The epilogue to Exodus-Numbers began with Num 24:25. This long epilogue is fitting for such a long narrative. And it tells for us the story of the second generation in the wilderness. We seen the holy jealousy of Phinehas, son of Eleazar the priest, for the true God of Israel. And now we are going to see that he is representative of the whole generation.

First we have a new census and it should be noted that instead of YHWH speaking to Moses and Aaron He is now speaking to Moses and Eleazar (Aaron's son) the priest (Num 26:1). This census is again for those 20 years old and up who are able to go to war (i.e. again it will not include Levi) (Num 26:2). The order of the census by tribe was Reuben, Simeon, Gad, Judah, Issachar, Zebulun, Manasseh, Ephraim, Benjamin, Dan, Asher, and Naphtali. This is the same order of the census in Numbers 1 where Gad was promoted to prepare for the placement of the tribes around the tabernacle, except for the order of Manasseh and Ephraim. I now instinctively look at the order and try to discover why.

Within the census data there is some commentary. First, after numbering Reuben there are comments made about Dathan and Abiram and their children who rebelled with Korah and were swallowed by the earth together with Korah (but apparently not Korah's children (Num 26:9-11). So this commentary looks backwards. There is a second comment made regarding Judah's sons Er and Onan (Num 26:19, cf. Gen 46:12, 38:7, 10). Third, the census tells us about Zelophehad who had no sons but did have daughters and the text even gives us the names of these daughters, which is very unusual (Num 26:32, only cf. Num 26:46). So the reversal of Ephraim and Manasseh highlights this comment and prepares us to look forward for the following events.

It is worth looking at the numbers in Numbers 26. The format of these refections is to note the number in this chapter compared to (::) the number in the census in chapter 1. Reuben (43,730 :: 46,500), Simeon (22,200 :: 59,300), Gad (40,500, :: 45,650), Judah (76,500 :: 74,600), Issachar (64,300 :: 54,400), Zebulun (60,500 :: 57,400), Manasseh (52,700 :: 32,200) Ephraim (32,500 :: 40,500), Benjamin (45,600 :: 35,400), Dan (64,400 :: 62,700), Asher (53,400 :: 41,500), Naphtali (45,400 :: 53,400). And the total is 601,730 compared to 603,550. The total shows us that the nation has almost recovered in size despite the death of most of the previous generation.

Looking at the numbers reveals a quite surprising pattern (though I guess I should no longer be surprised by things like this, perhaps I am surprised because I notice these things without a commentary showing me). South of the tabernacle: Reuben, Simeon, and Gad are all smaller. The coveted dwelling place east of the tabernacle: Judah, Issachar and Zebulun are all larger. West of the tabernacle: Manasseh is larger, Ephraim is smaller, and Benjamin is larger. And to the north: Dan and Asher are larger and Naphtali is smaller. Judah is still the largest (still even exceeding Ephraim plus Manasseh). By now you too can draw some conclusions from these observations. Moreover, the size of their inheritance is related to the number in this census (Num 26:53-54).

After this there is a new list of the Levites by clan. It notes many of the same things noted earlier in Numbers like the death of Nadab and Abihu (Num 3:4, 26:61, cf. Lev 10:1) and the fact that they were not listed in the census because they have no inheritance (Num 18:20, 23, 24, 26:62). The text also mentions Miriam (Num 26:59). The total male Levites one month old and up was 23,000 (Num 26:62) compared to 22,000 (Num 3:39).

By way of inclusio, the passage ends mentioning Moses and Eleazar the priest and the setting of the plains of Moab by the Jordan opposite Jericho. And mentioning the previous census the author makes it clear that only Caleb and Joshua were counted in both -- everyone else from the earlier census died in the wilderness (Num 26:64-65).

