Now, lets quickly revisit a couple of Hebrew terms, dabar and mishpat. Because, where it says in Ex. Remember what the Hebrew word was for the 10 commandments? It was dabar …. So as would be completely proper absolutely necessary, really Moses re-spoke the 10 Commandments and then all the rules and regulations of Ex. This was standard operating procedure for ratifying a covenant in those days. Then Moses built an altar…remember, an altar is not a monument……it is a place where you sacrifice; it is a place where typically an animal is ritually slaughtered.
And Moses set up 12 stones to represent the 12 Tribes of Israel. The use of standing stones was commonplace among the peoples of the ancient Middle East. Next we see the ceremonial sacrifice; this is a necessary and standard part of every Middle Eastern covenant. The animals were killed and then typically cut up into pieces…. The pieces of the sacrificial animal were arranged around the altar, and then usually, the two covenanting parties would walk together between the pieces of cut-up animal. Some of the blood was captured in basins, and it was sprinkled upon the people. This signified that the blood of the covenant included, or covered, them.
Many commentaries say it was necessary that young men, presumably picked because they were strong, were chosen because it was bulls that were going to be sacrificed and bulls are big and heavy. Yet in later Torah passages that mention the sacrificing of bulls which was commonplace there is no admonition to use young or particularly strong men to lug the bull carcasses around.
We see in this passage NOT that they were but strong men who did the heavy lifting while others performed the ritual; rather THEY actually did the sacrificial procedure. Because the priesthood has not yet been established, as it soon will be. Sacrificing animals and food and sacred objects was normal and customary throughout all known ancient Eastern cultures and likely the Israelites down in Egypt did something similar.
But the question is, WHO within each household actually performed the sacrifices and rituals? Our usual answer is that it would be the eldest male or the father or perhaps a grandfather if he lived in that extended household. But that was not the case; rather, it was the firstborn male who performed these functions. The father or grandfather of the house was not necessarily a firstborn. This reality of Hebrew life is going to play a significant role later on in Leviticus and then Numbers. Once the priesthood was established individual families could no longer perform their own sacrifices, on their own altars, in their own ways.
Lesson 24 Chapter 24 and 25
Just as significantly the thousands of Israelite firstborns lost their valued status as the family priest. And in later Torah portions we find subtle mentions of the reluctance of families to give up their own private rituals, and of firstborns to release their rights as the family priest to certain members of the tribe of Levi.
Well, after Moses goes up the mountain and comes back down the book of the covenant, the 10 Commandments and the laws, is once again read, and once again the people respond that they will obey. This is typical of covenant ritual. Then in verse 9 something extraordinary and unexpected happens: God permits Aaron, his two sons, and the 70 elders to cross the boundary wall and set foot on his Holy mountain.
The blood of the covenant sacrifice had atoned for the sins of the people, and now their representative could approach God. And, it says they saw God. John, years later would see that is, the area where God stood was paved with precious stones this must have been a vision. The Jewish sage Rashbam says that what happened here is quite similar to what happened with Abraham at the moment of cutting the covenant God made with him……a visual manifestation of God in the form of a smoking firepot appeared to Abraham.
Obviously the smoking firepot was NOT the actual image of the Lord, and what those men who were permitted to climb up Mt. Sinai saw was NOT the actual image of the Lord. Now, I think what we are seeing here a prefiguring of the great and future Marriage Feast of the Lamb whereby all Believers will be committed in formal marriage as opposed to our current state of betrothal , a formal and completed union, to Christ accompanied with a great ceremonial feast.
This eating a meal together is yet another indispensable part of the covenant ritual….. The ceremony was over and the covenant was now complete. It has never been renewed, because there has never been a need for it to be renewed; the covenant is permanent at least until the end of the age. Interestingly Joshua went up with Moses; although Joshua is only briefly mentioned and then nothing further is said about him.
Still this shows how early-on God had begun the process of separating out and training Joshua, son of Nun, the next leader of Israel. Aharon and Hur were left in charge at the encampment. Hur was not a son of Aharon, but tradition says he was a son-in-law. Those first 6 days were a sort of preparation for Moses; a time of spiritual contemplation before He would stand in the very presence of God Almighty. Chapter 24 ended the 3rd division of Exodus, called Covenant and Law. Enter your mobile number or email address below and we'll send you a link to download the free Kindle App.
Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. To get the free app, enter your mobile phone number. Would you like to tell us about a lower price? It is also suitable for Home Church use or as sermon reference material. It is an integration of exegetical Bible study and Bible commentary with curriculum that is understandable, spiritual, fascinating, and yet deals with the books of the Old Testament verse by verse in a frank and intellectually honest fashion. Bible, history, archeology, and Hebrew language instruction are woven together for a thorough understanding of the Biblical texts.
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The Paschal Sacrifice and Unleavened Bread: The Feast of Weeks: Then fifty days after the Feast of Unleavened Bread on the day of First Fruits or Pentecost, the Feast of Weeks the sons of Israel were to rest and offer two young bulls, one ram, seven male lambs one year old with their grain offerings and libations and one male goat to make atonement for them in addition to the offerings above The First Day of the Seventh Month: On the first day of the seventh month the sons of Israel were to rest and offer one bull, one ram, seven male lambs one year old without defect, the appropriate grain offerings, and one male goat as atonement for them besides the other offerings and libations 9: The Tenth Day of the Seventh Month: On the tenth day of the seventh month the sons of Israel were to rest and offer one bull, ram, seven male lambs one year old without defect, appropriate grain offerings, and a male goat for atonement in addition to the other offerings and libations On the fifteenth day of the seventh month the sons of Israel were to rest and offer thirteen bulls, two rams, fourteen male lambs one year old without defect, the appropriate grain offerings, and a male goat as atonement repeating these on the second through seventh days minus one bull each day On the eighth day from the fifteenth or 22 of the seventh month the sons of Israel were to rest and offer one bull, one ram, seven male lambs one year old without defect, the appropriate grain offerings and one male goat for a sin offering besides the regular offerings Moses spoke to the sons of Israel all that the Lord had commanded that they these offerings were to be presented to the Lord in addition to their votive offerings, freewill offerings, burnt offerings, grain offerings, libations and peace offerings Moses spoke the following words to the heads of the tribes of the sons of Israel as the commandment of the Lord Case One--Men and Vows: If a man takes a vow to the Lord, or binds himself with an obligation, he is not to violate his word, but to do it as he promised Case Two--Young Women and Fathers: If a young woman takes a vow to the Lord, or binds herself with an obligation, she is bound by it unless her father hears of it and forbids it on the day that he learns of it; in this case the Lord will forgive her Case Three--Woman and Husband: If a married woman takes a vow to the Lord, or binds herself with an obligation, she is bound by it unless her husband hears of it and forbids it on the day that he learns of it; in this case the Lord will forgive her Case Four--Widow or Divorced Woman: A husband may confirm or annul an oath of his wife, but if he does not upon hearing it, the vow remains binding, and if he annuls it some time after he has heard of it, he will be held responsible The Lord commanded the statutes above to Moses concerning a man and his wife and a father and his youthful daughter The sons of Israel renewed their commitment to the Lord through the dedication of the spoils of battle to the Lord from the defeat of the Midianites and by the dedication of the sons of Rueben and Gad to fight with the sons of Israel in Canaan before they settle in their inheritance in the Transjordan When the sons of Israel went to war against the Midianites they killed every male, the five kings of Midian and Balaam the son of Beor, captured the women and children, plundered their livestock, burned their cities, and took all the spoil and prey which they presented to Moses, Eleazar, and the sons of Israel who were camped at the plains of Moab The the army returned to the sons of Israel, Moses was angry that they had returned with the women who had brought a plague upon Israel and commanded that all of the male children be killed, that only the virgin girls be allowed to live and that the army purify itself for contact with the dead and wait seven days before they reenter into the camp The Lord commanded Moses, Eleazar, and the leaders of the tribes to divide the booty between the warriors and the congregation, but to also issue a tax of one out of every captured persons and animals to the Lord with the half from the warriors going to Eleazar and one out of fifty from the congregation going to the Levites Listing of the Booty and Its Divisions: Moses lists the booty, its division among the warriors and the congregation and its portion to the Lord as prescribed above Because none of the sons of Israel were found to be missing from the battle, they provided a memorial offering to the Lord of thanksgiving 6, ounces of gold When the sons of Reuben and Gad saw that the land in the