Category: Numbers

The Deadly Contagion Called Complaining (12:1-16)

Neal Pollard

Almost always, in the book of Numbers, the complaining comes from among the rank and file of the nation. In Numbers 12, we see this spirit infesting even the leadership. God’s appointed leader, Moses, depended much on his siblings, Aaron and Miriam, for the day to day operation of guiding the people toward Canaan. Here, we see their critical spirit and God’s response. We also learn some important insight into how such matters arise. 

There was an underlying cause for the complaint (1). It is not clear from context if they were envious of Moses’ position or power, but they seem to feel equally entitled to recognition and authority. This is a feeling that God would verbally dispute (6-8). Neither is it clear why Moses’ wife’s origin, a Cushite, fueled their contempt. But it did! Likely this Cushite was Zipporah, the wife Moses took in Midian (cf. Hab. 3:7). Commentators logically surmise that especially Miriam would feel threatened by the rival influence of Moses’ wife would diminish her own influence as a woman in his life. This is certain. Often the real reason and motive for the complaint is not what is stated, but is instead some ulterior issue. Therefore, the heart is where such issues need to be addressed. If this does not happen, the consequences can be severe.

The Lord hears our complaints against his appointed leaders (2). Aaron and Miriam spoke against Moses “and the Lord heard it.” This phrase ought to sober us all. Such criticism is often petty and we fail to remember that God is omnipresent. He hears what we say, and He knows why we say it. 

The Lord defends His leaders (3-9). Moses is established as a humble man back in chapter 11 regarding Eldad and Medad (11:29). Thus, in his meekness, Moses does not defend himself (3). However, God’s response is sudden (4)! It is emphatic. He summons all three of them to entrance of the tabernacle (4-5). He lets them know that their criticism of Moses was actually leveled at Him. Not only did God call Moses to lead the people (Ex. 3-4), but He maintained an intimate relationship with Moses, telling them, “With him I speak mouth to mouth, clearly, and not in riddles, and he beholds the form of the Lord. Why then were you not afraid to speak against my servant Moses?” (8). He departed from the trio, still angry (9). Does the Lord defend His leaders today? Isn’t that clear from the passages outlining their function as leaders and overseers (Acts 20:28; 1 Th. 5:12-13; Heb. 13:7,17). We should think twice, then think again, about idle criticisms against God’s leaders (1 Tim. 5:19). 

The Lord responds to unjust criticism (10-16). Many Bible readers wonder why only Miriam is struck with leprosy. There is a linguistic reason. “The section begins with the feminine singular form of the verb watĕdabber, implicating Miriam as the leader in this endeavor” (Cole, NAC, 200). But Aaron fears retribution, too (11). Moses’ compassion is immediately apparent, as he cries out to God for her (13). I appreciate how the ESV shows the depth of Moses’ concern: “O God, please heal her—please” (13). What a beautiful example for leadership today, even if maligned by a critic, to intercede for them in their trouble. God shows no tolerance for petty jealousy and idle criticism. Miriam has to bear the consequences of her complaining. Divine disdain for grumbling is such that, even in the senior leadership circle, He strikes Miriam with leprosy. He immediately heals her, but she has to be the shame and ostracism of her sin for an entire week (14-15). It was a painful lesson for her, and it should have been a graphic illustration for the whole nation.

Criticism is engrained in human tendency. Oftentimes, pettiness drives it. When we do not rule over our spirit, it can lead us to trouble. Yet, God seems especially protective of those whom He sets in positions of leadership. He even wants us praying for our secular leaders (1 Tim. 2:2). Though it cuts against the grain of the culture, whose contempt for leadership declines continually, we should uphold and respect the men who shepherd the church of His Son. 

Leaving Sinai (10:1-36)

Neal Pollard

Israel camped at Sinai for a total of 11 months and 20 days. This can be calculated by seeing the dates mentioned in Exodus 12:2, 19:1; Numbers 1:1, 9:5, and 10:11. So, their freedom from Egyptian slavery had been almost a year. Before that, they had been in bondage over four centuries. It is easy to see how they could give in to a fearful mindset, but to this point they had faithfully trudged toward the promise land.

The trumpets (1-10) were a key part of the mobilization process. The priests blew them to assemble the congregation at the door of the tabernacle (3), assemble the tribal heads to Moses (4), mobilize the camp (5-6), sound an alarm if attacked (9), and as a reminder of God’s presence at the feasts (10). This was the task for the “sons of Aaron, the priests” (8).

