Numbers 25:1—32:42
1. Israel's Great Problem (25:1-5)
Israel found it difficult across the generations to keep the command of God not to intermarry with the people into whose lands they went (Exod. 34:12-16; Deut. 7:1-6). Early in their contact with other peoples, “while Israel dwelt in Shittim,”1 she “began to play the harlot with the daughters of Moab” (1, RSV). This wanton intermingling led Israel to sin in a religious sense as well as in the moral, as it led them to sacrificing to Moab's gods and worshiping them.2 For this the anger of the Lord was kindled against Israel (3). He commanded Moses to hang “the chiefs of the people” (4, RSV), who were morally responsible. He also instructed the judges to slay every man who had thus joined himself to the god Baal-peor (5).
2. Involvements with Midianites (25:6-9, 14-15)
A similar pattern developed with regard to the daughters of the Midianites, as represented by the instance noted here. An Israelite man boldly brought a Midianitish woman to present as his wife.3 This was done brazenly, in the sight of all the congregation, even while there were supplications and prayers before the Tent of Meeting (6). The prayers related to a plague4 then in progress. Alertly, Phinehas, the son of Eleazar, the priest, sizing up the seriousness of the situation, rose up, “took a spear in his hand” (7, RSV), and thrust both of them through (8). The man's name was Zimri and the woman's name was Cozbi. He was a prince of the tribe of Simeon and she was a princess of Midian (14-15).
3. Phinehas Is Rewarded (25:10-13)
Because of his alertness, zeal, spiritual insight, and quick intervention on behalf of Israel, God rewarded Phinehas with the covenant of an everlasting priesthood (13).
4. War Against Midian Authorized (25:16-18)
Because of this seduction of the men of Israel by the women of Midian, God authorized war against the nation. Vex…and smite them (17), He ordered. This command was carried out and recorded in c. 31. A punishment this severe while Moab was not so punished may be explained by the fact that Midian purposely attempted to destroy Israel morally after they had failed to destroy her through oracles. Balaam seems to have sponsored this seduction (31:16).
1. The Census Ordered (26:1-4)
After the plague (1), God ordered another numbering of the children of Israel (2). This was the third census on record up to this point in the history. The first (Exod. 30:12) was basically for the purpose of organizing the religious life of the people. The second (cc. 1—2) was principally a military census, to find the number who were “able to go forth to war” (1:28). This third census, while in a measure military, was also political. Its purpose was to prepare the tribes for occupation of their respective inheritances in Canaan.
2. The Census Proper (26:5-51)
These verses tell in detail of this census and list, tribe by tribe, the numbers which each contained “from twenty years old and upward” (4). The enumeration began with the tribe of Reuben (5) and closed with the tribe of Naphtali (48). The results totaled 601,730, slightly less than were obtained in the first census.5 While there were minor internal differences, the total of the new generation was not measurably different from the earlier one.
3. Plans for Land Division (26:52-56)
Following the census (and revealing part of the reason for having it) the Lord gave Moses plans for the allotment of the land into which they would soon be entering. Two principles are given: First, the land would be allotted according to the number of names (53), i.e., by the sizes of the tribes (54). Second, the land was to be divided by lot (55). It would seem best to assume, in the absence of a specific explanation of the relationship of the two, that the Israelites received their locations “by lot.” On the other hand, the amount of territory that each tribe received was determined by the needs of that particular tribe6 (cf. 33:54). From the Hebrew viewpoint, drawing lots was not mere chance, since God “assigned” the locations.
4. The Levitical Census (26:57-62)
As was the case with the earlier census, the families of the tribe of Levi were numbered separately, since there was no inheritance given them among the children of Israel (62). The principal families are listed (57) as they were given in the first census and under which the Levitical duties were assigned (cc. 3—4). The listing here is by families (58)7 one generation removed, probably so given either because of their prominence or because the others, at this point, had died out. Then follows (59-61) a brief genealogy of Moses and Aaron. The total of the Levites enumerated, of all males from a month old and upward (62), was 23,000, a gain of roughly 1,000 over the census at Sinai.