Transjordan region was suitable to their many livestock, they requested of Moses that they be allowed to settle in this region rather than going across the Jordan The leaders of Gad and Reuben explained that even through they would like for their inheritance to be in the Transjordan, they would go and fight with the Sons of Israel until all of them had obtained their inheritance Moses agreed to let them settle in the Transjordan if they would keep their word and go to war with Israel, but warned them that if they did not fight, it would be sin against the Lord Gad and Reuben Agree: The sons of Gad and Reuben agreed to build for their children, wives and livestock in the cities of Gilead and to then to cross over in the presence of the Lord to do battle just as Moses said The Essence of the Compromise Formula: Gad and Reuben Repeat Their Acceptance: The sons of Gad and Reuben agreed to fight for Israel in Canaan as the Lord has said and then to possess the land in the Transjordan The Grant of Transjordan: Manassite Incursions into Upper Transjordan--Gilead: Laws about the Land: The Divisions and Boundaries of the Land: The Lord commanded the sons of Israel to occupy the land and then provided the geographical boundaries of the land and the means for its apportionment through Eleazer the priest and Joshua to the leaders of each tribe The Command to Occupy the Land: The Lord commanded the sons of Israel to occupy the land, driving out the inhabitants, destroying their false worship, taking possession of it in accordance with the lot by tribe and with the warning that they will be afflicted by those in the land whom they do not drive out The Boundaries of the Promised Land: The southern boarder ran from the Dead Sea through the ascent of Akrabbim, through the wilderness of Zin south of Kadesh-barnea to the Mediterranean Sea The eastern boarder ran from Hazar-enan to Shepham, down to Riblahon the east side of Ain to the east side of the Sea of Galilee and down along the Jordan river to the Dead Sea The following is an apportioning of the land among the nine and a half tribe since Gad, Reuben and half of Manasseh received their portion received their portion in the Transjordan Levitical Provisions in the Land: The Placement of the Cities: The Lord commanded Moses for the people of Israel to provide cities for the Levites to live in as well as pasture land for their animals the first of which extended around the city five hundred yards 1, cubits and the second of which extended 1, yards 2, cubits around the city walls A Description of the Cities: These cities were to be proportionately given from the sons of Israel by their size numbering forty-eight in all and six of which were to be cities of refuge where the manslayer could flee Refuge in Case of Homicide: The Cities of Refuge: The Lord commanded Moses to have the sons of Israel select six cities of refuge--three in the Transjordan and three in the land of Canaan --for the person to flee to, whether Jew, alien or sojourner, who unintentionally killed another Deliberate and Involuntary Homicide: Unlike deliberate homicide wherein one killed another in a premeditated way which required the blood avenger to put the murderer to death, the lack of intention was involuntary manslaughter One committed involuntary manslaughter if he pushed him suddenly with out enmity, threw something at him without lying in wait or struck him with any deadly object without being his enemy or seeking his injury When one committed involuntary manslaughter the congregation would deliver the manslayer from the blood avenger and restore him to the city of refuge where he was to stay until the death of the High Priest, but if he left the city of refuge before the death of the High Priest, the blood avenger was allowed to take the life of the manslayer Because blood pollutes the land and there is no expiation for it other than the blood of him who shed it or the death of the high priest, they were not to receive a ransom for the life of a murderer or a manslayer, and the death penalty was to be enforced under no less than two witnesses While a geographical progression truly characterizes this book, the argument of the book is not very clearly seen through these categories.
Budd Numbers , xvii seems to have offered better logical categories which aid in understanding the logic of the book:. These categories will be adapted for the larger structure of this argument. The regulations in chapters are dated by 1: Chapters are probably placed before chapters to explain the significance of the latter.
For example chapter 4, specifying the tasks of the Levitical clans, explains the gift of wagons to them in 7: Chapter 3 explains the purpose of dedicating the Levites, described in 8: To meet those dangers, the people must be organized into a military camp, which requires a census. Under the supervision of Moses, Aaron, and the tribal chieftains, all males over twenty, other than Levites, are registered by their respective clans. The Levites, who are assigned special functions, are subject to a special census 3: The first was to tax all who were over twenty years old half a shekel for the building of the tabernacle Ex For instance Elizar means my God is a rock.