With the review of these procedures, the first incidence of the cloud moving occurs in verses 11-36. We are not told the mood of the people, but they had to be buzzing with excitement. They had been in a holding pattern for nearly a year, and now they were going north out of the Sinai Peninsula toward Canaan. In the peninsula is the Wilderness of Shur, the Wilderness of Paran, and the Wilderness of Zin. 

(Via Rose Maps)

The chapter details Israel’s setting out by company in these verses. The ark of the covenant leads the way (33). The standards (flags) fly as the tribes set out in the order God prescribed–Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, and Naphtali (11-28). This is followed by Moses’ pleading with Hobab, his brother-in-law, to remain with Israel. His expertise in location and logistics in camping are skills Moses tells him he needs. He prevails upon his brother-in-law, who remains with them. 

There is pomp and ceremony whenever Israel mobilized or came to rest. “Whenever the ark set out, Moses said, “Arise, O Lord, and let your enemies be scattered, and let those who hate you flee before you. And when it rested, he said, “Return, O Lord, to the ten thousand thousands of Israel” (35-36). 

This procedure was a tangible reminder of God’s sovereignty and leadership. They relied on His directions, and their responsibility to go where He commanded and do as He instructed. This was their finest year of freedom, that first year. As we will see, trust is going to wane and fear is going to rise. 

The Passover And The Cloud (9:1-23)

Neal Pollard

The Lord had provided a way for Israel to remember God’s deliverance in their past, the Passover memorial commemorating His delivering them from Egypt (1-14) and a way for them to observe God’s deliverance in their present. This was provided through the cloud cover by day and the appearance of fire by night (15-23). They had a perpetual reminder of the God who watched over them and took care of them. Whether it was their yesterdays or their today, they could be assured. 

The Passover had commands and regulations. God dictated when it would occur, “its appointed time” (2-3). God dictated where it would be observed, “in the wilderness of Sinai” (5). God dictated how it would be done, “according to all that God had commanded Moses” (5). This included what they did with the food and the animal itself (11-12). But, God through His grace and perfect understanding provided an alternative for those “providentially hindered” through touching a dead body (6-14). Yet, if they failed to observe it simply out of neglect or disobedience, “that person shall be cut off from his people because he did not bring the Lord’s offering at its appointed time; that man shall bear his sin” (13). God’s broader vision is seen in that even strangers sojourning in the land who desired could participate in the Passover Feast (14). 

From the day the tabernacle was set up, God was the guide of the people. He showed them where to go and told them when to move. That was the purpose of the cloud and fire. These objects stood above the tabernacle, the place where God designated to commune with His people (Ex. 25:8-9). At times, the cloud would stay in place for a long period of time (19). At times, the cloud remained for a short time (20). The thread that tied all of it together was the “command” of the Lord (“command” is found seven times in the last six verses).  Once again, we have an endorsement of the willingness of the people up to this point in their exodus from Egypt: “They kept the charge of the Lord, at the command of the Lord by Moses” (23).

A couple of interesting facts should be considered. The Passover commemorated their deliverance from bondage. God stipulated the when, where, how, and who of this memorial. It is a type of the Lord’s Supper, which commemorates our deliverance from the bondage of sin. God has given it to us each Lord’s Day (Acts 20:7), to be taken when assembled (1 Cor. 10-11), in remembrance of Christ’s sacrifice and with self-examination (1 Cor. 11:23-29), and by those redeemed (Mat. 26:26-29). It is a reminder of God’s deliverance in our past, as well as our continual need of His deliverance today.

Second, the providential leading of God guides us through this world. We have the perfect guidance of His Word, which leads us to trust Him as we pray to Him and seek to obey what He has written down for us. Though we do not have some tangible sign like a cloud or fire, we have an unwavering confidence that God is at work in our lives helping us get to the Promised Land (Rom. 8:28). 

What we know is that we always need Him (Phil. 4:19) and He will never fail nor forsake us (Heb. 13:5-6). His future integrity is forged by His past deliverance and present help! Our task is to keep moving, just as He has directed in His Word! 

