Seventh-day Adventist Bible CommentaryNumbers 1

The Fourth Book of Moses Called NUMBERS INTRODUCTION 1. Title. Numbers forms the fourth book of the Pentateuch, as the five books of Moses are called. The title “Numbers” comes by derivation from the LXX title Arithmoi, through the Latin Numeri, of which “Numbers” is a translation. The Hebrews called the book Bemidbar, “in the wilderness.” 2. Authorship. The classic belief of the majority of believers in all ages is that the books of the Pentateuch are the handiwork of Moses. In Exodus we have the account of Moses’ early life, followed by his call, with the divine commission given to him, and his acceptance by the people as their leader. In Numbers he is portrayed as a mature leader. The stress and strain of the difficulties through which he passed with his people made him an instrument peculiarly fitted to record the history of those events. No other author has ever been disclosed who could have written the Pentateuch. The name of Moses as its author must stand. 3. Historical setting. The value of the book of Numbers is not least in that it records in much detail the nomadic period of the history of Israel, a story that stirs the faith of every true believer today. Through this unbiased record we become acquainted with the life and fortunes of the Hebrew people under Moses. This gifted author selected his material and arranged it under the inspiration of the Holy Spirit. Moses was a worthy narrator of the history and character of the Hebrew people, as well as a capable leader, who under God brought them into a coherent religious unity that time and distress could not dissolve. Thus in the book of Numbers we have an inspired narrative, the historic credibility of which cannot be lightly cast aside. The text of the book has been standardized. It is written in what are really the old Hebrew characters, and represents the text much as it existed around 330 B.C. It appears to have suffered comparatively little from simple errors of transcription. The variations in certain manuscripts are few, and of no particular importance. Such dates as scholars may assign to any sources that Moses may have used under the inspiration of the Holy Spirit could at best be only tentative and approximate. 4. Theme. The preceding books of the Pentateuch carry on the narrative of the history of Israel’s ancestors from the creation, and continue through the captivity in Egypt and the Exodus to the sojourn at Sinai, where the book of Exodus leaves the Israelites. Numbers opens at Sinai with the census of the adult males, adds further regulations beyond those enumerated in Leviticus, traces the march from Sinai, the wanderings in the wilderness, to the arrival on the steppes of Moab, and ends with a group of regulations. It is a living book that has ministered to the spiritual life of men throughout history. Its principal objective is to exalt Jehovah as supreme God, in all His holiness, majesty, and care for His chosen people. With the wonderful progress of the chosen people there is the rebellion of Korah, Dathan, and Abiram, with their selfish motives and aims. In the background are the people murmuring, manifesting a lack of patience. Prominently set forth are Moses, Miriam and Aaron, Balaam, the sons of Aaron, religious leaders with their strong and weak points. The record closes with the supremacy of Moses as God’s chosen leader of His people. The dwelling of Jehovah in the midst of His people, His careful planning for them in detail, the poignant events in connection with outstanding individuals, priests and Levites

as a divinely appointed cordon formed “that there be no wrath upon the congregation,” all contribute to a splendid portrayal in vivid narrative of the deepest religious value to the church today, a narrative that rests upon the historical fact of the dwelling of God among His people. 5. Outline. I. Preparation for the March, 1:1 to 4:49 A. Camp organization, 1:1 to 2:34. 1. The numbering of Israel, 1:1–46. 2. Orders about the Levites, 1:47–54. 3. Camping order of the tribes, 2:1–34. B. Levitical organization, 3:1 to 4:49. 1. The priestly family, 3:1–4. 2. Dedication of the Levites for the first-born, 3:5–51. 3. Duties of the Levites on the march, 4:1–49. II. Statement of the Levitical Legislation, 5:1 to 6:27. A. Miscellaneous religious regulations, 5:1 to 6:21. 1. The exclusion of the unclean, 5:1–4. 2. Laws of recompense and of offerings, 5:5–10. 3. The trial of jealousy, 5:11–31. 4. The Nazirite vow, 6:1–21. B. The priestly benediction, 6:22–27. III. The Setting Up of the Tabernacle. The Incident at Kadesh, 7:1 to 14:45. A. Inaugurating the sanctuary service, 7:1 to 9:14. 1. Offerings of the princes at the dedication, 7:1–88. 2. The voice in the sanctuary, 7:89. 3. The lamps in the tabernacle, 8:1–4. 4. Consecration of the Levites, 8:5–26. 5. The second Passover, 9:1–14. B. The departure from Sinai, 9:15 to 10:36. 1. The cloud over the tabernacle, 9:15–23. 2. The silver trumpets, 10:1–10. 3. The order of march, 10:11–28. 4. The invitation to Hobab, 10:29–32. 5. The first journey, 10:33–36. C. Murmuring and rebellion, 11:1 to 14:45. 1. Sin at Taberah, 11:1–3. 2. Sin at Kibroth-hattaavah, 11:4–35. 3. Sin of Miriam and Aaron, 12:1–16. 4. Mission of the spies, 13:1–33. 5. Rebellion of the people, 14:1–45. IV. Sections of Levitical Legislation, 15:1–41. A. Offerings, 15:1–31. 1. Law of burnt offerings, and freewill offerings, first fruits, 15:1–21. 2. Law of trespass offerings, and presumptuous sins, 15:22–31. B. Miscellaneous regulations, 15:32–41. 1. The Sabbathbreaker, 15:32–36.

