Section I Preparations at Sinai
Numbers 1:1—10:10
The opening scene of the Book of Numbers occurs 10½. months after the arrival of the people of Israel at Mount Sinai. It was one month after the completion of the Tabernacle1 (Exod. 40:1-33) and slightly over a year after the start of the Exodus. The book begins by placing Israel in the midst of the central institutions of her national being, the priesthood and God dwelling in the Tabernacle.2 It begins abruptly with a command from God to Moses to take ye the sum (2; “take a census,” RSV) of the congregation.
1. Purpose of the Census (1:1-3)
This particular census (numbering) was related closely to one which occurred earlier (Exod. 30:11-16), which centered around the need for income to support the sanctuary and was, in a sense, the basis of a poll tax for this purpose. While this one was military rather than religious in its nature, many scholars feel that, so far as the records were concerned, it was but an extension of the former and that really there were not two numberings, but only one.3 It is also related to the census taken later in Moab, prior to the Israelites' entering into Canaan (c. 26). That census was related to the assignment of territory to the various tribes.
John Wesley expressed well the purpose of this census. He says it was “partly that the great number of the people might be known to the praise of God's faithfulness in making good his promises of multiplying them; partly for the better ordering of the camp; and partly that this account might be compared with the other at the close of the book, where we read that not one of all this vast number, except Caleb and Joshua were left alive, a fair warning to all future generations to take heed of rebelling against the Lord.”4
Such exact registrations as these probably formed the core of the genealogical lore which was so important to both the secular and the religious history of the Jews. These served as the “records center” of the nation, preserving for history details which are missing from the cultures of so many other nations. It is quite evident, since the totals were in “round numbers,” that the purposes of this census were fulfilled with these general figures.
The command of God was, “Take a census of all the congregation of the people of Israel, by families, by fathers' houses, according to the number of names, every male, head by head; from twenty years old and upward” (2, RSV). Every male by their polls (2) is better, “Get a record of every male” (Berk.). This census related to military service, as it involved all that are able to go forth to war (3). In this sense it was not unlike the selective service registrations common to many twentieth-century nations. Each male Israelite (except those who were of the tribe of Levi) was a soldier and was to serve in this capacity as Israel pressed toward and into Canaan. It is sometimes assumed that old men were exempt from such military service, but nowhere in the record is an “age of retirement” given. Apparently, physical disability was the only exception to such service.
2. The Pattern of the Census (1:4-19)
Moses and Aaron were to accomplish the census with assistance from one man of every tribe; every one head of the house (4). It is probable that these were “lay” people, as contrasted to the former census where the Levites were the assistants. The difference might have been occasioned by the fact that this was a political and military census. Even so, the very names of the assistants in most instances embody some reference to God, and seem to indicate that the people felt that God was present with them from the very start of their pilgrimage.5 “These were the ones chosen from the congregation, the leaders of their ancestral tribes, the heads of the clans of Israel” (16, RSV).
It is logical that Moses, Aaron, and these assistants set up stations to which the representatives of the tribes and/or families of the tribes reported. Since the previous census had been taken so recently, it is assumed that the records were already in order and needed only to be presented. The representatives declared their pedigrees (18, lit., “announced themselves as having been born”). They were then enrolled under three heads, by (a) tribe, (b) family, and (c) father's house. Such an accurate record made it possible for later generations to trace the genealogy of Jesus.6
3. Results of the Census (1:20-46)
The results of the census can best be seen and analyzed in tabulation form. For convenience of comparison, the parallel figures for the census in Moab (c. 26) are also given.
| TRIBE | SINAI CENSUS | MOAB CENSUS |
| (Cc. 1-2) | (C. 26) | |
| 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 |
These figures, of course, included only the “men of war,” adults 20 years of age and over. Various rules have been used to seek to determine the number of the total congregation, counting the women, children, the “mixed multitude,” and the Levites. The spread suggests 2 million as a minimum and 3 million as a maximum. In any event, it was a sizable group to venture on such a journey.