This census invites comparison with the opening chapters of the gospels. Matthew begins by tracing the genealogy of Jesus, the new Israel, while Luke mentions that he was born in a census Lk. It is not clear if Luke saw this event as recapitulating the experience of the people of God in Numbers; but certainly many other parallels are drawn by the evangelists between our Lord's life and Israel's wilderness experiences. The great difference is that whereas Israel often failed the test, Jesus triumphed Numbers , 1: At the centre of the camp stood the tabernacle where God enthroned above the ark in the holy of holies.
Round the tabernacle camped the priests and Levites, guarding it to prevent ordinary Israelites entering without careful preparation. Beyond the Levites camped the secular tribes, drawn up in battle order as befits the people of God. Outside the camp lived the unclean, sufferers from skin diseases or bodily discharges, who were unfit for the presence of God.
Both at rest and on the move the camp was organized to express symbolically the presence and kingship of the Lord Numbers , This structure probably relates to the new Jerusalem cf. The Jewish tribes will become the gates of the city We will replace the priestly portion and we the church may well replace Moses.
Continuing, there are concentric circles of holiness in the camp--priest, Levite and Israelite--each protecting the outer circles from divine wrath. At the absolute center stands Moses--the unique means of revealing the divine will Analytical Outline of Numbers, 1. They alone had the right to handle the sacrificial blood, to touch the altar and to enter the tent of meeting.
They were the authoritative teachers of the nation e. With great privilege went immense responsibility. Those who represent God before men must be punctilious in obeying God's word. And Aaron's two elder sons were not: This brief reference to the earlier incident explains why only Eleazar and Ithamar are mentioned as in charge of the Levites in 3: It also serves to set the tone for chapters , which repeatedly allude to the mortal danger men face in dealing with God 3: This was so that the entire congregation would be prevented from God's punishment for the evil of one individual cf.
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When this correction is made the total in 3: This may well anticipate Christ's redemption of His people. Applicationally Wenham writes, Running through these censuses are two important biblical principles. First, that every member of the people of God has his part to play. The priests offered sacrifice, the Merarites carried the tent pegs, the other tribes fought in the army. Each was indispensable to the smooth functioning of the whole body. Without full mutual cooperation the people would not reach the promised land.
Similarly, in Christ's body every member has been endowed with spiritual gifts which contribute to the welfare of the whole church. But as in ancient Israel 'there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of working, but it is the same God who inspires them all in every one' 1 Cor. Paul devotes the rest of the chapter to working out these principles in more detail. The second great principle that is clearly enunciated in these chapters is that Israel was a hierarchy, or more precisely, a theocracy.
God spoke to Moses and Aaron, and they passed on God's words to the people. The priests, Aaron's sons, obeyed their father. The Levites were subordinate to the priests, while in their turn the Levites served as religious policemen preventing the ordinary Israelite falling into deadly sin.
Similarly, the New Testament pictures the church as well organized with a hierarchical order among its office-bearers. This organization goes back to our Lord himself who appointed twelve apostles in evident imitation of the twelve tribe organization of Israel. Under Christ the apostles are the supreme authority in the church.
Beneath them are the other office-holders such as prophets, teachers and elders cf. Wenham, Numbers , 72, n. Milgrom writes, Thus, the sacred colors of the sancta as well as their sequence indicate their holiness rank. The Ark, covered by all three sacred colors, is the holiest. The table, next in holiness, claimed two sacred colors. The golden altar and the lampstand were provided with one sacred color, violet, denoting that they were equal in holiness.
The sacrificial altar and probably the laver were also granted one sacred color, but it was purple not violet. IN this manner the sequence of the sancta is marked by the differentiation in the colors of their covers, both signifying a descending order in holiness. These distinctions are matched by the quality and workmanship of the sancta themselves.
The inner sancta are made of gold, the outer altar of copper cf. The order of dismantling the sancta is the same as for reassembling them Exod. Wenham writes, The same set of colours was used in the tabernacle. Deep blue curtains were used in the holy of holies, purple in the holy place, and the outer cover was again of goatskin.
