without faith, it is impossible to please God.

Verses 4-6: The "mixed multitude" (Exodus 12:38), were people of various ethnicities, perhaps including some Egyptians. Some were, or would become, people of faith because of their contacts with believing Hebrews. (One woman from Kush became the second wife of Moses; (12:1). Their "fell a lusting" for the abundance and varieties of foods in Egypt caused the Israelites to forget God's goodness and faithfulness to them, including His wonderful provision of manna (Psalm 78:18).

Numbers 11:4 "And the mixed multitude that [was] among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?"

"Mixed multitude" is translated "rabble" by some commentators. It must refer to the non-Israelites who joined the Exodus (Exodus 12:38; Lev. 24:10). They are the ones who began to complain and stir up Israel. They longed for the fresh vegetables, fish and meat they had eaten in Egypt. Actually, they were expressing their opposition to God's purpose that they should settle in Canaan (verses 18, 20, 14:2; 20:5; Exodus 14:11; 16:3; 17:3). And they were certainly displeased with God's provision of "manna" for food.

"Flesh": After over a year of eating manna in the wilderness, the mixed multitude wanted the spicy food of Egypt once again.

The mixed multitude are not of the twelve tribes. These are people who came along for the blessings, but wanted no part of the hardships of the journey to the Promised Land. Some of them were, possibly, half Egyptian and half Hebrew. They immediately start complaining about the food. The manna was falling from heaven to feed all of them, but they were not satisfied with the manna. They wanted meat to eat. They complained, until the children of Israel joined in with them in complaining about the food. They had just gotten over their last problem, and immediately started complaining again. This time they are wishing for the food of Egypt. "Egypt" symbolizes the world. They are really lusting for things to satisfy their flesh, instead of seeking more of a spiritual walk.

Numbers 11:5 "We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic:"

The natural dainties of Egypt are set forth in this passage with the fullness and relish which bespeak personal experience.

They have forgotten the hardships of Egypt, and are just thinking of the food they left behind. Sometimes, the good old days are better looking back on them, then when they were actually happening.

Numbers 11:6 "But now our soul [is] dried away: [there is] nothing at all, beside this manna, [before] our eyes."

Meaning their bodies, which, for want of flesh food, they pretended had no moisture in them. Or they were half starved, and in wasting and consuming circumstances.

"There is nothing at all besides this manna before our eyes": Which in itself was a truth and matter of fact. They had nothing to look to, and live upon but the manna. And that was enough, and with which, no doubt, many of them were contented, and satisfied and thankful for, though the greater part were not. And therefore this, though a truth, was foolishly and wickedly spoken, being said in disdain and contempt of the manna. So Christ, the heavenly manna, the antitype of this, of which (see notes on Exodus 16:14; 16:15; 16:16; 16:17; 16:18). Is indeed the only food that is set before us in the Gospel to feed and live upon. Nor is there anything at all besides him, nor do true believers in him desire any other. But pray that evermore this bread may be given them. But carnal men and carnal professors slight the Gospel feast, of which Christ is the sum and substance. And at least would have something besides him, something along with him, something of their own in justification for him. Or to give them a right unto him, or to trust in along with him. they cannot bear to have nothing at all but Christ. Or that he, and he alone, should be exalted, and be all in all, as he is justification and salvation. And in the Gospel provision, in which nothing is set before us but him.

Souls is used very loosely here. The soul has to do with the will of man. It appears from this, their will to go on has been dampened greatly, because they do not have meat, melons, garlic, and other things of Egypt to eat. They have become tired of Manna.

Numbers 11:7 "And the manna [was] as coriander seed, and the color thereof as the color of bdellium."

"Manna" (see Exodus 16:14).

"Bdellium": This refers more to appearance than color, i.e., it had the appearance of a pale resin.

It appears, the manna did not have much color, or much flavor. "Manna" means whatness, or what is it. It was like bread made with honey.

The way it fell and sustained the nearly 3,000,000 people was a miracle.

Exodus 16:14-15 "And when the dew that lay was gone up, behold, upon the face of the wilderness [there lay] a small round thing, [as] small as the hoar frost on the ground." "And when the children of Israel saw [it], they said one to another, It [is] manna: for they wist not what it [was]. And Moses said unto them, This [is] the bread which the LORD hath given you to eat."

The following Scriptures tells what it was in the spiritual sense.

John 6:50-51 "This is the bread which cometh down from heaven, that a man may eat thereof, and not die." "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world."

Numbers 11:8 "[And] the people went about, and gathered [it], and ground [it] in mills, or beat [it] in a mortar, and baked [it] in pans, and made cakes of it: and the taste of it was as the taste of fresh oil."

Went about the camp on all sides, where it fell in plenty. This they did every morning, and this was all the trouble they were at. They had it for gathering, without any expense to them.

"And ground it in mills": In hand mills, as Aben Ezra. For though it melted through the heat of the sun, and became a liquid, yet, when gathered in the morning, it was hard like grains of corn. Or other seeds, and required to be ground in mills.

"Or beat it in a mortar": With a pestle, as spices are beaten and bruised.

"And baked it in pans": Or rather boiled it in a pot, as the Targums of Jonathan and Jerusalem, since it follows.

"And made cakes of it": Which were baked on the hearth. All which may denote the sufferings of Christ, who was beaten, and bruised, and broken. That he might become fit food for faith (Isa. 53:4).

"And the taste of it was as the taste of fresh oil": Which is very grateful and pleasant, as well as very fattening and nourishing. So that the Israelites had no reason to complain of their being dried away by continual eating of it (see notes on Exodus 16:31).

In other Scriptures, it speaks of it tasting like a wafer with honey. In this, it says it tasted like oil. All of these things could be true. It appeared there were several ways to fix it for eating.

Numbers 11:9 "And when the dew fell upon the camp in the night, the manna fell upon it."

As it usually, and even constantly did.

"The manna fell upon it": As constantly, and had thereby a clean place to fall on. And then another dew fell upon that, which kept it the cleaner still. And from any vermin creeping upon it (see Exodus 16:14). So careful was the Lord of this their provision, and so constantly every morning were they supplied with it. And which fell in the night when they were asleep, and at rest, and without any labor of theirs. And was ready to their hands when they arose, and had nothing to do but gather it. And yet were so ungrateful as to make light of it, and despise it.

There was just enough on the ground to feed everyone. They were not to hoard it up, but to gather each day, except the day before Sabbath, and then they were to gather enough for two days. It was miracle bread from heaven to take care of the needs of the people, not their greed.

Verses 10-20: Moses reacted to the people that "weep" with displeasure at the people and pity for himself. God responded to the people's complaint and Moses' cry for help in two ways: He told Moses to appoint 70 men who would also share or would "layest the burden", and God gave the people what they wanted, only He gave them so much "flesh" that it became "loathsome" to them (Psalms 78:29; 106:15).

Numbers 11:10 "Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased."

So general was their lusting after flesh, and their discontent for want of it. And so great their distress and uneasiness about it, that they wept and cried for it. And so loud and clamorous, that Moses heard the noise and outcry they made.

"Every man in the door of his tent": Openly and publicly. They were not ashamed of their evil and unbecoming behavior. And in order to excite and encourage the like temper and disposition in others. Though it may have respect, as some have observed, to the door of the tent of Moses, about which they gathered and mutinied. And which better accounts for his hearing the general cry they made. And so in an ancient writing of the Jews it is said, they were waiting for Moses until he came out at the door of the school. And they were sitting and murmuring.

"And the anger of the Lord was kindled greatly": Because of their ingratitude to him, their contempt of the manna he had provided for them, and their hankering after their poor fare in Egypt. And for which they had endured so much hardship and ill usage, and for the noise and clamor they now made.

"Moses also was displeased": With the people on the same account, and with the Lord also for laying and continuing so great a burden upon him. As the care of this people, which appears by what follows.

The evil of the complaining has spread to all of the people. They are feeling sorry for themselves, because they cannot have exactly what they want to eat. They are not thankful for the manna miraculously falling from heaven to feed them. Their weeping was showing their displeasure with the way God was handling things. Even Moses was upset with the people. They soon forgot the hardships, they had been freed from. God does not like murmuring.

Numbers 11:11 "And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favor in thy sight, that thou layest the burden of all this people upon me?"

The complaint and remonstrance of Moses may be compared with that in (1 Kings 19:4; Jonah 4:1-3), and contrasted with the language of Abraham (Gen. 18:23). The meekness of Moses (compare Num. 12:3), sank under vexation into despair. His language shows us how imperfect and prone to degeneracy are the best saints on earth.

Moses is tired of these ungrateful people. He asks God why He thought so little of him to put him in charge of so ungrateful a people? Of course, he was not responsible for feeding them, or actually, for any of their care. God had done all of that. He was just the mediator between them and God. All Moses needed to do, was exactly what God told him to. That is what he was responsible for. He was just disappointed in the people. That is why he made such a remark. His responsibility was to God, not to these people. He felt responsible for them, because God had him leading them. Ministers could learn a lesson from this. It is not the minister's responsibility to get people saved. It is their responsibility to bring the gospel message. What they do with that message, is between them and God.

Numbers 11:12 "Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?"

