prove once and for all that He had chosen Aaron and the nation but disobedience brings death and cursing. Joshua
Numbers 16—17 the rulers of each tribe and many of the people saw the rods and could bear witness that Aaron's was the only one that produced life. Each day, when the tribal leaders took up their staffs, they would be reminded that God had chosen Aaron's sons to serve at the altar. Furthermore, the high priest could always bring out the staff of Levi as unchanging evidence that Aaron's family alone was chosen for the priesthood.
20:28–31), Paul warned about proud people who would seek to seize authority in the local church and promote themselves. It's likely that more churches have been divided because of arrogant leadership than because of false doctrine.
The second confrontation (16:41—17:13). The deaths of over 250 people should have brought reverent awe into the hearts of the Israelites, but there was "no fear of God before their eyes" (Rom. 3:18). What began with several hundred rebels had now become a national uprising! Instead of falling to their knees and crying out to God for forgiveness and mercy, the Jews were rebelling against Moses and Aaron just as Korah had done! Carnally minded people can't perceive the spiritual meaning of what God does because they lack spiritual discernment (1 Cor. 2). The nation beheld God's acts, but Moses understood God's ways (Ps. 103:7). Again, the glory of the Lord appeared and the judgment of the Lord began to consume the Israelites; for the second time in two days, Moses and Aaron fell on their faces and interceded for the people. Aaron took a censer and ran into the ranks of people who were already smitten, and he "stood between the dead and the living, and the plague was stayed" (Num. 16:48). When they counted the corpses, they found that 14,700 people had died because of their foolish rebellion against the Lord. "The wages of sin is death" (Rom. 6:23).
As usual, the Israelites overreacted when they heard the news and concluded that anybody who came near the tabernacle would perish (vv. 12–13; see 14:40–45). At least they had a fear of judgment, but they didn't have a true fear of God in their hearts. But the presence of the tabernacle in the camp should have been a source of confidence for the Jews, for it meant that Jehovah was present with them. He would guide them through the wilderness, defeat their enemies, receive their sacrifices, and grant them forgiveness. To calm their fears, Moses in the next two chapters explained the ministry of the priests and the importance of the tabernacle of the camp.
The Lord gave Israel three reminders to encourage them to obey His law and submit to His will: the tassels on their garments, the brass plates on the altar, and Aaron's rod in the Holy of Holies. To encourage believers today to be obedient children, the Lord has given us His Word (John 17:17), the indwelling Holy Spirit (1 Cor. 6:19–20), the Lord's Supper, reminding us of the death of Christ and His promised return (11:23–34; 1 John 3:1–3), and the interceding Savior in heaven (Heb. 4:14–16; Rom. 8:34). Before we judge God's ancient people, perhaps we'd better examine our own hearts to see if we've submitted to the authority of His Word and of His appointed leaders.
What is there about the human heart that makes it so easy to follow the crowd and disobey the Lord? "But what experience and history teach us is this, that peoples and governments have never learned anything from history, or acted on principles deduced from it." So wrote the German philosopher Hegel in the introduction to his Philosophy of History, and he was right. The one thing we learn from history is that we don't learn from history, and that includes church history.
Notes
1 Thirty-eight years later, Moses will rehearse the law to the new generation in what we call the book of Deuteronomy; he'll emphasize the fact that obedience brings life and blessing to the nation but disobedience brings death and cursing. Joshua will repeat this message after the nation enters Canaan and begins its conquest (Josh 8:30–35). These same principles apply to God's people today. 2 Of course, the offerings point to Jesus Christ (Heb. 10:1–18). He gave Himself completely on the cross (burnt offering) and paid for the sins of the world (sin offering, trespass offering). He is our peace and made peace on the cross (peace offering), and He is the satisfying bread of life (meal offering). For a study of the Levitical sacrifices, see Be Holy (Cook). 3 Fine flour would be the very best they had to offer. The Jews usually ate a coarse bread made from ordinary meal. 4 Wine is also connected with the Spirit in Acts 2:13 and Ephesians 5:18, but only by way of contrast. People who are drunk lose their self-control, but self-control is one of the fruit of the Spirit (Gal. 5:22–23). The hilarity of drunken people is foolish and embarrassing, but the joy of the Lord glorifies God and gives opportunity for witness. 5 Christ's prayer on the cross, "Father, forgive them; for they know not what they do" (Luke 23:34), did not automatically
1. A second reminder (17:1–13). God would prove once and for all that He had chosen Aaron and his sons to serve as priests, and that any attempts on the part of any other tribe to seize the priesthood would meet with the wrath of God.
The test was a simple one. The leader of each tribe gave Moses a rod (staff) bearing the tribal name, and all twelve rods plus Aaron's rod were put before the Lord in the Holy of Holies. The fact that all the tribes were included in the test suggests that all of them had been represented in the insurrection. The rod that sprouted would belong to the man God had chosen to be the nation's priest. When Moses brought out the rods the next day, everybody could see that only Aaron's rod had produced life. Aaron's staff "had not only sprouted but had budded, blossomed and produced almonds" (v. 8 niv). What more evidence could the Israelites want?