Liberal and conservative scholars have not agreed on the number of people involved. The former have insisted that the figure shown is grossly in error. Their arguments, however, have not been based either on proven flaws in the record or on documented evidence from outside sources. Rather, their reasoning proceeds as follows: Miracles are not possible. The land could not possibly support such a group apart from miracles. Therefore the “modern mind” is forced to discount the scriptural count as inaccurate. Conservative scholars, on the other hand, stand firmly on the confidence that miracles are not only possible but that God performed miracles as the biblical record states. They insist that any suggested errors in calculating these figures have not been authenticated. Moreover, the account concurs with other biblical records such as Deut. 29:5; Ps. 78:26-28; I Cor. 10:4, which support the idea that the Israelites composed a very large number as they moved from Egypt to Canaan. Hence conservative scholars believe that the total of this census as recorded here is basically correct.7
The grand total which was tabulated in the census taken in Moab approximates the total given of those who left Sinai, even though there are shifts in the totals of the tribes. Thus there was a “replacement” of the old generation with the new in accord with the statement of judgment which God meted out for the nation's unbelief at Kadesh-bamea (14:27-37).
4. The Levites Excluded (1:47-54)
The Levites (47) were excluded from this part of the census and from the regulations which were laid down for the other tribes. There is no reason given why the tribe of Levi was singled out by God for special service. It is most probable that this came about either because Levi was the tribe to which Moses and Aaron belonged or because this tribe was quick to champion the cause of God at the incident of the golden calf (Exod. 32:26). It is apparent that the decree here was but a reaffirming of policy which already had been in operation (cf. Lev. 25:32). In any event God set the Levites apart and gave them specific responsibilities. The command was, Thou shalt appoint the Levites over the tabernacle … and over all things that belong to it (50). In this connection, the Levites were subject to a separate census (3:1—4:49) and each family within the tribe was given specific responsibilities in this care of the Tent of Meeting. When the tabernacle setteth forward (51) is better, “When it is time for the Dwelling to be moved” (Berk.).
5. The Location of the Tribes (2:1-34)
One of the important purposes of the census was to organize the camp into a plan of march. It is here, perhaps as at no other point, that the first steps in nationhood are evidenced. In this organization there was an outline of intertribal relationships; the structure of a “city” with addresses where people could be located; a plan of march, so that the movement would be orderly; and a plan of worship, so that the people's religious and political-military activities and interests would not be hopelessly separated.8 A diagram best explains the outline of the camp.
Significant to the alignment of the tribes was the placing of the Tent of Meeting in the center. The people were never to forget that “God is in the midst of his people.” It is also noteworthy that each tribe should pitch by bis own standard, with the ensign of their father's house (2). We do not have an accurate record of what these ensigns were. Perhaps there were only four, representing the “lead” tribe on each side of the square. Jewish tradition ascribes a lion to Judah, a human head to Reuben, an ox to Ephraim, and an eagle to Dan.9 Their armies (9, 18) is better “their companies” (RSV) or “battalions” (Moffatt).
B. PROVISIONS FOR THE LEVTTES, 3:1—4:49
1. Aaron and Moses (3:1-4)
Aaron and Moses (1) were of the tribe of Levi and, in one sense, were its leaders. It would seem that Moses' sons found their places in their own family group (Kohathites), while the sons of Aaron were consecrated (3) or ordained10 to carry on the duties of the priests. Only Eleazar and Ithamar (4) were involved at this time, since the other two sons had met their deaths by offering unholy sacrifices (Lev. 10:1-2). There is some evidence to support the belief that the Levites actually assisted the priests, the sons of Aaron (3), with the sacred priestly duties (cf. Judg. 17:5, 10, 13).11 If true, it would mean that it was at a later date in Jewish history that these functions were reserved exclusively for the priests. This could be the answer to the problem of how so large a congregation could be served with such a limited number of priests.