As mentioned before, we were prepared by the order of the census for the story of the daughters of Zelophehad that follows. We see their faith in approaching Eleazar the priest for their father's portion of the inheritance. Appropriately given the other major commentary in the census, they note that their father did not die in the company of Korah but "for his own sin" (Num 27:3). We see them concerned for the name of their father (Num 27:4). And YHWH set down a statute and a rule for the people of Israel that their father's inheritance would go to his daughters and also setting forward the inheritance principles when there is no children at all.

Next we pick back up where we left off with the death of Aaron. YHWH tells Moses to go up into Abarim mountain and see the Promised Land and when he sees it "you shall be gathered to your people, as your brother Aaron was, because you rebelled against my word in the wilderness of Zin when the congregation quarreled, failing to uphold me as holy at the waters before their eyes" (Num 27:13-14). So that there is no confusion it is added: "These are the waters of Meribah of Kadesh in the wilderness of Zin" (Num 27:14). And Moses asks for God to appoint a man to lead Israel so that they "may not be as sheep that have no shepherd" (Num 27:17). And YHWH appointed Joshua "in whom is the Spirit" and Moses ordained him (Num 27:18-23). Moses' death then is on hold so that Joshua can be established as having some of Moses' authority before Moses dies.

Next Moses describes daily offerings (Num 28:1-8), weekly offerings on the Sabbath (Num 28:9-10), monthly offerings to begin each month (Num 28:11-15), and yearly offerings for Passover and the feast of unleavened bread (Num 28:16-25), for the Feast of Weeks (Num 28:26-31), for the Festival of Trumpets (Num 29:1-6), the Day of Atonement (Num 29:7-11), the Feast of Booths/Tabernacles (Num 29:12-38). This is a religious calendar following the same pattern as the one in Lev 23. The following chapter deals with vows (Num 30:1-16).

The epilogue continues the story of the death of Moses with "Avenge the people of Israel on the Midianites. Afterward you shall be gathered to your people" (Num 31:2). With Phinehas, twelve thousand, a thousand from each tribe, went to war against the Midianites in Moab and also killed Balaam the son of Beor. Ultimately only the women who had never had sex were spared (Num 31:16-18, 31:35). There were no casualties among the men of Israel who went to war (Num 31:49). The passage lays out clearly what spoil went to YHWH's treasury and the Levites and what went to the warriors and the congregation.

Next we see the tribes of Reuben and Gad request to take possession of the land they were in rather than going across the Jordan. Moses was not pleased and recited the story about the spies. But Reuben and Gad promised to fight to secure the inheritance beyond the Jordan for the other tribes if they could possess the land of Gilead and Jazer. And Moses agreed. Reuben, Gad, and half of Manasseh received the kingdoms of Sihon and Og and built cities to protect their young and livestock while they went to war for the other tribes.

Num 33:1-49 recounts the journey of Israel from Egypt to the plains of Moab. Then Moses told the people to destroy the idols and high places in Canaan and that they would inherit the land by lots according to their size. And he warns, "But if you do not drive out the inhabitants of the land from before you, then those of them whom you let remain shall be as barbs in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell. And I will do to you [YHWH says] as I thought to do to them" (Num 33:55-56). Then YHWH told them the borders of the land (Num 34:1-15).

One chief from each tribe was to divide the inheritance in addition to Joshua and Eleazar the priest. The order of the tribes listed is Judah, Simeon, Benjamin, Dan, Manasseh, Ephraim, Zebulun, Issachar, Asher, and Naphtali. Glancing at a map suggests that these are roughly in order from south to north where the tribes will be in the Promised Land. Simeon's borders are within Judah. Reuben and Gad have already received their whole inheritance and Num 35:1-8 provides for Levitical cities (including cities of refuge (three in the land where Reuben, Gad, and half of Manasseh have inherited) Num 35:9-34 and further explaining their purpose and the death penalty for murder. These cities of refuge protected those who unintentionally killed another Israelite from the normal ANE custom of the avenger of blood. This is an appropriate discussion to have here since blood defiles and pollutes the land (Num 35:33-34).