Undoubtedly these colours had significance, but discovering what they signified is difficult. Evidently blue marked out the holiest objects, those most closely associated with the presence of God, perhaps because blue is the colour of heaven, God's real dwelling-place cf. Elsewhere blue and purple hangings adorned royal tents Est. Similarly, kings and nobles wore blue and purple garments e. The use of the same colours here reminded Israel that the tabernacle was the palace of their divine king and that the ark was his throne Numbers , The Kohathites, however, had no sacred status see 3: Thus Aaron and his sons had to cover the sancta before the Kohathites could enter the sacred area to attend to their transport Num.
Whereas the expulsion of 'lepers' and others from the camp was an immediate response to the presence of unclean persons among the holy people of God, these laws could be applied beyond the wilderness situation and hence function as implicit promises that ere long Israel would reach the promised land cf.
Israel had been drawn up in battle array to march towards the promised land. But their unity would be shattered if they were squabbling among themselves and taking God's name in vain. Through restitution and sacrifice, peace with God and harmony within the nation could be restored Numbers , It seems out of place in a section concerned with purifying the camp and the people. Closer inspection shows that this ritual is indeed related to the preceding laws.
Adulterous wives are picked out for special attention, because adultery pollutes those involved, making them unclean verses 13f. They should therefore be eliminated from the camp cf verses 3f. Second, both adultery and the offenses described in verses are described as breaking faith verse 6 or acting unfaithfully verses 12, Thirdly, it may be noted that Leviticus This association with guilt offerings serves to link those three consecutive sections 5: A fourth point of contact with verses is that this ordeal is essentially an elaborate oath to establish a wife's fidelity or otherwise.
Such oaths were also used to determine rights in property claims e. Whereas in the case of debt repayment we have a guilty man owning up to misusing an oath, in this ordeal we have a suspicious husband imposing a solemn oath on his wife.
Finally, throughout Scripture the covenant relationship between God and his people is compared with marriage. As he is concerned with the purity of Israel shows in the expulsion of the unclean from the camp, so husbands are right to be worried if they suspect their wives have polluted themselves through infidelity. Indeed, early Jewish exegesis likened the drink made from the ashes of the golden calf to the draught administered to suspect women.
The law and the golden calf episode may lie behind prophetic references to the cup which the Lord will make faithful Israel drink Is. In other Ancient Near Eastern cultures the women would not have had any trial. This was an attempt to deal with the situation righteously, to give women rights emphasizing that God recognized the rights of a women in a trial , and to deal with men's jealousy.
Wenham writes, In adultery the woman sinned with he 'thigh' and conceived in her 'belly'. Therefore, it is fitting that these organs should be the scene of her punishment Numbers There are many similarities between the high priests and the Nazirites cf. Wenham writes, The Nazirites were the monks and nuns of ancient Israel, lay men or women who consecrated themselves to the total service of God, usually for a specific period of time, through more rarely for life.
The laws on Nazirites were included here because they fit the general theme of this part of Numbers.
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The nation is being organized as a holy people of God. Israel was called to be 'a kingdom of priests' Ex. Thus as marriage symbolized the relationship between God and Israel Nu. If pollution through dead bodies demanded the expulsion of ordinary laymen from the camp 5: Formally these laws also cohere well with their context. There is the same opening formula 6: The reminder to give the priests the full dues links these laws with what precedes and what follows 6: It also serves to show that God's permanent purpose is to bless all his people, not merely those who undertake the Nazirite vow.
Whereas Nazirites generally undertook their vow for a short period, the priests were always there pronouncing this blessing at the close of the daily morning service in the temple and later in the synagogues. The proclamation of this prayer by the priests was a guarantee that God would indeed bless the people of Israel verse 27 Numbers , Numbers record other less important events that fell within that same period, and constitute a digression whose beginning and end are marked by the inclusion, on the day when Moses had finished setting up the tabernacle 7: See Wenham, Numbers , 91 for a chart of dated events in Exodus 40 to Numbers Milgrom writes, The wilderness camp having been organized 7: These include supplying the Tabernacle with its initial sacrificial implements and ingredients--gifts of the tribal chieftains 7: Ibn Ezra conjectures that the previously mentioned Priestly Blessing is to be identified with Aaron's blessing, recited at the end of the first public service the eighth day following the seven-day consecration of the Tabernacle, Lev.
The context, however, offers another, more plausible reason. In chapter 4, the Levites have been assigned their transport duties. The carts required for the Gershonites and Merarite labors are now donated by the chieftains vv The alter gifts of the chieftains vv. Wenham writes, Finally, placing this record of the princes' gifts for the altar at this point in the narrative serves a theological purpose.