2. Levitical Consecration (3:5-13)
As seen in 1:47-54, God had a special plan reserved for the Levites. They were to be the “priests' assistants.” Moses was commanded to bring the tribe of Levi near, and present them before Aaron (6). Here is one of the earliest recorded accounts of the consecration of persons to the Lord, an act so basic to the Christian's highest relationship to God (Rom. 12:1-2). This consecration was for a holy purpose, the keeping of all the instruments of the tabernacle and doing the service of the tabernacle (8). It was full-time service for the Lord in the fullest meaning of the term. Here also are the seeds of that further truth, that such consecration is exclusively for God's children (John 14:17), for the stranger that cometh nigh shall be put to death (10). The word stranger is used here (cf. also 1:51; 16:40) as “any unauthorized person”; or in the spiritual setting, “any unclean or unfit person.”
The roots of this idea of setting apart certain persons as God's own lay in the Passover (Exod. 13:2, 11-12) when God hallowed … all the firstborn in Israel, both man and beast (13). But instead of claiming all the firstborn that openeth the matrix (12), God took as His own all of the people of the tribe of Levi, including their livestock.
3. Census of the Levites (3:14-39)
It was necessary, in harmony with the general plan of the census, to number the tribe of Levi, counting the male children over a month old;12 but also to number the males between the ages of 30 and 50, who would do the work of caring for the Tabernacle and ministering under the direction of the priests. Chapter 3 reports the results of the general census of the Levites and gives the location of the families in relationship to the Tent of Meeting (see diagram, p. 409). Chapter 4 lists the totals of those who were able to serve in these various tasks. The results of the two tabulations are as follows:
| Family | Males one month old and upward | Males between 30 and 50 | Location |
| Gershonites | 7,500 | 2,630 | West |
| Kohathites | 8,600 | 2,750 | South |
| Merarites | 6,200 | 3,200 | North |
| Moses and Aaron | East | ||
| _____ | _____ | ||
| Total | 22,300 | 8,580 |
The summary total in v. 39 drops 300 from the total of males one month old and upward as listed by families, giving a total of 22,000. Some suggest that there could easily have been an error in the transcription of the total. Others seem to feel that the 300 could have been the “firstborn” of the Levites, who would already have been the Lord's and hence would not be counted with those who would serve as “substitutes” for the firstborn of other tribes.
For those who seek to analyze these figures meticulously there remain some problems unsolved, but there are no methods of calculation which serve any better than these. In any event, the summary total (39) was used as the base from which was figured the number of those to be redeemed by an offering. For a description of the assignments of the Levitical families, see comments below and on c. 4.
4. Redemption of Israel's Firstborn (3:40-51)
In order that the exchange of Levites for all of the firstborn (40) of the other tribes might tally out, Moses was instructed to count the firstborn and compare the figure with the totals of the tribe of Levi. There was a differential of 273 (46). To make up this difference there was a “plan of redemption”; i.e., in place of the firstborn sons being given for the service of the Lord, an offering of five shekels13 was presented for each one. This was reckoned by the shekel of the sanctuary (47) of twenty gerahs (cf. Exod. 30:13; Lev. 27:25). The total of 1,365 shekels probably was not collected from the individual families but was taken from the tribal treasuries and given to Aaron and his sons as a total amount. The number of the names (40, 43) is simply “the number” (Berk.).
This plan of redemption is a foregleam of the great plan of redemption in Christ for all men and also underlines God's timeless claim upon man's firstfruits of life and possessions.
5. Duties of the Levitical Families (3:25-26, 31, 36; 4:1-49)
Specific duties were assigned to each of the three families of the Levites. This was to make for efficiency in caring for the Tent of Meeting and to expedite the process of dismantling and assembling it as need demanded. These duties are specified in cc. 3—4 as follows:
The Kohathites (listed first in c. 4), and in some ways the elite of the Levites, had the care14 of the sacred utensils of worship—the table, the vessels, the altars, the hanging, and all of the service pieces (3:31; 4:5-15). They were under the direct supervision of the priest, Eleazer (3:32), and were subject to far more strict regulations than were the others (4:15). Yet there were certain exceptions which had to be made since they were responsible for making these sacred portions of the Tent of Meeting ready for travel (4:17-20). Certainly there should be a reverence for sacred things which ought to permeate all of our lives.