In the final chapter, in order to preserve the before-mentioned inheritances Moses agreed with the people of Manasseh that the daughters of Zelophehad had to marry within the tribe so that the land would remain Manasseh's inheritance. And the chapter ends with a summary statement: "These are the commandments and the rules that YHWH commanded through Moses to the people of Israel in the plains of Moab by the Jordan at [opposite] Jericho" (Num 36:13).

This epilogue may be a chiasm. It begins and ends talking about situations with marriage (the former being negative intermarriage with unbelievers and the latter positive intermarriage in the tribe of Manasseh). The census appears next and the second-to-last issue is the discussion of inheritances (both including lists of the tribes). After the census we see the faith of Zelophehad's daughters asking for their land rights and before the inheritance discussion we see Reuben and Gad asking for land. After Zelophehad's daughters and before Reuben and Gad's request are sections that prophesy the coming death of Moses. And at the center are the regulations of the religious calendar and vows. While our discussion of the latter has been sparse, vows are an important issue in both Leviticus and Numbers.

Labels: census, chiasm, judah, numbers, phinehas, zelophehad's daughters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

As the chart of Lev 8-10 reveals, the third panel (Lev 10) does not tell of Moses or Aaron offering sacrifices but instead says, "You are to distinguish between the holy and common, and between the unclean and the clean. And you are to teach the people of Israel all the statutes that YHWH has spoken to them by Moses" (Lev 10:10-11). Thus we can see a transition in Lev 8-10 from sacrifices (Lev 1-7) to distinguishing the unclean and the clean (Lev 11-16). The sacrifices (Lev 1-7), performed by the priests (Lev 8-10) were necessary to make many unclean things clean (Lev 11-16).

The chapter divisions in your English Bibles are helpful since each chapter covers a subject starting with "YHWH spoke to Moses." Lev 11 deals with unclean animals. Lev 12 with the uncleanness of childbirth. Lev 13 with unclean skin and fungus diseases and Lev 14 with their cleansing. Lev 15 with unclean bodily discharges. And then finally Lev 16 addresses the day of atonement when the tabernacle itself is cleansed. The day of atonement was necessary because of Israel's uncleannesses and their transgressions (Lev 16:16). Thus Wenham says, "chs. 11-15 provide essential background for understanding the significance of the day of atonement (16)" (161). He also noticed the connection with Lev 10:10.

There is a three-fold distinction of clean and unclean animals: Land, water, and sky animals. For land animals they could eat whatever parts the hoof, is cloven-footed, and chews the cud (Lev 11:3). Other land animals like the camel, rock badger, hare (each chews the cud but does not part the hoof) (Lev 11:4-6) and the pig (parts the hoof and is cloven-footed but does not chew the cud) (Lev 11:7) are unclean. The people were not to eat them, or touch their dead carcasses, because "they are unclean to you" (Lev 11:8).

For water animals, they could eat everything with fins and scales (Lev 11:9) but other water animals were "detestable to you" (Lev 11:10-12). And for the sky creatures, first are listed some "detestable" birds (Lev 11:13-19), then winged insects that go on all fours are said to be "detestable" (Lev 11:20) but then the next verse says there is an exception for those with jointed legs above their feet to hop on the ground (Lev 11:21) and lists those you could eat (Lev 11:22).

The rest of the chapter deals with the treatment of this uncleanness and mentions other animals that are unclean like mice and lizards. These regulations served to set Israel apart chosen from the nations as holy because YHWH is holy (Lev 11:44-45). This was symbolic for the division between holy Jews (represented by the chosen animals) and common Gentiles (represented by the animals that were not chosen). It is notable, as Wenham says, that animals were expected to keep Torah and those people or animals who drink blood or eat flesh without draining blood are unclean. Actually the law forbidding eating meat with the blood still in it predates Moses. Noah was told, "You shall not eat flesh with its life, that is, its blood" (Gen 9:4), which may explain why the apostles kept this prohibition (Acts 21:25). But nevertheless, the animals were set apart of God's election.