Setting Apart The Priests (8:1-26)

Neal Pollard

After instructions on setting up the lamps and the lampstand (these would illuminate the area of sacrifice)(1-4), which bridges the material in chapter seven and the tribal contributions to the tabernacle rituals and the Levites’ participation in the work there which we find in chapter eight, Moses goes into the consecration of the Levites (5-26). It parallels the material in Leviticus eight. Notice James Smith’s chart:

ORDINATION TO MINISTRY
THE PRIESTS Leviticus 8	THE LEVITES Numbers 8
Made Holy	Made Clean
Washed with Water	Sprinkled with Water
Put on New Garments	Washed Garments
Blood Applied to Person	Blood “Waved” Before God

(Pentateuch, 423)

THE RITUAL CLEANSING (5-7).  Before they did their spiritual service, they had to make sure they were purified. This included shaving, washing their bodies, and washing their clothes. No doubt, this conveyed symbolism to the Levites of the importance of coming before God having been cleansed. So it does today (1 John 1:7).

THE OFFERING OF SACRIFICES (8-11).  One additional thing was to be done before the Levites sacrificed. They were to have sacrifice made for them (8-10), then they were to be dedicated before the people so as to be fit to make the offerings for Israel. They were to be consecrated before they could consecrate the others. They, like the rest of the nation, were saddled with sin (cf. Heb. 5:1-4). 

THE LAYING ON OF HANDS (12-19). This laying on of hands was ritualistic and symbolic, and it was God’s way of transferring the guilt of the people onto the animal for sacrifice. The Levites were the firstborn of God and were given to Him as a gift (symbolized in verses 8-11), and the Levites thus served as a buffer and intermediary that allowed the people to be able to come to Him for atonement (19; 1:53). Of course, Jesus serves in that role for us today (Heb. 4:16). We need no earthly priest to do what the Levites did for Israel. 

THE CONTINUATION OF MINISTRY (20-26). By performing these rites, the Levites could go about doing their designated work. The Levites having followed their prescribed rituals could go on behalf of the people (20-22). The remainder of the chapter deals with the tenure of these priests, who would step away from the office once they reached 50 years old. They could serve and help the Levites, but they could no longer “do service” (26). Yet again, Christ is contrasted with this ever-changing nature of the Old Testament priesthood. He abides forever, a priest after the order of Melchizedek (cf. Heb. 7:2).

God had rules and expectations for both the priests and the sacrifices. The Levites and priests served as a type and shadow (Heb. 8:5). Christ is come the perfect High Priest who continues forever. But we appreciate that even more as we understand God’s original set up regarding Aaron’s family. 

The Offering (7:1-89)

Neal Pollard

This is the longest chapter in the Pentateuch, the first five books of the Old Testament. There is absolutely no doubt as to the theme of the material, as the word “offering” is found 68 times and other forms of the word at least an additional five times! It is interesting that what happens here predates the first six chapters by a whole month. These events occurred on the day the tabernacle was set up (1), while the material at the beginning occurs on the “second month” (1:1ff). 

This chapter reveals the anticipation and preparation of Israel to possess the promised land, with representatives of the twelve tribes bringing offerings. It is all about setting up the furnishings of the tabernacle. The first 11 verses provide and introduction and overview, while the rest of the chapter chronicles day by day the offering brought by each tribe. So, it is a 12 day ritual where the leader of each tribe brought their contribution to the work of the tabernacle.  Six carts and twelve oxen are donated to Moses for use by the Levites in their work. The wagons and oxen would be divided for use between the Gershonites and Merarites, since the Kohathites had no use for them as those who carried the consecrated vessels of the tabernacle on their shoulders. 

The bulk of the chapter reveals the contribution, one tribe per day, for twelve days. Thus, a leader from Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, and Naphtali each bring their offering in that order day after day. Combined, they gave 12 silver bowls, 12 silver plates, 12 golden spoons, 12 kids, 36 bullocks, 60 goats, 72 lambs, and 72 rams. The precious objects went toward the tabernacle while the animals went toward the burnt, sin, and peace offerings. 

Accompanying what some might see as tedious or lengthy details about Israel’s offering, note the emphasis on the need for the offerings to be anointed (God-authorized separation) and consecrated (made holy, dedicated). The tabernacle is all about God meeting His people in worship. Doing so as He desired fills the requirements found in Numbers seven. Then, at the end of the chapter, we read what happens when everything had been brought to the Lord for the tabernacle. “And when Moses went into the tent of meeting to speak with the Lord, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim; and it spoke to him” (89). There was intention, expression, and revelation. Moses makes deliberate effort to go into the presence of God. He then spoke with the Lord. But, He also heard a voice speaking to him (cf. Ex. 25:22). 