If Moses put Aaron's rod back into the Holy of Holies, how could it be a reminder to the nation that the tribe of Levi was the priestly tribe? For one thing,
Numbers 18 ple of Israel were terrified even to have the tabernacle in their camp. "Are we all going to die?" they cried (17:13 niv). Actually, God's presence in their camp was the distinctive mark of the people of Israel (Ex. 33:1–16), for Israel was the only nation to have the glory of the living God present with them and going before them (Rom. 9:4).
bring divine forgiveness to the Jewish nation or the people responsible for His death. But it did postpone the judgment that the nation deserved and finally received in AD 70. See Acts 3:17, and note Paul's testimony in 1 Timothy 1:13. 6 When David committed adultery with Bathsheba, it was a deliberate sin that defied God's will, and it was especially heinous because he was the king and not only knew the laws of God but had the responsibility of enforcing them. He could bring no sacrifice (Ps. 51:15), so he threw himself completely on the mercy of God. The Lord forgave him, but David had to suffer the painful consequences of his sin (2 Sam. 12:13–14). 7 Subordination doesn't imply inferiority. A buck private may have more character and wisdom than the general, but he's still a buck private who has to obey orders. 8 It seems that the sons of Korah were not a part of their father's rebellion because they become well-known musicians in Israel. "For [or by] the sons of Korah" is part of the heading of eleven psalms (Ps. 42; 44—49; 84—85; 87—88). They were important musicians in the tabernacle and temple worship. 9 Cain belonged to the devil (1 John 3:12), Balaam seduced Israel to indulge in sins of the flesh (Num. 25), and Korah acted like the people of the world in promoting himself and defying the will of God. Believers must constantly beware of temptations from the world, the flesh, and the devil (Eph. 2:1–3).
God spoke expressly to Aaron (Num. 18:1, 8, 20) and thereby elevated his high priestly ministry even more. The Lord made it clear that it was the responsibility of the priests to minister in the tabernacle and protect it from defilement, and it was the responsibility of the Levites to assist the priests in their tabernacle ministry.1 As long as the priests and Levites obeyed this rule, there would be no judgment sent to the people (v. 5).
The priestly ministry was a serious matter, for if the priests didn't follow God's instructions, they might die. If they permitted an unauthorized person to come near the tabernacle or to minister there, God could slay them. It was dangerous to disobey even in the matter of how they dressed (Ex. 28:35, 42–43) or if they washed regularly (30:17–21). God held Aaron and his sons responsible for offenses committed against the sanctuary and the priesthood.
The priesthood was God's gift to Israel, for without priests the people couldn't approach God. The Levites were God's gift to the priests, relieving them of menial tasks so they could devote themselves fully to serving God and the people. The seven men appointed in Acts 6, usually called deacons, had a similar relationship to the apostles. There's nothing demeaning about serving tables, but the apostles had more important work to do.
C.About responsibility—18
CHAPTER SEVEN Numbers 18—20 ANOTHER CRISIS AT KADESH I t's probable that the instructions in chapters 18 and 19 were given by the Lord while Israel was still at Kadesh-Barnea. However, when you get to chapter 20, the nation has completed its thirty-eight years of wandering and is back at Kadesh (20:1, 16).
Everything rises or falls with leadership, and Aaron was the leader of the priestly family. He was accountable to God for what happened at the sanctuary. God doesn't dwell in temples made with hands (Acts 7:48), but He does dwell in our bodies by His Holy Spirit 1 Cor. 6:19–20) and among His people in the local assembly (3:16ff.). We must be careful how we treat our bodies and what we do to the church of Jesus Christ. "If anyone destroys God's temple, God will destroy him; for God's temple is sacred, and you are that temple" (v. 17 niv).
Very little is written in Numbers about Israel's years of wandering, although a list of their camping places in found in Numbers 33. Miriam died in the first month of the fortieth year (20:1), when the nation had returned to Kadesh, and Aaron died in the fifth month of that same year (33:38). When Moses died at the end of the fortieth year (Deut. 1:3), the entire older generation had perished, except for Joshua and Caleb, who were permitted to enter Canaan.
God's people had been stubborn and rebellious, and the Lord had chastened them for it, but in spite of their disobedience, the Lord had been faithful to care for them. "Nevertheless, he saved them for his name's sake, that he might make his mighty power to be known" (Ps. 106:8). Consider some of the Lord's concerns on behalf of His people as expressed by the instructions and events found in these chapters.
Caring for His servants (18:8–32) As servants of God, the priests and Levites deserved to be cared for by the people of God. Unlike the other tribes, Levi would have no inheritance in the Promised Land, for the Lord was their inheritance (v. 20; Deut. 10:8–9; Josh. 13:14, 33; 14:13; 18:7), and the Levites would be given forty-eight towns to live in (Num. 35:1–8; Josh. 21).2 Both the priests and Levites were cared for by means of the sacrifices, offerings, and tithes of the people.
