James M. Gray · 18 of 93

Numbers · Part 1

NUMBER AND ORDER OF THE TRIBES

Chapters 1-4

A secondary name for Numbers might be "The Book of the Journeyings" since it gives the story of Israel from Sinai to the arrival on the border of Canaan. Examine verse 1 and perceive that the time covered by Exodus and Leviticus was not more than fourteen months, while that of Numbers is over thirty-eight years. You will doubtless find a map in the back of your Bible which will aid in mastering this book. The journey will be seen to be first northwest as far as Kadesh, then south to the fork of the Red Sea, and finally northwest as before, around the land of Edom to Moab.

We will keep this geographical outline in mind, considering first the principal events at Sinai before they start, then what occurred between Sinai and Kadesh, and finally between Kadesh and Moab.

"The Book of the Murmurings."

The book might be called the book of the "murmurings" as well as "journeyings," for it is pervaded with a spirit of disobedience and rebellion against God, justifying the abstract given of the period in Psalm 95:10.

While annals of many powerful nations of this period are entirely forgotten, these of a comparative handful of people are preserved and that too, notwithstanding their ungrateful spirit, because of the relation they bear to the redemption of the world through Jesus Christ. This accounts for the Divine long-suffering towards them, and all the exhibitions of Divine love the book contains. We have rehearsed this before, but it is well to keep it in mind as we pursue our studies. Read also 1 Cor. 10, to discover how their history is a kind of object lesson illustrating God's dealings with us in a spiritual sense. (Synthetic Bible Studies.)

1. The Tribes Numbered, c. 1.

What was Moses commanded to do, and when was he commanded to do it (1, 2)? What people were thus to be numbered, and why (2, 3)? Comparing 4 and 16, what description is given of the "heads" of houses who were to be with Moses and Aaron in this matter?

"Renowned" means them that were called out of the different tribes for leadership; and "princes" stands for the same thing. These were usually the oldest son in each tribe after the manner of the nomads of the East today.

On what basis was the numbering conducted (18)? This reference to "pedigrees" is important, as showing the care taken about genealogies. This was to keep the Aaronic order intact, but especially as a provision for tracing the descent of the Messiah through Judah.

Which tribe was the most numerous (27)? Can you recall how this fulfills Jacob's prophecy (Gen. 49)? What prophecy of his is fulfilled in verses 32-35? What was the sum of the enrolment (46)? What an increase from the seventy-five who went down into Egypt 215 years before!

And yet this did not include the women and children, nor the old men, nor the tribe of Levi! It is estimated there were two and a half millions in all.

About the Levites. What direction is given concerning them (47-49)? What were they to do, and where were they to camp, and why (50-53)?

2. The Tribes Arranged, c. 2.

What was the rallying point for each family in the camp (2)? We do not know the colors or forms of these ensigns, but possibly they were copied after Egypt minus their idolatrous symbols, and were of a fan-like form maze of feathers, shawls, etc., and lifted on long poles. Some think they were symbols borrowed from Jacob's blessing on the tribes, and that Judah's ensign was a lion, Benjamin's a wolf, and so on. Perhaps the color was determined by the precious stone representing the tribe in the high priest's breastplate.

Were the tribes, other than the Levites, allowed to pitch their tents near the tabernacle (2)? Which tribes took the lead on the march (3-9)? What seems to have formed the central company (17)?

3. The Levites' Service, cc. 3, 4.

What genealogy is given at the opening of this chapter (1-4)? What shows the subordination of the rest of the Levites to the family of Aaron (6, 7)? Give the history of the choice of this tribe in verses 12, 13. Who chose them? In substitution for whom? On what ground were the latter taken by the Lord?

On what different principle were the Levites numbered from the other tribes (15)? Can you give a reason for this? Name the three sub-divisions of this tribe (17). What was the particular place and charge of each (23, 25, 26, 29, 31, 35, 36, 37)? Who was Eleazar and what official position had he (32)? Compare 1 Kings 4:4; 2 Kings 25:18. What location was assigned Moses and the family of Aaron (38)?