The Gershonites (listed first in c. 3) had the care of the tent, the curtains, and draperies—the “soft goods” of the Tent of Meeting (3:25-26; 4:25-28).
The Merarites were in charge of the heavy, cumbersome pieces—the boards, the bars, the pillars, the sockets, and the “solid” part of the fabric (3:36-37; 4:31-32). They were under the hand (supervision) of Ithamar (4:33), who was also the supervisor during the building of the Tent of Meeting (Exod. 38:21).
C. SOCIAL RESPONSIBILITIES, 5:1-31
The potential social problems involved in such a trek as lay before Israel would stagger the imagination. It was not unexpected, then, that certain laws which had previously been laid down would be reviewed on the eve of departure. Three are mentioned in this chapter that touch those areas in which the most acute problems would arise: cleanliness, honesty, and morality.
1. One of the serious problems of a large group of people camping in such close proximity with limited (in the modern concept) facilities is that of health and sanitation. There were, no doubt, some religious implications in the laws regarding leprosy and perhaps also in the laws regarding contact with the dead. However the fact that diseases with other symptoms were also involved seems to underline the hygienic issue. One need only to imagine the sanitation situation which faced Moses, the possibility of epidemics, and the constant threat to the health of the people, to see some of the reasons for the strict rules which were here laid down.
Three specifics are mentioned in v. 2: leprosy (Lev. 13:3); infection (discharge, running sores, etc.; Lev. 15:2); and uncleanness through contact with the dead (2; cf. Lev. 21:1). We cannot fully equate all of these regulations to modern-day concepts of the cause and cure of disease, but it is not difficult to see that the health of the people had to be protected. Even with those diseases for which the cause of contamination and/or contagion was uncertain, isolation was still the prescribed procedure. It would appear that areas without the camp (3) were designated as places to which infected persons would go and where some care was provided for them.
Beyond this, however, there appears the strong intimation that uncleanness is abhorrent to a holy God. Not only must unclean persons be removed from where they will contaminate others, but also they must not defile the camp, in the midst whereof (3) the holy God dwells. Integral to this whole issue, so prevalent in the law passages, is the idea that God wants those among whom He dwells to be His people. Uncleanness, moral and spiritual as well as physical, has no place alongside a holy God. In these laws and these commands are found the seeds of two significant concepts with which the Word of God abounds: the “idea of the holy” and the “idea of the family of God” (Lev. 11:44; 26:12). These two come together in the concept of Christian holiness, God's plan for a holy people whom He can call His own.
2. The second serious problem which arises when large groups of people are thrown together in close proximity is the security of personal property when dishonesty is not controlled. The property rights of all must be protected (5-10). And so the procedures of dealing with those who have violated this right are outlined.15 Simply, it is this: restoration of the goods wrongfully taken with a fifth part (7) or 20 percent added. Or, in the case where such restitution cannot be carried out, because the one wronged has no kinsman (8), the amount shall be taken to the priest, along with the ram of the atonement. An accurate, though not complete, picture regarding the forgiveness of sins, is given. There is the need for repentance, the test of restitution, and the fact of reconciliation.
3. The third problem suggested centers in the marriage relationship (11-31). The issue here was not proved adultery, for laws concerning this were clear and prescribed the death penalty (Lev. 20:10). Rather this regulation related to situations in which infidelity could not be proved (13, 29) or in which a wife's conduct was such as to arouse suspicions (Amp. OT). Taken with the manner (13) is better “taken in the act” (RSV).