Guarding the sanctuary (18:1–7) Because of the Lord's judgments against the rebels at the tabernacle (16:31–35) and His miraculous defense of Aaron's high priestly ministry (17:10–13), the peo-
The priests (vv. 8–20). God assigned to the priests portions of the meal offerings, sin offerings, trespass offerings, and peace offerings (Lev. 6:14—7:38), as
Numbers 18—19 holy for I am holy," a statement found eight times in the Bible (Lev. 11:44–45; 19:2; 20:7, 26; 21:8; 1 Peter 1:15–16). The regulations about "clean and unclean" are spelled out in detail in Leviticus 11—15, telling the Israelites what they could eat, how they should deal with bodily discharges and infections, and what to do about dead bodies. Certainly there was a hygienic purpose behind these laws, but there was also a spiritual purpose: to teach the Jews the difference between holiness and sin and encourage them to walk in holiness.
well as the firstfruits (Deut. 26:1–11) and the firstborn animals that the people brought to the Lord. Some of this food only the priests could eat, but much of it could be shared with their families. However, whoever in the priestly family ate of the sacrifices given to God had to be ceremonially clean and treat the food with reverence, because it had been sanctified by being presented to God.
The Levites (vv. 21–32). They were given the tithes which the people brought to God's sanctuary, for 10 percent of the produce belonged to the Lord. The Jews were obligated to pay three different tithes: a tithe to the Levites (vv. 21–24), a tithe "eaten before the Lord" (Deut. 14:22–27), and a tithe every three years that was given to the poor (Lev. 27:28–29). The Levites in turn were to take a tithe of what they received, offer it to the Lord, and give it to the high priest.
The preparation (vv. 1–10). There are several unique features about this ritual. The animal chosen was not male; it was slain outside the camp, away from the tabernacle and the altar; it was slain by a layman and not a priest; the blood was not caught and poured out before God but burned with the carcass; and the ashes were gathered to be mixed with water and used for ceremonial purification.
The principle here is clear and is emphasized often in Scripture: Those who serve the Lord and His people should be supported from the material blessings God gives His people. "The laborer is worthy of his hire" (Luke 10:7; Matt. 10:10), said Jesus, and Paul wrote, "Even so the Lord has commanded that those who preach the gospel should live from the gospel" (1 Cor. 9:14 nkjv). Paul further explained this principle in Galatians 6:6–10; Philippians 4:10–19; and 1 Timothy 5:17–18. The Jewish people didn't always obey this law and bring their tithes to the Lord, and as a consequence the ministry at the tabernacle and temple suffered. (See Neh. 10:35–39; 12:44–47; 13:10–14; Mal. 1:6—2:9.) If the priests and Levites didn't have food for their families, then they had to leave the sanctuary and go to work in the fields (Neh. 13:10). It's tragic when God's people don't love the Lord and the Lord's house enough to support it faithfully.
First, the animal that was selected had to be without blemish, red in color, and never yoked for service. The red color may point to the blood being shed, but perhaps the color speaks of the red earth out of which the first man was made (Gen. 2:7). The name "Adam" comes from the Hebrew word adamah which means "red earth."
Aaron's son and successor Eleazar led the heifer outside the camp where a layman killed it in the presence of the priest. The word used for the slaughtering of the animal is not the word used for sacrificing an animal, and there is no altar involved. Eleazar caught some of the blood and sprinkled it toward the tabernacle seven times.
The carcass with the blood was then burned, and the word used here is not the normal word for "the burning of a sacrifice." While the body was burning, Eleazar dropped three important items into the fire: cedar wood, hyssop (a porous plant that absorbs liquid), and scarlet wool, all of which were used in the cleansing ceremony for a healed leper (Lev. 14:4, 6, 49, 51–52; and see Ps. 51:7). Because of their involvement with a dead body, Eleazar and the man assisting him were considered ceremonially unclean and had to wash themselves and their clothing before returning to the camp in the evening. A man ceremonially clean gathered up the ashes into a container and placed it in a clean place outside the camp, accessible to the people. He too had to wash before he could return to the camp.
God expected the Levites to tithe what they received and share it with the high priest (Num. 18:25–32). On occasion I've met people in Christian service who don't give to the Lord's work because they consider themselves exempt. "We're serving the Lord and all that we have belongs to Him," they argue, but their argument doesn't hold water. The Levites were serving God full time, yet they tithed what they received.
Tithing isn't necessarily a legalistic practice, for Abraham and Jacob tithed centuries before the law was given (Gen. 14:20; 28:22). If the Jews under the old covenant could give 10 percent of their income (produce) to the Lord, can Christians under the new covenant do less? For us, tithing is just the beginning! If we grasp the meaning of 2 Corinthians 8—9, we'll practice "grace giving" and go far beyond the tithe.3
The application (vv. 11–22). How were these ashes used? People who became ceremonially defiled from touching a dead body (vv. 11–13), being in a tent where somebody died (vv. 14–15), or touching anything that itself was defiled (v. 16), could be made clean again by using the ashes. They would have to wait three days after their defilement and then go out of the camp with a ceremonially clean man to the place where the ashes were kept. The man would mix some of the ashes with running water in a vessel, dip hyssop into the water and sprinkle it on the unclean person. This
D.About purity—19
Cleansing the defiled (19:1–22) In their daily lives, the Jewish people had to be sensitive to what was "clean" and what was "unclean," for this determined their relationship to the Lord and the other people in the camp. God's rule was, "You shall be
Numbers 19—20 problems no matter what the circumstances are, provided we trust Him and do His will.
would be repeated four days later on the seventh day. The cleansed persons would then wash themselves and their clothes and wait until evening to return to the camp.