Have I begotten them? Are they my children, that I should be obliged to provide food and all things for their necessity and desire?

"Carry them in thy bosom, as a nursing father beareth the sucking child": Which expression shows the tender care and affection that governors by the command of God ought to have towards their people.

Moses is so ashamed of their actions, that he tells God, they are not his children. He did not birth any of them. God is the Father of all of us. Moses is insinuating that since God is their Father, it is His responsibility to nurse them through. God uses individuals to carry out His purposes on the earth.

Verses 13-14: Moses confessed to God that he was not able to provide meat for the people as they demanded. Their complaining was discouraging him so that because of this great burden, Moses desired death from the hand of the Lord.

Numbers 11:13 "Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat."

This seems to countenance the Israelites in their lusting after flesh, as if it was no evil in them. And as if it was but right they should have what they desired. Though it was out of his power to give it them.

"For they weep unto me, saying, give us flesh, that we may eat": He seems to pity them, whereas he ought to have reproved them for their murmurings and ingratitude. And put them in mind of the manna which was provided for them every day. And with which they ought to have been content.

They knew that Moses did not have flesh. They came to Moses, because they knew he was in better standing with God than they were.

Numbers 11:14 "I am not able to bear all this people alone, because [it is] too heavy for me."

The burden of government of them. To take care of them and provide sustenance for them. But he was not alone, for, not to take notice of the rulers and officers in the several divisions of the people that assisted and eased him in lighter matters, advised to by Jethro (Exodus 18:21). The Lord himself was with him in all matters of moment and difficulty. To whom he could apply at any time for advice. And who had promised to supply and did supply the people with suitable and proper provisions every day.

"Because it is too heavy for me": To answer the requests, redress the grievances, and supply the necessities of this people.

The pressure of leading such a rebellious people is almost too much for Moses. Close to 3,000,000 people were coming directly to Moses to complain. It is a tremendous heavy load to bare alone.

Numbers 11:15 "And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favor in thy sight; and let me not see my wretchedness."

Let the whole weight of government lie upon me, and leave me alone to bear it.

"Kill me, I pray thee, out of hand": Take me out of the world at once, or "kill me now. In killing"; dispatch me immediately, and make a thorough end of me directly.

"If I have found favor in thy sight": If thou hast any love for me, or art willing to show me a kindness. To remove me by death, I shall take as one.

"And let me not see my wretchedness": Or live to be the unhappy man I shall be. Pressed with such a weight of government. Affected and afflicted with the wants of a people I cannot relieve. Or seeing them bore down with judgments and punishments inflicted on them for their sins and transgressions I am not able to prevail upon them to abstain from. So the Targum of Jerusalem, "that I may not see their evil, who are thy people."

Moses feels like a failure. He wishes for death, so someone else can take on this tremendous task of leading this ungrateful group of people.

Verses 16-30: In response to Moses' despair in leading the people, the Lord gave him 70 men to help.

Numbers 11:16 "And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee."

"Seventy men": These aides to Moses might be the same 70 referred to (in Exodus 18:21-26).

The LORD has heard Moses' cry for help. These 70 men will take care of the minor problems, and refer the major problems to Moses. This will take the pressure of the day to day complaining away from Moses, and give him some rest. Seventy is an interesting number. "Seven" means spiritually complete, and "ten" has to do with world government. Then, this could be God spiritually completing the dealings with the people. This number was chosen as a number to deal with the worldly problems of the people. God completed it with the seventy. These seventy men would deal with day to day problems. The weightier spiritual problems would still be settled by Moses. This group of seventy is subordinate to Moses.

Numbers 11:17 "And I will come down and talk with thee there: and I will take of the spirit which [is] upon thee, and will put [it] upon them; and they shall bear the burden of the people with thee, that thou bear [it] not thyself alone."

"The Spirit": This refers to the Spirit of God. It was by means of the Holy Spirit that Moses was able to lead Israel. In (verse 25), the Lord gave the Spirit to the 70 men in fulfillment of the Word He gave to Moses.

God Himself, will empower them with the knowledge and understanding for the job. These will take some of the pressure off of Moses.

Numbers 11:18 "And say thou unto the people, Sanctify yourselves against tomorrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for [it was] well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat."

For what follows respects them, as what goes before spoke of himself.

"Sanctify yourselves against tomorrow": Or prepare yourselves, as the Targums of Onkelos, and Jonathan. Either to receive mercies, or to meet the Lord in the way of his judgments. So Jarchi interprets it, "prepare for punishments," for what is said should be, and what they had, was not as a blessing, but in a way of punishment.

"And ye shall eat flesh": Which they lusted after, wept for, and could not be easy without.

"For ye have wept in the ears of the Lord": Complaining of him, and which he has taken notice of.

"Saying, who shall give us flesh to eat?" For though they so earnestly desired it, they despaired of it, and even called in question the power of God to give it.

"For it was well with us in Egypt": Where they had their fleshpots, as well as their cucumbers, melons, leeks, onions, and garlic (Exodus 16:3). But they forgot how ill it went with them by reason of their hard bondage, when their lives were made bitter by it. Notwithstanding their fleshpots, and of which there is not much reason to believe any great share came to them. Like to them were their posterity in later times (Jer. 44:17).

"Therefore the Lord will give you flesh": To show his power. And ye shall eat to your shame and confusion, not for pleasure or profit.

They were to cleanse themselves in preparation for eating the meat the LORD would send. They were to prepare themselves, not only for the food, but for a revelation of the power and holiness of God. It would be no problem for God to rain down meat.

Numbers 11:19 "Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;"

Only, as in (Exodus 16:12).

"Nor two days, nor five days, neither ten days, nor twenty days. But even thirty days, a whole month (as in Num. 11:20).

Numbers 11:20 "[But] even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which [is] among you, and have wept before him, saying, Why came we forth out of Egypt?"

So long as the Israelites continued at Taberah or Kibroth-hattaavah, as the Jews conclude from this clause.

"Until it come out at your nostrils": Being vomited up, through a nausea of it, the stomach being overfilled and glutted with it. In which case, it will make its way through the nostrils, as well as out of the mouth.

"And it be loathsome unto you": Being surfeited with it; or it shall be for "dispersion", scattered about from the mouth and nostrils.

"Because that ye have despised the Lord which is among you": Who dwelt in the tabernacle that was in the midst of them. Whom they despised by treating the manna with contempt he so plentifully spread about their camp. And by distrusting his power to give them flesh, and by murmuring and complaining against him on the account of their having none. The Targums of Onkelos and Jonathan are, "because ye have loathed the Word of the Lord, whose Shekinah (or the glory of whose Shekinah, as Jonathan), dwelleth among you." The essential Word, and who was figured by the manna they tasted and despised.

"And have wept before him": Complaining of him, and murmuring against him.

"Saying, why came we forth out of Egypt?" Suggesting it would have been better for them if they had stayed there. Thus reflecting on the wisdom, power, and goodness of God, displayed in the deliverance of them, and for which they had the utmost reason to be thankful.

They would eat so much meat in that month, that they would be sick of meat. They were extremely ungrateful. God will teach them a lesson in this. They will be so stuffed of meat, that it will come out their nostrils. This speaks of sickness. Their constant comparison of holy God with Egypt is showing they despise the LORD. "Egypt" symbolizes the world. They are not willing to give up the world for God. It was easy for God to get them out of Egypt, but it is near impossible it seems, to get Egypt out of them. Worldliness and God's ways will not mix. We must be careful in our churches to keep the worldliness out of them.

Verses 21-23: Every answer to prayer should be cherished, remembered, and "banked" in one's memory so that it may be drawn on in future times of trial. "Is the Lord's hand waxed short?" Is a figure of speech, with God's arm referring to His power. Because God had miraculously provided manna for the people, Moses should never have doubted that He could supply meat for more than 600,000 for a "whole month".

Numbers 11:21 "And Moses said, The people, among whom I [am, are] six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month."

"Six hundred thousand": Moses rounded off the 603,550 of (1:46; 2:32).

Now Moses has started to question. Moses could not have doubted the power of God after all the miracles. He just knew this would take a giant miracle.

Numbers 11:22 "Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?"

Suggesting that if all their cattle, their sheep, and oxen were killed. Which they and the mixed multitude brought out of Egypt, they would not be sufficient for them to live upon a whole month. And intimating also, that it would be an unwise thing, and very improper, to slay them all, were they sufficient. Since then they would have none for sacrifice, or to breed when they came into the land of Canaan. The Targum of Jonathan is, "shall the sheep that are in Arabia and the oxen that are in the land of the Nabateans be slain for them, and be sufficient for them?"

"Or shall all the fish of the sea be gathered together for them to suffice them?" Of the great sea, as Jonathan; which, to gather together, is, humanly speaking, impossible. Indeed, if it could be done, they would not suffice such a number of people a month together. Moses takes notice only of the flesh of beasts and of fishes, and seems not to have thought of the flesh of fowls with which, and not the other, the Lord afterwards fed them a whole month.

To feed 3,000,000 people a month would take a tremendous amount of meat. It would take all the animals they possessed. Moses got a little carried away, when he spoke of all the fish of the sea. Moses is asking God, "Where will all this meat come from"?