Why was a new reckoning of all the males to be made (40-46)? How much was the ransom money (47)? (A shekel was about equal to 60 cents.)

What was the age limit of Levitical service (4:3)? Compare 8:23-26. What precautions were necessary in the case of the Kohathites (15)? Compare also 17-20. What carrying work was assigned the Gershonites (24-26)? Which of the sons of Aaron had the immediate charge of them (28)? What was assigned the Merarites (31, 22)? What word in verse 32 indicates that an inventory was kept of all the little things that nothing might be lost? What a lesson this teaches as to God's regard for the details of His service, and His interest in trivial things. What a strong light it flashes on the meaning of obedience.

Questions.

1. What three-fold geographical division of Numbers might be made?

2. What secondary name might be given to the book; and why?

3. Interpret "renowned" and "princes."

4. How many Israelites in the gross are supposed to have come out of Egypt?

5. Give an illustration of obedience in this lesson.

OTHER PRELIMINARIES

Chapters 5:1-9:14

What command is given Moses in chapter 5:1-4?

What is the next command, and where has this previously been treated (5:5-10)? It must not be supposed that such repetitions are merely such. There is always a reason for the repetition which the context will commonly disclose.

1. The Trial of Jealousy, 5:11-31.

The trial of jealousy, contains some new features to which attention should be called. As usual, get the facts in mind by a process of questioning, before attempting to generalize upon them.

The law provides for jealousy in a husband whether he has good ground for it or not (12-14). What is he to do under the circumstances (15)? What preparations shall the priest make (16-18)? Then follows the adjuration of the woman and her assent to it {22), and after this the actual test of her conduct {27, 28).

The law was given, as a discouragement to conjugal unfaithfulness on the part of a wife, and as a protection from the consequences of a wrong suspicion on the part of her husband.

"From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. And it has been thought that the Israelites being biased in favor of such usages, this law was incorporated to free it from the idolatrous rites which the heathens had blended with it. Viewed in this light, its sanction by Divine authority in a corrected form exhibits a proof at once of the wisdom and condescension of God." -- Bible Commentary.

2. The Law of the Nazarite, c. 6.

This chapter is new in some respects. It concerns the vow of the "Nazarite," from a Hebrew word which means, to separate, this was a voluntary consecration of the person such as we studied about under "vows" in a former lesson. He has a strong impulse towards a holy life, and renounces certain worldly occupations and pleasures to that end, for a given period.

What is the first thing marking his separation (3, 4)? The second (5)? The third (6-8)? Suppose the vow in this last respect were accidentally violated (9-12)? After the period of the vow is terminated, what is the procedure (13-20)?

The reasons for these restrictions are obvious. Wine inflames the passions and creates a taste for undue indulgences. As a shaven head was a sign of uncleanness (Lev. 14:8, 9), so the long hair symbolized the purity he professed. It kept him in remembrance of his vow also, and acted as a stimulus for others to imitate his piety. Contact with a dead body, as we have seen, disqualified for God's Service, hence his avoidance of it.

3. The Aaronic Blessing.

Observe the doctrine of the Trinity foreshadowed in the three-fold repetition of the Name "Lord" or Jehovah -- three Persons and yet but one God. Observe their respective offices. The Father will bless and keep us; the Son will be gracious unto us; the Spirit will give us peace. Observe the last verse. It is not the name of man that is put upon them, not even Moses' name nor Aaron's, but God's own Name, "I will bless them."

4. The Princes' Offerings, c. 7.

Who were these princes (2)? What was the first offering they brought (3)? Why were none given the Kohathites (9)? (Compare for a violation of this rule 2 Samuel 6:6-13). What other offerings did they present and for what purpose (84-88)? What shows the voluntary nature of these offerings (5)?

There are two or three practical lessons here. In the first place, an example to wealthy Christians to generously support and further the work of the Lord. Secondly, an encouragement to believe that while in the great matters of worship and church government we should adhere faithfully to what God has revealed, yet in minor details liberty may be left to the means and convenience of the people. Moses would not have accepted and used these gifts, but God relieved his embarrassment, from which we infer that other things may be done without a special warrant if they are in the right direction, and in general harmony with God's will.

