Section III Wilderness Experiences
Numbers 15:1—19:22
1. A Wandering People
With the fall of the hammer of judgment, Israel entered into a period of wilderness wanderings which lasted for nearly 38 years.1 To add to the historical problems, there is a near total blackout of the events that transpired during this period. Neither the Scriptures nor the scholars give an explanation. It is almost as if Moses purposefully drew the curtain, feeling that the story of a people under such severe judgment from God should not be told.2
As a result, historians have been forced to speculate regarding the details of this generation. Perhaps the word “wandering” is descriptive enough to tell all that God wanted to reveal of what happened. It may be best that the full, heartbreaking story has not been uncovered.
2. Some Intimations
There are, however, certain intimations that should not be overlooked. Moses witnesses that during this period God did not completely abandon His people. They had the divinely given manna to eat and divinely preserved clothes to wear throughout the entire time. Their clothing did not become old nor did their sandals wear off their feet or their feet swell (Deut. 8:2-6; 29: 5-6). Joshua gave a further insight, revealing that the rite of circumcision was not observed during this time (Josh. 5:2-8). It can be assumed that other religious rites were also discontinued. It is clear that the Passover was not celebrated between the time the Israelites left Sinai and their arrival in the land of Canaan (Josh. 5:10). It is also clear, however, that there was a strict observance of other laws and ordinances, such as that relating to the Sabbath (15:32-36).
Limitations in the religious life of the community should not lead one to suppose that there were no lessons to be learned from these years of wandering. Moses was firm in the belief that God brought purpose to all of this (cf. Rom. 8:28). He wrote:
You shall remember all the way which the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments, or not. And he humbled you and let you hunger and fed you with manna…that he might make you know that man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the Lord (Deut. 8:2-3, RSV).
3. The Course of Events
The record in Deut. 1:46 indicates that, following the humiliating defeat at the hands of the hill-country armies, the people of Israel remained in Kadesh for “many days.”3 Only later did they follow God's command to “get you into the wilderness…[toward] the Red Sea” (14:25). It is presumed that during years that followed there was no organized camp. Families probably scattered according to their individual inclinations. Even so, there must have been a center, probably shifting from time to time, where the ark was located and where Moses and Aaron stayed. It is certain that the camp did not have the full marks of organization that had been laid out for it at Sinai. It can be inferred from the words “even the whole congregation” (20:1) that the return to Kadesh at the end of the 38 years was more exactly a reassembling and that some may have stayed close to, if not at, Kadesh during the entire time.
The transactions recorded in this section (cc. 15—19) are the only record we have of what transpired during the 38 years. They are extremely limited and are not listed in any chronological order or dated in any way. Hence they give little help in piecing together the happenings of these hectic judgment years.4 They must be viewed as isolated events included by Moses in his record largely because of what they contribute to the lessons God expected Israel to learn. The laws which were given, or repeated, were prefaced by the words when ye be come into the land of your habitations (15:2). They purposefully projected the people's thoughts into the future. These events, then, though they have their origins in the desert setting and happened under judgment circumstances, take on the greatest significance as their timeless spiritual and moral values are revealed.
B. A REVIEW OF CERTAIN LAWS, 15:1-41
1. Offerings with a Sweet Savor (15:1-16)
It would appear that the reason the instructions regarding the offering of sacrifices were repeated (cf. Leviticus 1—3)—besides the minor matter of fixing the quantities for oil, flour, and wine—was to highlight the truth that all of the offerings were to be a sweet savour unto the Lord (3, 7, 10, 13-14).
This expresses the idea that God smells a “sweet savour” (Gen. 8:21) whenever a true offering is presented to Him.5 Christ is pictured in the NT as an Offering of this kind (Eph. 5:2). The NT also points out that the Christian is to dedicate his life to God in a manner that is full and complete (Rom. 6:13) and to present his service to God as a sweet savor (Phil. 4:18). The lesson here is clear: the elements that God requires in an offering to make it acceptable to Him must be foremost in man's thinking too.