An impulsive sin (vv. 10–11). Provoked in his spirit, instead of speaking to the rock, Moses smote it twice. He also spoke angrily to the people, calling them "rebels," and he gave the impression that he and Aaron had supplied the water. It was a sad demonstration of hostility by the meekest man on the earth (12:3), showing that we can fail in our strengths as well as our weaknesses.4
It was a very serious offense if a defiled person refused to be purified, because defiled people defiled the camp. God's presence dwelt in the tabernacle (vv. 13, 20) and He walked among the people (Lev. 26:11–12; Deut. 23:12–14); therefore, the camp had to be kept holy. Unclean people who refused to be cleansed were cut off from the nation (Num. 19:20) and stoned to death.
Moses was human, just as we are, and was no doubt weary as he drew near to the end of the wilderness march, during which he'd seen nothing but unbelief and heard nothing but complaining. Psalm 106:32–33 states that it was the people who provoked Moses to anger, and that isn't hard to believe. Perhaps he was emotionally drained because of the death of his sister. He may have been upset because, when the people complained, the Lord didn't reveal His glory and judgment as He had done before.
The church today doesn't worry about external ritual uncleanness, but we should take to heart the lesson of this chapter that God wants us to be a holy people. We should "cleanse ourselves of all filthiness of the flesh and of the spirit, perfecting holiness in the fear of God" (2 Cor. 7:1). God promises forgiveness and cleansing to His children if they turn from their sins and confess them to the Lord (1 John 1:9). An innocent animal had to die to provide ritual cleansing for the Jews, but the innocent Lamb of God had to die to provide cleansing for us (John 1:29; 1 Peter 1:18–23).
But no matter what mitigating causes we might produce, the fact still remains that Moses didn't honor the Lord or obey His orders. By striking the rock, he ruined a type of the Messiah who gives living water to His people (Ex. 17:1–7; John 7:37–39). Our Lord gave Himself for us on the cross only once and doesn't have to be crucified (smitten) again (Heb. 9:26–28). Now all that believers need do is ask, and God gives His Spirit to them.
E.About humility—20:1–13
Chastening His leaders (20:1–13) The death of Miriam must have affected Moses and Aaron deeply. It was Miriam whom the Lord used to save Moses' life when he was a baby, and she even arranged for their own mother to raise Moses and be paid for it (Ex. 2). She had led the praises of the women at the Red Sea (Ex. 15) and had endured the wilderness trials with her brothers. The only blemish on the record is her criticism of Moses (Num. 12), but is there any servant of God who has a spotless page?
The remarkable thing is that God gave the water, even though Moses' attitudes and actions were all wrong!5 "He has not dealt with us according to our sins, nor punished us according to our iniquities" (Ps. 103:10 nkjv). "If You, Lord, should mark iniquities, O Lord, who could stand?" (130:3 nkjv) God in His grace met the needs of His people because He is a God of compassion and infinite goodness, but He did not overlook Moses' sins.
An old problem (vv. 1–5). It was a conditioned reflex: whenever the Israelites faced a difficulty, they complained about it to Moses and Aaron and wept because they hadn't stayed in Egypt. Difficulties either bring out the best in people or the worst; they either mature us or make us more childish (James 1:2–8). Israel's words and attitudes revealed clearly that their hearts were still in Egypt. What a picture of the professed Christian who still loves the world (1 John 2:15–17) and turns to the world for help whenever there's a problem!
A painful discipline (vv. 12–13). The people were helped but Moses was disciplined, and in a most painful way: He wasn't permitted to enter the Promised Land (Luke 12:48). He had glorified himself instead of glorifying God. Once again, an important Old Testament type is involved, for the law (Moses) cannot give us our inheritance (Gal. 3:18). Joshua is a type of Jesus Christ the conqueror, and only he could lead the people into their promised inheritance (Heb. 4:1–11). Had Moses entered the land with the people, he would have ruined the message of the book of Hebrews!6
A divine solution (vv. 6–9). It was the people who should have been on their faces, confessing their sins and seeking God's forgiveness, but once again, Moses and Aaron fell before the Lord and sought His wisdom and help (14:5; 16:4, 22, 45; 22:31). Spiritual leaders pay a price as they seek to serve God's people, but the people usually don't appreciate it. The same people repeat the same sins and refuse to trust God and obey Him.
The first time God provided water for Israel, Moses called the place "Massah and Meribah" which means "testing and quarreling." On this second occasion, Moses called the place "Meribah" ("quarreling"), but it was he who had been tested, and he failed the test. At one point, Moses begged God to let him go over the Jordan, but the Lord refused his request (Deut. 3:23–29). Moses revealed his meekness by submitting to God's discipline and continuing to lead the people.
