Front matter (continued, part 21)
A poor brother who became the slave of a Jew (vv. 39–46) could be expected to be treated like a hired worker and not a slave. His master was to treat him and his family with kindness, for the Jews were once slaves in Egypt, and the Lord graciously delivered them. How could a Jew enslave a brother whom the Lord had set free? A Jewish slave was to serve only six years and go free at the Sabbath Year (Ex. 21:2), but if the Year of Jubilee came first, he was a free man.
Redemption: the kinsman-redeemer (25:25–55) If a poor Jew had to sell himself or his property in order to stay alive, he didn't have to wait until the Year of
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The Jews were allowed to own slaves from the Gentile nations around them or the aliens living in their land (Lev. 25:44–46), but a Jew could never enslave a fellow Jew. Slaves were considered the property of the owner and could be made a part of the family inheritance. In other words, Gentile slaves had no hope of being set free, unless they could secure the purchase price, or the master decided to set them free.
wealthy enough to do it. It's interesting to note that a Gentile "resident alien'' in the land of Israel had to obey the law of Moses, even though he wasn't a member of the Jewish covenant community. If the Jew was able to raise the purchase price, he could buy his freedom, and the price would be calculated according to the Year of Jubilee. The Gentile master was required to treat the Jewish slave as a hired servant and not treat him harshly. If not redeemed, the slave and his family would be released at the Year of Jubilee.
During the Civil War era, some Americans used passages like these to prove that it was biblical and right for people to own and sell slaves. But it must be noted that God's laws didn't establish slavery; they regulated it and actually made it more humane. Slavery was an institution that had existed for centuries before Moses gave the law, and the law of Moses forbade the Jews to enslave one another. God had to eliminate slavery in Israel before He could deal with it in the Gentile nations. Had the Jews treated one another as the law required, Israel would have been a testimony to the Gentile nations of the grace and kindness of the Lord. Instead, Israel failed to obey and eventually became slaves themselves, as recorded in the book of Judges.
The classic example of the law of the kinsmanredeemer is recorded in the book of Ruth, where Boaz redeemed both Ruth and her inheritance and then married her. The Lord Jesus Christ took upon Himself sinless human flesh and became our "near kinsman'' (Heb. 2:5–18), so that He might give Himself as the redemption price and set us free. Only He was qualified to do what had to be done, and He was willing to do it. Not only did He redeem us, but also He gave us a share in and made us a part of His inheritance!
It's unfortunate that the Jewish people didn't obey the laws given in this chapter, for their selfishness and greed brought ruin to the land and their economic system. The prophets rebuked the rich for exploiting the poor and stealing their houses, lands, and even their children (Isa. 3:14–15; 10:1–3; Amos 2:6–7; 5:11). The local courts ignored God's decrees; the judges, enriched by bribes, passed down decisions that favored the wealthy and crushed the poor. But God heard the cries of the poor and one day brought terrible judgment to the people of Israel.
Even in the New Testament, you find neither Jesus nor Paul openly attacking slavery, although historians tell us there were probably 60 million slaves in the Roman Empire in that day. But Jesus and Paul brought the message of salvation to individuals, and it would be through saved individuals that the institution of slavery would finally be abolished. Christians are the salt of the earth and the light of the world (Matt. 5:13–16), and they make their influence felt through example and persuasion. As Alexander Maclaren wrote, "[The gospel message] meddles directly with no political or social arrangements, but lays down principles which will profoundly affect these, and leaves them to soak into the general mind.''3
God is concerned about how we use the resources He's given us and how we treat one another in the marketplace. Both ecology and economy are His concern, and He eventually judges those who exploit others and treat them in ways that are less than humane (Amos 1—2). The church of Jesus Christ has thrived under many kinds of political and economic systems and isn't dependent on any of them, but the church must always champion the rights of the poor and the oppressed and use every spiritual weapon to defeat the oppressors.
If the early church had launched a militant crusade against slavery, it would have identified Christianity as a political movement, and this would have hindered the spreading of the gospel in the Roman world. Since there were no democracies or popular elections in those days, the church had no vehicle for overthrowing slavery. When you consider how difficult it's been for the contemporary civil rights movement even to influence the Christian church, how much more difficult it would have been to wage such a war in the days of Caesar!
"A decent provision for the poor is the true test of civilization,'' said British writer Samuel Johnson.
"You hear, O Lord, the desire of the afflicted; you encourage them, and you listen to their cry, defending the fatherless and the oppressed, in order that man, who is of the earth, may terrify no more'' (Ps. 10:17–18 niv).
For reasons that are known only to Him, the Lord chooses to change people and society gradually, through the ministry of the Holy Spirit and the proclamation of the truth of the Word of God. While the principles of God's will are the same from age to age, we have no authority to apply to society today the laws that regulated Israel during the dispensation of the Mosaic law.
1 Keep in mind that the Jewish religious year began in April with Passover (Ex. 12:2); their civil year began with the Feast of Trumpets seven months later. 2 The NIV margin reads "take excessive interest,'' which is what happened in the time of Nehemiah (Neh. 5). However, the rabbis interpreted this law to mean interest-free loans. 3 Alexander Maclaren, The Expositor's Bible, vol. VI (Grand Rapids: Eerdmans, 1940), 301.
A Jew enslaved by a Gentile (vv. 47–55) could be redeemed by a near kinsman who was willing and
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Because of what God did (v. 2a). The word "Sabbaths'' (plural) refers to all the special days on the Jewish calendar and not just the seventh day of the week. We studied this calendar in chapter 9 and noted that these special days reminded the Jews of God's goodness to them. Passover memorialized Israel's deliverance from Egypt, and the Feast of Tabernacles reminded them of God's care of His people in the wilderness. Firstfruits and Pentecost were "harvest festivals'' that spoke of the Lord's blessing on their labors in the field, and Tabernacles was a time of harvest joy because of the fruit God gave in the vineyard and the orchard.
G.Blessings and cursings—26—27 CHAPTER TWELVE Leviticus 26—27 THE BIG WORD "IF'' T
he word "if'' has been called one of the shortest and yet one of the most important words in the English language. Debating over what might have happened in world history if Wellington had lost at Waterloo or if Lee had won at Gettysburg is an exercise in futility.
When you leave the "ifs'' out of Leviticus 26—27, you may miss the meaning, for "if'' is used thirty-two times. The history of Israel can't be fully understood apart from the "ifs'' contained in God's covenant. When it comes to Jewish history, "if'' is a very big word. Three "if'' phrases in chapter 26 show us the importance of the word: "If you walk in My statutes'' (v. 3 nkjv); "But if you do not obey Me'' (v. 14 nkjv); "But if they confess their iniquity'' (v. 40 nkjv). In our relationship to the Lord, "if'' carries a lot of weight.
Even the weekly Sabbath was a reminder that the Jews were God's special people, for the Sabbath Day was a sign between the Lord and Israel (Ex. 31:13). As they rested on the seventh day, the Jews could give thanks that they belonged to the true and living God who adopted Israel as His own special treasure. They could also give thanks that God had strengthened them to labor for another week. Whether they reviewed Jewish history from the exodus or just meditated on God's goodness from the previous week, the Jews had plenty of reason to thank God and obey His statutes.
The statutes and instructions God gave Israel in Leviticus 26 and 27 illustrate four responsibilities that every Christian believer has toward the Lord.