Numbers 11:23 "And the LORD said unto Moses, Is the LORD'S hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not."

"Is the LORD's hand waxed short?" The Lord indicated He was able to do as He had said and provide meat for the 600,000 men of Israel and their families for one month.

The Hand that opened the Red Sea, the Hand that sent the manna, was it so short it could not send the meat? God will prove Himself one more time to this people.

Verses 24-25: The Lord signaled both His pleasure and His purpose when He "came down in a cloud" and divinely empowered the 70 elders by His "Spirit". This is an extraordinary example of Spirit endowment in the Old Testament.

Numbers 11:24 "And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle."

Either out of his own tent, about which the people assembled, complaining and weeping (Num. 11:10). Or rather, as Aben Ezra, out of the tabernacle of the congregation, and the sanctuary where he had been conversing with God, about the affairs complained of both by the people and by himself. So the Targum of Jonathan says, he went out of the tabernacle, the house of the Shekinah or divine Majesty.

"And told the people of the words of the Lord": What he had ordered him to do for his ease in the government of them, and how he had promised to give them flesh on the morrow.

"And gathered the seventy men of the elders of Israel": Sent for them by name, and ordered them to assemble at such a time and place. And though two of them came not, after mentioned (Num. 11:26). Yet the full number of seventy is given.

"And set them round about the tabernacle": They seem to be set not promiscuously in a body together, but distinctly, one by another, in a circular form. That they might be seen, observed, and taken notice of by the people that came about the tabernacle. Who they were, what were done to them, and what befell them.

Moses is still the messenger to bring God's message to the people. He tells them God's answer. He also gathers the seventy men in the tabernacle, for God to put His Spirit upon them.

Numbers 11:25 "And the LORD came down in a cloud, and spake unto him, and took of the spirit that [was] upon him, and gave [it] unto the seventy elders: and it came to pass, [that], when the spirit rested upon them, they prophesied, and did not cease."

"Prophesied": Here the prophesying refers to the giving of praise and similar expressions of worship to the Lord without prior training. The text is clear that this was a one-time event as far as these men were concerned.

God took of the fullness of the Holy Spirit, which He had placed on Moses, and gave the power of the Spirit to the seventy to minister. In the Old Testament and in the New Testament, God empowers His people to do the tasks He has called them to do. It is the filling with the Spirit that empowers a person to minister. One of the gifts of the Spirit is prophecy.

Luke 1:67 "And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,"

Luke 1:41-2 "And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:" "And she spake out with a loud voice, and said, Blessed [art] thou among women, and blessed [is] the fruit of thy womb."

We see from all of this, that when the Spirit comes upon a person he begins to prophecy.

Verses 26-29: "Joshua" deferred to Moses' leadership, making Moses wish that everyone in the nation was spirit-empowered like his leaders were. What a privilege that since Jesus' return to heaven, all God's people have the Holy Spirit!

Numbers 11:26 "But there remained two [of the] men in the camp, the name of the one [was] Eldad, and the name of the other Medad: and the spirit rested upon them; and they [were] of them that were written, but went not out unto the tabernacle: and they prophesied in the camp."

Of the seventy who were summoned, that came not out of the camp of Israel to the tabernacle when the rest did.

"The name of the one was Eldad, and the name of the other Medad. Who, according to the Targum of Jonathan, were brethren of Moses by his mother's side. For it says, they were the sons of Elizaphan the son of Parnac, whom Jochebed the daughter of Levi brought forth at the time that Amram her husband dismissed her. And she was married to him before she brought forth Moses. But it is elsewhere said, that Elizaphan married her after the death of Amram; and Eldad and Medad were born unto them.

"And the Spirit rested upon them": As it did upon the rest of the seventy that came to the tabernacle. These two had the same gifts of the Spirit bestowed upon them as they had.

"And they were of them that were written": Among the seventy whose names were put down in the summons Moses gave them to attend the tabernacle. For as for the notion of the Jews about schedules and pieces of paper put into an urn to draw lots with, there is no foundation in the text.

"But went not out unto the tabernacle": Out of the camp to it, when they were summoned to come together; which they declined.

There were two that did not come to the tabernacle for the anointing. This did not stop the Holy Spirit of God from anointing them. They were filled with the Spirit of God, and began to speak under that anointing. They were written down as part of the seventy, but something kept them from meeting with Moses in the tabernacle.

This is a type and shadow of the fact that the Gentiles would be baptized with the Holy Spirit, even though they were not Jews. The tabernacle is not what makes a person Spirit filled. This is an anointing of God on whomever He desires to have it.

Numbers 11:27 "And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp."

From the camp to the tabernacle, who had heard Eldad and Medad prophesy. Which he thought was not right, being done without the knowledge and approbation of Moses. And in a private tent in the tabernacle, not among the elders, but the common people. Who this young man was is not material to know. Some of the Rabbins, as Jarchi says, affirm he was Gershon the son of Moses. Whoever he was, no doubt, it was with a good design, consulting the glory of God and the honor of Moses, and therefore in great haste ran to him with the information.

"And told Moses, and said, Eldad and Medad do prophesy in the camp": Who seem by this, to be persons well known, and of some note and figure. Since not only the young man could call them by their names, but there needed no other description of them to Moses and those with him.

This person reported this to Moses, questioning whether they had the authority to prophesy.

Numbers 11:28 "And Joshua the son of Nun, the servant of Moses, [one] of his young men, answered and said, My lord Moses, forbid them."

That waited upon him, and ministered to him, and executed his orders, especially in civil things, and was to be his successor.

"One of his young men": Not that Joshua was a young man in age, for he must be now between fifty and sixty years of age (see notes on Exodus 33:11). Nor does the word necessarily suppose that those men were young among whom Joshua was. But choice excellent persons, the principal servants of Moses, at the head of whom Joshua was being his prime minister. The Targum of Onkelos and the Syriac version render it, "from his youth". Joining it with the word servant, as if he was the servant of Moses from his youth, or ever since he was a young man. But Moses had not been out of Midian but about two years, where he had kept his father's sheep. However, he;

"Answered and said, my lord Moses, forbid them": Prophesying, restrain them from it, suffer them not to go on in it. He would have him exert his authority as the chief magistrate, which he thought was affected by their prophesying without his knowledge and consent. And because a word from the root here used signifies a prison, some here interpret it, "put them in prison," which is a sense Jarchi mentions. But it can hardly be thought that Joshua meant that such rigorous measures should be taken, only that they should be rebuked for what they had done, and be charged for the future to be silent.

The Jews were a very class conscious people. Joshua wanted Moses to forbid them to prophesy, because they were not anointed in the tabernacle.

Numbers 11:29 "And Moses said unto him, Enviest thou for my sake? would God that all the LORD'S people were prophets, [and] that the LORD would put his spirit upon them!"

"That the LORD would put his spirit upon them": Moses desired and anticipated the day when all of God's people would have His Spirit within them. By this, he looked forward to the New Covenant. See Ezek. 36:22-27; Jer. 31:31; Joel 2:28.

Moses was not jealous. In fact, he was one of the humblest men that ever lived. It would simplify the work of Moses, if all the people were guided by the Spirit of God, rather than being guided by the lust of their flesh. Moses actually wished that God would pour out of His Spirit upon all flesh.

Numbers 11:30 "And Moses gat him into the camp, he and the elders of Israel."

From the door of the tabernacle, where he had been settling the elders in their office, and now betook himself to the camp of Israel. Perhaps to look more particularly into the affair of Eldad and Medad, and settle that. And put them among the elders; for they were of them that were written. Whose names were put down for elders in the paper Moses had written for that purpose, and in the summons that were given. Or more generally to do public business, to exercise rule and government, with this new assistance granted him, as follows.

"He and the elders of Israel": He went in company with them, to impart to them the honor and glory they were to share with him in the government, as Aben Ezra observes. Or they went together, to observe what would be done for the people, according to the promise of the Lord, to give them flesh. Who had made good his word to Moses, by taking of his Spirit and putting it on seventy men for his assistance. The other remained to be done, and was done as follows.

This is saying, they were part of the ministering body in the camp.

Verses 31-35: As promised, the Lord provided meat in the form of "quails". In nearly plague liked amounts (Psalms 78:26-28; 105:40). The narrative is so vivid: "while the flesh was yet between their teeth" when the Lord brought a "plague" of another sort (Psalm 78:29-31). Place names like "Kibroth-hattaavah" were markers of disobedience and ingratitude; the name means "Graves of Craving".

Numbers 11:31 "And there went forth a wind from the LORD, and brought quails from the sea, and let [them] fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits [high] upon the face of the earth."

"A day's journey": The Lord, using a wind, brought a great quantity of quail that surrounded the encampment within one day's journey.

"Two cubits high upon the face of the earth:": The birds flew at a height of about 3 feet where they were able to be easily captured or clubbed to the ground by the people.

The quails may not have covered the ground to a depth of two cubits (three feet), but, as the Vulgate, the Targums and Rashi agree, they may have kept flying around the camp at a height of about three feet so the people could knock them down easily. The psalmist remarks concerning this episode: "And he gave them their request; but sent leanness into their soul" (Psalm 106:15).