And even this verse in Gen 9 is not the first time that people were forbidden to eat certain things: Adam and Eve were forbidden to eat from one tree, though it is interesting that there are no unclean plants in Leviticus. However, the seriousness of the uncleanness for the people of Israel was relatively little since all that was required for cleansing when one came into contact with a dead carcass of an unclean animal was washing and waiting until evening. And the distinction between clean and unclean animals is abolished in the New Testament because the distinction between Jews and Gentiles is abolished in Christ.

Lev 12 is much shorter, but more serious since it includes sacrifices as part of the cleansing. Here we are looking at the uncleanness of childbirth. The numbers are significant: unclean and contagiously so for seven days for a boy (Lev 12:2) and fourteen days for a girl (Lev 12:5). She must stay at home for 33 days for a boy (Lev 12:4) and 66 days for a girl (Lev 12:5). Thus a total of 40 days for a boy and 80 days for a girl (traditional period of testing is 40 days or multiples thereof). The boy is circumcised on the eighth day (Lev 12:3). Circumcision is the sign of the covenant and failure to do it would cut off that son from his people. The offerings are to make atonement for her and to purify her from the discharge of blood (Lev 12:6-8). It has been suggested that we remember the increased pain of childbirth was a reminder of the curse due to original sin. Wenham notes that the structure of a period of uncleanness, sacrifice, summary, and provision for the poor reappears in other chapters in Leviticus (186).

Lev 13-14 deal with skin diseases. It may be that because these diseases are visible that they are singled out for ceremonial uncleanness. All diseases remind us of death and thus have something in common with issues of blood (blood symbolizing life). The skin diseases are classified based on what they look like on the outside. And periods of seven days are common to see if it gets better or worse to make a diagnosis. The priest, as a servant of the Lord, has declarative power here -- he declares if the person is clean or unclean based on the criteria in Scripture. The cleansing is more difficult, when it is possible, for such diseases. And these sacrifices are for atonement. And they prepare us for Jesus who cleanses many and the priests then are forced to declare them clean and then Jesus offers Himself up as a sacrifice for atonement of sin.

Lev 15 deals with unclean discharges first from men. The one who has a discharge waits seven days for his cleansing and washes his clothes and bathes his body (Lev 15:13). And on the eighth day he offers sacrifices (Lev 15:14). An emission of semen makes the man unclean until evening and he has to bathe his body (Lev 15:16). The chapter transitions to women by mentioning the case of a man who does so while laying with a woman (Lev 15:18). The next verse (Lev 15:19) discusses how menstrual impurity lasts for seven days and later verses deal also with situations where blood issues may last longer (Lev 15:25). The purpose statement is then given about defiling the tabernacle (Lev 15:31).

Lev 16 addresses the day of atonement. Given the atonement sacrifices of many of the previous chapters, we can see the need for a day of atonement. These are themes that seem odd to modern ears but ones that are consistent in the Old Testament. The themes run throughout Ezekiel, especially for our purposes in Ezek 44:23. The prophet Ezekiel even compares Israel's ways and deeds to the uncleanness of a woman in her menstrual impurity (Ezek 36:17) -- a comment that only makes sense given these chapters in Leviticus. He also mentions this particular impurity elsewhere (Ezek 18:6, 22:10). And the prophet is concerned with this issue of uncleanness so much that it appears repeatedly like when God says, "I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you" (Ezek 36:25). So there is a need for a more permanent removal of these uncleannesses than a single day of atonement each year could provide.

Aaron had to offer atonement for himself and his house first and then he could do so for the nation. The reason to "make atonement for the Holy Place" was "because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses" (Lev 16:16). One goat Aaron would put his hands on its head and "confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness" (Lev 16:21). This takes place on the tenth day of the seventh month (Lev 16:29).

