James M. Gray · 19 of 93

Numbers · Part 2

The subsequent verses of the chapter show the uses to which this "water of separation" was to be applied. For example, in case of a death. -- "As in every family which sustained a bereavement, the members of the household became defiled, so an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition."

We need to remember that the defilement here to be remedied as, in some other cases we have met with, implied no moral guilt but had only a ceremonial and typical significance. It was part of that system which God would teach Israel, and through Israel the whole world, the essential nature of holiness.

4. The Miracle at Meribah, c. 20.

If you compare v. 1 with vv. 22 and 23, and then chapter 33:38, you will see that between the last verse of the preceding and the first verse of this chapter "there is a long and undescribed interval of Z7 years." In other words, "in this book only the most important incidents are recorded, and these are confined chiefly to the first and second and the last years of the wanderings in the wilderness."

Where were the people now (1)? This was their second arrival there after an interval of 38 years (compare Deut. 2:16). The old generation had nearly all died, and the new was now encamped here with the view of soon entering Canaan.

We need not suppose that during all this time the people moved about in a compact mass without any employment or object, but that their life was similar to nomads generally.

What event occurred at Kadesh at this time (1)? What physical necessity arose (2)? How did the people deport themselves (3-5)? Where as usual, did their leaders take refuge (6)? What were they commanded to do (8)? What "rod" is meant (compare 17:10)? How is the hasty and passionate conduct of Moses illustrated (10)? Compare Ps. 106:33. He had been directed to speak to the rock, but what did he do? How were the leaders rebuked (12)?

Contrast this miracle with the one in Ex. 17:5-7. The rock in both instances typified Christ (1 Cor. 10:4); but Christ once smitten, needs not to be smitten (crucified) again. Moses' act not only displayed impatience and perhaps vain glory, but (in type) made of none effect one of the most vital doctrines of grace. The believer from whom the divine blessing has been withheld through sin needs not another sacrifice. It is for him to confess his sins according to 1 John 1:9, and receive cleansing and forgiveness. This is the symbolism of speaking to the rock instead of smiting it a second time.

Questions.

1. How do the wanderings of Israel differ from their experience in the wilderness from a Scriptural point of view?

2. Give the chief events of this lesson?

3. Is ignorance counted a sin?

4. How did Israel in its government differ from every other nation?

5. State from memory what you know about the ordinance of the red heifer.

6. Do the same of the miracle at Meribah.

THE JOURNEY RENEWED

Chapters 20:14-21:35

1. Preparation for the Journey, 20:14-29.

Israel prepared to renew the journey, what now does Moses do (14-18)? In what spirit does Edom meet this request (18:20)? For the reason Israel was not permitted to force a passage through Edom, see Deut. 2:1-8.

What event in Israel's history takes place at this juncture (23-28)? In what sense was this a chastisement on Aaron (24)? Who succeeded him (26:28)? (Note the manner in which this incident is used in Is. 22:20-25). Compare Heb. 7:23-25. A tomb has been erected near the spot where Aaron was buried.

2. Fightings and Fears, c. 21.

What event is narrated in the opening of chapter 21? We wonder why this discomfiture of Israel at the first was permitted, but perhaps to teach them the lesson of their weakness and of dependence solely upon God (Ps. 44:1-8. The phrase "utterly destroy" (2) might be rendered by "devote." In what earlier lesson was this subject of devotement considered?

What prolongation of their journey was necessitated by Edom's refusal (4)? What effect had this on the people? What previous cause of murmuring was renewed (5)? What chastisement followed (6)? What effect had it (7)? How did God provide for their deliverance (8:9)? In what way did this show that the deliverance was not the effect of nature or art, but of God's power and grace? How is it used in the New Testament as a type of our salvation from sin through Christ? (See John 3:14, 15.) How did this "brazen serpent" subsequently become a snare to Israel? (See 2 Kings 18:1-4.) "That part of the desert where the Israelites now were -- near the head of the gulf of Akaba -- is infested with reptiles of various kinds, particularly lizards, which raise themselves in the air, and swing from branches; and scorpions which lying among long grass, are particularly dangerous to the bare-legged, sandaled people of the East. The species that caused so great mortality amongst the Israelites cannot be ascertained. They are said to have been fiery, either from their bright color, or the inflammation their bite occasioned." -- Bible Commentary.