They had to eat them to get rid of them. There was no place to get away from the quails. This should be ample meat to satisfy these rebellious people. This was not an ordinary wind. It was a miraculous wind from God that brought the quails. The wind God sent, threw the quails down on the camp.

Numbers 11:32 "And the people stood up all that day, and all [that] night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread [them] all abroad for themselves round about the camp."

"Ten homers": About 60 to 70 bushels.

They were so greedy, they stayed up all night and gathered these quails. The least that anyone gathered was 320 pecks. This was a tremendous amount of meat. They dried the meat in the sun to keep it from ruining.

Numbers 11:33 "And while the flesh [was] yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague."

When they had just got it into their mouths, and were about to bite it.

"Ere it was chewed": Or "cut off". Or cut into pieces by the "incisors", or fore teeth, and then ground by the "molars", or grinders, and so became fit to be swallowed. Both quails and locusts were eaten as food. The former is a fat and delicious fowl, and the latter, some sorts of them at least, were allowed clean food for the Jews, and were fed on by many people.

"The wrath of the Lord was kindled against the people": For their lusting after flesh, and despising the manna.

"And the Lord smote the people with a very great plague": The pestilence, as Aben Ezra. Or with fire, as Bochart, who gives the following reasons why the people were so severely punished now, and not before, when they murmured on a like account. Because their sins were greater, and more aggravated, they falling again into the same sin which had been forgiven them. And besides, they were before pressed with famine, now they had a plenty of manna every day. And also were better instructed, having received the law, which was not yet given when they were just come out of Egypt. Sulpitius the historian says, 23,000 perished at this time.

God poured the abundance of the meat upon them in anger. They were more concerned with pleasing their flesh, than they were in pleasing God. While they were consuming the meat God had miraculously provided, God sent a plague to them in punishment.

Numbers 11:34 "And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted."

Verses 34-35: "Kibroth-hattaavah" means "Graves of Craving". Much of the discontent among the Israelites centered around the supply of food and water and their discontent with God's provision (Exodus 16:2; Num. Chapter 20).

They ate to satisfy the lust of their flesh, and it killed them. They were buried in the very place of their lust. This should have been a tremendous lesson for these people.

Numbers 11:35 "[And] the people journeyed from Kibroth-hattaavah unto Hazeroth; and abode at Hazeroth."

After having stayed there a month or more, as is gathered from (Num. 11:20).

"And abode at Hazeroth": At least seven days, as appears from (Num. 12:15). Which, according to Bunting, was eight miles from Kibroth-hattaavah, or Taberah, which were the same place.

The people that moved were those not killed in the plague. We must learn in this lesson, that it is very dangerous to pray for things that satisfy our flesh. We might get the answer to our prayer. The flesh is an enemy of the spirit.

Numbers Chapter 11 Questions

1. What did God do, when the people complained?

2. Why would the journey through the wilderness be so long?

3. What are some of the possibilities of where the fire came from?

4. When was the fire quenched?

5. What was the name of the place called?

6. What does the name "Taberah" mean?

7. What lesson can we learn from this?

8. Who are the mixed multitude?

9. What do they complain about?

10. "Egypt" symbolizes the _______.

11. What are they really lusting for?

12. What foods from Egypt did they remember?

13. What does the soul have to do with?

14. "Manna" means ____________, or ________ ____ ____.

15. What answer did Jesus give about what the manna was?

16. Where did they find the manna to eat?

17. What did the manna taste like?

18. What displeased Moses, and angered God?

19. What does their weeping show?

20. Moses is ________ of these ungrateful people.

21. What really was Moses' obligation?

22. What is a minister's responsibility?

23. Moses is so ashamed of them in verse 12, he tells God what?

24. What question does Moses ask God in verse 13?

25. Moses feels like a __________.

26. How many helpers does God give Moses?

27. What makes them capable of ministry?

28. How does God bring flesh to eat to the people?

29. How long are they to eat it?

30. What happens to those who are filled with God's Spirit?

31. Why did someone complain about the two prophesying in the camp?

32. Why did Moses wish everyone to be filled with the Spirit of God?

33. How deep were the quails?

34. How many pecks did each person gather?

35. What happened to them, as they ate the flesh?

36. What does "Kibroth-hattaavah" mean?

37. Where did they go to next?

Numbers Chapter 12

Verses 1-16: Here is the third complaint in this section. This has elements similar to the previous two complaints in that it has:

(1) The phrase "spake against" (verses 1,4-6);

(2) "The Lord heard" (11:1);

(3) "Anger of the Lord" (11:1, 10, 33);

(4) "Judgment" (11:1, 33);

(5) An appeal for mercy (11:2);

(6) Moses' intercession (11:2); and

(7) The journeying (11:35).

This complaint constitutes an important challenge to the authority of Moses, because the priest and a prophetess have instigated a challenge against his high position of being the sole mediator between God and Israel.

"Ethiopian woman": Cush normally refers to Ethiopia (Gen. 10:6), and thus Moses was probably married a second time. The verb "spake" is feminine singular in Hebrew, possibly indicating she took the lead. Thus, Aaron is once again giving evidence of weak character (Exodus 32:2-4, 22-25, Num. 16:11). Zipporah was a non-Israelite woman. These types of marriages were not uncommon in Israel (1 Chron. 2:34-35). So this was just an excuse for the real reason: "Hath the Lord indeed spoken only by Moses?" The title "my servant Moses" is a very special distinction that he shares only with Abraham (Gen. 26:24), with Caleb (14:24), with Israel as a whole (Isa. 43:10; 44:21), and with the coming Son of David (Isa. 42:1; 53:11). The reason given is that he is "faithful in all mine house". Moses saw the Lord's form in a "similitude", which Israel did not see at Sinai (Deut. 4:12, 15). The Lord would speak with Moses "mouth to mouth" (Jer. 32:4), as in a normal conversation between two people. This is synonymous with "face to face" in Exodus 33:11 and Deut. 34:10; (compare 7:89).

"Leprous": What Miriam did was to become a permanent part of Israel's memory (Deut. 24:9).

"If her father had but spit in her face" is a reference to the rebuke a father might administer to his daughter, which would result in a period of shame to follow (Deut. 25:9; Isa. 50:6), how much more Miriam should be shamed seven days for flouting God's authority. The public nature of her sin called for public punishment (1 Tim. 5:20).

After having stayed there a month or more, as is gathered from (Num. 11:20).

"And abode at Hazeroth": At least seven days, as appears from (Num. 12:15). Which, according to Bunting, was eight miles from Kibroth-hattaavah, or Taberah, which were the same place.

Numbers 12:1 "And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman."

Ethiopia (also known as Cush), south of Egypt, was inhabited by the descendants of Cush, the firstborn son of Ham (Gen. 10:6-7). Although the term "Cushite" could have been used concerning Zipporah, Moses' first wife, it seems more likely that Moses had remarried after the death of Zipporah. The marriage to the Ethiopian woman had been recent and furnished the pretext for the attack of Miriam and Aaron. Since Miriam is mentioned first, she probably was the instigator of the attack against Moses.

As the new wife of Moses, she would have had to be a woman of true faith in Yahweh. It is possible that his first wife, Zipporah, had died; it is even more likely that the marriage had ended (Exodus 2:21; 18:1-5).

This opposition was, perhaps, instigated by Miriam, since she is mentioned first in the verse above. Perhaps, Aaron was guilty by association, since we see no punishment upon him for this sin. It appears, they both spoke evil of Moses, but it was Miriam's idea. An Ethiopian was a descendant from Ham, and was a person of dark skin. She would also have been thought of as worse than the Egyptians, as far as religious belief was concerned. It seems, Moses was not interested in sharing his private life, so we do not know if Zipporah was dead at this time or not. Miriam was a prophetess, so it would have been alright for her to speak out for religious purposes, if it had not been God's chosen. It is a dangerous thing to tear down the character of those anointed of God.

Numbers 12:2 "And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard [it]."

"Spoken only by Moses": Miriam and Aaron asserted that God had spoken to them in the same way that He had spoken to Moses.

Miriam and Aaron decided that they were just as high up in the ministry as Moses was, and they stated it where God heard them. Pride can get a person into serious trouble. They are justifying their accusation against Moses here. They had no respect for Moses, or his decision. God hears this in a way of judging their actions.

Numbers 12:3 "(Now the man Moses [was] very meek, above all the men which [were] upon the face of the earth.)"

"Very meek": This statement is often cited as evidence that Moses could not have written the book of Numbers, for he would not have boasted in his own humility. However, the Holy Spirit certainly could inspire Moses to make an accurate statement about himself, probably against his own natural inclination. In this context, Moses was asserting there was nothing that he had done to provoke this attack by Miriam and Aaron.

Moses was not full of pride, like Miriam and Aaron were. Moses was so meek, that he did not feel he could do the things God called him to do. Truly he couldn't in his own power, but the power of God within him could do it.

Numbers 12:4 "And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out."

As one greatly provoked, and highly displeased, and which was shown at once. And in order to prevent the complaint getting among the people, and spreading, which might have been of bad consequence, as they were pretty much disposed to murmur and mutiny. As also to show that it was not through any solicitation of Moses that the Lord took this matter in hand. Time not being allowed to him to make any application to him. For, as soon as ever Miriam and Aaron had uttered their speech against him, the Lord spake to them.