There is some indication, furthermore, that with the sacrifice (in contrast to the burnt offering) the worshipper himself partook of a portion of the offering.6 Hence, the fuller preparation of the sacrifice, with provisions to make it palatable, made the whole act of worship more satisfying and pleasant to the person involved. True worship should bring to man this sense of reality. When this occurs, God is loosed from the bonds of ritual and is enjoyed in fellowship and communion. It would appear that Moses was pointing out a day to come when, free from the limitations which the wilderness imposed on their worship, Israel should indeed experience sweet blessings from the worship of God. This is the kind of worship that Jesus emphasized centuries later (John 4: 5-15).
The laws and principles of worship were to be universal. They applied to the stranger and sojourner (16) as well as to the native-born Israelite.
2. Stewardship at Home (15:17-21)
While this passage is not too clear, it seems that the emphasis is upon stewardship, especially upon the offering which comes from the home. The principle of man's stewardship before God is pinpointed: Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an 7 …offering unto the Lord (19). There must be responsibilities for those who are privileged to enjoy the bounties of life from God's hand.
The law of the offering of the firstfruit of the threshingfloor (20) had previously been made clear (Lev. 2:14). It was here extended to include the first of your dough (21) from the home. This would expand the idea of stewardship beyond the “industrial” and “agricultural” aspects of life to include the individual and family.
The offering of the “firstfruits” is also identified with the “tithe” or the one-tenth (Lev. 27:30-33; Deut. 26:1-15). It is the God-ordained manner in which God's children express their stewardship as well as the God-ordained plan of supporting His cause.
3. Moral Responsibility (15:22-36)
The chief concern of Moses at this point was to compare two types of sin.
The first was described here as sin committed by ignorance without the knowledge of the congregation (24). Provisions whereby this “sin of ignorance” may come under God's atonement are described: for the congregation (24-26) and again for the individual (27-29).
The second sin is that which is done presumptuously (30), “with a high hand” (RSV), or in defiance of God and His law. The one who thus sins knowingly and willfully shall be cut off from among his people (30). This penalty is because he hath despised the word of the Lord (31). An illustration is given which tells of a man that gathered sticks upon the sabbath day (32). Here was a clear case, so they judged, of one who knew the law (Exod. 31:14-15; 35:2-3) and who had no doubt had ample opportunity to see the law in operation. In spite of this, he defied the law and defied God. As a judgment, all the congregation…stoned him with stones, and he died (36).
Clearly outlined here is a universal principle related to sin—it is moral, i.e., it relates to man's choice, to the degree of his knowledge of the law and to the degree of his willfulness in disobeying God.
The sins listed here illustrate the two extremes. On one hand, there is that completely inadvertent act, in which there is neither knowledge that it was a sin nor any will to commit sin. The other extreme is that sin which puts to naught the grace of God and completely defies all that God says or wills (cf. Rom. 1:18-31; Heb. 10:28-31; II Pet. 2:20-21). In between, however, there are many hues and tints of sin, involving more or less knowledge and more or less degrees of rebellion. For all of these, there is forgiveness, save for the most extreme apostasy, blasphemy against the Holy Ghost (Matt. 12:31-32; I John 5:16).
4. The Public Witness (15:37-41)
God commanded the people to put fringes in the borders of their garments (38). The purpose for this was to help them remember all the commandments of the Lord, and do them; and that they seek not after their own heart (39) and that they be holy unto their God (40).
“The orthodox Jew still wears a tallith—an oblong piece of cloth with a hole in the middle for passing over the head and a tassel at each corner.”8
A visible and audible witness to one's inner spiritual experiences with God is an important part of the NT gospel (Acts 1:8). It had its ceremonial counterpart in this ancient day. The Pharisees of Jesus' day had enlarged their tassels beyond all proportions in order that they might “witness” the more ostentatiously.