Where were the wagons obtained? Did they bring them from Egypt, or did Hebrew artisans construct them in the wilderness? The latter inquiry suggests that some of the offerings in this chapter may not have come entirely from the individual "prince," but have represented the general contributions of the tribe.

5. The Lamps and the Levites, c. 8.

The last verse of the preceding chapter seems to belong to the present one. What great honor was accorded Moses? Though standing outside the vail he could hear the voice of God within (Exod. 25:22). Compare John 14:21.

What is now communicated to Moses (1-4)?

"It was Aaron's duty, as the servant of God, to light His house, which, being without windows, required the aid of lights. (2 Peter 1-19.) And the course he was ordered to follow was first to light the middle lamp from the altar fire, and then the other lamps from each other -- a course symbolical of all the light of heavenly truth derived from Christ, and diffused by his ministers throughout the world." -- Bible Commentary.

6. Consecrating the Levites.

What cleansing process was ordained (6, 7)? What offerings required (8)? Who were to lay their hands on the Levites (10)? Perhaps some of the first-born did this, thus indicating the substitution of the Levites in their place.

What was the next step in their consecration (11)? The word for "offer" in this verse is "wave," and the probability is that some such motion was made by the Levites in token of their giving themselves to God and then being given back again to the nation for His service. (Compare verses 14-19.)

What seeming contradiction is there between verses 24 and 4:3? The probable explanation is that at the earlier age they entered on their work as probationers and at the later as fully equipped servitors. At the age of fifty were they to entirely cease labor, or is there an intimation in verse 26 that lighter tasks were assigned them?

7. A New Passover Law, 9:1-14.

What is the command in verses 1-5? It may seem strange that any command should be given in this case, till we recall that Israel was still in the wilderness, and the institution of the Passover only implied its being observed in Canaan (Exodus 12:25). To have it observed under present conditions required a special command.

But the circumstance is spoken of here to introduce the case next referred to (1-14). What is that case (6-8)? What special provision is made for it (9-11)?

Questions.

1. What reasons can you give for the law of jealousy?

2. How are Divine wisdom and condescension shown in that law?

3. Give your conception of a Nazarite.

4. Explain the restraints he was to observe.

5. Learn by heart the Aaronic benediction.

6. What precious doctrine does it unfold?

7. What practical lessons are taught by chapter?

8. What is symbolized by the lighting of the lamps?

SINAI TO PARAN

Chapters 9:15-10:36

The people had been at Sinai for about a year (compare Exod. 19:1). They were refreshed after their Egyptian servitude. The law had been given, the tabernacle erected, and the means and method of approach to God had been revealed. Thus had they entered on a course of moral and religious training which inspired them with a conviction of their high destiny, and prepared them to begin their journey to the promised land.

The events of this lesson revolve around the initial step of this journey, and include the following:

(1) Directions about the guiding cloud (9:15-23).

(2) Directions about the trumpets (10:1-10).

(3) Record of the first three days (11-28).

(4) Moses' request to Hobab (29-32).

(5) Moses' prayer (33-36).

The Cloud.

We have sufficiently considered the subject of the cloud (Exod. 13). Of what was it the signal (17)? To what was its action equivalent (18)? What indicates their strict obedience to this signal (22, 23)?

The Trumpets.

The Egyptian trumpets which called their votaries to the temples were short and curved like ram's horns, but these of Moses, to judge by those represented on the arch of Titus, were long and straight, very much like our own.

Of what, and how were they to be made (2)? What was their purpose (2, 3)? How many different calls were represented (4-7)? To whom was the use of the trumpets restricted (8)?

Observe verse 9, and compare chapter 31:6 and 2 Chronicles 113:12. The sounding of the trumpets on the eve of battle was a solemn and religious act, animating the hearts of those engaged in a righteous cause. It was a promise also, that God would be aroused to aid with His presence in the battle.

Hobab, the Brother-in-Law.

Probably this relative of Moses remained during a part of their encampment at Sinai, but it was natural that as they started north, he should like to remain in his own neighborhood and with his own people.