5. A New Nation (26:63-65)
The closing comments of the chapter turn again to the fact that this was, indeed, a new nation. There was not a man of them (64) who was numbered in the Sinai census, save Caleb… and Joshua (65). “The old Israel must be remade before she can enter the Land of Promise, a truth that attains new depth when Jesus himself sets up the Israel of God through his own life and death and resurrection.”8
C. THE LAW OF UNIVERSAL INHERITANCE, 27: 1-11
1. The Appeal (27:1-4)
As a part of the account of the census and the plans for land allotment, and yet reaching far beyond the immediate setting in implication, is the appeal of the daughters of Zelophehad (1). They stood before Moses…the priest…and…the princes (2) with the request. Since their father had died in the wilderness of natural causes and since he had no sons (3), they should be given his inheritance. Died in his own sin means that he was “included in the general punishment prescribed at Kadesh, but not in any rebellious group” (Berk., fn.). It was a request outside of the existing traditions (cf. Deut. 25: 5-10), which authorized an inheritance to sons only.
2. The Answer (27:5-11)
And the Lord spake unto Moses, saying (6), They speak right; “you shall give them possession of an inheritance among their father's brethren” (7, RSV). Here, then, was established the law of inheritance; a man's inheritance might go to his daughter, his brothers, his uncles, or his kinsman (8-10).
3. Some Intimations
This law has more to it than meets the eye. It is, indeed, the forerunner to other great laws and traditions. Certainly the idea that women should have an equal place with men in society, a concept so prominent in the Judeo-Christian tradition, found impetus from such early laws as this. Related to this concept are the emancipation of womanhood and woman suffrage. Beyond the social concepts are those which are more nearly religious—e.g., the universality of the gospel. Such NT truths as Gal. 3:26-29 were certainly in embryo in these early laws: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.”
D. JOSHUA IS SELECTED, 27:12-23
1. The Call for a Change (27:12-14)
The time had come for Moses to step aside as the leader of Israel. The Lord sent him to the mount Abarim, to see the land which God had given unto the children of Israel (12). This was somewhat of a ceremony, wherein God let Moses look at the land but therewith told him he would be gathered unto his people, as Aaron 9 was (13). This was because Moses had rebelled against God's commandment at the water of Meribah (14; 20:1-13).
2. The Selection of Joshua (27:15-23)
Moses spoke to the God of the spirits of all flesh (16) regarding the need for a new leader. He insisted that the congregation must not be as sheep which have no shepherd (17). The new leader must be one who could carry on as Moses had—be the general of their military affairs and able to carry to a completion every activity.
God said that Joshua (18) was such a man. Moses was given instructions to set him before…the priest, and before all the congregation; and give him a charge in their sight (19). During this ordination ceremony some of the honour and “spirit of wisdom” (11:25; Deut. 34:9) which had been upon Moses fell upon Joshua (20). The new leader would not have the same authority as had Moses, for with Moses God spoke “face to face.” Joshua, on the other hand, needed to go before the priest, who would ask counsel for him after the judgment of Urim.10 But even with this limited access to a knowledge of God's will, Joshua's word would be strong and influential with the congregation. At his word they would go out and come in (21).
E. THE SEASONS OF WORSHIP, 28:1—29:40
1. The Primacy of Worship (28:1-2)
Worship is an essential part of man's relationship to God. This had been pointed up earlier, but there had been a lapse in the pattern of worship in the wilderness. Now there was a need to remind the people of what was expected of them. So the Lord spake unto Moses (1) to command Israel to be faithful to observe to offer worship to God in due season (2). This would be in harmony with the schedule of offerings (Leviticus 23) which covered daily, weekly, monthly, and yearly observances.
These laws may seem to us to be so elaborate and complicated as to be utterly confusing. However, one lesson should stand out—there is an offering to God appropriate in every time and every place. The truth is universal, God's people must be diligent in worshipping Him in every season. To the NT Christian this is the offering of a consecrated life lived every day, every week, every month, throughout all of our years.
2. The Daily and Sabbath Offerings (28:3-10)
The daily offerings were the most important in the OT plan. Certainly they underline the necessity for day-by-day faithfulness to God and the need for regular worship. This offering included two yearling lambs (3) offered, one…in the morning, and the other…at even (4). With these there was to be a “cereal offering” (RSV) composed of flour mixed with beaten oil (5).11 There was also a drink offering of wine poured out in the holy place at the base of the altar (or over the altar) unto the Lord (7). Both the morning and evening offerings became a sweet savour (acceptable) unto the Lord (8).
On the sabbath (9) these daily offerings were to be doubled, expressive of the need for additional worship on God's holy day.
3. The Monthly Offerings (28:11-15)
On the first of each month a large burnt offering was required: two bulls, one ram, and seven lambs, all yearlings and without spot (11). The cereal offerings and drink offerings were proportionately large (12-14). In addition, there was to be “one male goat” (RSV) for a sin offering (15). 12 These monthly offerings were valuable in relating the worship pattern of the Israelites to the passing of time, identified by so many people with the changing of the moon. A several tenth deal (13, 21, 29) means simply one-tenth of an ephah, a little over three quarts.