In studying the verses that follow it will be desirable to have a good map.

Note what is said (14) about the book of "The Wars of the Lord" as indicating a writing of some sort of which we have little record. The words following to the end of verse 16 are apparently a quotation from this book, and presumably inserted to decide the position of Aaron.

What discovery was made near this point, and how was it celebrated (17, 18)? What country did the Israelites now obtain by right of conquest (21-32)?

Questions.

1. How does this lesson teach that trials sometimes come for our good?

2. Quote John 3:15, 16.

3. Why is "fiery" used of the serpents?

4. What ancient historical writing is quoted in this lesson?

BALAAM AND HIS PROPHECIES

Chapters 22-24

1. The Historical Setting, c. 22.

In what neighborhood are the Israelites now camped (1)? Where is this located? Who was the king of this people (4)? What effect on him was wrought by Israel's victories over his neighbors (2-4)? What plan of defense other than war does he adopt (5, 6)?

Balaam's History and Character.

Balaam is a mystery. He comes from Mesopotamia where the knowledge of the true God lingered after it had been lost in the other parts of the known world. He is one of the group containing Melchizedec and Job, who testified that although Jehovah was now revealing Himself peculiarly to the Hebrews, yet He had not left Himself without witnesses in the other nations.

Not only Balaam's history but His character is a mystery, some thinking him a saint, and others a charlatan. Probably he was between the two, worshiping God ostensibly and yet serving himself where the temptation was strong, as it seems to have been in this case.

Examine v. 13 as an illustration where his answer conceals the reason for the divine prohibition while it shows a willingness to go if only he could get permission.

When that permission is obtained (20), it is an instance where God gave up a man to his own lust without approving it (22), while he proposed to over-rule the wrong desire for the furtherance of His own will. It is one thing to serve God and another to willingly serve Him. For the ultimate fate of Balaam, compare c. 31:8, and for inspired comments on his character, 2 Peter 2:16 and Jude 11.

The Dumb Ass Speaking.

Some say that verses 22-35 represent merely a version and not an actual occurrence, but this seems inadmissible in the middle of a plain history. That the ass may have been uttering sounds like a parrot, without understanding them is probable, but the tenor of Peter's language strengthens the conviction that we are dealing with an external act.

But why does not the prophet show astonishment at the phenomenon? He may have done so, without a record of it being made, or the lack of it may be explained by the engrossment of his mind with the prospect of gain, for Peter speaks of "the madness of the prophet."

2. The Disappointed King, c. 23.

Balak prepared these altars and offered these sacrifices (23:1-3) in honor of Baal, the god of his country, but in whose honor did Balaam intend them (4)? And yet how is his superstition mingled with the true worship? Compare 2 Kings 18:22; Isa. 17:8; Jer. 11:13; Hosea 8:11.

How does the prophet express the truth that no charms or demoniacal power can avail against God's purposes (8)? How does verse 9, last part, harmonize with what we have learned about Israel previously? (Compare Ex. 19:5; Lev. 20:24 and Deut. 33:28). How does the prophecy show not only Israel's separateness but greatness (10)? Do you recall Gen. 13:16 and 38:14?

When Balaam says, Let me die the death of the righteous," he is still referring to Israel. The Hebrew word for "righteous" is Jeshurun, another name for the Israelites. And the prophet's meaning is that as they were blessed above others, not only in life but in death, because of their knowledge of the true God, he desired to have a part with them. But his desire was not very strong, in which he represents a large class in the world who wish for the salvation of Christ, and yet never accept it by receiving and confessing Him.

God's Unchangeable Grace.