Because of where God dwells (v. 2b). The God of Israel dwelt in the camp of Israel! The Jews had His sacred tabernacle in the midst of the camp with the "glory cloud'' hovering over it. The nations around them had man-made gods in their temples, but Israel had the God who made them dwelling in their midst. How could they ever think of disobeying Him when He was so near to them, condescending to live with them in their camp? To deliberately disobey God was not only a violation of His holy law, but it was also a desecration of His sanctuary. To sin was to defile the camp, which explains why unclean people were made to leave the camp.
Obeying His commandments (26:1–13) In Leviticus 26, to obey God is to "walk in [His] statutes'' (v. 3), but to disobey Him is to "walk contrary'' to the Lord and despise His statutes (vv. 15, 21, 23–24, 27–28, 40–41). The word translated "contrary'' means "a hostile meeting with the intention of fighting.''1
If I'm walking one direction and God is walking another, I'm moving away from His presence; and God isn't about to change His direction! If I continue to walk contrary to Him, I'm going to have serious problems; for "can two walk together, except they be agreed?'' (Amos 3:3). Moses gave his people four excellent reasons why they should obey the Lord.
The application to the Christian believer today is obvious. Our bodies are the sanctuary of God, and we must be careful to use them for God's glory (1 Cor. 6:15–20). The Holy Spirit of God lives in us, and we must not grieve Him by using His temple for ungodly purposes (Eph. 4:30; see vv. 17–32). If an Old Testament Jew sacrificed a pig on the altar or scattered human bones in the tabernacle courtyard, he would have been guilty of the grossest violations of God's holy law. Christians who indulge in illicit sex or who defile their imagination with evil thoughts are guilty of violations just as serious.
Because of who God is (v. 1). The God of Israel, the God and Father of our Lord Jesus Christ, is the true and living God and not an idol people have manufactured. He reminded them, "I am the LORD your God.'' The name LORD in capital letters signifies Jehovah God, the great I AM, the self-existent One who entered into a covenant relationship with Israel and to whom the Jews said, "All that the Lord has spoken we will do'' (see Ex. 19:1–8).
Because of what God promised (vv. 3–13). The people of Israel were but children in their faith (Gal. 4:1–7), and you teach children primarily through rewards and punishments. You can't give children lectures on ethics and expect them to understand, but you can promise to reward them if they obey and punish them if they disobey. This approach will protect them from harming themselves, and it will give them time to grow older and better understand why obedience is the key to a happy life. Children must gradually learn that
A.W. Tozer reminds us, "The essence of idolatry is the entertaining of thoughts about God that are unworthy of Him'' (The Knowledge of the Holy, 11). When the Jews abandoned the worship of Jehovah for the worship of idols, or even worse, tried to worship both Jehovah and idols, they turned from reality to illusion, from truth to deception, and the consequences were disastrous. In spite of their promise to obey the Lord, the Jews broke the first two commandments when they turned to idols.
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the living God in their midst and their God walking among them (Rom. 9:1–5)? How tragic that Israel's disobedience turned the temple into a den of thieves (Jer. 7:11), forcing the Lord to destroy the temple and send His people into exile. When we lose the sense of the Lord's presence and the privilege it is to serve Him, then we begin to despise His Word and disobey His commandments.
both commandments and punishments are expressions of love for their own good.
Moses later expanded on this "covenant of blessing'' (Deut. 28—30). It was God's "lease'' for the people to help them enjoy and maintain possession of the land that He promised to give them. They owned the land because of God's promises to Abraham (Gen. 12:1–3; 13:14–17), but they couldn't enjoy the land unless they obeyed the laws God gave to Moses. Unfortunately, they disobeyed the law, ceased to enjoy the land, and eventually were taken from the land to suffer exile in Babylon.
Nine times in Leviticus we find the Lord reminding His people that He had delivered them out from Egypt and therefore deserved their obedience (Lev. 11:45; 19:36; 22:33; 23:43; 25:38, 42, 55; 26:13, 45). In Deuteronomy, Moses emphasized that their love for the Lord should motivate their obedience because of all He had done for them.
As children of God, we already have everything we need for "life and godliness'' (2 Peter 1:3), because we now possess "every spiritual blessing in Christ'' (Eph. 1:3 niv). But to possess these blessings is one thing; to enjoy them is quite something else. As we trust God's promises and obey His commandments, we draw upon our spiritual inheritance and are able to walk successfully and serve effectively. Like the nation of Israel in Canaan, we have battles to fight and work to do, but as we walk in obedience to the Lord, He enables us to overcome the enemy, claim the land, and enjoy its blessings.
It must be pointed out that this covenant of blessing was given only to Israel and should not be applied to the church today. God certainly blesses those who obey Him, but His blessing isn't always health, wealth, and success. Some of the greatest heroes of faith suffered because of their obedience and never experienced miracles of deliverance or provision from the Lord (Heb. 11:36–40). Millions of Christians have been allowed to fall into the hands of their enemies and be martyred for their faith. This covenant related only to Israel in their land and was God's way of teaching them faithfulness and obedience.
To begin with, God promised them rain and fruitful harvests (Lev. 26:3–5, 10). An agricultural nation, Israel depended on the "latter rain'' in the spring and the "former rain'' in the autumn to provide water for their crops and to meet their domestic needs. One reason Baal worship ensnared the Israelites is because Baal was the Canaanite storm god. If the Jews needed rain, they sometimes turned to Baal for help instead of turning to Jehovah. If God wanted to discipline His people, He would often withhold the rain, as He did in the days of Elijah (1 Kings 17—18).
Some of the "success preachers'' today like to claim these covenant "blessings'' for the church but prefer to apply the judgments to somebody else! If this covenant applies to God's children today, then we should be experiencing the judgments whenever we disobey Him. However, experience shows us that more than one compromising believer is successful, healthy, and wealthy, while many of God's faithful children are going through trials and difficulties (see Ps. 73).
The Lord also promised them peace and safety in their land (Lev. 26:5–8). They could go to bed without fear of either animals or enemies invading their land. If the enemy did invade, the Jewish armies would soon chase them out, and one Jewish soldier would be worth twenty to a hundred of the enemy soldiers! Other nations depended for safety on large armies and supplies of horses and chariots, but Israel's victory came through faith in the Lord and obedience to His Word. "Some trust in chariots, and some in horses: but we will remember the name of the Lord our God'' (Ps. 20:7). If Israel obeyed His law, God promised to multiply their population (Lev. 26:9). Unlike some today who abort babies and frown upon large families, the Jews wanted many children and considered large families a blessing from God (Gen. 17:6; Deut. 7:13–14; Ps. 127—128). New generations were needed to maintain the economy, to help sustain the clans and tribes, and to protect the nation. A decimated population was a judgment from the Lord.
Submitting to His chastisements (26:14–39) "For whom the Lord loves He chastens, and scourges every son whom He receives'' (Heb. 12:6 nkjv; see Prov. 3:11–12). Israel's special relationship to Jehovah brought with it the obligation to obey His voice and glorify His name. "You only have I known [chosen] of all the families of the earth: therefore I will punish you for all your iniquities'' (Amos 3:2). Privilege brings with it responsibility, and no nation has enjoyed more spiritual privileges from the Lord than the nation of Israel.