The rod was the same one Moses had used to do wonders in Egypt, especially to open the Red Sea. The Hebrew word for "rock" means a high cliff, a place for a fortress, and not a boulder. God is able to solve our
Numbers 20
Guiding His people (20:14–22) Israel was now marching north to the Plains of Moab (33:48) where Moses would prepare the new generation to enter the land. The easiest route was through Edom on the king's highway, the main trade route at that time. The Edomites were the descendants of Esau (Gen. 36) and therefore related to Israel, for Jacob was Esau's brother.
of Mount Hor, but that was where Aaron died and was buried.
Perpetuating the priesthood (20:23–29) Both Moses and Aaron had rebelled against God when Moses smote the rock, so neither of them would enter the Promised Land. On the first day of the fifth month of that fortieth year (33:38), Moses, Aaron, and Eleazar went somewhere on Mount Hor because it was now time for Aaron to die. Moses would say good-bye to a beloved brother and Eleazar to a revered father. Aaron was 123 years old (33:38–39).
V. In Moab: A New Beginning from the Lord—(20:14—36:13) A.New victories—20:14–21; 21:1–35 B.A new priest—20:22–29
Knowing the history of conflict between Esau and Jacob, Moses used sound diplomatic tactics as he requested permission to pass through the land. Israel had conquered many kings and nations during their march, and the Edomites knew this, so Moses had to make it clear that this was a peaceful march. We get the impression that Numbers 20:14–17 was originally a written document taken to the king of Edom by ambassadors from Israel. While a prince in Egypt, Moses would have learned all about these diplomatic matters.
However, Aaron's death didn't interrupt the ministry of the priesthood, for Eleazar took his place. As John Wesley used to say, "God buries His workmen but His work goes on." In fulfillment of the law (Ex. 29:29–30), Moses took the holy garments from his brother, Aaron, and put them on Eleazar. He probably anointed him as well for the new office. When Moses and Eleazar returned to the camp without Aaron, and the people saw Eleazar dressed in the robes of the high priest, they knew that Aaron's life had ended. They mourned for Aaron for thirty days, which takes us now into the sixth month.
First, Moses emphasized the fact that the Jews and Edomites were brothers (v. 14), and twice he used the phrase "our fathers" (v. 15). This common heritage should have caused the Edomite leaders to have some sympathy for their brothers. Then Moses reminded the Edomites of Israel's suffering and bondage in Egypt and the miraculous deliverance the Lord gave them. Since God delivered them and was directing them, surely the Edomites would want to cooperate with Jehovah and let their Jewish relatives march through the land.
Eleazar was the third son of Aaron (Num. 3:2); the first two, Nadab and Abihu, were slain by the Lord for defiling the tabernacle with false fire (Lev. 10). Before becoming high priest, he was the chief leader of the Levites for caring for the tabernacle (Num. 3:32; 4:16). He would assist Moses in taking the census of the new generation (26:1–3) as well as in commissioning Joshua to succeed Moses (27:18–23). When Israel had conquered the land, Eleazar helped Joshua assign each tribe its inheritance (34:17; Josh. 14:1; 19:15).
But to have between 2 and 3 million people and their livestock go through your land could be a costly thing, because they would need food and water. Directed by the Lord (Deut. 2:1–8), Moses assured the people of Edom that his people would pay for their food and water and not even enter the fields or vineyards of Edom. Moses was making every effort to guarantee a peaceful journey, but the Edomites refused to accept his generous offer. Moses tried a second time to persuade the Edomites, but his words only provoked more opposition.
Moses has experienced two family funerals, two confrontations with critics in the camp, and a personal failure at Kadesh, yet he picks up his rod and goes right back to work. Victorious Christian service, like the victorious Christian life, is a series of new beginnings. No matter what mistakes we've made, it's always too soon to quit.
Jacob and Esau had met and settled their differences years before (Gen. 32—33), but Esau's descendants were perpetuating the old family feud. Years later, when Jerusalem was attacked, the Edomites assisted the enemy and even stopped the Jewish fugitives from escaping (the book of Obadiah; Ps. 137:7). It's tragic when a family feud is kept alive from generation to generation, poisoning hearts and minds and keeping brothers from helping one another.
Notes
1 The KJV and NIV both use the verb "join" to describe the Levites' relationship to the priests (vv. 2, 4). "Levi" means "joined" in Hebrew (Gen. 29:34). 2 The tribes of Simeon and Levi had a bad reputation for anger and cruelty because of the way they treated the Shechemites (Gen. 34), so Jacob prophesied that they would be scattered in Israel (Gen. 49:5–7). Simeon was absorbed into Judah (Josh. 19:1, 9) and the Levites were scattered to forty-eight locations across the land. However, this also gave many people the opportunity to learn the law of God from their Levite neighbors. 3 For an exposition of these chapters about "grace giving," see my book Be Encouraged (Cook). 4 Abraham failed in his strength, which was his faith. David's strength was his integrity, and that's where he failed; Peter's strength was his courage, yet he wilted before the question of
When the Edomite army arrived and stood in the way, it was obvious that the wisest course for Israel was to choose a new route. Certainly God could have helped Israel destroy the entire Edomite army, but that wasn't His plan. "If it is possible, as much as depends on you, live peaceably with all men" (Rom. 12:18 nkjv). God would take care of Edom when the time came (see Obadiah); meanwhile, Israel took an alternative route and arrived at Mount Hor. We don't know the location
Numbers 21 their religious practices, and God wanted these nations removed from the earth.