Labels: blood, childbirth, clean, common, day of atonement, holy, leviticus, moses, numbers, skin diseases, ten, unclean

Are you perplexed by Pentecost? By far, the least understood part of the Death, Resurrection, & Pentecost event-complex is Pentecost. These three things are inseparable and unrepeatable works of Christ. And together they mark the beginning of a new era for God's people. But most of us are much more familiar with the significance of His death and resurrection than with Pentecost.

If you are perplexed by Pentecost, notice that we are not the first people to ask: "What does this mean?" Luke tells us that those who were there were "bewildered" (Acts 2:6), they were "amazed and astonished" (Acts 2:7), they were "amazed and perplexed" (Acts 2:12). They said to each other, "What does this mean?" (Acts 2:12).

And the first interpretation of Pentecost put on someone's lips in this story is, "They are filled with new wine." In other words, 'they must be drunk.' Yes, our narrator, Luke, had told us earlier, "they were all filled with the Holy Spirit." But those looking on did not know this. They would have to listen to Peter, himself filled with the Holy Spirit, as he refuted this competing interpretation that they were drunk by noting that it was only 9 a.m. ("the third hour of the day," Acts 2:15), it was too early for them to all be drunk.

Then when Peter begins to explain the significance of this perplexing and bewildering experience he quotes Joel who says that God will pour out His Spirit upon all flesh. This is actually quite interesting because when we explain Pentecost we might want to begin with the Tower of Babel. You should remember that in Genesis 11, God confused the language of the people and scattered them all over the earth. It is a productive line of biblical theology to observe that Pentecost in Acts 2 was a gathering of Jews from all over the place who could understand each other due to the supernatural intervention of the Spirit of God. However, while that is true, if we are going to understand Peter's interpretation of what is going on, we also need to look at another story from the Torah.

The Story

The story begins for us in the background of Joel 2. Joel was prophesying that what Moses wished for in Numbers 11 would indeed take place.

Numbers 11 is the story of a grumbling people and their grumbling leader Moses. In scene 1: the people complained about their misfortunes and angered the Lord but then Moses interceded for the people and the fire God sent died down (Num 11:1-2). In scene 2: the people complained about not having meat. There are several verses explaining that the manna that they had to eat was quite good food - it was attractive looking and it tasted good (Num 11:7-9). They had no good reason to complain. But Moses did not intercede for them this time. Instead, he complained about the people. In judgment, God tells Moses that the people will get their meat - so much of it that they will regret having ever complained about not having any - and that Moses will get help. God said, "I will take some of the Spirit that is on you and put it on" seventy of the elders. These elders would help Moses bear the burden of the people. Let us begin reading the story at verse 24:

Numbers 11:24 So Moses went out and told the people the words of the Lord. And he gathered seventy men of the elders of the people and placed them around the tent. 25 Then the Lord came down in the cloud and spoke to him, and took some of the Spirit that was on him and put it on the seventy elders. And as soon as the Spirit rested on them, they prophesied. But they did not continue doing it. 26 Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them. They were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. 27 And a young man ran and told Moses, "Eldad and Medad are prophesying in the camp." 28 And Joshua the son of Nun, the assistant of Moses from his youth, said, "My lord Moses, stop them." 29 But Moses said to him, "Are you jealous for my sake? Would that all the Lord's people were prophets, that the Lord would put his Spirit on them!" 30 And Moses and the elders of Israel returned to the camp. (ESV)

So what happened here was that God took part of the Spirit He had put on Moses onto these seventy elders. When they received the Spirit, they briefly prophesied in order to show that they had received the Spirit. Two of these elders were not anywhere near Moses when the Spirit was poured on them and they prophesied too. Now Joshua was very concerned about this because it meant that the work of the Spirit of God did not need Moses present. And if so, then Moses' authority as the unique prophetic mediator of Israel was in danger. Joshua's concerns were founded because from this point forward in Numbers the people questioned Moses' leadership. So Joshua urged Moses to stop them, but Moses instead of focusing on the judgment that God was bringing on his leadership focused on the blessing of the Spirit being poured out on others. Instead of grumbling again, Moses had learned his lesson and said that it would be wonderful for the Spirit to be poured out on everyone.