But why Moses should have importuned him to remain with them as a guide when they had the "cloud" for that purpose, is a question. The answer seems to be that the cloud showed the general route, but did not point out minutely where pasture, shade and water were to be obtained, and which were often hid in obscure spots by the shifting sand. Then too, detachments of the Israelites may have been sent off from the main body. Hobab meant more to them than a single individual, for he was doubtless, prince of a clan, and hence could render considerable service.

Notice the motive Moses places before him (29), and the reward he promises him (32), and yet, it does not influence him favorably, if we may so interpret Judges 1:16, and 1 Samuel 15:6.

Preachers will find a text for a gospel sermon in these words of Moses.

They are:

(1) A confession: "We are journeying";

(2) An invitation: "Come thou with us";

(3) A promise: "We will do thee good";

(4) A testimony: "The Lord hath spoken good concerning Israel."

Questions.

1. About how long had Israel remained at Sinai?

2. What five events are included in this lesson?

3. How would you interpret the trumpets on the eve of battle?

4. How explain Moses' request of Hobab?

5. Can you give a homiletic outline of Numbers 10:29?

MURMURING AND SEDITION

Chapters 11-12

1. A Complaining People, 11:1-3.

Fatigue of travel, desolate physical surroundings, disappointment at the length of the journey and other things brought about discontent. The Revised Version says the people began to speak "evil in the ears of the Lord."

What is represented as the effect on the Lord (1)? How was it expressed by Him? What shows the locality in which this "murmuring" chiefly occurred? The nature of the "fire" is not stated, and there is some question whether it was an external burning, as in the case of Nadab and Abihu, or an internal one in the nature of a consuming fever, though the circumstances favor the first view. The allusion to the extremities of the camp, put with that to the "mixed multitude" of verse 4, indicates to some that the discontent originated among the Egyptian followers of Israel, however it may have been participated in by the latter ultimately (4). In their distress to whom did the people resort, and with what result (2)?

2. Heavenly Provision, 11:4-9.

For what did the people long (5), and what did they loathe (6)? How is it described, and how prepared or used (7-9)? "The resemblance of the manna to coriander seed was not in the color but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy to admit of being ground into meal. In taste it is said (Exodus 16:31) to have been like 'wafers made with honey,' and here to have the taste of fresh oil. The discrepancy in these statements is only apparent; for in the former the manna is described in its raw state; in the latter after it was ground or baked. The minute description given here of its nature and use, was designed to show the great sinfulness of the people in being dissatisfied with such excellent food, furnished so plentifully and gratuitously." -- Bible Commentary.

3. Aid for Moses, 11:10-30.

Who now is complaining, and why (11-15)? We can sympathize with Moses, but can we justify him? How does God answer him (16, 17)? The Jews believe this to be the origin of the Sanhedrin, the highest court in Israel, so often named in the New Testament, and yet it may have been only a temporary expedient.

When God said, "I will come down" He doubtless meant not by a visible local descent, but by the tokens of His divine operations (17). By the "Spirit" is meant the Holy Spirit, only His person is not referred to but His gifts or influences (Joel 2:28, John 7:39). Some of the heavenly-bestowed qualities of leadership which had been given Moses would in like manner be distributed to them.

What relief is promised the people (18) ? How does the language show, that the blessing would turn into a curse (19, 20). How does even Moses show incredulity in this (21, 22)? And how is he rebuked (23)?

4. The Plague of Quails, 11:31-34.

These quails (v. 31) were on their migratory way from Egypt, when the wind drove them into the camp. When the text says they fell over the camp "about a day's journey," it means, that there was a countless number of them. When it says they fell about "two cubits high," the statement is that the level of their flight was two cubits above the earth. Being exhausted with their journey they could fly no higher, and so were easily caught.

How swiftly did the punishment fall on the people (33)? "The probability is that their stomachs, having been long inured to manna (a light food) were not prepared for so sudden a change of regimen of which they seem to have partaken to so intemperate a degree as to produce a general surfeit. On a former occasion their murmurs for flesh were raised (Ex. 16) because they were in want of food. Here they proceeded, not from necessity, but lustful desire; and their sin, in the righteous judgment of God, was made to carry is own punishment."