Six periods of chastisement are described (Lev. 26:16–17, 18–20, 21–22, 23–26, 27–31 and 32–39), the last one being the most severe. In the first five, Jehovah punishes the people in their own land, but in the sixth judgment, they're taken out of the land and dispersed among the nations. Some of the chastisements are repeated from period to period, but they can be summarized as follows: distress and terror; disease; drought and famine; defeat before their enemies; death from war, animals, and plagues; destruction of the cities and nation; dispersement and exile among the
The presence of the Lord (Lev. 26:11–12) was the greatest blessing promised, because every other blessing depends on it. What other nation had the sanctuary of
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Gentile nations. Moses later expanded on these chastisements (Deut. 28:15ff.). How sad that innocent children would have to suffer for the sins of their parents (Lev. 26:22, 29).
Babylonian captivity left the land to rest and "enjoy her sabbaths'' (vv. 34–35, 43; 2 Chron. 36:21; Jer. 25:11).
The Lord mercifully brought a remnant of Jews back to the land, but the kingdom never regained its former power or glory. Except for short periods of freedom, such as under the Maccabees, the Jews were always under the control of some foreign power. Their ultimate dispersion was after AD 70, when the Roman armies invaded and took Jerusalem captive. The siege of Jerusalem more than fulfilled the prophecies in Leviticus 26:22 and 29.
The phrase "I will punish you seven times more,'' repeated four times in these warnings (vv. 18, 21, 24, 28), means "a complete punishment,'' since seven is the Hebrew number signifying completeness. Each period of chastisement would be full and complete, with nothing lacking, and the next period would be more severe than the previous one.
Verses 16–17. "Sudden terror'' means confusion of mind, the kind of terror you feel when you can't control what's going on. "Consumption'' would describe diseases that slowly wasted the body, like tuberculosis. During the book of Judges, the Gentile nations invaded Israel at harvest time and took their crops. If the Israelites had obeyed, God's face would have "[shone] upon them'' (Num. 6:22–27), but their disobedience made Him turn His face away from them (compare Lev. 26:17 with Prov. 28:1).
Trusting His covenant (26:40–46) Even in the worst situations, however, there is always hope, for the Lord is "merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin'' (Ex. 34:6–7). His covenant with His people never changes, and if we confess our sins and repent, He will forgive and restore (Lev. 26:40; 1 Kings 8:33–34; Neh. 9:2; 1 John 1:9). Whether in blessing, chastening, or forgiving, God always keeps His covenant and is true to His Word.
Verses 18–20. God's aim was to "break down [their] stubborn pride'' (v. 19 niv). The rains would cease and the ground would become so hard that the seed wouldn't germinate. There would be great toil but no harvests (Amos 4:6–13). You would think that all this suffering would bring the nation to its knees in repentance, but they refused to repent. It will be that way in the end times when God sends judgment upon the whole world (Rev. 16, especially vv. 9 and 11).
God may punish His people, but He will never reject them or cast them away (Rom. 11). In fact, one reason for His chastening is to bring His erring people back into His arms of love, where He can enjoy them and bless them once again (Heb. 12:1–13). God's people may forget His law, but God remembers His covenant. He also remembers the land, because it belongs to Him (Lev. 25:23).
Verses 21–22. One judgment is named here: the invasion of wild beasts that would kill cattle and humans, especially the children. Imagine the terror that would prevail in a nation if hungry beasts were on the prowl! If only for the sake of their children, you would think the adults would repent and turn to God.
There will be a future regathering of Israel to their land prior to the coming of Christ to the earth to establish His promised kingdom. (See the discussion on the Feast of Trumpets in chap. 9 of this book.) God gave the land to Abraham and his descendants, and He will not go back on His word.
Verses 23–26. Warfare, famine, and plague usually go together. When people are crowded into a walled city, hemmed in by the enemy, they run out of food and become ill, and terrible plagues begin to spread (see Ezek. 5).
The cause of Israel's rebellion was "uncircumcised hearts,'' that is, hearts that had never been changed by the Lord (26:41). The Jews boasted that they were circumcised in body, but that wasn't enough to save them (Matt. 3:7–12). The mark on the body was the outward seal of the covenant, but it took more than that to change the heart (see Deut. 10:16; 30:6; Jer. 4:4; 9:25; Rom. 2:29). When we disobey the Lord, the enemy accuses us and wants us to believe there's no hope because God is through with us (2 Cor. 2:1–11). "If we are faithless, he will remain faithful, for he cannot disown himself'' (2 Tim. 2:13 niv). King Solomon pointed out the promise of forgiveness when he dedicated the temple (1 Kings 8:31–53), and it was that promise that Jonah claimed when he repented of his sins (Jonah 2:7).
Verses 27–31. Famine causes people to do things that are inhuman, such as killing and eating their own children (see 2 Kings 6:29, Jer. 19:9; Lam. 4:10). The enemy armies would destroy the idolatrous shrines the Jews had built and throw the dead bodies of the Jews onto their idols which could not save them. Leviticus 26:31 suggests that the people would try to revive their worship of Jehovah, but it would be too late. Their cities and sanctuaries would all be leveled to the ground.
Verses 32–39. This section describes the climax of God's chastisements, made necessary because of the hardness of His people's hearts. Up to this point, He had chastened the people in their land, but now He removes them from the land. In 722 BC, the Assyrians took captive the northern kingdom of Israel; and then in 605 BC, the Babylonians began their capture of the Southern Kingdom of Judah. The seventy years of
The promise of forgiveness in 1 John 1:9 should never be used as an excuse for sin, but it is certainly a wonderful encouragement to God's people when they have sinned. God's faithfulness to His Word and to His covenant is a great assurance to the believer that "there is forgiveness with You, that You may be
Leviticus 26—27
In the case of animals, the donor had to add 20 percent to the priest's evaluation.
feared'' (Ps. 130:4 nkjv). Since the Word never changes and God's character never changes, we have every encouragement to come to Him and make a new beginning.
Property could also be dedicated and redeemed (Lev. 27:14–25), but the owner had to add 20 percent to the evaluation when he gave the redemption money to the priest. A field was evaluated on the basis of its yield and the proximity to the Year of Jubilee. If for some reason the owner sold the land after devoting it to the Lord, he was penalized by losing it at the Year of Jubilee, when it would be given to the priests and could never be redeemed. When we make promises to the Lord, we had better keep them.
Keeping our commitments to God (27:1–34) It seems strange that this book should end with a chapter on vows rather than with an account of a special demonstration of God's glory and holiness. But our promises to God must be as inviolable as His covenant with us. "Do not be rash with your mouth, and let not your heart utter anything hastily before God'' (Eccl. 5:2 nkjv). "It is a snare for a man to devote rashly something as holy, and afterward to reconsider his vows'' (Prov. 20:25 nkjv).
The unredeemable things (vv. 26–34). There are three: the firstborn of the beasts, anything God put under a ban, and the required tithes.
The firstlings of the beasts (vv. 26–27) were set apart for the Lord at the first Passover (Ex. 13:2; see 34:19–20). These animals took the place of the firstborn of Israel whom the blood of the lamb redeemed from judgment. These animals could not be redeemed. But if the animal was "unclean,'' which probably means blemished in some way, the donor could redeem it by paying the evaluated price and adding 20 percent. (No blemished animal would be put on the altar, and certainly a priest could never accept an animal listed as "unclean.'')