Because Christ has entered the heavenly veil as a forerunner for us, we can make good our intention to enter God’s presence in worship. Worship is to be an audible expression from a prepared heart, and it is also an activity in which we hear God’s will revealed to us through His perfect Word. Let us not miss that each of us, individually, as members of God’s holy nation but also priests (1 Pet. 2:9), bring an offering to God every time we worship Him. Doing so the way He desires is vitally important! 

Nazarites (6:1-27)

Neal Pollard

Priestly service was reserved for the Levites, as we saw in chapter five, but the Law made allowance for an adult (ordinarily, though Hannah took this vow for Samuel and God stipulated it for Samson’s parents) to volunteer himself or herself in devotion to God for a period of time. This is called a Nazarite vow, and Numbers six gives us the rules governing this vow. “Nazar” means “one consecrated, devoted” (BDB, 634).

The people. As already stated, this was open to either a man or a woman (2). Offering special service to God is not gender-specific. 

The purpose. Moses states that it is “to separate himself to the Lord” (3). He will express this way in verses 2, 3, and 12, but use the word “separation” seven times in the text to describe the nature of this vow. This idea is also picked up in the word “consecrated” found an additional four times. A concise summary of those taking this vow is found in verse 8: “All the days of his separation he is holy to the Lord.”

The particulars. God made three requires during the days of the Nazirite’s consecration. First, they had to abstain from fermented beverages and any product of the vine (3-4). Second, they could not shave their head (5). Third, they could not come into contact with a corpse (6-8). The vow was symbolized by long hair, so to preserve the vow they would have to shave the head if they came in contact with a dead body (9). By doing this and making the stipulated sacrificial offering (9-11), they could preserve the vow and continue it.

The perfecting. Since the vow was for a finite period of time, there was a provision for how to end the vow (13-21). It involved various offerings–burnt, sin, peace, grain, and drink. These formally indicated his vow was complete. Eugene Merrill explains the purpose of each offering: “The sin offering was to atone for any sins unwittingly committed during the period of consecration (cf. Lev. 5:1–6). The burnt offering was to symbolize complete surrender to the Lord (cf. Lev. 1:10–13). And the fellowship offering was to speak of the fact that the Nazirite and the Lord were in perfect harmony” (BKC, 223).

This was a festive community event. The successful completing of this voluntary vow was to be celebrated and commended. It was a second-mile effort!

Though not connected to the Nazirite vow, Moses here covers a “model prayer” by which the Levitical priests would bless the people. It became a symbol of the love and relationship God wanted for Himself and Israel. It is among the best known words of the entire Old Testament. It is still sung today. By attaching His name to them, God was stating to the world the uniqueness of this relationship. He does that today through the name of His Son for all who have come to Him through Jesus. 

“The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace” (24-26)! 

Clean Within And Without (5:1-31)

Neal Pollard

There is a distinct shift in God’s focus after the census information of the first four chapters. We read of three circumstances in this chapter, all of which have something to do with purity. The first is leprosy (1-5), the second is restitution for doing wrong (6-10), and the third is marital infidelity by the woman (11-31). All three cases are introduced with the phrase, “The Lord spoke to Moses….” God is giving the nation the needed guidance for handling issues that would undoubtedly arise with frequency.

Leprosy was a contagious skin condition that could spread a deadly disease throughout the nation, threatening their well-being and potential existence. It was to be practiced with impartiality (3). The Holy Spirit through motion captures the completely obedient spirit of the nation on this matter (4). 

Wrongdoing broke faith with the Lord (6). When the person “realized his guilt, he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong” (6-7). To keep the social fabric strong within the nation, God enacted a way to mend fences between parties where one was offended by the sin of his brother. By adding 20 percent in restitution for whatever was taken or whatever was done, it showed sincerity. It also reminded the offender the cost of sin. Most of all, it reminded the offender of how the offense was ultimately against God. He broke faith with God. If he had no near kinsman, he was to offer the atonement sacrifice to the priest. Whomever we hurt by our sin, ultimately all sin is against God (Psa. 51:4).

The lengthiest section deals with a woman committing adultery against her husband (11-31). This provision was to preserve the most basic unit of the nation–marriage! Fidelity and faithfulness is essential to the health and survival of any nation. It is so important to God that He gives what many would see as an extreme remedy when unfaithfulness is suspected.  It involved a trial of the woman before a priest (15). Notice the chart:

(Dennis Cole, NAC, 114-115).