"Come out ye three unto the tabernacle of the congregation": Everyone out of his tent, as Aben Ezra. Though it is not improbable that they were all together in the tent of Moses. Whither Aaron and Miriam were come to contend with him; the words seem to be spoken quick, and in haste, as being angry.

"And they three came out": Of the place where they were, to the tabernacle of the congregation. That so the people might not hear what was said unto them, and what was the occasion of it.

The fact that "God spoke suddenly" to them, indicates this matter could not wait. God spoke to the three people who He had empowered to do the job He had for them. They also were the three involved in this controversy. From the Scripture above, it appears God spoke to each of them individually. He called them to the tabernacle, and they came.

Numbers 12:5 "And the LORD came down in the pillar of the cloud, and stood [in] the door of the tabernacle, and called Aaron and Miriam: and they both came forth."

The LORD came down": As in (Gen. 11:5), this clause states that the Lord knows and deals with situations on earth. Here the Lord came down and (in verse 10), departed. This was God's answer to the attack against Moses.

The door of the tabernacle was not the usual place for the presence of the LORD. They were called to Him for judgement.

Verses 6-8: This poem is astonishing in its content. Yahweh had revealed Himself to numerous people in a variety of way, but to Moses He spoke "mouth to mouth ... not in dark speeches" (metaphors, riddles, and symbols). Only of Moses could it be said, "the similitude of the LORD shall he behold". None of the prophets in Hebrew Scripture had the privileges of divine encounter to match that of Moses.

Numbers 12:6 "And he said, Hear now my words: If there be a prophet among you, [I] the LORD will make myself known unto him in a vision, [and] will speak unto him in a dream."

This is a reminder from God that prophets are prophets, because God made them prophets. They are not prophets or prophetesses because of any special ability of their own. God chooses whom He will for whatever position He desires them to have. They are able to prophesy, because God reveals things to them in visions and dreams.

Numbers 12:7 "My servant Moses [is] not so, who [is] faithful in all mine house."

"My servant Moses": This phrase is also repeated (in verse 8). A servant of the Lord in the Old Testament is one who responded in faith by obedience to the Word of the Lord.

"Faithful in all mine house": A reference to Moses' loyal performance of his role as covenant mediator between the Lord and Israel.

God is saying in this, that Moses is more than a prophet. The greatest of the prophets received their messages in dreams and visions. God met with Moses. Moses was on the mountain 40 days and nights in the near presence of God. Moses was able to get closer to God than any other man.

Numbers 12:8 "With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?"

"Mouth to mouth": God spoke to Moses without mediation. Also, the Lord did not speak to Moses through visions and dreams, but plainly. It was not that Moses saw the full glory of God (compare John 1:18), but rather that he had the most explicit, intimate encounters (compare Deut. 34:10).

"The similitude of the LORD": This is the likeness or representation of the Lord which Moses was privileged to see (see Exodus 33:23).

God spoke to Moses with an audible voice. Moses was in God's presence so closely, that the Scripture uses the expression face to face. He spoke plainly to Moses, not in parables. Moses never actually saw the face of God, but was close enough to see it. At one time, God did allow Moses to see His back side. If God thought this highly of Moses, why did Miriam and Aaron not have more respect than to speak against Moses? They should have been afraid to speak against this special servant of God. Possibly, one reason was because he was their physical brother. It is difficult for members of one's family to recognize his greatness.

Verses 9-12: In "anger", the "Lord" struck "Miriam" with leprosy (Deut. 24:9). Miriam's "flesh" was so "consumed" that she looked to Aaron liked a partly formed fetus that had been born early. For the high priest, "Aaron", to need priestly intercession from Moses must have seemed ironic, but it was an admittance of his sin.

Numbers 12:9 "And the anger of the LORD was kindled against them; and he departed."

Which might be visible by some outward token, as by lightning from the cloud, or, however. What follows was sufficient to show it.

"And he departed": From the door of the tabernacle of the congregation, where he had stood in the pillar of cloud for some time. But as soon as he had given his testimony of Moses, and expressed his displeasure at Aaron and Miriam, he went away directly from them. Not staying to hear what they had to say for themselves, which was a plain indication of his anger against them.

God's anger was apparent to them. They have been judged, and found guilty. They are awaiting sentence.

Numbers 12:10 "And the cloud departed from off the tabernacle; and, behold, Miriam [became] leprous, [white] as snow: and Aaron looked upon Miriam, and, behold, [she was] leprous."

"Leprous": In judgment of Miriam's opposition to Moses, the Lord struck her with leprosy. For the treatment of a leper, see (Lev. Chapters 13 and 14). A public sin required a public response from the Lord.

"Leprosy" in the spiritual, is associated with sin. Why Aaron is not punished is hard to understand. Perhaps, it was because he was a weak man, and just followed Miriam in the sin. He was actually the one who made the golden calf, and was not punished for that either. It appears in both cases, he was a follower and not a leader. In a sense, he was punished when he saw Miriam with the leprosy.

Numbers 12:11 "And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned."

The word for "alas" is generally interpreted by the Jewish writers as a note of beseeching and entreating. As it is here by the Targums of Onkelos and Jonathan, "I beseech thee, my lord," or "upon me, my lord", be all the blame. Such was his tenderness to his sister, and the compassion he had on her. And such reverence and respect did he show to Moses his brother. Though younger than he, because of his superior dignity as a prophet, and chief magistrate, and prime minister, and servant of the Lord, calling him "my lord".

"I beseech thee, lay not the sin upon us": The punishment of it, bear not hard upon us, or suffer us to be punished in a rigorous manner, without interceding to the Lord for us, for the abatement of removal of it. Such a powerful and prevailing interest he knew he had with God, that by his prayers their punishment would be mitigated. Or not laid, or, if laid, removed.

"Wherein we have done foolishly, and wherein we have sinned": He owns they had sinned, but suggests, and so he would have it understood, that it was not through malice, and purposely and presumptuously. But through and ignorance, inadvertency and weakness, and hoped it would be forgiven.

Aaron repents for them both. Since Aaron speaks his regret for the sin to Moses, it shows that he realizes he is not equal in authority to Moses. He actually asks Moses to get rid of this burden of sin for Miriam and himself.

Numbers 12:12 "Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb."

As she was in a ceremonial sense. Having to be shut up and excluded from the society of people, and as defiling by touching as a dead carcase. And, in a natural sense, her flesh, by the disease upon her, was become as dead flesh. Putrid and rotten, and unless miraculously cured it would issue in her death.

"Of whom the flesh is half consumed, when he cometh out of his mother's womb": Like an abortive, or one stillborn, that has been dead some time in its mother's womb. And therefore, when brought forth its flesh is almost wasted away, or at least half consumed. And in such a plight and condition was Miriam already, or quickly would be, through the force of her disease.

Aaron and Miriam were probably pretty close, since they had been reared together. Leprosy is much like death of the skin tissue. Aaron pleads with Moses for Miriam's healing.

Verses 13-16: Although God removed Miriam's leprosy, she had to remain "out from the camp seven days" (Lev. 13:1-6; 14:1-8; 15:8), because she was defiled. This meant shame for her and delay for the people because they had to wait for her restoration before moving on. A rebellious sinner is always capable of holding back the progress of God's people.

Numbers 12:13 "And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee."

With a loud voice, and with great earnestness and importunity. Being heartily affected with the miserable condition Miriam was in.

"Saying, heal her now, O God, I beseech thee": In the original text it is, "O God now, heal her now". For the same particle is used at the close as at the beginning of the petition. And the repetition of it shows his earnestness and importunity that she might be healed directly, immediately, without any delay. And Moses uses the word "El", which signifies the strong and mighty God, as expressive of his faith in the power of God. That he was able to heal her; and at the same time suggests that none but he could do it. And so Aben Ezra interprets it, "thou that hast power in thine hand, now heal her." This prayer is a proof of his being of a meek, humble, and forgiving spirit.

Moses prays to God for Miriam. Moses' power to heal Miriam lies in the power of God. He sympathizes with his sister's condition, and asks God to heal her.

Numbers 12:14 "And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in [again]."

By a voice out of the cloud, though at a distance. Unless it was by a secret impulse upon his spirit, darting such words into his mind as if he heard an audible voice.

"If her father had but spit in her face": Or, "in spitting spitted"; spit much, and continued spitting till he had covered her face with spittle. Which, as it would have been a token of anger and displeasure in him, an earthly father, who is meant. And of shame and disgrace to her. So there is some likeness in spittle to leprosy, both being white. And in such a case to the abundance of it, her thee being covered with leprosy. And which came as it were from the mouth of the Lord, by his order and appointment, immediately, as spittle from a man. And like that, in a way of detestation and contempt, and to make abhorred and despised.

"Should she not be ashamed seven days?" Hide herself, and never appear in the family, and especially in her father's presence, because of the shame she was put unto, for the space of seven days. How much more ashamed then should she be, now her heavenly Father did spit in her face, and covered it with a white leprosy and for as long a time at least, or indeed longer? Fourteen days, say the Targum of Jonathan, and Jarchi, but no more than seven are required. When more might have justly been, for her separation and shutting up from company and conversation.