Under these conditions, the husband could go to the priest with his wife and with an offering. While the procedure suggested is not unlike the “trial by ordeal” of many primitive people, here it had God's blessing. It was no doubt sanctioned by Him in the light of possible similar practices known to the Israelites. There is, however, no instance recorded in the Scriptures where this ordeal was used. According to the Talmud, the provision ceased 40 years before the destruction of Jerusalem, hence during the life of Jesus. These facts give credence to the view that this was an interim provision for the desert and as such was not one of major significance.16
However, in the process of preparing the people for their journey, this provision and the principles incident to marital fidelity are given a prominent place. Perhaps the severity of the penalty alone served the purpose intended.
The ordeal centered in the holy water … and dust from the floor of the tabernacle (17). These provisions must have impressed all concerned with God's interest in the issue. The jealousy offering (18) was held by the woman. Her head was uncovered; she agreed to the law and the penalty by her Amen, amen (22); she drank the bitter water (23) which had dissolved the ink on which the law had been written on a parchment. If the woman was guilty, the bitter water would cause serious reactions in the female organs. If she was not guilty, she would be declared clean, and the bitter water would cause her to be fruitful in bearing children.
Here were provisions both for the man who accused his wife of infidelity and for the wife, that she might not be unjustly condemned. Moral cleanness and marital fidelity must always be the foundations of a society. Honesty and fairness in the marriage relationship must exist if a marriage is to succeed and to have God's blessings.
1. Plan for the Vow (6:1-8)
The vow of a Nazarite (2) was one of the unique provisions of God for His people. It included all who might choose to take the vow, men and women from any tribe and from any station in life. Throughout the OT there are provisions for the priests and the Levites to perform special religious services. This vow, however, sets the stage for the universality of the NT gospel which makes it possible for anyone who chooses to do so to enter the service of God.
The word “Nazarite” is from the Hebrew nazir, meaning “to separate.” In later Hebrew history this vow was a fairly common practice represented by such well-known persons as Samson, Samuel, and John the Baptist. The vow of the Nazarite was strict, even more so than the vows under which the priests served.
a. The Nazarite vowed to separate himself from wine and strong drink (3). The general term would be “intoxicating beverages.” Vinegar is included in the list of prohibitions because the Hebrews made theirs from intoxicants which had gone sour.17 Added were the “juice of grapes” and “grapes, fresh or dried” (RSV) (probably in raisin cakes). In fact, the Nazarite was to abstain from everything “produced by the grapevine” (4), even to the “seed or the skins” (RSV) or “unripe grapes or tendrils” (Smith-Goodspeed).
b. The Nazarite was, during the time of the vow, to let his hair grow; there shall no razor come upon his head (5). This stood as an outer symbol of his vow to God and indicated, in the language of the rituals, that he was clean.
c. The Nazarite, furthermore, was to come at no dead body (6) and thus by such contact make himself ceremonially unclean. This was so strict that he was not even to assist with the burial of his own kinfolk (7).
The Nazarite was indeed a “separated” person (Titus 2:14), and during the period of his vow performed specialized services for God. There was also the spiritual implication that all the days of his separation he was to be holy unto the Lord (8). The vow spoke of personal physical cleanness, of ceremonial purity as related to the law, and of strong moral discipline. The external signs provided an evidence to the world around that the man was a Nazarite.
We see in this relationship a forecast of God's purpose for all of His children, a personal, voluntary choice to be separated persons, holy people, dedicated to God's service. This is clearly related, in spirit and purpose, to the consecration vows of the NT Christian (cf. II Cor. 6:14, 16-18). It points to the heart of God's desire that all of His children be Nazarites in spirit.
2. Cleansing from Defilement (6:9-12)
In connection with the ceremonial uncleanness which would result should the Nazarite be thrust inadvertently into contact with death, God made provision for his cleansing. He shall shave his head (9) and bring his offering of “two turtledoves or two young pigeons” (10, RSV) to the priest who will make atonement for him. God does not make requirements without providing a means of fulfillment, and an atonement when such is needed (I John 2:1-2). The head of his consecration (9) is a figure of speech for “his person” (Moffatt).