C. KORAH'S INSURRECTION, 16:1—17:13
1. A Bid for Leadership (16:1-2)
In the light of expressions which had come from the people from time to time (cf. 14:4), it was inevitable that there would come a time when the leadership of Moses and Aaron would be actively challenged. Chapters 16—17 tell of such an uprising by Korah, a Levite of the family of the Kohathites (a “cousin” of Moses and Aaron). He was joined by three men from the tribe of Reuben9: Da than, Abiram, and On.10
2. Challenges of the Mutineers (16:3-19)
Korah11 secured the support of 250 representative leaders of the congregation (2), many of whom were from the tribe of Levi (8, 10). This group confronted Moses with the indictment, Ye take too much upon you, seeing all the congregation are holy (3). They were, in a very general sense, correct in that all of Israel had been consecrated to the Lord. However, they were wrong when they assumed that the priesthood was an office to which they could assign themselves at will. The priesthood was ordained by God, and Aaron, the high priest, had been anointed under divine direction (3:1-3). These Levites had an important and sacred part in the care of the holy things in the Tent of Meeting (8-9; 4:4-14). They were presumptuous in believing that they had a right to take over, at their own discretion, the office of the priesthood (5).
Moses replied in the exact words of Korah, Ye take too much upon you (7; cf. 3). It was assumed by Moses that, in addition to the ambitions of these Levites, Korah himself aspired to the office of high priest in place of Aaron (10). The challenge of Korah and those with him was against the religious leadership of Moses and Aaron.
Dathan and Abiram, in contrast, followed the political line—it was a kind of lay movement.12 They blamed Moses for blundering. They charged that he had brought the people out of a land that floweth with milk and honey (13; Egypt),13 and yet had not brought them into a land that floweth with milk and honey, or given them inheritance of fields and vineyards (14; Canaan). They said Moses had blinded the people and had sought to make himself a prince (dictator) over them (13). Moses' defense was, I have not taken one ass from them, neither have I hurt one of them (15). His leadership was not authoritarian or dictatorial. The accusations were wholly unwarranted and constituted, in essence, a mutiny. The degree of the punishment that God inflicted (31-33) substantiated Moses' claim.
3. The Punishment (16:20-50)
Moses was not acting on his own behalf. In contrast to insurrections in a non-theocratic society, Moses had the backing of God. Hence these challenges were met, not alone by argument, but by the manifestations of God's presence and by His punishment.
Those who claimed the priesthood should be open to others than Aaron and his sons were called upon to test their claims (5-7, 16-18) by preparing “censers” (pans) and upon them offering incense before the Lord. Korah appeared confident as he gathered all the congregation…unto the door of the tabernacle, but he did not properly assess God's intervention. The glory of the Lord appeared (19) with a proclamation that there would be a judgment by fire. The congregation (22) questioned the justice of the destruction of all for the sin of one man, and the fire…consumed (35) only the 250 who had illegally offered the incense before the Lord (17).
Moses had sent for Dathan and Abiram earlier. They had refused to come, so he went to their camp.14 Moses requested all to leave who were not involved (26) and announced the test that would be put to these rebels. Hereby ye shall know that the Lord hath sent me to do all these works, “for I do not act of my own accord” (28, Amp. OT). The test was, If these men die the common death (29), they would be vindicated. But, Moses said, if the Lord make a new thing, and the earth open her mouth, and swallow them up…then ye shall understand that these men have provoked the Lord (30). As he stopped speaking, the earth clave asunder (31) as by an earthquake and Dathan, and Abiram and their families (27) perished.
Opinions differ as to the fate of Korah himself,15 whether he was with Dathan and Abiram or whether he was among the 250 who perished by fire. In any event, God's judgment fell on him for his leadership of the rebellion.16
Following the destruction of the 250 by fire, Eleazar was commanded to gather the censers which had been used. He was told to scatter the coals of fire, for they were hallowed (37), even though the offering had been made by profane hands. The censers (38) were to be beaten into covers for the altar.