In the second prophecy (18-24), how is the unchangeable purpose of God's grace expressed (19)? Compare how this principle in Israel's case still maintains, and applies to believers on Jesus Christ in this dispensation. The following will aid: 1 Sam. 15:29; Mal. 3:6; Ro. 11:29; Titus 1:2; Heb. 13:8; James 1:17, etc.

How does verse 21 show that this divine purpose toward Israel is one of grace? Does it say that there was no iniquity in Israel, or simply that God took no cognizance of it? But does His non-cognizance of it mean that He never chastised Israel for it? On the contrary, we have seen Him chastising Israel continually as she has provoked it. What then do these words mean?

They mean that God neither has seen, nor shall see any iniquity in Israel that shall cause Him to change His original promise to Abraham and discard them as a nation from the place of privilege He has intended for them. This promise to Abraham is based on His original promise of the redemption of man in Gen. 3:15. This promise is unalterable, and depends not on man's goodness, but on God's truth and honor and grace. That is not to say that it has no effect on human character, and that mankind never will become good as the result of it, but only that its source is heavenly love and not earthly conduct. John 6:37-40; Ro. 4:4-8: 8:28-39; Eph. 2:1-10; 1 Peter 1:3-9; 1 John 5:9-13.

3. The Great Prophecy, c. 24.

At what conviction has the prophet now arrived, and with what effect on his conduct (24:1)? What was the feeling in his heart, do you suppose? Look at Deuteronomy 23:5 for an answer. One wonders why God should use such a man as a prophet of good for His people, but before He ordained a regular line of prophets. He was pleased to reveal His will instrumentally through various persons.

Christians are sometimes solicitous to be "anointed for service," as though that were the highest or only fruit of the new life. But while not disparaging the aim but encouraging it in its proper place, let us be humbled by the thought that God can get service out of bad as well as good men when He pleases. There is a higher aim for the Christian, and that is to "walk worthily of the Lord unto all pleasing" (Col. 1:10). When one is doing that he is not likely to come short in service.

The prophecy of Balaam is arranged as poetry in the Revised Version. "The redundant imagery of verses 5 to 7, depicts the humble origin, rapid progress and great prosperity of Israel."

With what king and kingdom is Israel compared (7)? The Amalekites are meant, the most powerful of the desert tribes, a common title for whose kings was "Agag," like "Pharaoh" or "Caesar."

What does Balaam say of the future of Israel (8)? With what effect on Balak (10, 11)? How does the next prophecy particularize (14)? Who do you suppose is the ultimate fulfillment of the word "him" in verse 17? It may mean the nation of Israel, but doubtless it is identical with the "star" and the "sceptre" of the same verse, whose application is Christ. That is not to say that the prophet knew this, but only that the event proves it. He only saw some great one coming out of Israel, not knowing whom, but we know whom in the light of the New Testament. Compare Gen. 49:10; Ps. 110; Matt. 2:2. Of course, David was an approximate fulfillment of the words, and did the things referred to in verses 17 and 18, but in the completest sense the reference is to Christ, and especially at His second coming, see Is. 59:20; Ro. 11:25-29.

What other national fate is predicted as well as Amalek (21)? What great nation would ultimately deport the Kenites (22)? What ultimately would be its history (24) ? "Chittim" or "Kittim" is an earlier name for Greece and some of the other western lands bordering on the Mediterranean, particularly Italy. What finally would become of the conqueror of Assyria (24)?

Compare for some of the fulfillments of these prophecies Ex. 17:14; 1 Sam. 15:1; Judges 1:16; 4:11, 16, 17; 2 Kings 15:29; Dan. 2:36-45; 5:7, 3, etc. The Assyrians were overthrown by the Greeks under Alexander and his successors, and afterwards by the Romans who conquered the Greeks. The Romans, however, are yet to be overthrown with the son of perdition at their head, by the second coming of Christ to set up His kingdom on the earth through restored Israel. Some of these things we shall learn more about later on, but in the meantime what a sweep there is in this vision of Balaam! Little did he know the meaning of it all!

Questions.