3. Completion of the Vow (6:13-21)
The Nazarite vow was for a specified period of time as indicated by the days of his separation (13). Probably this was for not less than a year, and could be for a lifetime. When the time had elapsed, the Nazarite would appear before the priest with one he lamb … for a burnt offering (offering of consecration); one ewe lamb … for a sin offering (for atonement for sins committed during the period of his vows, actually to come in sequence before the burnt offering); one ram … for peace offerings (14), and unleavened bread … and meat (cereal) offering; and drink offerings (15, for thanksgiving).
This ran the full gamut of the offerings which had been required (Leviticus 1—4). By appropriate ceremonies the priest would absolve the person from his vow and he would then be free to pursue a regular course of life. The shaving of his head was the sign that he had fulfilled his vow and was no longer a Nazarite.
1. Its Place
Dropped into the record at this point, without any particular reference to the context, are the delightful words of the benediction known as the “Priestly Blessing.” This was the formula which the priests were to use in blessing a consecrated and sanctified people (Deut. 21:5). Attempts to find the origin of this at a much later date have not proved convincing, and there is no good reason to believe that it had not been used earlier (cf. Lev. 9:22) or that it was not formalized at this time in Hebrew history. In any event, it was used extensively in later Jewish worship and, in part at least, has been used in Christian circles.
2. Its Value
It would seem that at this stage in Israel's history authority was given to the priests to use the divine name in blessing in a similar manner to which the oriental father blessed his children in God's name. The great value of the text is the manner in which it lifts up the character of God before the people. The blessing consists of three clauses comprising vv. 24-26. Each verse is a couplet with the second portion presenting the application of the grace suggested in the first.
3. Its Text
a. The Lord bless thee,
and keep thee (24).
“The blessing of God is the goodness of God in action,” said John Calvin. This blessing is the assurance of God's protection and of His hand stretched out over His own. Such blessing is not alone in the physical affairs of life (Psalms 91) but also in the deeper spiritual issues (John 17:9-15; I Thess. 5:23).
b. The Lord make his face shine upon thee,
and be gracious unto thee (25).
The face of God is His presence turned toward man or turned away from him. Israel was made conscious ever and again of God's favor as represented by His face turned toward them and His presence and glory in their midst. When God's face is turned toward man in favor, there is pardon; the grace of God is thus extended to meet human need (Ps. 21:6; 34:15).
c. The Lord lift up his countenance upon thee,
and give thee peace (26).
This is God's entire being as it is brought to bear on the salvation of His people. The result is peace—that which comes, not by the disciplines of the human mind, but by the presence of the Holy Spirit of peace (John 14:26-27). “It is more than mere absence of discord, expressing rather the positive well-being and security of a man whose mind is stayed on God.”18
d. And they shall put my name upon the children
of Israel; and I will bless them (27).
The name of the God of Israel means more than the mere letters which form the word. His name is a part of His being and can be disassociated neither from His nature (Exod. 3:13-14) nor from His covenant (Exod. 6:3). Hence, to put the covenant name of God upon the people had real meaning. It could not be done without divine authority. Beyond this is the truth that in accepting the name of God as theirs the people were acknowledging His fatherhood and their sonship. They were taking His nature as well as His family name for their own. This makes possible not only God's blessing upon them but their blessing upon a world. “A like idea is expressed by the New Testament thought of the Church as the body of Christ.”19
In 22-26 we see “God's Benediction.” (1) The consecration of a separated life brings God's blessing of preservation, 24; (2) God's favor is shown in His grace, 25; (3) Fellowship with God is experienced in peace, 26 (G. B. Williamson).
F. OFFERINGS FROM THE PRINCES, 7:1-89
1. Equipment for the Levites (7:1-9)
The readying of the Tent of Meeting and the securing of materials and supplies for worship were a vital part of preparation for the journey from Sinai. Moses set up the Tent of Meeting, anointed … and sanctified it, and all of the instruments thereof (1).20 It was then that the princes of the tribes brought their offerings. The gifts not only served as an act of worship, but also provided the essential equipment and material which the priests and Levites would need as they performed their duties in the future. As should always be the case, these offerings of worship had a practical value in the total work of God.