4. Observances for the Passover Season (28:16-25)
The passover of the Lord (16) had not been held for the duration of the wilderness wanderings, but the time was near when it would be observed once again. Hence God reminded them of the time on the year's calendar of worship—the fourteenth day of the first month (16; Exod. 12:16; Lev. 23:7-8).
Immediately following the Passover, i.e., on the fifteenth day, the feast of unleavened bread (17; Lev. 23:6-8) was to begin. It was to last seven days. This was the offering of the firstfruits of the harvest, the wheat of Pentecost (Exod. 34:22). On the first day there was to be a convocation and no servile work was to be done (18, 25). On the other days sacrifices were to be offered (19-24).
5. The Feast of Weeks (28:26-31)
In this connection, provisions were also made for the Feast of Weeks. The requirements were the same as for the monthly sacrifices and for the Feast of Unleavened Bread.
6. The Midyear Offerings (29:1-38)
a. Midway through the year, on the first day of the seventh month was to be the Feast of Trumpets, so named because it was a day of blowing the trumpets (1). The offerings were similar to, but nearly double, those of the other monthly offerings. In one sense this feast was related to the other “new moon” offerings in a similar fashion to which the Sabbath offerings were related to the daily sacrifices. Servile work would be “strenuous labor” (Berk.).
b. The tenth day (7) was a “day of atonement,” so named because at this time the offering was made for the atonement for their sins (11; cf. Heb. 9:24-25). The balance of the offering was similar to that which was offered on the first day.
c. On the fifteenth day of the seventh month there was to be a feast which was to last for seven days (12). The appropriate offerings for each day are listed in 13-38. This time was known as the Feast of Booths and the “offerings were the heaviest of the whole year.”13 This was true probably because at this time the people not only expressed their gratitude to God for His presence but also thanked Him for the harvests which they had recently gathered.
7. Formal and Informal Worship (29:39-40)
The outline of the regulations for worship closes with the admonition that the people should be faithful in their set feasts (39) in addition to their individual vows and offerings. True worship in the formal setting, while rising out of the strength of personal worship, must not be a substitute for it. Both are valid and necessary parts of one's worship of God.
1. The Male Oath (30:1-2)
Old Testament ethics firmly underlines the fact that a man is unconditionally bound by a verbal vow. This starts with the vows he makes to God but extends to those made to other men. In a day when modern business implements such as notaries, contracts, recorded deeds, and notes were not available, a “man's word must be as good as his bond.” Certainly this was true with regard to the vows made to God; he shall not break his word but do according to all that proceedeth out of his mouth (2).
Such was not the case, however, with certain women, for at this stage of Israel's development the woman's vow was subject to ratification by the man to whom she was responsible.
2. Two Kinds of Vows (30:2)
In this verse and throughout the balance of the passage, two kinds of vows are involved, suggested by the terms which are used. The first is the vow (neder), which is a broad term covering positive vows of every kind. The second is the bond (issar), which speaks specifically of a negative vow, or one of abstinence, such as that taken by the Nazarites (cf. c. 6). There are also degrees of vows intimated. The one is that wherewith they have bound their souls (9), i.e., one which is made seriously and with forethought. The other is that which arises as the “thoughtless utterance of her lips” (8, RSV), spoken quickly and without forethought.
3. The Vow of the Young Woman (30:3-5)
The vow of the young woman who was still living in her father's house (3) was subject to his approval. If he shall hold his peace…her vows shall stand (4). However, if he disallow her, then none of her vows, or other bonds…shall stand (5).
4. The Married Woman (30:6-8, 10-16)
The same pattern followed for the woman who was under a vow at the time of her marriage. Her husband must take the responsibility of either ratifying or annulling her vow. If the husband knew of the vow and held his peace…then her vows shall stand (7). But if the husband disallowed her…then he shall make her vow…of none effect (8).
This same rule applied to the woman who took a vow after she was in her husband's house (10), i.e., after she was married. The husband was responsible to approve (11) or disapprove (12). In the latter instance the wife was not held to her vow and the Lord shall forgive her (12).
5. The Widow or Divorcée (30:9)
The exception to the laws of vows regulating women is cited in 9. It speaks to the case of the widow and the divorcée, who do not have men to whom they are responsible. These women come under the same rule as do the men. Every vow…shall stand against her.