The principle behind the regulations in this chapter is that of substituting money for something given in dedication to God, a person, an animal, or a piece of property, and giving that money to the priests for the upkeep of the sanctuary. The priest would evaluate the gift according to the rules laid down in this chapter. By giving money in exchange for the gift, the worshipper was "redeeming'' the gift but still fulfilling the vow. These vows were strictly voluntary and were expressions of the worshipper's gratitude to God for His blessing.
Things "devoted'' to the Lord (vv. 28–29) would be things that God had set aside for Himself, such as the spoils of war at Jericho (Josh. 6:17–19; 7:11–15). The phrase "accursed thing'' in the kjv doesn't mean that God cursed these things but that He put them under a ban so that they wholly belonged to Him. King Saul broke this law when he tried to give to God that which He had already banned, that is, the Amalekites and all their wealth (1 Sam. 15).
The redeemable things (vv. 1–25). They started with the dedication of persons (vv. 1–8). A worshipper might dedicate himself to the Lord or bring a member of the family or a servant to serve the Lord for life at the sanctuary. However, since there were plenty of Levites, and since they were especially set apart for sanctuary service, it was expected that the person given would be redeemed with money, and the money given to the priests for the ministry of the sanctuary. In the case of Samuel (1 Sam. 1—2), the lad was actually given to the high priest and trained to serve in the tabernacle. Children could be redeemed or, like Samuel, they could go into service when they became older.
The tithes of the produce (vv. 30–33) had already been set apart for the Lord and couldn't be used any other way. It appears that the Jews paid three tithes: a tithe to the Levites, who in turn tithed it to the priests (Num. 18:21–32); a tithe that was brought to the sanctuary and eaten "before the Lord'' (Deut. 14:22–27), and a tithe every three years for the poor (vv. 28–29). No farmer could keep the Lord's tithe and redeem it with money. It had to be given as the Lord directed.
The amount of money assigned to each age bracket and sex had nothing to do with the worth of the individual as a person. Everyone was precious to the Lord. The key idea was how much work they would have been able to do. A shekel was the equivalent of a month's income for a worker, although we don't know how much buying power it had. Thus a male from twenty to sixty was evaluated at about four years' income. Put that into modern economic equivalents, and you will rightly conclude that people didn't rush into making these vows! It would indeed be a costly thing to pay four years' income to fulfill a vow to the Lord.
The major lesson of this chapter is that God expects us to keep our commitments to Him and be honest in all our dealings with Him. We must not try to negotiate "a better deal'' or to escape responsibilities. It's good to give money to the Lord, but giving money isn't always an acceptable way to express our devotion to God. That money might be a substitute for the service we ought to be rendering to the Lord.
What Samuel said to King Saul needs to be heard today: "Behold, to obey is better than sacrifice, and to hearken than the fat of rams'' (1 Sam. 15:22).
Animals could also be dedicated and then redeemed (Lev. 27:9–13). Every animal dedicated to the Lord was considered holy (vv. 9–10), which meant it was set apart ("sanctified'') and belonged to the Lord. If the donor wanted to substitute an inferior beast, both animals then belonged to the Lord (v. 10)! This was one of the sins of the priests in Malachi's day (Mal. 1:13–14).
Finally, we need to remember that Jesus Christ paid with His own life the redemption price for sinners, and we weren't worth it. He redeemed us not with silver and gold but with His own precious blood (1 Peter
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lical idea that Christianity is "fun'' and every pagan ought to join the club and start living on the sunny side of the street. I once heard a pastor say in his announcements, "Be sure to be at the service this evening. We're going to have a fun time.'' I thought of the words of James, written to worldly believers: "Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom'' (James 4:9 nkjv).
1:18–19). Any sacrifice we make for Him is nothing compared to the sacrifice He made for us.
Note
1 Harris, Archer, and Waltke, eds. Theological Wordbook of the Old Testament, vol. 2 (Chicago: Moody Press, 1980), 814.
CHAPTER THIRTEEN A Summary LEARNING FROM LEVITICUS T
I can't conceive of Moses and the elders "having fun'' on Mount Sinai as they beheld the glory of God, or Isaiah reporting that he had a "fun time'' in the temple when he saw "the Lord … high and lifted up'' (Isa. 6:1). Nobody enjoys good humor and healthy laughter more than I do, but as I contemplate my sinfulness and God's holiness, I want to join Job, Isaiah, Peter, and John and fall on my face in reverence and godly fear.
he fact that God devoted an entire book of the Bible to the subject of holiness would indicate that it's an important subject, one that we dare not ignore. There were many fascinating details in this book that we weren't able to study, but the main lessons stand out clearly. Let's summarize a few of these lessons and make some practical applications to our Christian life today.
God wants His people to be holy Eight times in Scripture, God said, "Be holy, for I am holy.'' Since God's commandments are God's enablements, this commandment assures us that it's possible to live a holy life. What health is to the body, holiness is to the soul, and the Great Physician can give us the spiritual health and wholeness that we need.
Our God is a holy God Whenever we minimize the holiness of God, we're in danger of minimizing human sinfulness, and the combination of these two errors results in the minimizing of the cross of Jesus Christ. If we want to preach the gospel, we must have a holy God who hates sin and has done something about it at great cost to Himself. "It is because God is holy, as well as loving, that the atonement is provided,'' wrote theologian Carl F. H. Henry.1
God wanted His people Israel to be "an holy nation'' (Ex. 19:6), and this high calling applies to Christians today (1 Peter 2:9). Whatever else the church may be known for today—buildings, budgets, crowds, busy schedules—it certainly isn't known for its holiness. How many Christians do you know about whom you could honestly say, "He is a man of God'' or "She is a woman of God''? How many "Christian celebrities'' qualify?
God's holiness means His complete "apartness'' from anything that is sinful. He is different from that which is common; He is separate from that which is defiling. But God's holiness isn't a static thing, like a block of pure ice. His holiness is active and alive, a "sea of glass mingled with fire'' (Rev. 15:2). Everything about God is holy: His wisdom, His power, His judgments, and even His love. If His love were not a holy love, He would never have sent His only Son to die for the sins of the world and meet the just demands of His own nature and His own holy law.
Israel failed to be a holy nation and therefore failed to give the witness to the world that God wanted them to give. Not only did Israel suffer for her sins, but also the pagan world suffered by not seeing in Israel the difference it makes when you belong to a holy God. The church emphasizes verbal witness but neglects godly character and conduct, and both are important. Jesus didn't say, "Ye are the lips of the world,'' but "Ye are the light of the world.'' He didn't say, "Ye are the sermons of the earth,'' but "Ye are the salt of the earth.'' A holy life dispels darkness and repels decay.
I may be wrong, but I sense that many of God's people today have lost the awesome sense of the holiness of God. Why?
Holiness begins at the altar The book of Leviticus doesn't begin with a prayer meeting, a praise service, or a sharing meeting. It begins at the altar where innocent sacrifices shed their blood for guilty sinners.
For one thing, we don't emphasize holiness in our churches. Like the campfire meeting of a Boy Scout troop, our "worship'' services are spritely and joyful but totally lacking in the important emphasis on the holiness of God. Our preaching is people-centered, trying to "scratch people where they itch,'' instead of pointing them to the holy God, who deserves their worship and obedience. People who get caught up in the greatness and holiness of God don't worry much about where they itch.