The next day the people accused Moses and Aaron (41) of being personally responsible for these judgments. As a result a plague (46) from God started among the people. The plague was stayed only after Aaron made an atonement for the people (47), standing between the dead and the living (48). Even so, 14,700 perished (49). All men can take heart that between man's sin and God's judgment are the provisions of divine grace.
4. A Final Test (17:1-13)
In an attempt to make to cease…the murmurings of the children of Israel (5) a test was devised. God sought to ease the strife between the tribe of Levi and the other tribes, as well as to convince the congregation that Aaron's spiritual leadership was indeed of God. A rod (6), representing tribal authority, was taken from each of the tribes, with one included for Aaron and the tribe of Levi. The rods were placed in the Tent of Meeting overnight. And it came to pass, that…the rod of Aaron…was budded…and bloomed blossoms, and yielded almonds (8).17 Moses displayed the results to all of the congregation, and then ordered that Aaron's rod…be kept (10) in the hope that its presence would prevent any such rebellion in the future.
Temporarily, at least, the plan worked. It was a subdued and properly chastened congregation that declared, Behold, we die…Whosoever cometh…near unto the tabernacle…shall die (12-13).
D. LEVITICAL AND PRIESTLY DUTIES, 18:1-32
1. Intermingled Responsibilities (18:1-7)
The information recorded here, relating to the duties of the priests and the Levites, is not new (cf. 3:1—4:49). It is repeated in this particular setting to underline the principle which had just been dramatically demonstrated, that sacred things should not be profaned. It was repeated also to remind the priests and Levites that, while they had high privileges, they also had serious responsibilities. The priests were responsible for the sanctuary and the Levites were their helpers. The Levites were, however, not to touch the altar or the other sacred furnishings and were to see to it that the people did not come close enough to suffer the penalty of death (17:13).
2. Priests'Benefits Listed (18:8-20)
Since the priests were the spiritual servants of the people, they would be unable to work for their living in the same manner as did the others. Hence their support was to come from the main body of the congregation. The promise of God to Aaron was, “I have given you whatever is kept of the offerings made to me, all the consecrated things of the people of Israel; I have given them to you as a portion, and to your sons as a perpetual due” (8, RSV). Then follows a listing of the portions of the sacrifices which the priests could use and detailed instructions as to how they were to do it.
A covenant of salt (19) was “an indissoluble covenant” (Berk., fn.).
3. The Levites' Dues (18:21-32)
The Levites were to receive their living from the tithes of the Israelites. In turn they were to do the service of the tabernacle (23) and bear responsibility for the spiritual needs of the people. By the same token, they were to give a tenth part of the tithe (26) of what they received to the priests. This would be considered the equivalent of the increase of the threshing-floor, and as the fulness of the winepress (27) of the other tribes. God honors the tithe and none is exempt from God's expectation of purposeful, systematic giving as a vital part of his worship. None should be tempted to keep that which should be given (32) and none should rob God (Mai. 3:8-10).
E. PROVISIONS FOR CLEANSING, 19:1-22
1. The Lord's Command (19:1-2)
The purpose of this passage is missed if the details of it are given precedence over its theme. Once “God's Provision for Cleansing” is seen as the theme, this must stand as one of the most significant passages of the entire book. The use of the words the ordinance of the law (2) is unique and assigns supreme importance to the law about to be given.18
The great need of the people was for cleansing. This need was made acute, no doubt, by the particular circumstances of the wilderness wanderings, the death-note imposed by God's judgment, and even the special judgments and plagues which arose from time to time (cf. 16:49). Contact with the dead was the particular cause of the ceremonial defilement underlined here. Actually, however, there were many situations that could cause physical defilement—all of which would bring into sharp focus the problem of uncleanness.
It must be kept in mind that the two19 issues, hygienic and ceremonial uncleanness, were closely related. The hygienic issue was the more immediate and obvious. It was tied to social contacts and was a part of everyday living. However, the spiritual needs of the people, of which ceremonial uncleanness was representative, were just as real. Religious needs were prevalent, and were, in truth, the target-center of God's basic purpose to have a holy (cleansed) people. In a true sense, the hygienic matters relating to defilement were but illustrations of this deeper spiritual defilement.