1. With what group of men may Balaam be classed and why?

2. What is your impression of his character?

3. What two ways are there of serving God?

4. What shows the unusual incident of the ass historical?

5. What is the explanation of 23:21?

6. What is a higher aim for a saint than merely service?

7. Give the common title of the kings of Amalek.

8. Apply the words of 24:17 and tell why.

9. What territory is defined by "Chittim"?

10. What is the sweep of Balaam's prophecy?

BALAAM'S SCHEME AND ITS CONSEQUENCES

Chapters 25-31

We are not through with the "hireling" prophet. We find him referred to in three places in the New Testament. 2 Peter 2:5 speaks of his "way," Jude 11 of his "error" and Rev. 2:14 of his "doctrine."

His way is that which characterizes all false teachers, viz: making a market of their gifts. His error lay in failing to see the principle of the vicarious atonement by which God can be just and yet the justifier of believing sinners (Ro. 3:26). In other words, he felt that a holy God must curse such a people as Israel, knowing only a natural morality. His doctrine, which concerns us more particularly just now, refers to his teaching Balak to corrupt the people whom he could not curse (compare 25:1-3 with 31:16). -- Scofield Bible.

1. Harlotry and Idolatry, c. 25.

Into what sin did the people fall (1)? This fall in morality was soon followed by what fall in religion (2, 3)? Baal was a general name for "lord" and "peor" for a mount in Moab. The real name of this lord of the mount was Chemosh, whose worship was celebrated by the grossest obscenity.

What punishment fell on them (4, 5)? Capital punishment in Israel meant that the victim was first stoned to death or otherwise slain, and then gibbeted. "The heads of the people" means the chief leaders in the outrage.

Verse 6 speaks of a flagitious act in connection with this disgraceful conduct, promptly revenged by whom (7)? What reward to him follows (12, 13)? What judgment had come to Israel (8)? What judgment does God order upon the Midianites (17, 18)?

2. Second Numbering, c. 26.

What new command is now given Moses (1, 2)? The probability is that the plague just mentioned had swept away the last of the older generation and hence the census.

This census was necessary to preserve the distinction of families in connection with the distribution of Canaan soon to take place.

By comparing the numbers with those of chapter 1, it will be seen that divine judgments had reduced the ranks of some of the tribes which had been particularly disobedient, while others had been increased so that Israel still continued about the same in numbers at the close of this period of thirty-eight years as at the beginning. What was the total diminution?

Before passing to the next chapter observe verse 64 and note that its statement must not be considered absolute. For, besides Caleb and Joshua, there were alive at this time Eleazar and Ithamar, and in all probability a number of Levites, who had no participation in the defections in the wilderness. The tribe of Levi, having neither sent a spy into Canaan, nor being included in the enumeration at Sinai, must be regarded as not coming within the range of the sentence; and therefore would exhibit a spectacle not witnessed in the other tribes of many in their ranks above sixty years of age -- Bible Commentary.

3. A Brief Glance at Chapters 27 to 30.

We pass over the request of the daughters of Zelophehad (27:1-11), the injunction to Moses (12-14), and the ordination of Joshua (15-23), as requiring no explanation under the circumstances. The same may be said about the offerings (chapter 28) whose repetition was necessary doubtless because a new generation had sprung up since their enactment, and because the people would soon be settled in the land where they could be observed.

4. The Midianites Judged, and Balaam Slain, c. 31.

What is practically the last command Moses received from God (1, 2)?

The Midianites, as may be recalled, were descendants of the marriage of Abraham with Keturah, and occupied the east and the southeast of Moab. They were the chief actors in the plot to seduce Israel into idolatry, by which it was hoped Jehovah would withdraw His blessing from them and permit their enemies to triumph. Were the plan successful it would mean in so far the defeat of God's purpose for the redemption of the nations through the instrumentality of Israel as we have already learned. An understanding of this fact is necessary to preserve this chapter from misinterpretation.

A Religious War.

Who were to be avenged according to Jehovah (2)? And who according to Moses (3)? How interesting to perceive here another illustration of the identification of God with His people! They have the same cause, the same friends, and the same enemies. Compare Acts 9:4, 5.