It begins with the description of five sacrifices, all of which point to the Lord Jesus Christ and His work on the cross.
The first step toward holiness is the admission of my own sin and the recognition of Christ as my only Savior and Redeemer from sin. If I think I'm going to become holy because of my sincere resolutions, my religious habits, or my theological knowledge, I'm heading for certain failure. True, we need spiritual knowledge,
The absence of church discipline and high standards of Christian conduct indicates that we don't take holiness too seriously. In our promotion, we try to "sell'' the church to the world by conveying the unbib-
Leviticus
Abihu, the sons of Aaron, because they brought "false fire'' and false zeal into the sanctuary, violating the holy law of God. God doesn't do that today, but if He did, not very many saints would be left. It's likely that the two priests were under the influence of alcohol, which brings to mind Paul's admonition that we not be drunk with wine but be filled with the Spirit (Eph. 5:18).
and we ought to resolve to cultivate godly habits, but apart from the sacrifice of Jesus Christ, all these good things are useless if not harmful.
The cross reveals God's hatred of sin. Our sins killed His only Son. How can I be neutral or even friendly toward that which caused the Son of God to suffer and die? Unless I learn to detest sin, I'll never be able to cultivate holiness.
Refined human nature can imitate spirituality but never duplicate it. Sentimental religious feelings are no guarantee that we're pleasing God, and the absence of them doesn't mean we're failing God. I'm grateful for the renewed emphasis in the church on worship and praise, but we must be careful that our "fire'' is ignited by the Holy Spirit from God's altar and not by the flesh or even demonic forces. Satan is a deceiver, and we must be careful to detect and reject his counterfeits.
But the cross also reveals the power of God to conquer sin. The blood of Christ cleanses us (1 John 1:7, 9), brings us near to God (Eph. 2:13), and purges us from sin (Heb. 9:14). By accepting His finished work and our sanctified position in Him (13:12), we take that first step toward living a holy life.
Holiness involves obedience and discipline It wasn't enough for the Jewish worshipper to bring a sacrifice to the altar and go away knowing that his or her sins had been forgiven. That worshipper also had to obey the rules and regulations that the Lord gave His people concerning what was clean and what was unclean. In other words, our holy God has the right to tell us what's right and what's wrong.
Holiness involves priestly mediation The Old Testament Jew, not born in the tribe of Levi, was banned from the sacred courts of the tabernacle. He had to come to God by means of the mediation of the priests. In the New Testament church, all of God's people are priests, but we must come to God through Jesus Christ, our mediating High Priest in heaven (1 Peter 2:5). There can be no growth in holiness apart from fellowship with Jesus Christ. He finished the work of our salvation when He died and arose again on earth, but He now carries on the "unfinished work'' of our sanctification as He intercedes in heaven. This is one of the major themes of the book of Hebrews. He wants to "make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ'' (Heb. 13:21).
Believers today don't pay attention to the Jewish dietary laws, but we should heed what they illustrate: There are some things in this world that must not get into our system because God disapproves of them. I'm not afraid to touch a dead body or pick up a bone, but I must be careful "to keep [myself] unspotted from the world'' (James 1:27). Christian liberty isn't license to participate in things that aren't good for us.
I applaud the current emphasis on Bible study among Christians and rejoice at the many excellent tools that are available. But it isn't enough to read and study the Bible. We're supposed to "keep His commandments, and do those things that are pleasing in His sight'' (1 John 3:22). Disciplined obedience is an important part of holy living. It's much easier to discuss and debate the Bible than it is to demonstrate its truths in our everyday lives.
Unlike the Old Testament believers, God's people today can enter into His very presence (the Holy of Holies) and fellowship with Him (10:19–22). Through Jesus Christ, we have access to the throne of grace to "obtain mercy, and find grace to help in time of need'' (4:16). Unless we "take time to be holy'' and commune with God, we will never grow in holiness or likeness to Jesus Christ.
The Old Testament Jews had to walk carefully to keep from being defiled (Eph. 5:15). They had to incorporate God's standards of holiness into every aspect of their daily lives: the clothes they wore, the food they ate, the things they touched, the people with whom they fellowshipped. Husbands and wives had to put their most intimate experiences under the discipline of the Word of God. There was no such thing as "secular'' and "sacred'' to the Old Testament saint, for everything in life belonged to God.
Lack of holiness affects our land We tend to think of sin as an individual activity that affects only the sinner, but this isn't true. Moses made it clear that the sins of the people affected the land God had given them, and that the land would "vomit them out'' if they persisted in their rebellion.
Idolatry and sexual immorality are the two sins that God especially singled out as polluting the land. "Do not defile yourselves in any of these ways, because this is how the nations that I am going to drive out before you became defiled. Even the land was defiled; so I punished it for its sin, and the land vomited out its inhabitants'' (Lev. 18:24–25 niv).
Believers today think they're spiritual if they attend church once a week and read from a devotional book the other six days. It's only when God's holiness increasingly begins to touch every area of our lives that we can say we're starting to make progress in being holy.
Although we should do all we can to uphold holy standards, the church doesn't have the authority to impose God's laws on the unsaved citizens of the land.
Holiness must be from God and be genuine We must beware of "false zeal.'' God killed Nadab and
Leviticus
Holiness means living to please God alone If a Jew, walking alone in a field, accidentally became unclean, he could do one of two things. He could stay outside the camp and take the necessary steps for cleansing, or he could return to the camp, do nothing about it, and remain defiled. Nobody would know the difference, but he would be "toxic'' and secretly defiling everything and everyone he touched; and the Lord would know all about it. Unless he obeyed the regulations given in God's law and became clean again, he would be living a lie, doing a great deal of damage and inviting the discipline of God.
But what should we do when the people in the church, who profess to know God, don't practice these standards themselves? When the church becomes like the world, it will have no influence to change the world.
Idolatry and immorality are not only acceptable in today's society, but they are also approved and promoted. Novels, movies, and TV programs exhibit and exalt sexual immorality to the point where it has become an important part of today's entertainment. Sins that ought to send us to our knees weeping are now acceptable recreation. We expect this kind of godless living from the people of the world, but we don't expect it from the people of God, and yet idolatry and immorality have invaded the church.
One of the principles Jesus stressed in the Sermon on the Mount is that we live our lives before the eyes of God, to please Him alone, and not before the eyes of people in order to impress them (Matt. 6:1–18). There are times when what we do is misunderstood by our friends on earth but fully understood and approved by our Father in heaven. In other words, Jesus wants us to concentrate on building character and not just building a religious reputation.
Judgment is coming, and it will begin "at the house of God'' (1 Peter 4:17).
Holiness isn't a private affair The Old Testament believer was part of a worshipping community; he or she didn't try to "go it alone.'' The priests were the overseers of the spiritual life of the nation; the Levites assisted them; and each member of the nation had a part to play in the ongoing battle against sin and the world.
It makes no difference how loudly our friends applaud if God is displeased with us. "Everything is uncovered and laid bare before the eyes of him to whom we must give account'' (Heb. 4:13 niv), so it's futile to try to hide. According to 1 John 1:5–10, once we start lying to others (v. 6), we'll soon start lying to ourselves (v. 8), and the result will be trying to lie to God (v. 10). This leads to a gradual deterioration of character that brings collapse and shame. We seek to live a holy life, not so that we can be recognized as "holy people,'' but in order to please a holy God. We live before Him openly and sincerely, hiding nothing, fearing nothing.