This law was to create domestic harmony. It would reduce irrational jealousy but also provide a deterrent against finding sexual fulfillment outside the marriage. These were protections for the home provided by the creator of the home.

It is interesting that while we see the community of Israel more consistently obeying the first ritual (against leprosy), they would become more lax in atoning for wrongdoing or remaining free of adultery. Was it the visibly graphic effects of a physical disease that made prevention more important than sins that grew from the heart and that people tried to keep concealed from others? That may not be clear to us, but God is providing a way to preserve and prolong the life of the nation. 

“As The Lord Commanded” (4:1-49)

Neal Pollard

As with the previous chapters, this material is very structured. You will notice that twice Moses writes that “the Lord spoke to Moses and Aaron” (1,17). After each occurrence, we find an important command. First, take a census of the Kohathites between the ages of 30 and 50 (3). Then, do not let the clans of the Kohathites be destroyed from among the Levites (18). 

We also find the phrase “this is the service” to delineate the responsibilities of the three divisions of the Levites: of the sons of Kohath (4-23), of the sons of Gershon (24-32), and of the sons of Merari (33-45).  That this chapter is about the service rendered by these Levite clans is clear from the fact that the word service is found 17 times in this chapter. This word “service” is found 290 times in the Old Testament. 

The Theological Wordbook of the Old Testament says, “The etymology of this word seems to share the ideas of several Semitic roots, e.g. the old Aramaic root which means ‘to do or make,’ an Arabic root meaning ‘to worship, obey’ (God) and its intensive stem meaning ‘to enslave, reduce to servitude.’ This service may be directed toward things, people, or God. When used in reference to things it is usually followed by an accusative of the thing upon which the labor is expended” (Kaiser et al, 639).  The word is often used in connection with Levitical service. 

In the second half of the chapter, there is Moses’ summary statement concerning all three clans: “This was the list of the clans of…” followed by the number who served in the tabernacle of the Lord. The Kohathites numbered 2750 (36). The Gershonites numbered 2,630. The Merarites numbered 3,200. This yielded a total of 8,580 (48). Thus, “According to the commandment of the Lord through Moses they were listed, each one with his task of serving or carrying. Thus they were listed by him, as the Lord commanded Moses” (49). 

Within the chapter, the specific tasks of each division or clan is detailed. The Kohathites are given care of the holy things and the service within the holy of holies (1-16). It was perilous duty and they are warned, with the object lesson of Nadab and Abihu in their rearview, to do this work with reverence and obedience (17-20). The Gershonites are given care for taking down and packing the contents of the tabernacle coverings and curtains (21-28). The Merarites are given the care of dismantling the tabernacle and frame as God leads them through the wilderness (29-33). 

We see such precision in these instructions, giving us yet another object lesson concerning our God being a God of order. He is showing His people how there should be obedience, intentionality, and forethought given to how to approach Him. While this should not reduce us to a puddle of fear and trepidation when we come before Him, it does encourage us to be much more thoughtful about how we come before Him in worship today. Worship is not filled with the external trappings of tents, curtains, and furniture today. It involves preparing and presenting a heart that adores God and longs to give Him what He wants in the way He want it (cf. John 4:24). 

The People Who Could “Come Near” (3:1-51)

Neal Pollard

In Genesis, the phrase “these are the generations” was prominent, being found ten times. Interestingly, this chapter begins with that phrase (1) to speak of the family tree of Moses and Aaron. These brothers were Levites, and only their family could “come near” the tabernacle (10,38). Anyone else coming near it would be put to death.

Coming near referred to passing “beyond the prescribed limits of one’s position. Levites could not usurp the privileges of priesthood, and laymen could not lay claim to the prerogatives of the Levites” (Smith, Pentateuch, 417). Moses reviews the case of Aaron’s sons, Nadab and Abihu, who exceeded their limits by offering unauthorized fire (4; cf. Lev. 10:1-3) and died before the Lord. That meant that during the wandering period the Israelites were served by Aaron and his other sons, Eleazar and Ithamar (4).