The law set forth here belongs to the group of commandments dealt with earlier (Leviticus 12—15) which outline the provisions for cleansing of impurity from childbirth, leprosy, and bodily secretions. Here however the law pinpoints the issue of impurity caused by contact with the dead.20
The theme of this chapter, then, is the same as that which is central in the entire Bible—God provides moral and spiritual cleansing. Consequently the laws and principles outlined here must be evaluated in the light of the total of scriptural teaching, especially with that which relates to the atonement of Jesus Christ.
2. The “Water of Purifying” (19:2-10)
Central to this plan was the preparation of a water of separation (9), or “water of purifying” (8:7; cf. 31:23). It was to be used in the purification for sin of any who were defiled. It was no doubt prepared ahead of time and was ready when the need arose. It also clearly typifies the atonement of Jesus Christ, prepared ahead of time and instantly available to the cry of the heart that needs cleansing (I John 1:7).
The people of Israel were commanded to bring Moses a red heifer21…wherein is no blemish, and upon which never came yoke (2). The heifer was given to Eleazar the priest, and was to be slain without the camp (3; Exod. 29:14; Lev. 4:11-12, 21).22 After the ceremonial sprinkling of her blood (4), the priest had the heifer totally burned. He then added cedar wood, for fragrance and incorruption; hyssop, for purification; and scarlet stuff (RSV), representing both sin (Lev. 14:4) and the blood which will bring remission of sins. The ashes from this burning became the base, to which water was added. This water of separation (9) made possible the “removal of sin” (RSV). Those who took part in the preparation were unclean until evening (7-8).
3. The Prevalence of Uncleanness (19:11, 14-16)
These verses point out the problem—there were many who were made unclean because they had come into contact with the dead. They were ceremonially unclean for seven days. This was not an incidental matter, as is indicated by the severity of the penalty for those who did not avail themselves of the provision for cleansing. To add to the problem, uncleanness could come in other ways than personal contact with the dead, as indicated by vv. 14-16.
While this speaks of the prevalence of uncleanness in the camp, it relates, further, to the universal uncleanness which has infected all mankind (Ps. 51:5; Rom. 3:10-23). Just as the uncleanness brought about by sin is universal in its outreach and touches the life of every person, so the atonement of Christ is readily available for all who will receive cleansing (Rom. 5: 12-21).
4. Procedures for Purification (19:12, 17-19)
The act of purification was to take place on the third day and on the seventh day (12; cf. RSV). It was to come about by taking the ashes of the burnt heifer of purification for sin, to which running water “shall be added in a vessel” (17, RSV). A clean person shall take hyssop,23 and dip it in the water, and sprinkle it upon the tent…the vessels…the persons…and upon him that is unclean (18). Then on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even (19).
It is clear here, as elsewhere in the Scriptures, that the cleansing was more than ceremonial. There was a personal physical cleansing brought about by the washing of clothes and the bathing of the person. By the same token, the cleansing of the hearts of God's children is real, cleansing from the root of sin, changing inner affections (Deut. 6:4-5; 30:6), removing the heart of stone and filling the life with the Spirit of God (Ezek. 36:25-38).
5. The Penalty for Neglect (19:13, 20-22)
There is clear declaration that a person who did not “cleanse himself” (RSV) defileth the tabernacle of the Lord (13). This suggests that uncleanness relates to man's spiritual condition and to his relationship before God. A holy God cannot tolerate lack of holiness in His children. A severe penalty was outlined for the one who refused to allow the water of separation to be sprinkled on him. He shall be cut off from Israel (13). This speaks of several universal truths: the atonement is available; the unclean person must willingly receive it; he must obey the requirements to absolve his sin; after the days allotted him are over, he has no recourse; the responsibility for his rejection rests upon the individual; separation from the congregation of God is final. The timeless truth is plain, yet awful—God's grace is full and complete, but the heart that rejects the plan which God has provided for cleansing from sin will be forever lost.