It follows the Aaronic blessing 6: The priesthood and the altar belong together. The princes are thus portrayed as responding to the prevenient grace of God shown in the establishment of the tabernacle and priesthood. Their generosity leads in its turn to greater divine blessing, God's continued presence among them verse 89; cf. Concerning the wordiness in 7: Only when God began to speak to Moses from the Holy of Holies, after the consecration of the Tabernacle, did Moses receive the final instructions concerning the operation of the menorah.
Earlier he writes concerning the content of the chapter, This passage now adds that the lamps must be affixed so that they will cast their light forward. Since the menorah is located against the southern wall of the Tabernacle Exod. But before the Levite work force is permitted to dismantle and handle the sancta, it must be ritually qualified, which requires that it be purified of impurities such as contact with the dead. This purification, however, should not be compared with the consecration service of the priests Exod.
The Levites, on the other hand, are forbidden to enter the Tent or officiate at the altar cf. They may only transport the dismantled Tabernacle and its sacred objects after they are covered by the priests, a task that does not require sanctification but purification Numbers , Wenham writes, New Testament parallels to the Levites are hard to find. In their role as sacrificial victims who ransom the people from their sins one may view them as a type of Christ.
In their role as lay assistants to the priesthood they foreshadow the deacons, who were appointed to relieve the apostles of church administration Acts 6: However, one needs to add that the ministry of deacons is more than administration cf. Acts 6 with For a discussion of the differences in ages between Numbers 8: It is not clear whether the dedication of the Levites took place within this fortnight, but its present place is appropriate since the Levites took the place of the first-born who had been consecrated to the Lord on the first passover night 8: Henceforth, according to Rashbam, the sacrifice had to be observed in the sanctuary.
Also, it may be no accident that the instructions concerning the Passover immediately precede the march from Sinai. This sequence duplicates the sequence of the events of the Exodus. Then too, instructions Exod. Continuing he writes, It is no accident that Passover, falling on the fourteenth day of the month, follows the erection and dedication on the first through eighth days of the Tabernacle, followed by the altar dedication and purification of the Levites chaps. In later times the dedication of the Temple in Jerusalem is climaxed by the observance of one of the great pilgrimage festivals: Solomon on Sukkot 1 Kings 8: Johnson, Analytical Outline of Numbers, 1.
See also Numbers 1: Milgrom writes, The notices that the desert of Paran is the first major stop, without mention of the minor intermediary ones cf. The march itself took almost forty years Likewise Wenham writes, This episode heads a series of stories in which every group among the Israelites rebels at God's provision and plans. On each occasion the sin is described, and then the subsequent divine judgment.
As a result of unbelief and disobedience all the adult males except Joshua and Celeb die in the wilderness not in the land of promise. Even Aaron and Moses dies before arriving in Canaan. The complete reversal of national attitudes is emphasized in traditions about Kiboroth-hattaavah. The triumphant optimism of Moses, urging Hobab to accompany Israel to the good land promised by the Lord, is replaced by grumbles about the evil RSV misfortunes verse 1, wretchedness verse 15 they are actually experiencing.
Instead of looking forward to Canaan, they nostalgically yearn for Egypt Whereas Moses assured Hobab that the Lord would treat Israel well, he was soon to ask, 'Why hast thou dealt ill with thy servant? Other great saints experienced similar crises of faith in times of adversity, e.
Elijah, John the Baptist, and Peter 1 Ki. Both Moses and the people are treated gently at first; the fire is only at the edge of the camp verse 1 , and Moses is not rebuked for his doubts. It was their repeated acts of unbelief that led to their exclusion from Canaan Numbers , Wenham writes, Since Taberah is not included in the list of camp sites in chapter 33, it was probably a name given to an area near Kibroth-hattaavah cf. This chapter contrasts him with prophets, in particular, with Miriam and Aaron who, on the basis of their own prophetic gifts, contest Moses' leadership.
This theme serves as the link that connects the two chapters. Miriam and Aaron summon the courage to challenge Moses from the example of Eldad and Medad As God's intimate confidant, Moses is now proclaimed the prophet par excellence Numbers ,
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