This organization and plan was divinely-given, signified by the phrase “and the Lord spoke to Moses” (5,11,14,40,44). The set up came from His mind, as He knew what would be best for Israel to protect them and keep them together. The Levites are brought near and presented to Aaron the High Priest, dedicated as the only ones designated “to do the service of the tabernacle” (8). They are the only ones permitted. They are designated as the firstborn to the Lord (Ex. 13; 22; 34). They are grouped into three divisions, the Gershonites, Kohathites, and Merarites (14-20). The Gershonites numbered 7,500 and camped on the west side of the tabernacle, Kohathites 8,600 (south), and Merarites 6,200 (north) (21-39). 

After the census, we see the Levites performing a duty representing the firstborns dedicated to God. “…The firstborn males of the children of Israel belonged to God as his servants, but they could now be redeemed by (1) the rendering of the Levites as substitutionary payment or (2) the payment of the redemption fee of five shekels for those unaccounted for in the Levite census” (Cole, NAC, 100). In recognition of God’s deliverance, there was a cost to be paid to demonstrate appreciation. This was proven by a monetary sacrifice. Redemption was both a recognition of sin and grace. Moses epitomizes the faithfulness of the nation still at this point, the leader exemplifying obedience to God (42,51). The Levites mediated for the people to God.

While all of this seems so ritualistic, it is designed to remind the people of God’s deliverance, their sin debt, and the fact that God has a plan to take care of redemption. When Christ comes, a perfect means of redemption would occur (1 Pet. 1:18-19). By Him, we are allowed to come near to God with boldness (Heb. 4:16). 

Israel, Listed In the Camps by Their Companies (2:1-34)

Neal Pollard

Again, in this cycle of Numbers, the people are commanded by the Lord through Moses and Aaron (1) and, to their credit, “Thus did the people of Israel. According to all that the Lord commanded Moses, so they” did (33-34). What a great beginning to this final leg of the exodus! Numbers two moves from the total number of the people to how they set up camp. 

We have the orderly arrangement. The east side of the tabernacle and Levites are Judah, Issachar, and Zebulun. The south side of the tabernacle and Levites are Reuben, Simeon, and Gad. To the west are Ephraim, Manasseh, and Benjamin. To the north side are Dan, Asher, and Naphtali. The purpose for this arrangement is explained at the very end of the chapter. Moses writes, “So they camped by their standards, and so they set out, each one in his clan, according to his fathers’ house” (34b). 

Consider this. “The twelve Tribes are divided into four corps, which encamp about the centre of the Levitical sanctuary, and that in the order of East, South, West, and North. The four leading tribes are Judah, Reuben, Ephraim, and Dan. To Judah, the first leader-tribe, with its camp in the East, are joined Issachar and Zebulun, who also were sons of Leah; a very strong chief force at the Tan of the army. To the south was the camp of Reuben in conjunction with the tribes of Simeon and Gad. It should be noted in this connection, that the tribe of Simeon at this time numbered many more warriors than Reuben. On the west Ephraim was encamped, at the head of Manasseh and Benjamin. Here then all the children of Rachel are united. To the north Asher and Naphtali are encamped under the leadership of the tribe of Dan. Here with Dan the adopted son of Rachel, are associated his brother Naphtali and his half-brother Asher” (Lange, 24-25). 

They were to mobilize in orderly fashion, too. Verse 17 reveals, “as they camp, so shall they set out, each in position, standard by standard.” Thus, God, setting up the tabernacle and the various divisions of the Levites with buffers on all four sides, also set up the order and direction of their setting out when it was time for battle. How the Levites encamped will be explained in the next chapter. 

We have the raw numbers. It was important enough to God for subsequent readers to have the population numbers that He preserved them in Scripture. In Numbers 1:46, Moses gives the total number of the fighting men as 603,550. The math works in chapter two. Judah has 74,600, Issachar has 54,400, Zebulun has 57,400, Reuben has 46,500, Simeon has 59,300, Gad has 46,650, Ephraim has 40,500, Manasseh has 32,200, Benjamin has 35,400, Dan has 62,700, Asher has 41,500, and Naphtali has 53,400. This harmonizes and shows us the strength of Israel’s fighting force at the time they were to go in and take Canaan.