a young girl. Satan knows how to turn strength into weakness, but the Lord can turn weakness into strength. 5 This account should warn us against building our theology on events instead of on Scripture. The fact that God meets a need or blesses a ministry is no proof that the people involved are necessarily obeying the Lord in the way they minister. 6 However, Moses did make it into the land when he came with Elijah to see Jesus glorified on the Mount of Transfiguration (Matt. 17:1–8).
God gave Israel victory over the enemy and the people kept their promise. They destroyed Arad and the other cities connected with it and gave a new name to the area: Hormah, which means "destruction." This conflict was quite a contrast to the defeat Israel experienced thirty-eight years before when they tried to engage the enemy without the blessing of God (Num. 14:39–45). When Joshua assigned the tribes their inheritance in Canaan, he gave this area to Judah (Josh. 15:30) and Simeon (19:1, 4).
CHAPTER EIGHT Numbers 21 MARCHING IN VICTORY—AND DEFEAT I
The grace of God (21:4–9) This first victory certainly encouraged the Israelites, but it's one thing to "mount up with wings like eagles" and quite something else to "walk and not faint" (Isa. 40:31). Courage in the battle must be followed by endurance in the race. Because the Edomites wouldn't give Israel right-of-way through their land, Moses had to lead the people east of Edom and then north through difficult terrain. It didn't take long before the difficulty of the march made the people impatient, and they started complaining again. It's easy for us to win the battle but lose the victory!
t's remarkable how many unconverted people have the mistaken idea that the Christian life is boring. How can walking with God be boring when our Father in heaven arranges the experiences of life for our good and His glory? For the Christian believer, life becomes a school (Ps. 90:12) in which we learn more about God and His Word, as well as more about ourselves and how much we need to grow. Life also becomes a gymnasium and a battlefield (Heb. 12; 2 Tim. 2:1–5) where we must exercise our faith and develop strong spiritual muscles for running the race and fighting the battle.
Their sin (v. 5). The anger and impatience in their hearts boiled over into harsh words against the Lord and against Moses. In both their attitudes and their words, they were tempting the Lord (1 Cor. 10:9), and that was a dangerous thing to do. It was the same old complaint: Moses had brought them out of Egypt to die in the wilderness, and there was nothing to eat but manna. In the difficulties of the daily march, they'd forgotten God's promise that they would enter the Promised Land and claim it as their home (Num. 15:1). A bountiful supply of manna had been sent from heaven each morning since shortly after the exodus (Ex. 16:1–22), so for forty years, God had been feeding His people the nourishment they needed. Manna was "angels' food" (Ps. 78:25), but the people had gotten so accustomed to their blessings that they detested it and called it "this good-for-nothing bread." (See Num. 11:4–6.)
This truth is well illustrated in Numbers 21, a chapter in which God's care and discipline of His people are so evident.
The power of God (21:1–3) Life goes on. The Jews completed their mourning for Aaron and were soon back on the road and back in the battle. Arad was a Canaanite town about twenty miles south of Hebron, so the new generation of Israelites was facing its first conflict with the Canaanites. The Jewish army would spend at least seven years conquering the nations in the Promised Land, so God gave them some military training as they marched on the road to Atharim.1
According to John 6, the manna was much more than daily food for Israel: it was a type of Jesus Christ, the Son of God, the "Bread of Life" (vv. 32–40). The manna came only to Israel, but Jesus came to be the Savior of the world. All the manna could do was sustain life, but Jesus Christ gives life. When the Jews despised the manna, they were actually rejecting the Son of God. Once more, God had tested His people, and they had failed the test (Deut. 8:15–16).
The news of Israel's march from Egypt to Kadesh had gone before them and the rulers of the city-states in and around Canaan weren't going to give in to these intruders without a fight. Apparently Israel wasn't prepared for this first attack because some of their people were taken prisoners, but the leaders immediately turned to the Lord for His help. They vowed to utterly destroy the Canaanites and their cities if the Lord would give them victory.
The Word of God is the "bread of heaven" that God's people must feed on daily if they're going to succeed in their pilgrim journey (Matt. 4:4). The way we treat His Word at the beginning of each day reveals whether or not we are yielded to Him and want to obey Him. To enter a new day without first feeding on the heavenly manna is to invite disappointment and defeat.
To "utterly destroy" meant to devote something completely to the Lord (Lev. 27:28–29; Deut. 7:2–6), wiping out the people and their cities and giving all the spoils to God. This is what Israel would do at Jericho (Josh. 6:17–21), and because Achan took what belonged to God, he was slain (Josh. 7).2 The Canaanite culture was unspeakably wicked, especially
Numbers 21 cure in the camp, just as Jesus Christ is the only Savior of sinners in the world (Acts 4:12; John 14:6). Nobody could look at the bronze serpent for another person; each dying sinner had to look for himself or herself. The salvation Christ offers is personal and individual, and each of us must look to Christ by faith. No matter how hard they tried, no dying Jew could save himself or herself. The only salvation available was what God had graciously provided, and if you rejected it, you died.