And note another circumstance equally strange as the world considers things; viz: the preparation for death enjoined upon Moses! Were these Midianites his own enemies merely, one would expect him to be exhorted to forgive them and thus "die in peace with all the world." But being God's enemies, the most appropriate close of his earthly career would be to execute God's judgment upon them.

Are there not lessons here for the peace advocates of this century? While sympathizing with them in many things, yet if they expect wars to cease until God has had a final settlement with the wicked nations of the earth, they are yet in the primary class of Bible instruction.

"Some Things Hard to be Understood."

The faith of some will stumble at things in this record, but a deeper knowledge of God makes all plain, and our duty is to trust Him until that knowledge comes.

(1) The slaying of the males (7), was in accordance with the divine principle in all such cases, as shown in Deuteronomy 20:13. In this instance, however, the destruction seems to have been only partial, if we may judge by Judges 6:1 and the following verses. Perhaps this is explained by the circumstance that only those families were slain who were in the neighborhood of the Hebrew camp or had been accomplices in the plot. Many may have saved themselves by flight.

(2) The slaying of Balaam (8) raises a question when we compare the statement with chapter 24:25. Perhaps he changed his plan about returning home after starting, and remained among the Midianites for the evil purpose already spoken of; or, learning that Israel had fallen into the snare laid, he may have returned to demand his reward from Midian. His judgment was just in consideration of his sin in the light of special revelations received from God.

(3) The killing of the women and children (14-18) will stagger us till we remember that Moses' wrath was not an ebullition of temper, but an expression of enlightened regard for the will of God, and the highest interests of Israel. By their conduct the women had forfeited all claims to other treatment, especially in view of the sacred character of this war. As to the male children, it is to be remembered that a war of extermination required their destruction. We will deal with this subject more fully when we come to the broader illustration in the destruction of the Canaanites in Joshua.

(4) Observe the declaration in verses 48-50, especially the last clause of 49. Here we have an astonishing miracle witnessing to the interposition of God in this whole matter, and in so far silencing every objection raised on the ground of cruelty and injustice. Compare here the opening verses of Psalm 44, and other similar places. These judgments of God on sin and disobedience should open our eyes to its nature, should cause us to tremble at the fear of it, and adore the grace which has given such guilty souls as we a sin bearer in Jesus Christ.

Questions.

1. How is Balaam spoken of in the New Testament, and by whom?

2. Define the meaning of Baalpeor.

3. Define capital punishment in Israel.

4. What was the need for this census?

5. Which tribe had the most of the older men at this time, and why?

6. Who were the Midianites, and where were they located?

7. What justifies their punishment?

8. What comment on the universal peace theory does this lesson contain?

9. What particular circumstance shows God's approval on the extermination of these enemies?

GETTING READY FOR CANAAN

Chapters 32-34

1. Reuben and Gad's Choice, c. 32.

What was their choice of possessions, and on what ground was it made (1-5)? What suspicion of their motive possessed Moses (6-15)? What assurance is given him (16-19)? How is the matter closed (20-27)? What charge does Moses transmit to his successors (28-32)?

2. Review of the Journey, c. 33.

The following from the Bible Commentary is useful: "This chapter may be said to form the winding-up of the history of the travels of the Israelites, for the following chapters relate to matters connected with the occupation and division of the land.

"As several apparent discrepancies will be discovered on comparing the records here with Exodus, and the occasional notices of places in Deuteronomy, it is probable that this itinerary comprises a list of only the most important stations in their journeys; those where they formed prolonged encampments, and whence they dispersed their flocks and herds to pasture on the plains till the surrounding herbage was exhausted. The catalogue extends from their departure out of Egypt to their arrival on the plains of Moab."

At whose authorization was this record made (2)? Thus was established the truth of history, thus a memorial of God's marvelous work on Israel's behalf preserved for all generations.

For additional light on verses 3 and 4, consult the Revised Version.