"Let her be shut out from the camp seven days": For so long the leper was to be shut up at the trial of his leprosy. And so long he was to be out of his tent at the cleansing of him (Lev. 13:5).

"And after that let her be received again": Into the camp and into society with her relations and friends.

The least He would punish her for was 7 days, because a leper cannot be declared clean, until after 7 days. 7 shows spiritual completeness as well. The "spitting in the face" and the 7 day separation are both signs of the father being ashamed of the child. At the end of the 7 days, she is totally restored.

Numbers 12:15 "And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in [again]."

And so, in later times lepers dwelt alone, and in a separate house as long as the leprosy was upon them (see 2 Chron. 26:21). Miriam no doubt was healed at once, but, as a punishment for her sin, she was obliged to keep out of the camp of Israel for such a space of time.

"And the people journeyed not till Miriam was brought in again": Partly out of respect unto her, she being a prophetess, and one that went before them, and led them with Moses and Aaron (Micah 6:4). And partly for want of the cloud to direct them, which had departed at a distance from them.

God did not move the camp, until Miriam's 7 days were fulfilled.

Numbers 12:16 "And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran."

After seven days, where they had been so long at least. The cloud being returned to the tabernacle, and having been taken up, which was the signal for motion. The camps of Israel, in their order, removed and marched forward.

"And pitched in the wilderness of Paran": At a place in it called Rith-mah (Num. 33:18). Which, according to Bunting, was eight miles from Hazeroth, near to which was another place called Kadesh. Or else this was another name of Rith-mah (see Num. 13:3). And now the Israelites were very near the Land of Promise. And from hence they sent spies to make their observations on it, and bring a report of it. And had it not been for their ill conduct in that affair, in all probability would have been quickly in it. But on that account, were kept out thirty-eight years longer. It was on the twenty eighth or twenty ninth of the month Sivan the Israelites came to this place, according to the Jewish writers, which month answers part of our May and part of June. "Wilderness of Paran" (see note on 10:12).

The wilderness of Paran is near the Promised Land.

Numbers Chapter 12 Questions

1. Who spoke against Moses?

2. What was their complaint?

3. What is the difference in the sin of Miriam in this, and the sin of Aaron?

4. Who was the Ethiopian descended from?

5. What would have been her religious status?

6. It is a dangerous thing to tear down the character of God's ___________.

7. In verse 2, what have Miriam and Aaron decided?

8. How meek was Moses?

9. What does the fact that "God spoke suddenly" to Moses, Aaron, and Miriam mean?

10. Where did they go to meet with God?

11. How did God meet with the three of them?

12. Who did He call to Him for judgement?

13. What sets aside a person as a prophet?

14. Moses is ________ than a prophet.

15. What special thing did God do for Moses, that He did not do for prophets?

16. What should have kept Miriam and Aaron from accusing Moses?

17. Verse 9 says, God was _________ with them.

18. What happened to Miriam in punishment?

19. Why was Aaron not punished?

20. "Leprosy", in the spiritual, is associated with ______.

21. What was another sin Aaron was not punished for?

22. Who does Aaron repent for?

23. Who prays to God for them?

24. What is the answer from God?

25. What does the "father spitting in her face" show?

26. Where is the wilderness of Paran located?

Numbers Chapter 13

Verses 1-33: This begins another major section (13:1 - 19:22), depicting the 40 years near Kadesh. The first portion (13:1-14), refers to the rebellion of the spies.

Verses 1-20: Here we have the instruction of the Lord to send out the leaders to spy out the land (Deut. 1:22-23).

Numbers 13:1 "And the LORD spake unto Moses, saying,"

"The LORD spake unto Moses": According to (Deut. 1:22-23), the people had first requested the spies be sent out after Moses challenged them to take the land. Here, the Lord affirmed the peoples' desire and commanded Moses to send them.

In the last lesson, we ended with the camp moving to the wilderness of Paran, near the Promised Land. After they arrived, God speaks to Moses for the people.

Numbers 13:2 "Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them."

(Deut. 1:22), indicates the request was initially brought by the people to spy out the land, only to determine "by what way we must go, and into what cities we shall come".

The spies were specifically called to explore the Land that God had promised to Israel. This exploration gave valuable information to Moses for the conquest of the Land.

Moses was to search out the leader of each of the tribes of Israel. They would represent their family, as they search out the land of Canaan. Remember, they are near the Promised Land. They could go in right now, if they would remain in their faith.

Verses 3-16: The 12 men honored to represent each tribe are named here, but because of the way their story ends, ten of the names are remembered today with sorrow and shame (Deut. 9:23). "Caleb", the leader of the tribe of Judah, and "Joshua" brought back the (truthful), minority report, that God would help them conquer the land as He had promised (14:6). Consequently, they were the only ones who were allowed to enter the Promised Land.

Numbers 13:3 "And Moses by the commandment of the LORD sent them from the wilderness of Paran: all those men [were] heads of the children of Israel."

"Heads of the children of Israel": These leaders were different than those mentioned in (Num. 1-2, 7, 10). Presumably the tribal leaders in the 4 earlier lists were older men. The task for the spies called for some leaders who were younger, probably about 40 years of age, based on the ages of Caleb and Joshua.

These men were to go and search out the land. The heads of these sons of Israel were usually speaking of their princes. Since some of the princes were elderly, these are probably just men of importance in their tribe who were chosen for this hard job. (In Deut. 1 beginning with the 20th verse), there is another explanation of searching out the Promised Land.

Numbers 13:4 "And these [were] their names: of the tribe of Reuben, Shammua the son of Zaccur."

There is nothing but the names of the said persons, whose sons they were, and of what tribe. And the several tribes are mentioned, not according to the order of the birth of the patriarchs. Nor according to the dignity of their mothers that bore them. But, very likely, according to the order in which they were sent. Two by two, to search the land. For had they gone all twelve in a body, they would have been liable to suspicion. The signification of their names is of no importance to know, and will give us no light into their characters or the reason of their choice. Nor are their parents elsewhere taken notice of, nor any of them but Joshua and Caleb, of whom we shall hear more hereafter.

We remember, Reuben was the first son of Leah and Jacob. The names of the leaders from each tribe that were sent are not known elsewhere, except for Caleb and Joshua. There is no representative of the tribe of Levi, because they will not receive land.

Numbers 13:5 "Of the tribe of Simeon, Shaphat the son of Hori."

See notes on (Num. 13:4).

Simeon was the second son of Jacob and Leah.

Numbers 13:6 "Of the tribe of Judah, Caleb the son of Jephunneh."

The tribe of Judah is the tribe the Lord Jesus will come through. Caleb was 40 years old, when he was chosen to spy out the Promised Land. We will find that Caleb will be one of two who brings back a good report. In Chronicles, Caleb is spoken of as a Kenizzite.

Numbers 13:7 "Of the tribe of Issachar, Igal the son of Joseph."

See notes on (Num. 13:4).

Issachar was the ninth son of Jacob and the fifth of Leah.

Numbers 13:8 "Of the tribe of Ephraim, Oshea the son of Nun."

See notes on (Num. 13:4).

The tribe of Ephraim was actually of the tribe of Joseph. Oshea is the same as Joshua. He was the other of the two who came back with a good report.

Numbers 13:9 "Of the tribe of Benjamin, Palti the son of Raphu."

See notes on (Num. 13:4).

Benjamin was the youngest son of Jacob. His mother was Rachel. His full brother was Joseph.

Numbers 13:10 "Of the tribe of Zebulun, Gaddiel the son of Sodi."

See notes on (Num. 13:4).

Zebulun was the tenth son of Jacob and the sixth of Leah.

Numbers 13:11 "Of the tribe of Joseph, [namely], of the tribe of Manasseh, Gaddi the son of Susi."

See notes on (Num. 13:4).

Manasseh was the oldest son of Joseph, but Ephraim got the right hand blessing. Joseph had two sons, that were part of the twelve tribes. Ephraim and Manasseh were the two sons.

Numbers 13:12 "Of the tribe of Dan, Ammiel the son of Gemalli."

See notes on (Num. 13:4).

Dan was the fifth son of Jacob and the first of Bilhah, Rachel's maid.

Numbers 13:13 "Of the tribe of Asher, Sethur the son of Michael."

See notes on (Num. 13:4).

Asher was the eighth son of Jacob and the second of Zilpah, Leah's maid.

Numbers 13:14 "Of the tribe of Naphtali, Nahbi the son of Vophsi."

See notes on (Num. 13:4).

Naphtali was the sixth son of Jacob and the second son of Bilhah.

Numbers 13:15 "Of the tribe of Gad, Geuel the son of Machi."

See notes on (Num. 13:4).

Gad was Jacob's seventh son and the firstborn of Zilpah.

Numbers 13:16 "These [are] the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua."

"Oshea" (compare verse 8 and Deut. 32:44), probably means "God Is Salvation", or "God Saves". His name was later changed to "Jehoshua: (Joshua, "The Lord Is Salvation", or "The Lord Saves"). Interestingly, none of the previous names (from verses 4-15), has the name of Yahweh in it. "Oshea" expresses the conviction that Israel's salvation depends only on the Lord.