2. Law of fringes, 15:37–41. V. The Revolt Against the Aaronic Priesthood, 16:1 to 17:13. A. Rebellion of Korah and its suppression, 16:1–50. B. The rod of Aaron, which budded, 17:1–13. VI. Additions to the Law, 18:1 to 19:22. A. The charge and rewards of priests and Levites, 18:1–32. B. Law of the red heifer, and the pollution of death, 19:1–22. VII. Events of the Final Journey, 20:1 to 22:1. A. From Kadesh to Transjordan, 20:1 to 21:9. 1. The water of strife, 20:1–13. 2. The insolence of Edom, 20:14–21. 3. The death of Aaron, 20:22–29. 4. King Arad, 21:1–3. 5. The brazen serpent, 21:4–9. B. Approaching Canaan, 21:10 to 22:1. 1. Final marches and first victories, 21:10–32. 2. Conquest of Og, 21:33 to 22:1. VIII. Events in the Steppes of Moab, 22:2 to 27:23. A. The Story of Balaam, 22:2 to 24:25. 1. The coming of Balaam, 22:2–38. 2. The prophecies of Balaam, 22:39 to 24:25. B. Closing events of Moses’ life, 25:1 to 27:23. 1. Sin and atonement at Shittim, 25:1–18. 2. Second census of Israel, 26:1–65. 3. Request of Zelophehad’s daughters, 27:1–11. 4. Joshua succeeds Moses, 27:12–23. IX. Additions to the Law, 28:1 to 30:16. A. The yearly routine of sacrifice, 28:1 to 29:40. B. Law of vows made by women, 30:1–16. X. Victories East of Jordan, 31:1 to 32:42. A. Defeat of Midian, 31:1–54. B. Settlement of the two and a half tribes, 32:1–42. XI. The Itinerary From Ramses to Jordan, 33:1–49. XII. Final Instructions, 33:50 to 36:13. A. Arrangements relating to the land of Canaan, 33:50 to 34:29. 1. The law of possession of the Holy Land, 33:50–56. 2. Boundaries of the Holy Land, 34:1–15. 3. Allotment of inheritances, 34:16–29. B. Arrangements relating to cities, 35:1–34. 1. Cities for the Levites, 35:1–8. 2. Cities of refuge, 35:9–34. C. The marriage of heiresses, 36:1–13.

The Lord spake. Moses emphasizes the fact that the Lord spoke to him in the tabernacle, in the Wilderness of Sinai, because subsequent revelations after its erection took place there. Previous revelations had been on Mt. Sinai itself. The One who met with Moses was Jehovah. The Hebrews had now been in the wilderness nearly a year (see Ex. 19:1; Num. 10:11, 12). The tabernacle. Literally, “the tent of the meeting” (see Num. 3:7; 4:3; Ex. 27:21; Lev. 1:1, 3). The place where God met Moses and His people. The first day. This was one month after the erection of the tabernacle (Ex. 40:2, 17; Num. 9:1, 2).

Take ye the sum. The enumeration and classification of males was a wise step to ensure orderly arrangements for the encampment and for marching. That this was its purpose is suggested by the fact that the numbering was evidently completed by the 20th of the same month, the very day on which Israel set forth from the Wilderness of Sinai to journey to the Wilderness of Paran (ch. 10:11). There had been a previous enumeration, for the purpose of levying the half-shekel tax needed for the erection of the tabernacle (see Ex. 30:12; 38:26). This second numbering was less a census than an organizational procedure—a mustering of men of military age by tribes and smaller units, with a leader (Num. 1:4, 5) appointed for each tribe. House of their fathers. Here the group is the family. The term may, however, be used for an entire tribe descended from one ancestor (ch. 17:2), or again, a division of a tribe (Num. 3:24; Ex. 6:14). Their polls. Literally, “their skulls.” This is a term used to designate individuals.

Twenty years old. On arriving at this age every male in Israel became responsible for paying the Temple half shekel (Ex. 30:14) and was considered fit for the responsibilities of war. Aaron. Aaron was to help in the numbering, though the Levites as a whole were excluded from it. Moses and Aaron represented the highest authority in the nation. By their armies. No such rule was laid down in the former numbering (Ex. 30). This was evidently a military registration.

A man of every tribe. Men of authority, respect, and dignity were made responsible for assisting in this work.

The names. Verses 5–15 contain a list of 12 chief men, whose names recur in chs. 2, 7, and 10. Most of the names have meanings, as Elizur, “God is a rock.” Several of the names appear in the NT, some in slightly different forms. Eight of these men had names that are compounds of ’El, a title of God, but only one of their fathers’ names (Deuel in v. 14) has ’El in it. This sudden increase in ’El-names suggests an increased interest in the God of their forefathers as the leaders of the Israelites looked forward to the deliverance promised by God (’Elohim) to Joseph (Gen. 50:24, 25).