Kibroth-hattaavah means, "the grave of lust" (see margin), which indicates that the deaths were confined to those who indulged immoderately.

5. Miriam and Aaron's sedition, c. 12.

What was the occasion of this sedition (1)? Judging by the order of the names, who may have been the leader in it? What testimony is borne to Moses (3)? May this observation have been made because Moses took no notice of the reproaches of his relatives, leaving his vindication to God ? Have we any other instance of an inspired penman eulogizing himself when circumstances seemed to demand it (2 Cor. 11:5; 12:11, 12)?

What shows that the divine interposition on Moses' behalf was open as well as immediate (4, 5)? How does God indicate a difference of degree in the gifts and authority of His servants (6-8). "Mouth to mouth" means without an interpreter or visionary symbols and "dark speeches," without parables or similitude. The "similitude" of the Lord" cannot mean His face or essence (Ex. 33:20; John 1:18; Col. 1:15) but some evidence of His presence of another character (Ex. 33:2; 34:5).

What punishment fell on Miriam (10)? Why not on Aaron? Perhaps because his offense was not so great, or because leprosy would have interrupted or dishonored the holy service he performed.

How did Aaron express penitence (11)? How did Moses show a conciliatory spirit (13)? Nevertheless what continued humiliation must his sister endure (14, 15)?

Questions.

1. In what two ways may the "fire" of chapter 11:1 be interpreted?

2. What shows the supernatural character of the manna of verse 8?

3. Why was it so minutely described ?

4. What deep spiritual lesson is suggested in verse 25?

5. How would you interpret the phrase "two cubits high" of verse 31?

6. What is the physical explanation of the plague, verse 33?

7. How would you harmonize verse 8 with other Scriptures?

8. Why was not Aaron punished as well as Miriam?

THE CRISIS AT KADESH-BARNEA

Chapters 13-14

The unbelief exhibited at Kadesh-barnea, and the divine comment on it invest the transaction with great significance. The people had faith to sprinkle the blood of atonement (Ex. 12:28), and to come out of Egypt (type of the world), but had not faith to enter their Canaan rest. Therefore, though redeemed, they "grieved" Jehovah for forty years. Compare the chapters of this lesson with Deut. 1:19-40; 1 Cor. 10:1-5; Heb. 3:12-19; 4:3-11.

Outline of the Chapters.

In the lesson we have:

(1) God's command to Moses and his execution of it (13:1-20).

(2) The work of the spies (21-25).

(3) Their report to Moses, Aaron and the congregation (26-33).

(4) The effect on the congregation (14:1-10).

(5) Jehovah's threat (11, 12).

(6) Moses' intercession (13-19).

(7) Jehovah's answer and decree of chastisement (20-38).

(8) The presumption and punishment of the people (39-45).

Matters to be Noted.

(1) By comparing Deut. 1:23, it will be seen that the proposition about the spies came from the people themselves, God granting their request both as a trial and punishment of their unbelief. Led by the pillar of fire and cloud they might have entered and conquered the land without any reconnaissance of it.

(2) Kadesh (13:26) is usually identified with Kadesh-barnea mentioned in 32:8, and since the researches of Henry Clay Trumbull (1884) there has been little doubt about it.

(3) According to Neh. 9:17. the unbelief of the people actually went the length of nominating a "captain" to lead them back to Egypt, demonstrating the wisdom of the decree that debarred that generation from entering the promised land.

(4) Remember the two witnesses for God (14:6), often referred to afterwards, and reflect on the arguments they present (7-9). If Jehovah's word be true as to the land, may we not believe it as to His ability to bring us in? By what divine interposition only where the lives of these witnesses preserved (10)?

(5) Moses' intercession is another of the great prayers of the Bible. See the boldness of his faith in the arguments he employs. For whose honor is he most concerned (13-16)? What promise does he quote (17, 18)? Where in previous lessons was this commented on? What precedent does Moses rely upon (19)?