For reasons not made clear, Moses changed the name of Oshea, meaning "desire for salvation", to Joshua, meaning "the Lord is salvation".

The main thing in this verse is the change of the name of Oshea to Jehoshua, or Joshua. The two names we must remember, in the twelve that were sent to spy, are Caleb and Joshua, who were the only two to bring back a good report.

Verses 17-20: The spies were to determine the nature of the Land itself, as well as the strengths and weaknesses of the people.

Numbers 13:17 "And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this [way] southward, and go up into the mountain:"

"Canaan" Was the ancient name of the land of Israel. Canaan was the grandson of Noah and the son of Ham (Gen. 10:6). In the Amarna Letters, the Phoenician coast is described as the "land of Canaan". In the Old Testament Canaan is the designation for all of Palestine west of the Jordan River (34:3-5), from Mount Hermon to Beer-sheba. Evidence of the Canaanite language was found at Ras Shamra (ancient Ugarit), written in alphabetic cuneiform script. At the time of the Israelite conquest under Joshua, Canaanite culture had reached great heights. Excavations at several sites reveal a semi agrarian culture dominated by immoral, religious fertility cults honoring Baal, Asherah, and Ishtar. High places, sacred trees, and idolatry were common forms of worship. The overt paganism and gross immorality of the Canaanite religion were in direct contrast to the divinely revealed religion of Israel.

This closely resembles the account in Deuteronomy, except it was the peoples request to search out the land. God knew what the land was already. He wanted His people to have enough faith to take the land. It seems, Moses sent the spies on pressure from the people to see whether the land would be easy to take or not.

Numbers 13:18 "And see the land, what it [is]; and the people that dwelleth therein, whether they [be] strong or weak, few or many;"

The situation and condition of the country, and the nature, temper, disposition, and constitution of the inhabitants. By which it might be judged whether it was a desirable thing to possess it. And whether it was practicable to subdue and take it.

"Whether they be strong or weak, few or many": Whether able-bodied men fit for war, and of spirit, strength, and courage. Or feeble and pusillanimous, weak and timorous. And whether their number was small or great, by which they would be capable of judging whether they were in a state and condition to defend themselves or not. And whether a conquest of them was easy or not. The last of the two things in the preceding clause is first particularly explained and enlarged upon, as is usual in the Hebrew language.

This seems to be questioning God's ability to help them take the land. These people would be no match for God, even if they were giants. It would not matter how many they were, or how strong they were, if God decides to overthrow them.

Numbers 13:19 "And what the land [is] that they dwell in, whether it [be] good or bad; and what cities [they be] that they dwell in, whether in tents, or in strong holds;"

Whether the air is good, and the climate temperate. And the earth well watered, and has good convenience of springs, fountains, and rivers, and so wholesome or healthful. Or otherwise, which is the first thing they were directed to observe, though here put in the second place.

"And what cities they be they dwell in, whether in tents or strong holds": Whether in tents, as the Israelites now lived, and as the Kedarenes, as Aben Ezra notes. And other Arabians, who encamped in tents, or who dwelt in villages, and non-walled towns, unfortified cities, according to the Targums of Onkelos and Jonathan. Or whether in fortified cities, towns, and garrisons. By which it would appear whether it would be easy to come at them, and fall upon them, or difficult to subdue and conquer them. For if their cities were fortified, it would not be so easy to take them, and would require time. Jarchi thinks, that by this it might be known whether they were men of strength and courage, or whether weak and fearful persons. Seeing if they dwelt in villages they were strong men, and depended on their own strength, but if they dwelt in fortified cities, they were weak.

Again, all of this is unnecessary. God chose this land for them. They should not be questioning God's judgement. We find that Moses told them to go, and take the land as God had commanded them. It was the people who wanted to search the land.

Deuteronomy 1:20-22 "And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us." "Behold, the LORD thy God hath set the land before thee: go up [and] possess [it], as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged." "And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come."

It really had been the people questioning God, not Moses.

Numbers 13:20 "And what the land [is], whether it [be] fat or lean, whether there be wood therein, or not. And be ye of good courage, and bring of the fruit of the land. Now the time [was] the time of the firstripe grapes."

That is, what the soil of it is, whether it be rich and fertile. Or whether it be poor and barren, which would be seen by the fruits it produced. This being now the fruitful season of the year. And so the Targum of Jonathan: "And what is the praise of the land, whether its fruits are fat or lean;" plump and full, rich and juicy, or otherwise. As their grapes, olives, etc. Whether it was a land flowing with milk and honey (Exodus 33:3). Abounding with all good things, and those of the best sort, or not.

"Whether there be wood thereon or not": Timber for building, and other manual operations. Or wood for fuel, which are great conveniences in a country. Though the Targum of Jonathan interprets it of fruit-bearing trees, which bear fruits fit for eating, or not. As apples, pears, figs, pomegranates, etc.

"And be ye of good courage": And not be afraid of being taken up for spies. Suggesting, that the power and providence of God would protect and preserve them, in which they should put their trust, and be of good heart.

"And bring of the fruit of the land": As a sample and specimen of what it brought forth, which would serve to encourage and animate the people in general, to go up and possess it.

"Now the time was the time of the first ripe grapes": When they and the other summer fruits were coming to their perfection. And which was a proper season to see them in, and bring a sample of them. Though Chaskuni suggests, that it was a more dangerous time to bring off fruit, because the keepers of the vineyards were then there. And hence they needed strengthening, and are bid to be of good courage. The Targum of Jonathan is, "the day on which they went was the twenty ninth of the month Sivan, the time of the first ripe grapes." And as this month answers to part of our May and part of June, and it being at the latter end of that month, it must be about the middle of June. By which we may observe the forwardness of grapes in the land of Canaan, the time of vintage now drawing nigh.

The time was probably toward the end of July, because that is when the grapes were ripe. God had promised them the land was a land of milk and honey. They should have asked no more.

Verses 21-29: After traveling the extent of the land for "forty days", the spies should have emphasized the benefits of the land; a good land, "floweth with milk and honey" (Exodus 3:8, 17). When they returned to the people, however, the majority report focused primarily on obstacles, powerful cities and powerful defenders, exaggerating the latter.

Numbers 13:21 "So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath."

"From the wilderness of Zin unto Rehob": These were the southernmost and northernmost borders of the land.

The wilderness of Zin was in the extreme southern area. Rehob was on the road to Hamath, quite a distance from the wilderness of Zin.

Numbers 13:22 "And they ascended by the south, and came unto Hebron; where Ahiman, Sheshai, and Talmai, the children of Anak, [were]. (Now Hebron was built seven years before Zoan in Egypt.)"

"Hebron": The first major city the spies came to in Canaan. Abram had earlier built an altar to the Lord here (compare Gen. 13:18). Abraham and Isaac were buried here (Gen. 49:31). The city had been fortified at about 1730 B.C., 7 years before the building of Zoan in Egypt, and later became the inheritance of Caleb (Joshua 14:13-15). And then David's capital when he reigned over Judah (2 Sam. 2:1-4).

"Children of Anak": It is possible that the gigantic structures that have been found in Palestine were made in part by the "sons of Anak", who are called a "strong, numerous, and tall people" in (Deut. 2:21). Some say "Anakim" means "Tall Ones", and thus it would be a common rather than a proper noun. In verse 33 the descendants of Anak are said to belong to the Nephilim, who are mentioned in (Gen. 6:4 and in Ezek. 32:27).

(Compare 13:28). Anak was probably the ancestor of Ahiman, Sheshai, and Talmai, who were living at Hebron. They were noted for their height (Deut. 2:21; 9:2).

These three tribes of Anak were run out of Hebron 50 years later by Caleb. Hebron was a very old city, known in the time of Abraham. It is still possible to find Hebron today.

Numbers 13:23 "And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and [they brought] of the pomegranates, and of the figs."

"Brook of Eshcol" was later called the Valley of Eshcol ("Valley of the Cluster"; 32:9; Deut. 1:24). It is still noted for its grapes. Eshcol mans "cluster".

This is speaking of the valley of Eshcol. There is a brook that runs through it. It is located between Jerusalem and Hebron. The fruit in this area grow very large. The cluster of grapes, the spies found here, was so large it had to be carried upon poles with two men lifting it. They actually carried a branch with the cluster of grapes.

Numbers 13:24 "The place was called the brook Eshcol, because of the cluster of grapes which the children of Israel cut down from thence."

The name Eshcol dates back to the time of Abraham for this valley, but it took on the new name of Brook Eshcol, because of the large cluster of grapes.

Numbers 13:25 "And they returned from searching of the land after forty days."

The Targum of Jonathan adds, on the eighth day of the month Ab, which answers to part of July and part of August. So that this must be towards the latter end of July. Some Jewish writers say it was the ninth of Ab; hence the tradition, that it was decreed on the ninth of Ab concerning their fathers, that they should not enter into the land.

It is very significant that the time they searched out the land was for forty days. The number forty means time of testing.

Numbers 13:26 "And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land."