The Answer to the Story

So what is the answer to the story? This is what we find in the New Testament. The first answer to the story is that we need a prophet greater than Moses who will intercede for His people even when they are all ready to desert Him. Where Moses failed to intercede for his people - to go before God on their behalf, Jesus did not (John 17). Jesus offered up what is often called the "High Priestly Prayer," which really should be called the "Prophet Greater than Moses Prayer of Intercession," because intercessory prayer was part of the prophet's job. But the more important answer for the purposes of our passage (Acts 2) is that the exalted Jesus poured out the Spirit He received from the Father onto all flesh. What Moses wished for, and Joel prophesied, Jesus accomplished.

And the people briefly prophesied. That is, Luke tells us that the people told the mighty works of God (Acts 2:11). We know that some people during the age of the apostles were given the gift of prophecy and the gift of speaking in tongues. But the people who prophesied on Pentecost were not given this gift perpetually. And just because everyone could hear everyone else tell the good news of the mighty works of God in their own dialect did not mean that speaking in tongues was a gift that remained the case for them. Instead, just like in the case of the seventy elders they briefly prophesied to show that the Holy Spirit had been poured out on them.

Notice the content of their prophecy. In Acts 2:11 the summary was simply that they told "the mighty works of God." What were these mighty works? If you have any doubt, look at Peter's prophetic comments. He explains the giving of the Spirit on Pentecost as the work of the exalted Christ. Beginning at verse 22, Peter speaks as the Spirit gave him utterance about Jesus Christ. "Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst." The mighty works were the works of Christ. His works included wonders in the heavens above and signs on the earth below. It is "this Jesus" who, "exalted at the right hand of God," did the mighty work and wonders and signs of Pentecost (Acts 2:33).

This mighty work at Pentecost was a sign of what the Spirit-filled church would do. The gospel was to go to the ends of the earth, which meant that the good news would need to be spoken in many languages and dialects, just as everyone heard the gospel on that day in their own tongue. The Spirit of God would point all to Jesus.

So "what does this mean?" It means that Jesus had poured out the Spirit on all flesh. Therefore, if you want the gift of the Holy Spirit, to quote Peter,

"Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins" (Acts 2:38).

Bridging Contexts to Today (How to Get from the Ancient Text to Today)

Pentecost was a fundamentally unrepeatable event. So if there is not to be another Pentecost today, then how is our story different?

People today have the same need for union and communion with the risen Christ through the Spirit. And people today still need to seek to be filled with the Spirit of Christ.

1. With His resurrection, Jesus Christ became the possessor and conveyor of life in the Spirit. And with the giving of the Spirit at Pentecost, he conveyed the Spirit to all flesh. In case anyone doubted that this was limited to the Jews and earlier converts to Judaism, the rest of Acts narrates how the Spirit also came to the Samaritans (mixed race of Jew and Gentile) and the Gentiles. The Spirit was poured out on all flesh, "all" here does not mean all in the sense that everyone who ever lived after Pentecost is saved, instead "all flesh" means to convey that the Spirit would not discriminate between Jews and Gentiles.

2. One difference between our situation and the opening of Acts 2 is that we do not need to speak in tongues as a prophetic sign that we have the Spirit. In fact, not everyone who receives the Spirit in the book of Acts briefly speaks in tongues like at the beginning of Acts 2 - there is no account of those that Peter preached to at the end of the chapter speaking in tongues or prophesying when they received the Spirit. Some do speak in tongues briefly when the Spirit comes to them elsewhere in Acts - these are unique situations though: for example, in the case of Cornelius' household it served as a prophetic sign that the Spirit was poured out not just on the Jews but also on the Gentiles. While Peter preached in his home, the Holy Spirit fell on all who were there. The text says,

"For they were hearing them speaking in tongues and extolling God" (Acts 10:46).