Their punishment (v. 6). In the past, when Israel had sinned, the glory of the Lord would usually appear and the judgment of the Lord would follow. But this time, there was no warning. The judgment came immediately as the Lord sent poisonous snakes among the people. They had rejected God's gift of life and health from heaven, so God sent them suffering and death from the earth, and many of the people died.
The word "fiery" is the translation of the Hebrew word saraph which means "burning" and also refers to the angelic creatures (seraphim) who minister before the holy throne of God (Isa. 6:2, 6). "Fiery" doesn't describe the appearance of the serpents but the inflammation and pain caused by their venom. Those bitten died quickly and apparently their death wasn't an easy one. The wages of sin is still death.
Sin and death came into this world through a look (Gen. 3:6), and the only deliverance from sin and eternal death is by a look of faith: "Look to Me, and be saved, all you ends of the earth" (Isa. 45:22 nkjv). To look means to exercise faith, and the only way to be saved is by faith (Eph. 2:8–19). A dying Jew might argue, "It's a foolish remedy," but it still worked (1 Cor. 1:18–25). Or the dying Israelite might say, "It's too simple," but the remedy still worked.
Their confession and plea (v. 7). Israel had complained and rebelled many times, and once before had admitted, "We have sinned" (14:40), but this is the first time their "We have sinned" seems to be sincere.3 In the past, Moses had fallen on his face before the Lord and interceded for the people, but now the people begged him to pray for them. Did this mean that the new generation had a more sensitive heart toward the Lord? We hope so.
Imagine the joy in the camp of Israel when the word got out that there was a cure available for everybody! The only people who couldn't be delivered from death were those who for some reason wouldn't look by faith, or those who didn't know that a remedy was available. How important it is for us to get the good news out that "Christ Jesus came into the world to save sinners" (1 Tim. 1:15).
Their deliverance (vv. 8–9). Moses did pray for the people, but the Lord didn't answer in the way the people might have expected. Instead of immediately removing the serpents and healing the people who had been bitten, God instructed Moses to make a serpent of brass and put it on a pole where all the people could see it. If those who had been bitten looked at the serpent, they would be instantly healed.
The goodness of God (21:10–20) Leaving the field of battle, Israel continued to march north, crossing the Zared River and camping there. Then they crossed the Arnon River and approached the country of the Amorites, traveling between Moabite and Amorite country. In Numbers 22—24, we'll meet the Moabites again and see how they tricked Israel into disobeying God.
Jesus used the bronze serpent to illustrate His own death on the cross (John 3:14). ("Lifted up" was a phrase used in that day to refer to crucifixion.) The comparisons between the bronze serpent in Moses' day and the cross of Christ help us better understand the meaning of God's grace in salvation. All people have been infected by sin and will one day die and face judgment (Heb. 9:27), but if they look by faith to Christ, He will save them and give them eternal life. Looking to the bronze serpent saved people from physical death, but looking to Christ saves us from eternal death.
In 21:14–15, we have a description of the area, taken from an ancient record called The Book of the Wars of the Lord. This lost book was apparently a compendium of detailed information about the travels and the battles of Israel.4 Here it is quoted to describe the geography of the area through which Israel was then passing. It was not comfortable terrain, but the Lord gave His people the strength they needed to make the journey.
But why should Moses make a model of a serpent, the very creature that was causing the people to die? Because on the cross, Jesus became sin for us—the very thing that condemns people—and bore in His body that which brings spiritual death (2 Cor. 5:21; Rom. 8:3; Gal. 3:13; 1 Peter 2:22–24). Moses didn't hide the bronze serpent; he lifted it up on a pole and put the pole where everybody could see it! So our Lord was crucified publicly, outside the city of Jerusalem, and those who hear the gospel can "look to Him" and be saved. "For whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:13).
When they arrived at Beer ("well"), the Lord anticipated the nation's need and promised to give them water. (See Ex. 17:1–7; Num. 20:2–13; 21:6.) "What shall we eat?" and "What shall we drink?" seemed to be the major concerns of the people (Matt. 6:24–34), just as they are the major concerns of people today, along with "What shall we wear?" But on this occasion, the people didn't complain. Instead, they sang a song! As far as the record is concerned, this is the first time we find Israel singing since God delivered them from Egypt forty years before (Ex. 15).
Moses didn't stick the pole inside the tabernacle or even in the tabernacle court, because nobody is saved by keeping the law. The uplifted serpent was the only
"The Song of the Well" (Num. 21:16–18) celebrated the Lord's provision of water for the people in the wilderness. It's not likely that the leaders of Israel
Numbers 21
Sihon's capital was at Heshbon, but he and his army came south to Jahaz, about twenty miles north of the Arnon River, and there challenged Israel. God's people won the battle and possessed the land from the Arnon to the Jabbock River. Before Israel entered the Promised Land, the territory east of the Jordan River was given to Reuben, Gad, and Manasseh (Num. 32).
actually dug the well with their staffs (niv), because in the sandy wasteland they would have needed much better tools. Since this is a song, we must leave room for poetic expression. What may have happened is that God showed Moses where the water was located, the leaders all thrust their staffs into the ground around that place, and the well opened up and the water gushed out.
