THE fourth book of the Pentateuch is usually known among the Jews by a name which signifies “in the desert,” and which therefore appropriately describes the subject of the book. Its more general title, “Numbers,” originated in the Greek and Latin versions, and has special reference to the account Moses gives in this book of the census or numbering of the children of Israel, both at the commencement (chapters 1-3) and at the close (chapters 26) of the journey through the wilderness.
The contents of the Book of Numbers may be divided into two main parts. The first of these parts ends with chapter 21:9, and deals principally with the internal or domestic history of the people, including Jehovah’s regulations for their marches and for their encampments. The second part recounts the external or foreign history of the people, in relation to the Edomites and other nations whose territories bordered their line of march. This section also embodies certain of Jehovah’s instructions for Israel’s observance when they entered the land of Canaan.
But the historical book may be considered from another point of view, and it may even be said that the didactic side is more important than the historical. The series of events show, on the one hand, what Jehovah, in His love and special favor, did for His redeemed people; while, on the other hand, they show in vivid colorings the forgetfulness and failure and sin of the chosen nation in the face of these signal mercies.
About thirty-nine out of the forty years spent by this people in the wilderness are covered by the history in this book. It is, however, of deep spiritual significance that nearly the whole of this period is counted unworthy of record in Holy Writ, and receives but the barest mention (see the itinerary in chapter 33).
It may be of interest to draw attention briefly to some of the main topics of the book, placing first those that show Jehovah’s special regard for His people, and then those that show their evil conduct unimproved by the marvelous mercies of God. It will be easy to see that what “happened to Israel” is but a picture of what is true of the believer in Christ today.
(1) By divine command, a careful register was made of all the responsible persons in the various families, households and tribes. This was done at Sinai, and again in the plains of Moab, and was not the mere compilation of statistics. The Shepherd of Israel Who calls His own sheep by name thereby indicated to His redeemed flock that His eye would be upon them individually as He led them through the wilderness.
(2) Jehovah’s dwelling-place was the center of their camp in a way known to no other people. The position of each tribe and each family in relation to the tabernacle was determined by Jehovah. No Israelite was at liberty to choose for himself the spot where he pitched his tent. Infinite Wisdom, Who is the God of order not of confusion, did it for him.
(3) The tribe of Levi was selected from the others to perform the honorable service of dismantling and erecting the holy tabernacle as required during their journeys. This work involved a great variety of detail, but nothing was left to individual choice. To each family Jehovah assigned a particular duty, which was to be studied with care and performed with zeal.
(4) Some of the redeemed might be consumed with an ardent spirit of gratitude to their Redeemer. Provision was made for the exhibition of such devotion. The Nazarite might not perform his vow in a haphazard or self-selected fashion, but full directions were given him so that what he did might be acceptable to Jehovah.
(5) Aaron, the high-priest, was authorized to bless the whole congregation of Israel in the name of Jehovah, Who would cause His face to shine upon them during their sojourn, as an unmistakable token of His special favor (6:22-27). What harm could befall a nation so guarded and cherished as this?
(6) The successive stages of their journey were not to be undertaken by caprice or through force of circumstances. The way was unknown to them, and Jehovah Himself undertook to govern their movements by the glory-cloud which abode over the tabernacle in the midst of the camp; and to give, by its movements, the signal for the tribes to march or to halt as the case might be (9:17-23).
(7) Rivalry, jealousy and unseemly contention for precedence were likely to arise among the tribes. To prevent such striving the order which the several tribes were to take up when on the march was prescribed for them in the utmost detail.
These and many other priceless revelations recorded in this book were made to the heirs of the promises to Abraham at the outset of their journey. They were given to strengthen the faith of the pilgrims in the living God. Alas! the book also shows how lamentably they failed in the exercise of becoming faith, and how deeply they dishonored the God Who had redeemed them from the house of bondage.
Some of the sinful outbursts of the people enumerated in the book of Numbers may now be mentioned.
(1) The children of Israel murmured against the food which Jehovah sent them day by day and lusted for flesh to eat, recalling the pungent foods to which they had grown accustomed in Egypt (chapters 11). So Christendom is ready to turn “aside unto vain jangling,” and to “give heed to fables” rather than “godly edifying which is in faith.” The apostle said,” The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables” (2 Tim. 4:3, 43For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4And they shall turn away their ears from the truth, and shall be turned unto fables. (2 Timothy 4:3‑4)).
(2) Miriam and Aaron rebelled against the eminent position given to Moses, the leader of the people and lawgiver, though he was their brother. Like moderns they did not hesitate to “speak evil of dignities.” In Paul’s day also many turned away from him, denying his apostolic authority.
(3) The whole congregation of Israel, terrified by the discouraging report of the land of promise made by the ten faithless spies, resolved to elect another captain and return to Egypt. For this flagrant sin of unbelief the nation was doomed to wander forty years, while the “carcases” of those who set out from Egypt “wasted in the wilderness.” The incident is applied to present dangers in Hebrews 3-4.
(4) There was a mutinous outbreak in the tribes of Reuben and Levi against Moses the commander and Aaron the high-priest. This was tantamount to a denial of Jehovah’s rights to direct the walk and worship of His redeemed people; and the gravity of their sin was marked by the swift judgment which fell upon the traitors, when the earth opened and swallowed them up. Jude foretold that the evil spirit displayed in the “gainsaying of Core” will appear in the apostasy of Christendom (Jude 1111Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. (Jude 11)).
The pre-eminence and exclusiveness of Aaron’s priestly office was vindicated by the budding and fruiting of his only of the twelve rods laid up overnight in the tabernacle of witness.
(5) Forgetful of, or ignoring the water-yielding rock in Rephidim, the people murmured afresh against Jehovah in Kadesh because of the lack of water. But though they “angered Him with their lips,” God again sent supplies from the smitten rock. In performing this service, however, Moses and Aaron by their intemperate speech dishonored the Lord before the people. For this sin, these two high dignitaries, though Jehovah had but recently maintained their official status, were not permitted to lead the people into Canaan. Like others they died in the wilderness.
(6) After a victory Jehovah gave the people over King Arad the Canaanite, they gave way to the despair of unbelief, declaring they would die in the wilderness. Judgment came upon them in the form of fiery serpents whose bite was death. There was no escape save by faith in the brazen serpent, type of Him Who knew no sin but was made sin for us, that we might become the righteousness of God in Him (Num. 21; 2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)).
It is in perfect keeping with the record of the marks of God’s favor on the one hand, and the repeated defilements of the people on the other that we also read in this book, and in this only, of the sacrifice of the red heifer (ch. 19), the provision of a perpetual means of cleansing from these defilements. No Israelite needed to remain ceremonially unclean, and no believer’s conscience need be permanently defiled (1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7)).
In spite of the black record of the people’s behavior in the wilderness, and the severity of the divine sentence upon them, it is in this very book that we read Jehovah’s remarkable words concerning them to Balak, the king of Moab, through the mouth of the false prophet: “He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel” (23:21). This declaration was a foreview of justification by grace, for whom God justifies none can condemn. Neither could Balaam curse them, though he could and did corrupt the people, so that they fell into the idolatry and licentiousness of Moab (chapter 25), and were promptly visited with the divine displeasure.
The notes of Mr. Taylor’s remarks on the early chapter 01 Numbers will be found valuable, particularly as showing how New Testament truth illuminates the Old Testament record.
W. J. HOCKING
28th September, 1928