When He reported this to show that the Spirit was for the Gentiles too, he said,

15 As I began to speak, the Holy Spirit fell on them just as on us at the beginning. 16 And I remembered the word of the Lord, how he said, 'John baptized with water, but you will be baptized with the Holy Spirit.' (Acts 11:15-16)

Here we have an expansion of the scope of Pentecost. As Peter said, "the Holy Spirit fell on them just as on us at the beginning." "The beginning" that Peter means is when the Spirit poured out on Pentecost and caused them to speak in tongues so that others could understand the good news in their own language. It was not a repetition of Pentecost but the unfolding of Pentecost in a new setting where a sign was helpful to verify that it was the will of God that the gospel go to the Gentiles without them converting to being Jews first. But then when other Gentiles became disciples later, they did not speak in tongues when they received the Spirit because the sign had already shown the people that the Spirit was not only for the Jews but also for the Gentiles.

3. Moreover, we have to appreciate something else that was unique in the situation in Acts. That is, there were believers before the Spirit was sent on Pentecost. Many of them had been baptized with water but they awaited Jesus' baptism with the Holy Spirit and fire that came on Pentecost. For them there would be two-stages - one could be a Christian and not be baptized with the Holy Spirit yet. They were saved in the same way that we were, just as those in the Old Testament era were, but like most believers in the Old Testament era they did not possess the power of the Holy Spirit yet because of their timing in the history of redemption. However, for us, Scripture teaches that we who are Christians after Pentecost receive the gift of the Holy Spirit when we become Christians.

4. Not every believer during the age of the apostles had the gift of prophecy but they were all prophets. They were not prophets in the sense of revealing new things that have been hidden until now: all prophecy has as its content Jesus Christ and everything necessary for our salvation concerning Him we have in Scripture. This was not the case for the church during the age of the apostles when the Scriptures were not complete, but it is the case today. All Christians after Pentecost are prophets in the sense that as we have the Holy Spirit. We can confess the truth about the risen Christ to the world and He gives us the words we need to say to point people to Christ. And all Christians are prophets in that we can all offer up intercessory prayer on the behalf of others. The Reformers taught about the priesthood of all believers, we likewise may speak of the prophet-hood of all believers.

Application

Christ continues to apply the benefit of Pentecost to us through a repentant faith that calls upon His name. Each of the points above in bridging contexts supports this application.

People today have the same need for union and communion with the risen Christ through the Spirit. And people today who have the Spirit still need to seek to be filled with the Spirit of Christ. The only answer to these needs is to call upon the name of the Lord.

38 And Peter said to them, "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself."

So are you going to repent? Are you going to receive the gift of the Holy Spirit?

There are signs that show the world today that you have the Holy Spirit. If you have received the Spirit, you will show concern for the poor. For Luke it was as Christ was anointed with the Spirit of the Lord God that he brought good news to the poor (cf. Isa 61, Luke 4:18). And He ends this section on Pentecost by noting that they sold their possessions and belongings and distributed the proceeds to all, as any had need (2:45). If you have received the Spirit, you will devote yourself to the apostle's teaching and fellowship, you will worship and fellowship with other Christians daily, and you will be numbered with the saved. (Acts 2:42, 46-47). In short, you will be a disciple of Christ.

The paradigm for receiving the Spirit today is not the opening to Acts 2 but the ending. If anyone says: But you did not speak in tongues and prophesy so how can you know that you have the Spirit? Your reply can be the same as the Magisterial Reformers to the radicals (oft-called Anabaptists but not to be confused with modern anabaptists) on the issue of miracles. The Anabaptists said that they had miracles to support their views. The Reformers replied, 'We have all the miracles of the Bible to support our teachings.' Likewise we might say, 'We have all of the cases of speaking in tongues and prophesying when the Spirit came upon the people in Acts as signs that we indeed have the Spirit because we have a repentant faith.' After all, those at the end of Acts 2 are never said to speak in tongues.

Labels: acts 2, joel, miracles, numbers, pentecost, pentecostalism, prophecy, speaking in tongues