"Kadesh-barnea" is an oasis in the Negev about 50 miles southwest of Beer-sheba. The site contained a spring of water and served as a stopping place for Abraham on his journeys to and from Egypt (Gen. 20:1). In this general vicinity, God appeared to Hagar (Gen. 16:7-14). Kadesh-barnea was normally an 11 day journey from Mount Sinai, and bordered the territory of Edom in the days of Moses (20:16). From this site the 12 spies entered the land of Canaan (Deut. 1:20). Also from Kadesh-barnea the Israelites turned back in unbelief to wander in the wilderness for nearly 40 years. Joshua later listed it as a part of the Promised Land (Joshua 10:41), but thereafter it disappears from the biblical record. Archaeological excavations by M. Dothan in 1965 revealed a ninth-century B.C. Judean fortress. No remains were found from the time of Moses, which agrees with the biblical description of Kadesh-barnea as an unpopulated desert oasis.

The Israelites had remained in Kadesh; the forty days the spies were searching out the land. It seemed, the congregation gathered to hear the news of their spy journey.

Verses 27-29: The report of the spies was factual: the land was fruitful, the people were strong, the cities were walled and very great, and the giants dwelt in the land. But they had left God out. Only Joshua and Caleb had faith (Heb. 3:19).

Numbers 13:27 "And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this [is] the fruit of it."

"It floweth with milk and honey" depicts the fertility of the soil (Exodus 3:8, 17; 13:5; 33:3; Lev. 20:24; Num. 14:8; 16:14; Deut. 6:3; 11:9; 26:9, 15; 27:3; 31:20). It is usually understood to refer to the cattle-raising and agriculture in the land of Canaan. It could be understood in another sense: To the Oriental, milk and honey are the drink and food of the gods; they speak of the garden of the gods, where both are found in abundance. The expression then compares Canaan to a kind of paradise (compare 16:13, where Egypt is said to be "a land flowing with milk and honey").

Just as God had promised, it was a land of milk and honey.

Exodus 3:17 "And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey."

Numbers 13:28 "Nevertheless the people [be] strong that dwell in the land, and the cities [are] walled, [and] very great: and moreover we saw the children of Anak there."

"The people be strong": The spies reported that the Land was good; however, the people were too strong to be conquered.

The word "Anak" was synonymous with monstrous, marauding giants. While the spies saw a giant or two, the only formidable one was the giant inside their heads, "Fear". The spies brought back a distorted picture and infected the whole nation with it. This fear was unfounded because God would help them drive the giants out of the land (14:7-9; Joshua 11:21-22).

We read the same report in the following Scripture.

Deuteronomy 1:28 "Whither shall we go up? our brethren have discouraged our heart, saying, The people [is] greater and taller than we; the cities [are] great and walled up to heaven; and moreover we have seen the sons of the Anakims there."

God had not said there would be strong people in opposition. He had said He would be with them. They soon forgot that Pharaoh had a mighty army, and God had defeated them. They are putting their faith in the arm of flesh, rather than in God.

Numbers 13:29 "The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan."

On the southern side of the land of Canaan. Not in it, for they were not Canaanites, but neighbors to them. And lay nearest to the camp of Israel, and at the entrance into the land of Canaan. And as they were enemies of Israel, as appears from an attack upon them quickly after they came from the Red sea, in Rephidim (Exodus 17:8). And friends to the Canaanites, they would no doubt oppose their passage into their land, as they did (Num. 14:43). This is one difficulty in the way of possessing the land hinted at, others follow.

"And the Hittites, and the Jebusites, and the Amorites, dwell in the mountains": And guard the passes there; so that should they escape the Amalekites, or get the better of them, they would not be able to pass the mountains, being so well inhabited and defended. The Hittites seem to dwell about Mount Lebanon (Joshua 1:4). The Jebusites inhabited the mountains about Jerusalem, and that itself, which was called by them Jebus, and from which they were not dispossessed until the times of David (1 Chron. 11:4). And the Amorites were possessed of the mountain which was on the borders of the land, next to the place where Israel now were (Deut. 1:20).

"And the Canaanites dwell by the sea": These dwelt both on the east and on the west of the land (Joshua 11:3). So that the western Canaanites dwelt on the shore of the Mediterranean Sea, which is often put for the west in Scripture. And the eastern Canaanites dwelt by the Dead sea, or by the sea of Tiberias, called sometimes the lake of Gennesaret. And seems the rather to be meant here by what follows.

"And by the coast of Jordan": So that this river was not passable by them. For by all this they would suggest that all avenues and passes were stopped up, so that it was a vain thing to attempt entrance into the land, or to expect ever to possess it.

God was fully aware of all of these people, before He sent His people there. The Amalekites were descended from Esau. They were wild people, mighty warriors. The Canaanites were descended from Ham. They could have even been the Phoenicians (maritime traders). All of the people in the land had been given ample time from God to give up their evil ways and follow God, and they did not. Now, God will take this land for the people who will follow Him.

Numbers 13:30 "And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it."

"Caleb stilled the people": The verb used here usually occurs in the form of the interjection "Hush!" This implies that the spies report evoked a vocal reaction from the people. Caleb concurred with the report of the other spies, but called the people to group and take the Land, knowing that with God's help they were able to overcome the strong people.

Caleb saw Canaan, not as an obstacle but as an opportunity ("Let us go up at once ... for we are well able to overcome it": Caleb was a brave and faith-filled man among cowards. He serves as an example for believers in all times and places.

Caleb stopped them from all of this negative talk, and insisted on going in and taking the land now, as God had told them. Caleb had faith that with God, he could do all things. He had no fear, only faith in the Living God.

Verses 31-33: Fear not only distorts the truth and deters faith, it devours people's judgment. This passage reveals the fear of the spies, which provoked them to lie about the land. Their "bad report" (14:36-37), claimed that the land "eateth up the inhabitants" and that they saw "giants" (Hebrew, Nephilim), but they saw no such thing; these ceased to exist during the flood.

Numbers 13:31 "But the men that went up with him said, We be not able to go up against the people; for they [are] stronger than we."

With Caleb, all but Joshua. The other ten said:

"We be not able to go up against the people": This they had not said before, though they plainly suggested it. And, to make the people believe this, had represented the inhabitants of the land of Canaan in the light they did. But now, in direct opposition to Caleb, fully expressed it, giving this reason for it.

"For they are stronger than we": Being both of a larger size and more numerous.

Ten of the twelve that went up did not believe Caleb. They were afraid, because of the size of the enemy. Fear is the opposite of faith. They had no faith in the ability of God to help them. For that matter, the Israelites had the largest number of soldiers.

Numbers 13:32 "And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, [is] a land that eateth up the inhabitants thereof; and all the people that we saw in it [are] men of a great stature."

"An evil report": The report of the 10 spies was evil because it exaggerated the dangers of the people in the Land, sought to stir up and instill fear in the people of Israel and, most importantly, it expressed their faithless attitude toward God and His promises.

Many people had fought over the land, "a land that eateth up the inhabitants thereof", because it was so fruitful.

They saw the men of the land as giants, because they were afraid to fight. They were looking for all sorts of reasons not to fight and take the land. The worst part of this, is their lack of faith in God.

Numbers 13:33 "And there we saw the giants, the sons of Anak, [which come] of the giants: and we were in our own sight as grasshoppers, and so we were in their sight."

"Giants" (called Nephilim). This term was used in (Gen. 6:4), for a group of strong men who lived on the earth before the Flood. The descendants of Anak were, in exaggeration, compared to these giants, which led the spies to view themselves as grasshoppers before them.

The key to the verse above, is in the statement (and we were in our own sight). Goliath was an extremely tall man of 9-1/2 feet. This is very unusual, but is not unheard of. These faithless people thought all of the enemy to be giants. Even if they were, they would have been no match for God. Their lack of faith caused them to exaggerate the facts.

Numbers Chapter 13 Questions

1. Where was Paran?

2. Who was to go and search the land?

3. Who were the heads of the sons in this case?

4. Where is there another account of searching out the Promised Land?

5. Reuben was the first son of _______ and ________.

6. Why is there no representative of Levi sent?

7. How old was Caleb, when he was sent out to spy?

8. What is unusual about Caleb, out of the 12?

9. In Chronicles, Caleb is spoken of as a ______________.

10. What is another name for Oshea?

11. Who was Benjamin's mother?

12. Who were the two sons of Joseph, who each had a tribe?

13. What are the two names we must remember of the twelve, who were sent to spy?

14. How does Deuteronomy differ from this account?

15. What does verse 18 seem to be questioning?

16. In verse 18, they were spying to find out what?

17. Who really wanted to search the land?

18. What time of year are the grapes ripe?

19. Where was the wilderness of Zin?

20. Who ran the three tribes of Anak out of Hebron?

21. How big was the cluster of grapes?

22. What was the place called, where they got the cluster of grapes?

23. How long did they search the land?

24. Where were the Israelites, when the spies returned?

25. Who did they report to?

26. What had God said about the land, that they found to be true?

27. What did they see that frightened them?

28. Who were dwelling in the land?

29. Who were the Amalekites descended from?

30. Who tried to quiet the doubt?

31. Who had the largest army?

32. They saw the men of the land as __________.

33. Who was a well known giant from this area?