"As there are no less than eighteen stations inserted between Hazeroth and Kadesh, and only eleven days were spent in performing that journey (Deut. 1:2) the record here must refer to a different visit to Kadesh. The first was when they left Sinai in the second month (c. 1:2; c. 13:20), and were in Kadesh in August (Deut. 1:45), and 'abode many days' in it, and murmuring at the report of the spies, were commanded to return into the desert 'by the way of the Red Sea.' The arrival at Kadesh, mentioned in this catalogue, corresponds to the second sojourn at that place, being the first month, or April (c. 20:1).

"Between the two visits there intervened a period of 38 years, during which they wandered hither and thither, often returning to the same spots, as the pastoral necessities of their flocks required."

When did Aaron die, and at what age (38, 39)? What command is renewed to Moses (50-53)? What warning accompanies it (55, 56)?

3. The Boundaries, c. 34.

It is difficult to trace these boundary lines on the map, especially those on the south, and students must be referred to Bible dictionaries on the subject.

In the meantime, it is clear that Israel never entered on the possession of all this territory, even in the golden era of David and Solomon. That they will do so in the millennial age there can be no doubt.

Questions.

1. How would you explain certain discrepancies between these chapters and other parts of the Pentateuch?

2. How is the truth of this history established?

3. What explanation might be given of the 18 stations and only 11 journeys?

4. Has Israel ever entered on possession of all her territory?

5. Is she likely to do so?

THE CITIES OF THE LEVITES AND CITIES OF REFUGE

Chapter 35

We may conclude our exposition of Numbers with this chapter, as the final one contains no difficulties not dealt with in previous lessons, or that are not explained in the text itself.

1. The Cities of the Levites, vv. 1-5.

"As the Levites were to have no domain like the other tribes, they were to be distributed throughout the land in certain cities appropriated to their use; and these cities were to be surrounded by extensive suburbs.

"There is an apparent discrepancy between vv. 4 and 5 with regard to the extent of these suburbs; but the statements refer to different things -- the one to the extent of the suburbs from the walls of the city, the other to the space of 2,000 cubits from their extremity.

"In point of fact, there was an extent of ground, amounting to 3,000 cubits, measured from the wall of the city. One thousand were probably occupied with out-houses for the accommodation of shepherds and other servants, with gardens, or oliveyards. And these, which were portioned out to different families (1 Chron. 6:60), might be sold by one Levite to another, but not to any individual of another tribe (Jer. 32:7). The other two thousand cubits remained a common for the pasturing of cattle (Lev. 25:34)." -- Bible Commentary.

2. The Cities of Refuge, vv. 6-29.

The remarks which follow, taken from the same source as the preceding, will furnish a general introduction to an analysis of the text:

"The practice of Goelism -- i. e., of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a remote antiquity (Gen. 4:14; 27:45).

"It seems to have been an established usage in the age of Moses; and, although in a rude state of society it is a natural principle of criminal jurisprudence, it is liable to great abuses. The chief of the evils inseparable from it are, that the kinsman, who is bound to execute justice, will often be precipitate, little disposed, in the heat of passion, to discriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide.

"Moreover, it had a tendency not only to foster a vindicative spirit, but, in case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day.

The Humane Object.

"This practice of Goelism obtained among the Hebrews to such an extent that it was not expedient to abolish it; and Moses, while sanctioning its continuance, was directed to make special regulations, which tended to prevent the consequences of personal vengeance, and, at the same time, to afford an accused person time and means of proving his innocence.

"This was the humane end contemplated in the institution of cities of refuge. There were to be six, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of the Israelites only, but of all resident strangers."

Analysis of the Text.

How many of these cities were there (6)? For whom appointed? From among what other cities? What important qualification is made in verse 11? And what further one in verse 12? How were these cities arranged with reference to the Jordan (14)? "On this side Jordan" should be rendered beyond Jordan, and the idea is that three were specially for the accommodation of those tribes which so recently had elected to stay on the east side of the river. Was this refuge limited to the Israelites (15)?