We have the heart of the camp. The “tent of meeting” will be mentioned a whopping 78 times in Numbers. That is well over one-third of all references to it in the Pentateuch. It is the figurative heart of Israel, the place where God communes with them in worship. Yet, it also literally at the heart, or center, of the encampment. Verse 2 says, “They shall camp around the tent of meeting at a distance.” Verse 17 says, “Then the tent of meeting shall set out with the camp of the Levites in the midst of the camps; just as they camp, so they shall set out, every man in his place by their standards.” As the symbolic presence of God, He positions the camp at the very middle and focal point of their entire population. Let us not miss that this is the position He always seeks to have in His children’s lives. 

Mustering the Men for War (1:1-54)

Neal Pollard

When we read Numbers, we remind ourselves that this is the same generation who saw the wonders of the ten plagues after which God led them out of Egypt, for whom He parted the Red Sea, for whom He provided their food (Ex. 16:35) and water (Ex. 17:1), and whom He promised to give the land promised to their forefather, Abraham (Ex. 6:8). In the book of Numbers, we have the climactic moment where the people have the ability to conquer. They are at the cusp of Canaan, and God tells them to take it. Before we get to those fateful moments, we may need to remind ourselves that the people started very well. They are in the Wilderness of Sinai (1), and in the first ten chapters their thinking and behavior could be described as faithful. It is “the first day of the second month, in the second year after they had come out of the land of Egypt” (1). Just one month earlier, they had put up the tabernacle (Ex. 40:2,17). Now, God commands a census to muster the men for war.

James Smith is always an excellent resource. He gives us this overarching view of Numbers. “The key thought in Numbers is discipline…. The theme of Numbers is the education of the nation. The key passage is 14:29–30 where God sentenced an entire generation to wander in the wilderness for forty years because of their lack of faith” (The Pentateuch, 405).

The Instructions (2-4). The instructions was to number the people by tribe, every male from 20 years old and above who could go out to war. Their is no maximize age put as a cape on older soldiers serving. Aaron was to oversee the numbering, and a man over each tribe would be in charge of the military readiness of his tribe (4). As will happen later in the book, each tribe has a recognized leader to whom orders can be delegated. 

The Assistants (5-16). Those leaders are enumerated in these twelve verses. Except for Gad and Dan, all tribes are listed in birth order as they were born to Jacob through Leah, through Rachel, through Leah’s handmaid Zilpah, and finally through Rachel’s handmaid Bilhah. We will see these twelve men again for the tribal camp arrangements (2:3ff), tribal offerings for the tabernacle (7:12ff), and the tribal divisions as Israel departs Sinai for Canaan (10:14ff). A different group, though still heads and leaders of their respective tribes, is chosen to spy out the land (13:4-15). 

The Results (17-46). Here is a handy chart to delineate both the first and second (26:51).

Tribe	First Census	Second Census
Reuben	46,500	43,730
Simeon	59,300	22,200
Gad	45,650	40,500
Judah	74,600	76,500
Issachar	54,400	64,300
Zebulun	57,400	60,500
Ephraim	40,500	32,500
Manasseh	32,200	52,700
Benjamin	35,400	45,600
Dan	62,700	64,400
Asher	41,500	53,400
Naphtali	53,400	45,400
TOTAL	603,550	601,730

 (Cole, NAC, 77).

Some have balked at the large number of fighting men, as the logistics of providing for so many people boggles the mind. But as the Lord told Sarah many generations before, “Is anything too difficult for the Lord?” (Gen. 18:14). This book is written in narrative style and presents itself straightforwardly. There is no plausible reason to disbelieve it.

The Exemption (47-53). The Levites are delegated the spiritual leadership of the nation, first proven on Sinai (Ex. 32:26-29). It is the tribe of Moses, Aaron, and Miriam, and it is the tribe of the priests. They are exempted from military service to provide spiritual service. They are to “carry” (50), “take care of” (50), “take down” and “set up” the tabernacle (51), and “keep guard” of the tabernacle (53). They served, but in a different capacity. 

Do not gloss over the summary statement at the end of the chapter. ” Thus the sons of Israel did; according to all which the Lord had commanded Moses, so they did” (54). What a reminder that the divine judgment is, “Well done” rather than “well begun” (Mt. 25:21,23). Israel has such a hopeful beginning, a fact we should pause to acknowledge. But, we must never forget exhortations like Ezekiel 18:24,26, in which God says turning away from righteousness will bring about spiritual death and “all his righteous deeds will not be remembered.” The context of the prophet makes it clear this is not what God wants (Ezek. 18:23), but it is what happens if one ceases faithfulness. What love for God to teach us about His character and forewarn us of His perfect intentions.