The six wagons and 12 oxen went to the clans of Gershon (7) and Merari (8), so that they could transport the heavy material which made up the Tent of Meeting. Two wagons were for the sons of Gershon, who were to handle the “soft goods” (4:25), and four wagons for the sons of Merari, who were to transport the heavier boards, bars, pillars, and sockets (4:31-32). There was no need for the sons of Kohath (9) to have wagons, because their task was to carry the ark and the sacred utensils of worship on their shoulders.
2. Offerings from the Tribes (7:10-88)
Following the initial gift of vehicles, the princes, each on a succeeding day, brought offerings for the dedicating of the altar (11). They came in the order to which they were assigned in the camp, beginning with the tribe of Judah. The offering of each prince was identical. It included vessels which would be used in worship and included “one silver plate … one silver basin (13) … one golden dish” (14, RSV). Each prince also brought the ingredients for a “cereal” (RSV) offering, a burnt offering (15), a sin offering (16), and peace offerings (17). Presumably not all of these provisions were used immediately. Some were kept in reserve for the sacrifices which would be offered later. It is assumed that these offerings were clean and measured up to every specification of the law (Lev. 2:1; 3:1; 4:3).
After the last of the princes, from the tribe of Naphtali, had brought his offering, the dedication of the altar was complete (84). These offerings helped provide a spiritual preparation for the journey. As always is the case, a significant offering cost the people something. With David, at a much later date, they could say in essence, “Neither will we offer offerings unto God of that which doth cost us nothing” (II Sam. 24:24).
3. God's Answer (7:89)
This kind of sacrifice pleases God. When the last of the princes had brought his gifts, Moses went into the Tent of Meeting to talk with God. Here he heard the voice of one speaking unto him from off the mercy seat (89). It is intimated that from this time on, here in the holy place, Moses received his messages from God.21 Worship and sacrifice should result in hearing from God (Isa. 6:1-8). It was a good start for the journey toward the Promised Land.
G. CLEANSING OF THE LEVITES, 8:1-26
1. The Lights (8:1-4)
The lighting of the seven lamps (2) seemed to mark the completion of the sanctification of the priests (Exod. 40:4). It was in that sense a sign that they were ready to offer sacrifices for the people. In this instance, it was the final step in preparation for the cleansing of the Levites and in making them ready for their sacred duties. The light from the lamps was a constant symbol of the power and presence of God. This symbolism of light also carries a deep spiritual significance today as it illustrates the spiritual truths of the NT. For a drawing of the candlestick (4) see Chart A.
2. Instructions for Cleansing (8:5-15)
Up to this point all that had been said regarding the special, holy service of the Levites was projected into the future. The time had now come when they must begin their duties. But before they could start, they must be spiritually and personally prepared. Only a holy people can perform a holy work. Hence God ordered, Thus shalt thou do unto them, to cleanse them (7). This was more exactly a rite of purification than merely of consecration.22
The steps were thorough; they included a physical cleansing as well as a ceremonial and legal purification. Here is the first recorded use of the water of purifying (7), described in 19:9, 17-18. This special agent for cleansing seemingly was made up ahead of time and was available when the priests needed it. How descriptive of the blood of Christ, of which it was indeed a type, instantly available when needed (Heb. 9:13-14; I John 2:1-2).
The steps in the purifying of the Levites suggest God's plan for the cleansing of His children today (cf. Isa. 52:11): (1) Provision for the cleansing (I John 1:7); (2) Preparation for the cleansing (Col. 3:5-8); (3) Fulfillment of the cleansing (Heb. 10:22).
In addition to the ritual, the congregation (by what representatives we are not told) put their hands upon the Levites (10). This act signified that they dedicated the Levites to a special service in place of their own firstborn. By thus laying their hands on them they pledged to provide for them as they engaged in this holy service.