G. WAR AGAINST THE MIDIANITES, 31:1-54
1. The Expedition Called (31:1-2)
God had instructed Moses previously to “vex the Midianites and smite them: for they vex you with their wiles” and have “beguiled you” (25:17-18). It is apparent that Moses had delayed carrying out that initial command, perhaps so that the attack could catch the Midianites off guard and unprepared, as it did. The Lord's command was given in order to avenge (2) what had been a gross evil against Israel by the seducing Midianite women. The righting of this wrong was to be the final act of Moses as leader in Israel. When this was accomplished, he would be gathered unto his people.
This account of a war of vengeance ordered by a God who is elsewhere in the Scripture pictured as a God of love poses its problems. Some have made these problems unsurmountable and have discounted the record accordingly. Several things must be kept in mind if this account is to be meaningful.
a. Since God commanded the expedition, there must have been moral purpose in it, some of which is not evident to the casual reader.
b. This was a war of judgment upon the Midianites. It was comparable in purpose to the unidentified plague in which 24,000 perished which came upon Israel for their part in the sin (25:9).
c. New Testament standards of morals must not be used as the measuring stick for these OT situations. There are many evidences that God allowed and commanded certain modes of conduct that were compatible with the accepted morality of that day. The highest level of morality was not possible until Christ came.
d. The account is best interpreted for the modern day as it is spiritualized. Certainly all enemies of God and all forces that would corrupt God's people should be dealt with severely. Jesus said, “If thine eye offend thee, pluck it out” (Matt. 18:9).
2. Preparations (31:3-6)
Moses directed the people, “Arm men from among you for the war” (3, RSV). Of every tribe a thousand…shall ye send to the war (4), making an army of 12,000 men. With the army Moses sent Phinehas 14 the son of Eleazar the priest (6). He also sent along certain unnamed holy instruments from the Tent of Meeting 15 and the trumpets which were used in sounding the military calls (10:9).
3. The Results of Battle (31:7-12)
The results of the battles were swift and sure. The army of Israel no doubt caught the Midianites (7) completely by surprise and unprepared. The Midianite males16 who came out to fight were slain, as were five of their kings (elders, 22:4; or princes, Josh. 13:21).17 Along with these kings the prophet Balaam was also slain with the sword (8) as punishment for his part in counselling the women of Midian to seduce the men of Israel in the matter of Peor (16).18 The Israelites burnt all their cities “and all their encampments” (10, RSV). They took their women and children as captives and their cattle and goods (9) as spoils of war (11). These they brought unto Moses, and Eleazar the priest, and unto the congregation…unto the camp at the plains of Moab (12).
4. Judgment Extended (31:13-18)
But when the situation was assessed by the leaders (13), Moses was wroth with the officers (14) in charge of the expedition because they had saved the women and children (15). The command to kill every male child and all adult women (17) seems severe in the light of modern Christian morality, yet Moses pointed up the dangers of letting them live. It was the women of Midian who had caused the children of Israel…to commit trespass against the Lord (16). They could not be allowed to be loose and to victimize the camp a second time. Furthermore, to allow a generation of Midianite male children to grow up under the roofs of Israel would have been to invite national disaster. Only the young girls were kept alive as servants in the households of the Israelite families (18).
5. Purification of the Men of War (31:19-24)
In harmony with the laws governing ceremonial impurity through contact with the dead (c. 19), the men of war were commanded to abide without the camp seven days (19). They were to purify their raiment, and all of the possessions they had with them which were made of skins and goats' hair or wood (20). Eleazar the priest (21) instructed them that “everything that can stand the fire…shall pass through the fire, and it shall be clean” (23, RSV). In addition, it should be purified with the water of separation (19:1-10), as would those articles which could not stand the fire. Here again we see the underlying relationship between ceremonial uncleanness and spiritual impurity. The cure for both is water (Titus 3:5) and fire (Matt. 3:10-12).
6. The War Booty Is Divided (31:25-54)
Moses was then commanded of the Lord to “take a count” (26, Amp. OT) of what had been captured. He was assisted by Eleazar the priest and the “heads of the fathers' houses” (RSV). Several general principles were used in dividing the spoil.
a. The first step was to “divide the booty into two (equal) parts” (27, Amp. OT). One part was to be given to the “warriors” (RSV) who actually engaged in the fighting, while the other half was distributed among those who remained “by the stuff” (I Sam. 30:24-25). This principle is not established here as a rule, but no doubt became a recognized practice through the generations. It reveals that, in God's plan, there is an equal responsibility upon those who are “at the front” of His cause and those who remain behind on the “home front” to pray, to give, and to encourage.