In Numbers 21:27–30, Moses quoted an Amorite "war song" and applied it to the people of Israel. The song originally celebrated a great Amorite victory when Sihon defeated Moab and took their cities and their people captive. But now it's Sihon and the Amorites who are the losers. Sihon had defeated Chemosh, the god of the Moabites, but Jehovah had defeated the gods of the Amorites! The first six lines of the song (vv. 27–28) describe Sihon's victory over Moab, but the last two lines (v. 30) describe Israel's victory over Sihon.6
The people rejoiced that God gave them the necessities of life, and they found joy in praising Him for His goodness. Water was a precious commodity in the wilderness and the Jews didn't take it for granted, the way too many people today take natural resources for granted, waste them, and pollute them. When God the Creator is left out of the picture, then men and women cease to see themselves as stewards and behave only as selfish consumers. One day God will destroy those who destroy the earth (Rev. 11:18).
This is a good place to pause and note the pictures of our Lord Jesus Christ that are found in the narrative so far. We've seen Him in the manna as the Bread of Life (John 6), and now in the well He's the giver of the living water (7:37–39). In the Bible, water for drinking is a picture of the Spirit of God, while water for washing is a type of the Word of God (Eph. 5:26–27). But before Jesus could send the Spirit, He had to die on the cross (John 7:39), which leads us to the uplifted serpent in Numbers 21:4–9 and John 3:14. The manna emphasizes His incarnation,5 the serpent His crucifixion, and the water His ascension and the outpouring of the Spirit.
In writing the book of Numbers, Moses was led by the Holy Spirit to record this song and apply it to Israel. In fact, the prophet Jeremiah also quoted part of this song in his prophecy concerning the judgment of Moab (Jer. 48:45–46). Does this mean that God's people today can borrow "secular songs" and use them in worshipping God? No, it doesn't, for Israel used this "taunt song" on the battlefield, not in the sanctuary. Moses was writing history, not liturgy, and Jeremiah was writing prophecy.7 Christian lyricists have borrowed secular tunes.8 but we're on dangerous ground when we borrow secular words to express our praise and worship to God.
Victory over Bashan (vv. 33–35). After a "mopup" operation around Jazer, Israel turned its attention to Bashan, a very fertile region east of the Sea of Galilee and south of Mount Hermon. During Abraham's time, a people called the Rephaites lived there (Gen. 14:5). Og, king of Bashan, confronted Israel at Edrei, a town about fifty miles northeast of Jazer, but the Lord assured Moses that Israel would win the victory, and they did.
The victory of God (21:21–35) Before they arrived at the plains of Moab, the Israelites fought two major battles and with the help of the Lord won both of them.
Victory over the Amorites (vv. 21–32). As the Jews continued their journey, they arrived at the country of the Amorites. They were descendants of Noah's son Ham through his son Canaan (Gen. 10:6–15) and should not be confused with the Ammonites. God prohibited Israel from confronting the Ammonites (Deut. 2:18–19) because they were related to the Jews through Lot, Abraham's nephew (Gen. 19:30–38).
According to Joshua 2:10, the news of this victory spread to Jericho and brought fear to the hearts of the inhabitants. Ezra mentioned this victory in his prayer (Neh. 9:22) and the psalmists in their songs of praise (Ps. 135:11; 136:19–20). Og had his capital in Ashtaroth (Deut. 1:4) and ruled over sixty cities (Josh. 13:30), all of which Israel captured and destroyed, leaving no survivors (Num. 21:35; Deut. 3:1–11).
At one time the Amorites ruled vast areas in Mesopotamia and Syria, but in Moses' day, their territory was much smaller. The Amorites were located on the western shore of the Dead Sea, north of the Edomites, between the Arnon and Jabbock Rivers. In God's eyes, they were a wicked people, ripe for judgment (15:16), and Moses knew that the Lord had promised Israel victory over this evil nation (Ex. 23:23). However, Moses first tried diplomacy, as he had done with the Edomites (Num. 20:14–22), assuring Sihon the king of Heshbon that Israel had come in peace and would create no problems (Deut. 2:26–37). The Lord wanted Israel to possess the land east of the Jordan, so He permitted Sihon to attack Israel.
In their conquest of Canaan, Israel followed the pattern described in Numbers 21:32–35. Joshua would send out spies to get the lay of the land. Then he would seek God's special instructions for each attack, obey God's orders by faith, and win the victory. The two times that Joshua didn't follow this pattern, he was defeated (Josh. 7 and 9).
The entire region east of the Jordan River was now in the hands of the Israelites and was eventually turned over to the tribes of Reuben, Gad, and Manasseh (Num. 21:32; Deut. 29:7–8). However,