3. God's Plan for the Levites (8:16-26)
This plan of God for the Levites has appeared several times earlier and here serves as a recapitulation of what has gone before. Perhaps it was a delicate issue or one which was not fully understood. In any event, it was an important part of God's scheme of organization for Israel and Moses repeated it carefully whenever the issue was up for consideration. After the ceremony of cleansing and atonement was completed, the Levites went … in to do their service … as the Lord had commanded (22). Thus was set in motion the pattern which prevailed throughout Israel's history. All able-bodied male Levites between the years of 2523 and 50 (24-25) performed this service to the Lord. The Berkeley Version clarifies v. 26 thus: “Thereafter they shall assist their fellow workers in the meeting tent in keeping with the office, but shall not discharge the regular duties.”
H. ON THE EVE OF DEPARTURE, 9:1—10:10
1. The Passover Observed (9:1-14)
The passover (2) was central in the worship pattern for the Israelites (Exod. 12:1-27). However, even though the procedures stipulated were exact, yet in the actual observance there was considerable variance. For example, this was only the second observance, though two years had elapsed since the first. There is no record of another observance short of the arrival in Canaan (Josh. 5:10). Here in connection with preparations for the journey God ordered an observance of the Passover, in his appointed season: according to all the rites of it (3).24 Surely, with all of the tests that lay ahead, Israel needed a time of remembrance of God's great power.
There were exceptions to the rules which were laid down.25 Those who were unclean by reason of a dead body, or be in a journey afar off (10), could observe the Passover one month later—the fourteenth day of the second month (11).26 God's provision here obviously was directed to those who were caught in circumstances beyond their control. In 13, He carefully warned that these circumstances were not to be used as excuses. There was provision also for the stranger (14). In this setting the word means a proselyte or a settled alien, one who had cast his lot with the Israelites but who was not a native. Even in this early day of God's dealings with His people, there is a careful blending of the spirit of the law with the letter. The essence of sin is disobedience which is intentional and purposeful, not a failure that is inadvertent.
2. The Cloud and the Fire (9:15-23)
The promise of God's abiding presence and of His continual guidance throughout the entire journey of the Israelites from Egypt to Canaan has been a source of help to all generations since. They had enjoyed the pillar of cloud by day and the pillar of fire by night since their departure from Egypt (Exod. 13:21). But here God assured them that the same hovering presence would be with them as they moved on. From the time the Tent of Meeting was completed it became the resting place of the pillar of cloud and the pillar of fire when the congregation was camped. In addition to these visible symbols of God's presence, the people had the direct commandment of the Lord (18) to instruct them as they journeyed. While the text here reflects retrospection, showing that it was edited in the light of a later time, the promise of God on the eve of departure was reassuring. Such promises are indeed timeless (John 16:7, 13; Heb. 13:5).
3. The Silver Trumpets (10:1-10)
It was no small task to engineer the movement of so vast a congregation. The camp had been carefully organized to make this easier. In addition, God called for two trumpets of silver (2) to be made which were to be blown by the priests for the calling of the assembly and for “breaking camp” (2, RSV). Since these were specified to be of silver, they were probably different from the ram's-horn trumpets called the shofar, which were used in other situations and in later Jewish worship. The silver trumpets used on this occasion were probably made in the shape of a long, slender tube with a flared end. Each probably had a different tone, so that the sounds given out by the two instruments could be easily distinguished.27
The sounding of both trumpets signaled for the entire assembly to gather (3). The sounding of one trumpet called only the princes (4). The sounding of an alarm (5), a sustained “blast” (Berk.), called the camps to begin their march. The first such signal was for the camps…on the east; the second was for the camps…on the south (6). It is inferred that there were third and fourth signals which summoned the camps on the west and north, in harmony with the directions that had previously been given (c. 2).
Following the instructions there is a soliloquy on the place of trumpets (8) in the life of Israel. They were to be used to call the armies to war (9) and to help celebrate the feast days and the sacrifices (10). The use of trumpets was to be an ordinance for ever throughout their generations (8) and was to be a memorial before…God (10).