b. The second principle related to an offering of the Lord (29). It was to be one soul of five hundred (28), i.e., 1/5 of 1 percent, of the portion which had gone to the men of war. This was given to Eleazar the priest (29).
c. The third principle related to an offering for the Levites. This was taken from the portion that belonged to the congregation. It was to be 2 percent—one portion of fifty (30). This portion was larger because there were more Levites than priests.
d. The fourth principle involved a special thank offering from the warriors (48-54). The officers said, “There is not a man missing from us” (49, RSV). We have therefore brought an oblation for the Lord (50). This offering included all of the jewels of gold19 that the men had taken. These were given to God to make an atonement for our souls. The total came to 16,750 shekels (52).20 The offering was taken by Moses and Eleazar and placed in the Tent of Meeting as a memorial for the children of Israel before the Lord (54). It would continue to remind them of the sizable victory that God had given them.
H. SETTLING OUTSIDE CANAAN, 32:1-42
1. The Request of Two Tribes (32:1-15)
The time was nearing when the Israelites would cross Jordan and enter Canaan. But two of the tribes, Reuben and Gad, later to be joined by one-half of the tribe of Manasseh (39), had different plans for themselves. It was a simple matter of economics. They had a very great multitude of cattle: and…they saw that the land of Jazer, and…Gilead…was a place for cattle (1). Basically this was the area in which the Lord smote (4) the Amorites and Og. The two tribes requested Moses to let them remain here and to bring us not over Jordan (5).
On the surface this appeared to be a logical and innocent request. However, it had several flaws:
a. It was a request based wholly on material factors. The land they sought had rich pastoral potential and these tribes wanted it in order that they might better feed their own cattle and hence build a wealth and security for their future. All of this was without any respect to the will of God, His promises for them in Canaan, or His spiritual purposes for them. Too many, even in the modern day, settle just outside Canaan because they lose sight of God's first requirement to “possess the land.”
b. This was a request, also, which apparently disregarded the responsibilities of these tribes to assist in the conquest of Canaan. When they requested, “Do not take us over Jordan” (Amp. OT), Moses interpreted it to mean that they wanted to be free from these military responsibilities. Hence his reply to them: Shall your brethren go to war, and shall ye sit here? (6) He felt that in taking such a position these tribes would discourage the others (7), even as the 10 spies discouraged the congregation when they returned to Kadesh-barnea from their scouting trip into Canaan (8-13). Moses said, Behold, ye are risen up in your fathers' stead (14), to bring a like judgment upon Israel. There are those in the modern day, also, who stay out of Canaan because of their reluctance to carry the responsibility of conquest. They are a discouragement to countless others, who follow their example.
c. The third flaw in the request related to God's spiritual purpose for all of the tribes of Israel. Canaan was to be their inheritance, and even though the peoples who had been displaced from the east-Jordan country were Canaanites (Amorites; cf. 21: 21-35), this was not Canaan proper. These tribes were willing to Uve “just outside” Canaan. In their thinking it was “not out,” but in God's thinking it was “not in.” Certainly they represent many Christians who, for material benefit and self-interest, live “this side of Jordan.” Because of this exposed position these two and a half tribes were the first to be taken captive by the king of Assyria (I Chron. 5:26).
2. Their Promises (32:16-19)
When confronted with Moses' fears, the tribes were quick with their promises that they would, indeed, go ready armed before the children of Israel (17). They would not return unto their houses until all the tribes had received their inheritance (18). First, however, they wanted to make provision for their cattle and sufficiently rebuild the cities that had been captured to give their little ones (16) protection and care.
3. Moses Gives Permission (32:20-38)
On the basis of these promises from Gad and Reuben, Moses assured them that they could have the land which they had requested. He called in Eleazar and Joshua (28) and confirmed before them what these tribes were to do. The children of Gad and…Reuben answered, saying, As the Lord hath said unto thy servants, so will we do (31). So they were given the kingdom of Sihon…the kingdom of Og, “the land and its cities with their territories” (33, RSV). On this basis these tribes built (34), or rebuilt, the cities within these boundaries (34-38).
4. The Inclusion of Manasseh (32: 39-42)
There are problems related to this passage and some missing data as to the exact place that it fills in the total story. It is evident, however, that one-half of the tribe of Manasseh joined in this inheritance east of Jordan (cf. Deut. 3:12-17). They were represented by the children of Machir the son of Manasseh; Jair, the great-grandson of Manasseh, on his mother's side;21 and Nobah, probably a subordinate chieftain. They were given this inheritance because of the particular part they had in conquering the land (39, 41-42).