(6) Do not pass by the prophecy of V. 21. How much of human hopes are wrapped up in these words! Primarily they mean that the report of God's doings at that time would spread over all the land magnifying His name, but their ultimate application is to the millennium and beyond, as we shall see.

(7) How perverse the conduct of the Israelites, who, shortly before, were afraid that, though God was with them, they could not get possession of the land; yet now they act still more foolishly in supposing that, though God were not with them, they could expel the inhabitants by their unaided efforts. The consequences were such as might have been anticipated.

Questions.

1. Give the outline of this lesson by chapters.

2. With what other location is Kadesh identified, and on whose authority chiefly?

3. Have you read Neh. 9:17?

4. Name the two faithful witnesses for God, chapter 14:6.

5. Name two great prayers of the Bible.

6. How would you interpret the prophecy of verse 21?

7. What illustrates the foolishness of Israel at this crisis?

THE WILDERNESS WANDERINGS

Chapters 15-20

"The wilderness was part of the necessary discipline of the redeemed people, but this was not true of the years of wandering. The Red Sea, Marah, Elim. Sinai were God's ways in Israel's development and have their counterpart in Christian experience; but from Kadesh-barnea to the Jordan all is for warning, and not imitation (1 Cor. 10:1-11; Heb. 3:17-19). There is a present rest of God, of which the Sabbath and Canaan were types into which believers may and therefore should immediately enter by faith, but alas, too many Christians never enter into it, and in a spiritual sense their carcasses fall in the wilderness. It is remarkable, that just when the people are turning in unbelief from the land, God should be giving directions (as in c. 15) for their conduct when they should enter it; but this is grace, and illustrates God's purpose in human redemption always." -- Scofield Bible. It is not for anything in us that God has redeemed us in His Son, but for the magnifying of His own Name, and hence he has the same reason for keeping us saved to the end that He has for saving us at the beginning. Read here Ro. 11:29 and Phil. 1:6.

The Chief Events.

The chief events of this section are the rebellion of Korah and his associates (16, 17), the death of Miriam and Aaron (20), and the miracle at Meribah (20), interspersed with particular laws and regulations of a Levitical chapter (15, 18, 19).

1. The Laws and Regulations, c. 15.

(1) Note that the sin of ignorance needs to be atoned for as well as other sins (15: 22-29), and God in His grace has provided for it. Christians who talk about possessing sinless perfection need forgiveness for such talk, for it is sin.

(2) Note the difference between ignorant and presumptuous sins, and the illustration furnished of the latter (30-36), compare also Ps. 19:12, 13.

The law of the Sabbath was plain, and this transgression of it very aggravated. Remember in the punishing that Jehovah was acting not only as Israel's God, but King. Israel was a theocracy, whose Sovereign was Jehovah, which is not true of any other nation. This offense was not only a violation of a divine command in the ordinary sense, but a violation of the law of the realm. It was as Sovereign that God gave this order to execute the man.

2. The Great Rebellion, cc. 16, 17.

Who were its chief leaders (1)? How many joined, and who were they (2)? What was their grievance and their argument (3)? What test is proposed by Moses (5-7)? How does he describe the ambition of Korah (8-11)? What indicates that the rebellion of the other leaders was instigated by jealously of the supremacy of Moses (12-14)?

How is God's wrath expressed (21)? And His punishment (32-35)? What exhibition of popular passion follows (42)? Its punishment (49)? How does Aaron's action (48) typify Christ?

This controversy required a decisive settlement, for which reason, as we see in the next chapter, a miracle was wrought. In a word, what was that miracle?

3. The Ordinance of the Red Heifer, c. 19.

Among the regulations of this section that of the red heifer stands out with peculiar distinctness.

Was the heifer to be presented by an individual or the whole congregation (2)? This indicates that it was to be used for the general good. What must be its color? Just why is not known, unless it be in opposition to the superstition of the Egyptians who sacrificed red bulls and oxen, but never red heifers or cows which were sacred to their goddess Isis.

What ritualistic action of the priest showed that he was presenting an expiatory sacrifice (3, 4)? How does v. 6 suggest the ordinance for cleansing the lepers? (Lev. 14:4-7.)