One of the dangerous tendencies in Christendom today is the emphasis on "individual Christianity,'' as though each believer is a "Lone Ranger'' and doesn't need anybody else to assist him or her in the quest for holiness. Of course, we need individual and personal daily devotional times with the Lord, but it mustn't end there. We also need the help of our spiritual leaders and other believers in the church, and they need us.
The restful Sabbath Day gave parents opportunity to teach the Word to their children, and each Passover was another opportunity to review God's mercy toward His people. The other feasts brought the community together, either to repent or rejoice. When we forsake "the assembling of ourselves together'' (Heb. 10:25), we rob ourselves of the blessings God gives to those who are a vital part of a worshipping fellowship.
For several years, I've had a plaque on the wall of my study containing this quotation from A.W. Tozer: "To know God is at once the easiest and the most difficult thing in the world.''
Knowing God and becoming more like Him is the easiest thing in the world because God is for us and gives us all the help we want as we seek to attain the goal. But it's the hardest thing because almost everything within us and around us fights against us, and we have to exercise a holy determination to run the race and keep our eyes on the Lord (Heb. 12:1–3).
Holiness glorifies the Lord Since only God can make a person holy, a godly life is a trophy of His grace and a tribute to His power. Teachers can take credit for instructing us, pastors for mentoring us, and friends for encouraging us, but only God gets the glory when people see Christ reproduced in us.
But it can be done; otherwise, God would never have said eight times in His Word, "Be holy, for I am holy!''
We may not see the changes taking place, but God can see them, and so can others. The important thing isn't that we measure ourselves the way we measure the growth of our children, but that we keep yielding ourselves and letting Him be glorified in all that we are and do.
His commandment is the promise of His enablement. Be holy!
Note
1 Carl F. H. Henry, Notes on the Doctrine of God (Boston: W.A. Wilde, 1948), 110.
N U M B E R S
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
S o l o m o n I s a i a h
E. New regulations—27:1–11 F. A new leader—27:12–23 G. New commitment to the law—28—30 H. New commitment to battle—31—32 I. New laws for the new land—33—36
OUTLINE Key theme: Man's failure and God's faithfulness Key verses: Numbers 14:8–9
I. AT SINAI: OBEYING THE LORD (1:1—9:14)
A. Numbering the soldiers—1:1–54 B. Organizing the tribes—2:1–34 C. Assigning the duties—3—4 D. Purifying the people—5—6 E. Dedicating the tabernacle—7—8 F. Celebrating the Passover—9:1–14
Numbers 1—4; 9:1–14 254 Order in the Camp
Numbers 5—7 258 Dedication and Celebration—Part I
II. TO KADESH: TEMPTING THE LORD (9:15—
12:16) A. The camp marches—9:15—10:36 B. The people complain—11 C. Aaron and Miriam criticize Moses—12
Numbers 8; 9:15—10:10* 262 Dedication and Celebration—Part II
Numbers 10:11—12:16 265 Marching to Moab
Numbers 13—14 270 Crisis at Kadesh
III. AT KADESH: REBELLING AGAINST THE LORD
(13—14)
Numbers 15—17 273 A Question of Authority
A. Exploring the Promised Land—13 B. Refusing to claim the land—14:1–9 C. Turning away from the land—14:10–45
Numbers 18—20 278 Another Crisis at Kadesh
IV. IN THE WILDERNESS: LEARNING FROM THE
Numbers 21 282 Marching in Victory—and Defeat
LORD (15:1—20:13)
A. About sacrifices—15:1–31 B. About authority—15:32—17:13 C. About responsibility—18 D. About purity—19 E. About humility—20:1–13
Numbers 22:1—23:26 285 Principalities and Powers—Part I
Numbers 23:27—25:18 289 Principalities and Powers—Part II
Numbers 26—29; 36 292 A New Beginning
V. IN MOAB: A NEW BEGINNING FROM THE
LORD—(20:14—36:13)
Numbers 30—35 296 Preparing for Conquest
A. New victories—20:14–21; 21:1–35 B. A new priest—20:22–29 C. New dangers—22—25 D. A new generation—26
Summary and Review 301 The Wilderness School
Numbers 1; 9
fact that, to a Jew, leaven represents evil, and the Jews were to be a pure people. All yeast had to be removed from their houses before Passover and be kept out during the week that followed. (See 1 Cor. 5:1–8; Matt. 16:6, 12; Gal. 5:9.) The bitter herbs reminded the Jews of their cruel bondage when they were slaves in Egypt.
CHAPTER ONE Numbers 1—4; 9:1–14 ORDER IN THE CAMP T
he code name for the enterprise was "Operation Overlord." The more popular name was "D-Day"—June 6, 1943, when the combined Allied forces landed on Omaha Beach and signaled the beginning of the end of the war in Europe. It was the largest assembly of military personnel and materiel in the history of warfare. Historian Samuel Eliot Morison wrote, "The Allied forces of soldiers, sailors, aviators and supporting services amounted to 2.8 million men in England."1
For Christians today, Passover speaks of Jesus Christ, the Lamb of God who died for the sins of the world (John 1:29; 1 Cor. 5:7; Isa. 53:7; 1 Peter 1:19; Rev. 5:6). Those who trust Him are redeemed from sin (1 Peter 1:18; Rom. 8:34; Eph. 1:7; Heb. 9:12) and may claim their spiritual inheritance in Christ (Eph. 1:3). During the last Passover feast with His disciples, Jesus inaugurated what we call The Lord's Supper (Eucharist, Communion) to encourage His people to remember Him. This supper reminds us that Christ gave His body and shed His blood for our redemption (Matt. 26:26–30; Mark 14:22–25; Luke 22:17–20) and that He will one day come again to receive us (1 Cor. 11:23–34; 1 Thess. 4:13–18).
Moses was about to launch his own "Operation Overlord," and his greatest desire was that Jehovah, the Lord of Hosts, truly be Lord over the whole enterprise. More than 2 million Jews were anticipating entering Canaan, conquering the inhabitants, claiming the land, and enjoying their promised inheritance. But before all of this could happen, Moses had to organize this assembly of former slaves who had been enjoying their freedom for only a year. It wasn't an easy task.
An emergency situation (vv. 6–12). Anyone who was defiled had to be put out of the camp, because defilement has a way of spreading (5:1–2). This meant that these men were forbidden to participate in Passover. This new situation demanded new wisdom, so Moses turned to the Lord for help (James 1:5). Since it was the Lord's Passover, only the Lord could change the rules.
His preparation for conquest involved four stages: celebrating the Passover (9:1–14), numbering the soldiers (chap. 1), organizing the tribes (chap. 2), and assigning the priestly duties (chaps. 3—4).
I. At Sinai: Obeying the Lord (1:1—9:14) F.Celebrating the Passover—9:1–14
God's reply was gracious: anyone who was defiled or absent from home during Passover the first month could celebrate the feast on the fourteenth day of the second month, but they had to be careful to follow the same divine instructions given in Exodus 12. God wasn't establishing a different Passover; He was only permitting His original Passover to be celebrated at a different time. None of the meat should be treated as common food ("leftovers"), and the lamb's bones must not be broken (see John 19:31–37).