Nethaneel. Meaning “the gift of God.” This is a name found frequently in Chronicles, Ezra, and Nehemiah. 10.Elishama. Meaning “God hath heard.” Gamaliel. Meaning “God is a reward,” used in (Acts 5:34).

Princes. This title is also given to the spies in ch. 13:2, but there translated “ruler.” These 12 persons were “called,” that is, chosen, to help Moses in carrying out the census.

Renowned. Literally, “named” or “called.” It refers to men mentioned with respect by God or fellow men. Heads of thousands. Jethro had suggested to Moses that he take men of authority to help him in his administration (Ex. 18:17, 21);he was now commanded to take men of position, the chief commanders. Thousands. This word probably refers to a large group such as a clan, a tribal division. It is also used of a military division. See p. 556. The registration of God’s people under Moses has its lesson for the church today under Christ. The numbering of His children by name suggests the fact that God knows each of His children personally (2 Tim. 2:19). The divine Shepherd is acquainted with each member of His flock (John 10:3), and the book of life has an eternal meaning for each child of God (Rev. 3:5).

All the congregation. The number for each tribe is given (vs. 20E43). For their order of march and their arrangement in camp, see on ch. 2.

Numbered. The number of men of military age is put at 603,550. This total is exactly the same as that given in Ex. 38:26, but in Num. 11:21 and Ex. 12:37 the round number 600,000 appears.

The Levites. The Levites were exempt from military service; hence they were not numbered with the tribal forces. Levi was a tribe devoted especially to the service of God (v. 50) in place of the first-born (ch. 3:12). There were 12 tribes besides Levi, because Jacob had adopted Ephraim and Manasseh, the two sons of Joseph (Gen. 48:5, 6); consequently, instead of one tribe of Joseph, there were two separate tribes of Ephraim and Manasseh. A separate command from Jehovah was given in respect to the Levites (Num. 1:48–50). Their duties were to be of a different nature, and are stated more fully in chs. 3 and 4.

Tabernacle of testimony. “Testimony” refers to the Ten Commandments. It is found 61 times in the OT. When it is used in connection with the ark, the veil, Aaron’s rod, an individual, or the congregation as a whole, the emphasis and importance lie with the Ten Commandments (see on Ex. 25:16). The high honor of the ark was not due to anything inherent within that piece of furniture itself, but to the fact that it was the resting place of the two tables of stone inscribed with the Ten Commandments. The word “testimony” is occasionally translated “witness” (Num. 17:7, 8; 2 Chron. 24:6). The words “witness” and “testimony” (Ex. 25:16; 38:21; 40:3) are suggestive of the fact that the Ten Commandments speak of the moral and ethical nature of Jehovah’s character, and that He looks for the same characteristics to be manifested in His people. Minister. The word thus translated is used in Numbers for the sacred service of the Levites only. The meaning of the word is always honorable, and refers also to the holy ministrations of angels (Heb. 1:14). In its various forms it is used of certain kinds of secular service of special importance or responsibility, of Joshua the personal servant of Moses (Ex. 24:13; 33:11), and of the personal ministry of Elisha for Elijah (1 Kings 19:21).

The stranger. That is, a non-Levite, one who had no authority to approach the sanctuary, a Jew—not necessarily a foreigner, but one not included in the immediate context (cf. Deut. 25:5; Hosea 5:7; Ex. 29:33).

Standard. From the verb “to look,” “to behold,” “to lift up a banner.” The noun therefore suggests something conspicuous, distinguished, or exalted. It may be applied to

any sign or mark, such as a prophetic sign (Ex. 3:12), a miracle (Joshua 24:17), a memorial (Joshua 4:6), or to the heavenly bodies as signs (Gen. 1:14; Jer. 10:2). Some suggest that the word “company” would give better sense here than “standard” (see Num. 2:3, 10, 18, 25). The Jews have a tradition that Reuben’s standard had the figure of a man, that of Judah a lion, the standard of Ephraim an ox, and that of Dan the figure of an eagle.

No wrath. That is, for the violation of the sanctity of the tabernacle, which was the dwelling place of God among His people. In the NT the individual Christian is God’s holy sanctuary (1 Cor. 6:19), as also is the church as a whole (1 Cor. 3:16, 17). In both of these texts the word translated “temple” is the one that applies to the holy and most holy places, exclusive of all other buildings adjacent to it in the Temple area. The word translated “wrath” is from a root allied to the Syriac and Arabic that means “to break off,” “to snap off.” Thenoun, masculine, is “splinter,” a piece broken off. So the wrath of God here involves the idea of severing from the church one who has sinned concerning God’s holy things. The Levites were stationed round about the tabernacle to prevent any unauthorized person from entering the sacred precincts of God’s dwelling place. Outside the priestly cordon the laity of Israel pitched their tents according to a divinely given plan. God was in their midst. His unapproachableness was stressed. Only designated persons of particular office could draw near to Him. This was strictly observed. The Christian ideal is disclosed by Paul in Heb. 4:16, wherein he exhorts the Christian to come “boldly unto the throne of grace,” into the very presence of Jehovah.