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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The content of chapters 25-31 is essentially the same as 35-40 except the order is chiastic. The instructions are for the ark first and then the tabernacle second. But when they are built the tabernacle is first and the ark is second. In any case, it is incredibly important that 35-40 reflects 25-31 because of what happens in Exo 32-34 -- the Golden Calf episode. We should note in the next post how the Golden Calf contrasts with the tabernacle and ark. But for now the basic point is that this section of Scripture is concerned with the Second Commandment. The Second Commandment forbids worship that is not according to the pattern God has revealed in His word and commands that we worship according to the pattern God has revealed in His word. It is very important that Moses has it built exactly right (Exo 25:8-9).

This sanctuary, one of the reasons it is inappropriate to call the place where you worship a church sanctuary (the people are the church sanctuary), is to be a reflection of the heavenly sanctuary (cf. Heb 8:5). The pattern is very important. God initiated the building project and provided the materials, which came from the plunder of Egypt.

The tabernacle has a three part structure for different levels of holiness. The same pattern can be found back in Exo 24:1-18 when we were looking at Mount Sinai. Sinai and the Tabernacle are earthly replicas of the heavenly sanctuary of God. As things get closer to the ark they are more holy and the materials are more expensive (bronze, to silver, to gold, then to fine gold). Also, fewer and fewer people are permitted to enter as you get closer to the ark: any and all can be outside the camp, inside the camp only ritually clean Israelites can come, in the courtyard the laypeople could come to bring ritually clean animals for sacrifice, in the tabernacle only priest and Levites could come, and the high priest could only enter the holy of holies (a superlative -- the holiest place) once a year on the Day of Atonement. Creation itself is a temple/tabernacle: the earth is the footstool of God's cosmic temple/tabernacle. The three fold division is earth, visible heavens, invisible heaven of heavens (thus we are back to seeing connections with Gen 1).

The tabernacle is God's sanctuary on earth. The ark is His throne (cf. Jer 3:16-17) or the footstool of His throne (1 Chron 28:2). In the ark were the stone tablets of the covenant. It was common in the ancient near east (ANE) to have two copies of a covenant. The copies would be deposited in the temple of the gods of the greater king (the suzerain) and the lesser king (his vassal). Since there is only one God and the covenant is between Him and His people, the two copies of the covenant (the Ten Commandments tablets) are put in the tabernacle. The tabernacle (a tent) is at the center of the camp where ordinarily in the ANE the king would put his tent. Therefore, you are meant to connect the role of the Tabernacle with God's rule as King over Israel. It is a picture of heaven on earth -- the world as it should be -- God with us.

The creation of the tabernacle is therefore a re-creation event -- a new creation event. The Spirit is involved in both as creation in Gen 1 is the work of the Spirit of God (Gen 1:2) and those who work on the tabernacle are given the Spirit (Exo 35:31). Also the phrase "YHWH said to Moses" occurs seven times during the instructions (the first six: Exo 25:1, 30:11, 17, 22, 34, 31:1), the last time (Exo 31:12) introducing the instructions for the Sabbath. Moreover, (cf. Exo 39:32, 43) when the work is finished, Moses blesses the people and he inspects the work like God does when God declares the creation good (Exo 39:43). And the tabernacle is set up "on the first day of the first month in the second year" (Exo 40:17, NIV). Remember the first month was changed to reflect the Exodus event (Exo 12:2).

The first microcosmic picture of heaven on earth we have is the Garden of Eden. We should associate the menorah with Eden as its description resembles a tree. It is on fire, which may also mean to remind us of the burning bush. The references to images of cherubim should remind us that they guard the way to the tree of life in the epilogue of Gen 3. The tabernacle is a microcosm of heaven on earth.

As the tabernacle represented God's presence with his people on earth, the incarnation fulfills this Immanuel (God with us) principle. As John 1:14 should be best translated, "And the Word became flesh and tabernacled among us, and we looked at his glory, glory as the only one from the Father, full of grace and truth." And now Jesus is seated at the right hand of God the Father in the heavenly tabernacle. The OT priests ministered in the earthy shadow and copy of the tabernacle of heaven, but Jesus intercedes for us from the seat of power.

And our bodies are tabernacles for the Spirit. We are being clothed with a heavenly sanctuary (2 Cor 5:1-4). This means that our actions should flow out of our identity as holy ground. Our bodies were originally made to replicate the heavenly tabernacle (being made in the image of God). And we see a hint of this recovery of the image glory when Moses transfigured face shines and from the description of Aaron's robes. (The division of the office of mediator into prophet (Moses) and priest (Aaron) was a division of glory. This office, never meant to be separated, is reunited in Jesus). If you want to explore the significance of Aaron's robe, compare it with the tabernacle and recall those things we said about the tabernacle (there are even seven day patterns).

The book of Exodus is about New Creation. It is a creation where the rule of God (the kingdom of Heaven/God) is reestablished -- heaven on earth -- a creation where God and his people can live in harmony forevermore. This is why the book says so much about the building of the tabernacle.

I have simply retyped and reworded an earlier lecture I gave on this material that is not sourced but the teaching here is a combination of Meredith Kline and Peter Enns.

Labels: Aaron's robe, ark, exodus, Genesis 1, glory, God with us, heaven, image of God, mediator, new creation, sabbath, tabernacle, ten commandments