Celebrating the Passover (9:1–14) The events recorded in Numbers 1—6 were preceded by those described in 7:1—9:15. We are now in the second year of Israel's national history (1:1; 9:1). The tabernacle was erected on the first day of the first month (Ex. 40:2, 17). The twelve tribal leaders began to bring their gifts on that day (Num. 7:1), a procedure that lasted twelve days (v. 78). On the thirteenth day, the Levites were consecrated (Num. 8), and on the fourteenth day, the Jews celebrated Passover (9:1–14).
Two warnings (vv. 13–14). This special consideration on the part of the Lord might lead some of the Israelites to start tampering with the divinely ordained Passover instructions, so God told Moses to warn them that the original rules were still in force, both for the first month and the second. Any Jews who were qualified to celebrate Passover the first month but didn't do so, hoping to do it more conveniently the second month, would be disciplined by God. What is meant by "cut off" isn't explained here; it might mean exclusion from the camp, or it could mean death. Just as Passover was a serious matter to the Jews, so the Lord's Supper must be taken seriously by Christians (1 Cor. 11:28–30). The second warning had to do with resident aliens in the camp, people who were not born under the Abrahamic covenant and had not received the sign of circumcision. They might think that the second-month Passover was not as restricted as the first-month observance, but they would be wrong. Gentiles would have to become Jewish proselytes if
The second Passover (vv. 1–5). It was only fitting that the Israelites began their second year of freedom by commemorating the awesome night when God delivered them from Egyptian bondage, "A night of solemn observance to the Lord" (Ex. 12:42 nkjv). In looking back, the people would appreciate what God had done for them, and they could teach their children the significance of Israel's "independence day" (Ex. 12:26–28; 13:8–16). Unless parents remind their children of what the Lord has done, it won't be long before the next generation will drift from the faith (Deut. 6:1–9; see 2 Tim. 2:2). According to Exodus 12, each family had to slay a lamb, roast it, and eat it with unleavened bread and bitter herbs (see Num. 9:11). The bread contained no yeast for two reasons, one practical and the other symbolic. The practical reason was that the Jews had to be ready to leave Egypt at any time, so they couldn't wait for the dough to rise. The symbolic reason involves the
Numbers 1
in the New Testament, even by Jesus (Matt. 16:18) and especially by Paul (Rom. 8:31; Eph. 6:10–18; 2 Cor. 10:3–5; 1 Cor. 9:7; 2 Tim. 2:1–4). The Christian life is a battleground, not a playground, and there's an enemy to fight and territory to gain for the Lord. God declared war on Satan long ago (Gen. 3:15), and there can be no neutrality in this spiritual conflict, for Jesus said, "He that is not with me is against me" (Matt. 12:30). The leaders appointed (vv. 4–16). Moses and Aaron were assisted in the census by the appointed leader of each tribe. These tribal leaders are also named in chapters 2; 7; and 10. It wasn't difficult to make the count because the nation was organized by households, families (clans), and tribes (Josh. 7:14), and there were rulers for each unit of ten, one hundred, and one thousand Israelites (Ex. 18:21). Note that Nahshon (Num. 1:7) was in the family tree of David (Ruth 4:20–22) and therefore an ancestor of Christ (Matt. 1:4). Note also that each person had to prove his lineage (Num. 1:18) so that no unqualified outsider entered the army of the Lord.
they wanted to observe Passover with the Jews (Ex. 12:19, 43). A great tragedy. This was the last Passover the Jews celebrated until Joshua led them into the Promised Land years nearly forty years later (Josh. 5:10). Because of their unbelief and rebellion at Kadesh-Barnea (Num. 13— 14), the people twenty years and older were rejected by the Lord and died during Israel's wilderness march. When Joshua led the new generation into Canaan, the males received the sign of the covenant and God restored His people into His good favor (Josh. 5:2–9). It was a new beginning for Israel in their new land.
A.Numbering the soldiers—1:1–54
Numbering the soldiers (1:1–54) The second month of the second year, thirteen months after the Exodus, Israel had to start preparing for battle. If Genesis is the book of beginnings and Exodus the book of redemption, then Numbers is the book of warfare. The Jews were in enemy territory, marching toward the land God would help them conquer, and they had to organize for confrontation and conflict. The phrase "able to go forth to war" is used fourteen times in this chapter. If God were to number the believers in the church today according to their ability to wage spiritual warfare, we wonder how big the army would be.
The numbers recorded (vv. 17–26). The numbers are rounded off to the nearest hundred, except the report from Gad, which is rounded off to fifty (vv. 24–25). The total number of warriors from age twenty and upward was 603,550 (v. 46). Except for Joshua and Caleb, all these men died during Israel's years of wandering in the wilderness. The second census totaled 601,730 men (26:51), an army that entered the land and claimed the inheritance.
The order given (vv. 1–3). Over 150 times in the book of Numbers, it's recorded that God spoke to Moses and gave him instructions to share with the people. In fact, Numbers opens with God speaking to His servant, and it closes with a reminder that God had spoken to Israel through Moses (36:13). One of the Hebrew names for this book is "And He spoke," taken from Numbers 1:1.2 Apart from the revelation of God's will, Israel would not have known what to do or where to camp. "You led Your people like a flock by the hand of Moses and Aaron" (Ps. 77:20 nkjv).
The Levites exempted (vv. 47–54). The three sons of Levi were Gershon, Kohath, and Merari (Gen. 46:11); Moses and Aaron were descendants of Kohath (Num. 3:14–24), and Aaron was the first high priest. Only the sons of Aaron were allowed to minister at the altar (vv. 1–4) and the Levites assisted the priests in their ministry. Supervised by the high priest, the Levites dismantled the tabernacle when the camp relocated, carried the various tabernacle parts, furnishings, and vessels during the march, and then erected the tabernacle at the new location.
God's command was that Moses, Aaron, and the tribal leaders take a census of the men who were available to serve in the army. Israel's army wasn't made up of volunteers, for each able-bodied man, twenty years of age or older, was expected to take his place and serve the Lord and the people.3
The Levites camped around the tabernacle, which stood in the center of the camp, with Kohath on the south, Merari on the north, and Gershon on the west. Moses and Aaron camped on the east, at the gate of the tabernacle. In this way, the Levites protected the tabernacle from intruders and, being next to the tabernacle, would see when the cloud signaled that the camp was going to move.
Some people are disturbed by the emphasis on warfare in certain parts of the Bible, and a few denominations have even removed from their hymnals militant songs like "Onward, Christian Soldiers." But their fears and criticisms are unfounded. "The Lord is a man of war" (Ex. 15:3) when it comes to punishing sin and removing evil. The nations that Israel destroyed in Canaan were living in abominable moral filth and sinning against a flood of light, and the Lord had been longsuffering with them (Gen. 15:13–16; Rom. 1:18ff.). Would anybody today criticize a surgeon for removing a cancerous life-threatening tumor from a patient's body? Yet that's what God did for society when He used Israel to judge the degenerate nations in Canaan.
Because of their important ministry as assistants to the priests, the Levites were exempted from military duty. The tabernacle was the most important structure in the entire camp, and only the priests and Levites could attend to it. Therefore, they weren't counted in the military census. Worship and warfare may seem unrelated, but in God's economy, they go together. One of the major themes of the book of Revelation is God's warfare against evil on earth and His receiving
Furthermore, the military image is used frequently
Numbers 1—3
Reuben, and the eagle to Dan. But this is nowhere affirmed in Scripture.
worship in heaven. Unless the people of God are right with the Lord in their worship, they can't face their enemies and defeat them in warfare. "Let the high praises of God be in their mouth, and a two-edged sword in their hand" (Ps. 149:6).
With the pillar of cloud hovering over the center of the camp by day and ablaze with fire at night, and the tents of the various tribes arranged in their assigned places, the camp of Israel must have been an awesome sight. When the prophet Balaam looked at the camp from the mountain heights, he said, "How beautiful are your tents, O Jacob, your dwelling places, O Israel! Like valleys they spread out, like gardens beside a river, like aloes planted by the Lord, like cedars beside the waters" (Num. 24:5–6 niv).
Organizing the tribes (2:1–34) When the motions of the pillar of cloud over the tabernacle announced that the camp would move, it would have been difficult if not impossible to break camp and start the march quickly and efficiently without some kind of order in the camp. "Let all things be done decently and in order" (1 Cor. 14:40) is an admonition for God's people in every age, "for God is not the author of confusion" (v. 33).
B.Organizing the tribes—2:1–34 C.Assigning the duties—3—4
In God's plan, Israel and the church are two different peoples (1 Cor. 10:32), but you can't help but see Israel's camp as an illustration of what God's church ought to be in this world: a pilgrim people following the Lord, with His glory at the heart of everything and His presence leading the way. Israel was one people, united in the Lord and to each other. Yet each separate company was recognized by God, displayed its own unique banner, occupied its own special place, and marched at the Lord's command.
We've already seen that Moses and Aaron, with the priests and Levites, camped immediately around the tabernacle. Each of the twelve tribes was assigned a specific place to camp, also with reference to the tabernacle, for God dwelt at the heart of the camp, and each tribe's location was determined by the Lord.
Judah, Issachar, and Zebulun, all descendants of Leah, camped to the east, with a total of 186,400 men. Since the entrance to the tabernacle was there, it was important to have the largest number of soldiers protecting it. Reuben, Simeon, and Gad camped south of the tabernacle with 151,450 men. Ephraim and Manasseh, the descendants of Joseph, encamped west of the tabernacle, along with Benjamin, a total of 108,100 men. Thus, all the descendants of Rachel camped together. On the north side of the tabernacle were Dan, Asher, and Naphtali, with 157,600 men.
Assigning the duties (3:1—4:49) These two chapters are devoted to the Levites, the men who served the Lord by assisting the priests in their ministry at the tabernacle. Moses records two numberings of the Levites, those one month old and older and those twenty years old and older, as well as the duties assigned to them. The Levites had no inheritance in the Promised Land but lived from a tithe of the gifts that the people brought to the Lord (18:20–24).
The priests (3:1–4). The priests were the descendants of Aaron, the first high priest, who had four sons: Nadab, Abihu, Eleazar, and Ithamar (Ex. 6:23). Nadab and Abihu brought unauthorized worship into the sanctuary and were killed by the Lord (Lev. 10).4 Eleazar was chief over the Levites (Num. 3:32) and eventually replaced his father as high priest (20:22–29). Ithamar had received the offerings for the building of the tabernacle (Ex. 38:21) and was in charge of the Gershonites and Merarites (Num. 4:28, 33). It was no insignificant thing to be one of God's priests, for the priests were God's anointed servants, especially consecrated for His glory (Ex. 28—29).
Whenever the camp moved, the ark of the covenant went before, carried by the priests. Then the tribes of Judah, Issachar, and Zebulun marched next, followed by the Gershonites and Merarites carrying the tabernacle proper (frames, curtains, coverings). Next came Reuben, Simeon, and Gad, followed by the Kohathites carrying the tabernacle furnishings. Ephraim, Manasseh, and Benjamin were next, while Dan, Asher, and Naphtali brought up the rear. The largest number of soldiers (186,400) led the way and the next largest (157,600) were the rear guard.
The twelve tribes had to be careful not to camp too close to the tabernacle, for that area was reserved for the priests and Levites (Num. 2:2). To venture too near to the sacred tent could mean death (1:51). Also, each tribe was to display its standard and each family its banner (v. 52; 2:2). Nowhere in Scripture are we told the colors of these tribal banners or the emblems that were on them, and it's useless to conjecture. Jewish tradition suggests that the colors were those of the twelve gems in the high priest's breastplate (Ex. 28:15–29), but we can't be certain what some of those colors were. Jewish tradition also states that four of the tribal emblems came from Ezekiel 1:10 (and see Rev. 4:7) and assigned the lion to Judah (Gen. 49:9), the ox to Ephraim, the man to
The gift of the Levites (vv. 5–13). God looked on Israel as His firstborn son (Ex. 4:22). He had spared Israel's firstborn at Passover but had slain the firstborn sons of Egypt (11:1–7; 12:29–30). For this reason, every firstborn male in Israel, whether human or animal, belonged to the Lord and had to be redeemed by a sacrifice (13:1–2, 11–13; 22:29–30; 34:19–20; Luke 2:7, 22–23). The entire nation of Israel was to be a "kingdom of priests" before God (Ex. 19:5–6), and He appointed a special priesthood to help His people obey His law and bear witness of His goodness. The Levites were God's gift to the priests, substitutes for the redeemed firstborn sons of Israel who already belonged to God. The
Numbers 3—4
(3:32), and it was also his task to carry the oil for the lampstand, the incense for the golden altar, the flour for the daily meal offering, and the holy anointing oil (4:16).
Levites did for the Lord and the priests the service that the firstborn sons would have done, for the Levites ministered in their place.
The Levitical census and duties (3:14—4:49). Two different censuses were taken of the Levites. Moses first counted every male, one month old and older, to make sure there were enough Levites to substitute for all the firstborn in Israel. There were 7,500 Gershonites (3:22), 8,600 Kohathites (v. 28), and 6,200 Merarites (vv. 33–34), a total of 22,000 Levites.5 When Moses numbered the firstborn males in Israel, he found 22,273 (vv. 40–43), so the extra 273 men had no Levites to represent them in the sanctuary. These 273 males were redeemed by paying five shekels each, and the money was given to Aaron to be used for the service of the tabernacle.
The Gershonites and Merarites had wagons for carrying their burdens, but the Kohathites had none (7:1–9). The sacred furniture of the tabernacle had to be borne on the shoulders of the sanctified servants of God. When David had the ark brought into Jerusalem, he didn't obey this rule, and it led to the death of Uzzah (2 Sam. 6). The Kohathites were burden-bearers, but their burdens were precious, very important to the people, and appointed by the Lord. Certainly they considered it a privilege to carry the sacred furnishings of the sanctuary on their shoulders through the wilderness.
The Merarites (3:33–37; 4:29–33, 42–45) numbered 6,200, of whom 3,200 were the proper age to serve (v. 44). They camped to the north of the tabernacle and had Zuriel as their leader. They had an especially difficult task because they carried the heavy boards of the tabernacle, as well as the bars, pillars, and silver sockets into which the pillars fit. No wonder Moses gave them four wagons and eight oxen to help them with their work (7:8). Aaron's son Ithamar supervised their ministry.