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Numbers | Chapter 12

Chapter 12 presents an interesting accusation from an interesting set of people, all flowing out of what’s occurred in chapter 11. There, the people complained, then Moses complained because they were complaining. God solves this by providing His Spirit to 70 elders to that they could be capable of helping Moses watch over this group of complainers. Also, a small number of said complainers died after chasing after quail meat that they certainly should have recognized as something they should have left alone. The course of that journey took them from Kibroth-hattaavah (meaning “graves of craving”, a suitable way to remember the foolishness of these folks at this moment) further north to Hazeroth. 

At Hazeroth, Moses’ brother and sister speak against him. This poor guy is getting it from all sides. Not only is there a question of his general leadership (see complaining from chapter 11), but now that YHWH has provided His Spirit onto 70 elders, and in light of the fact that there is a High Priest in Israel (ahem, Aaron), there seems to be a contention that Moses just isn’t that special of a dude. But that isn’t how the accusation begins. As it often does, his adversaries, Miriam and Aaron, pick out a scandal. 

Moses has married a Cushite woman. The basis of the accusation they are making, or why they care about it, isn’t clear. For starters, Moses’ wife Zipporah was a Medianite. Now, there are places in Scripture that refer to Midian and Cush as if they are the same place (Habakkuk, for example). However, Cush also seems to be a distinct place that is anywhere from modern day Ethiopia into northern Saudi Arabia or Iraq. If the second is the case, it means that Moses married two ladies. So, the accusation could be that he has married someone of African descent, or that he has two wives, or any number of other things. There isn’t enough in the text to confirm what violation they seem to be pointing out. 

Ultimately, it doesn’t matter, it wasn’t the purpose anyway. Overall, the core of the matter was to make the case that Moses’ spiritual authority is not unique. God speaks to prophets, the Spirit is on the elders, and High Priest does the direct interaction in the Tent of Meeting. Basically, Moses’ isn’t that big of a deal. Note, certainly, that this is an entirely self-serving accusation intended to elevate both Aaron and Miriam’s sense of power and worth. Miriam is described in Exodus 15 as a prophetess and Aaron is the High Priest. There is always blindness in such an endeavor. God’s Kingdom identifies strength in service, humility, truth, and reliance on God. Anytime you attempt to demonstrate strength in a manner that differs from this, you’re going to look (and be) as silly as these two adults who are trying to make the most of the opportunity and kick their brother while he’s down. 

The Lord wants to speak about this accusation that’s been made so he brings Moses and his siblings to the Tent of Meeting. YHWH singles out Aaron and Miriam and makes clear that there are some distinctions to be made here (which he makes in the form of a poem, 11 lines long). For one, God speaks to His prophets but He does so through dreams, visions and signs. But not with Moses, who is faithfully watching over all of God’s estate (His people, primarily). Moses gets to speak with God “mouth to mouth”, or in conversation and not in riddles. And although Moses was only able to see God’s “back” in Exodus 33, he was still able to take in some semblance of a physical presence (whereas everyone else gets the cloud/fire combo). So, obviously, Moses remains a unique individual with a unique role in Israel. 

So now YHWH asks Miriam and Aaron why they felt they could accuse Moses in this way without fear? What made them think that they had the right or the perspective to make accusations like this against someone who God has obviously chosen to do this work and has consistently dealt with in a very tangible and personal way? Their sense of self-elevation was entirely misguided and their attempt to degrade a man who is trying to faithfully follow God’s direction is a direct affront to YHWH Himself. We’re told that God is angry with them and leaves their presence. 

Upon the cloud leaving, it’s discovered that Miriam has some skin issues (leprous isn’t quite the right thought as we think of modern day leprosy or Hansen’s disease). In either case, this is obviously a result of this most recent set of behavior. Why wasn’t Aaron diseased? For starters, Miriam appears to be the instigator here. Notice that her name is listed first in the opening verse (I know you don’t write with that clear of intention but the Biblical writers certainly did). Also, the “speak against” wording is expressed using verbs that are feminine and singular, meaning it’s associated with a lady and doesn’t seem to include both Miriam and Aaron. Also, it’s possible that cursing Aaron would have put the camp in a real pickle given that it would make their High Priest unclean and thus unable to execute the commands of the office. 

Aaron immediately asks Moses to try and allay punishment by confessing their foolishness and the clear sin they have committed.  This is a strong reaction, especially coming from the High Priest (although certainly appropriate). Moses, good ol’ Moses, immediately appeals to the Lord, who immediately heals her. Notice, this is something Moses can do that Aaron can’t and/or doesn’t. Moses’ standing as a unique intercessor for the people (a shadow of Jesus to be sure) remains. However, Miriam is still unclean for having had this leprous disease so has to go through the normal procedures of staying outside the camp and having the priests check her condition after a week. 

Miriam appears to be still highly thought of as everyone waits for the 7 days to be up before moving on. This also implies that YHWH waits this 7 days as well given that their moving is contingent upon the cloud kicking off the movement. After Miriam is cleared and brought back into the camp they continue travelling north to the wilderness of Paran, drawing nearer enough to the land they have been promised to send folks out to get a gander and see if it is all that YHWH has promised. 

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Numbers | Chapter 11

If the first 10 chapters were a fair indication, we’d expect smooth sailing for the Israelites as they head out from their 1 year squat at Mt. Sinai while God was teaching them what it looks like to live in right relationship with Him and  each other and how to fulfill their responsibility of being the folks who introduce the rest of the world to the true God. But to only use the first chapters of Numbers as that indicator would be short-sighted at best. If we think back to the last time YHWH  lead His people on a journey, it should bring us back to the journey that took them to Mt. Sinai to begin with, the deliverance from Egypt. Were they grateful? No. Obedient? No. Did the physical presence of YHWH among them keep them from chasing other gods  and other pleasures? That’s a golden-calf revelry type of a “no”.  God’s response was to give them a glimpse of the consequences they deserve, and then offer them mercy and guidance (laws) on how to live in such a way that they will be forever recipients of  His favor and blessing.

Get ready for round two.

As they leave Mt. Sinai, immediately they begin to complain about “their misfortunes”. This complaint is very shallow and short-sighted, and also very, very human. If you don’t see yourself in this behavior at all, then it’s a sure proof  that it’s true in your life. We often view the quality of our lives or situations in a relative fashion. Maybe your neighbor has a nice car that doesn’t have the muffler tied up with electrical wire and you feel like you deserve better. Or your spouse isn’t  as adventurous or your kids not as well behaved or your boss not as laid back (or generous) as whatever someone else has. So you pine for something better, you complain of your misfortunes. And often, you look very, very silly. Silly to the dude who can’t  afford a car at all, silly to the guy married to a woman who hates his guts, silly to the couple who desperately wants children, and silly to folks who can’t work at all who really want to. And silly, of course, because you spent no time focusing on the good  things you have and no time putting the behavior of others and your monetary situation into the context of how you yourself have behaved. (Is it possible that your wife isn’t adventurous because she doesn’t trust you? Or that your kids are reflecting your  behavior back at you? Or that you wasted your money on PBR and hashbrowns otherwise you could have put a legit U bolt on your muffler?)

When God hears that His people are complaining, whom He personally delivered from slavery and personally provided water to and personally provided food to and personally provided a clear code of living that assures them blessing…He gets  a little miffed and consumes some outer parts of the camp. In the Bible, fire almost always means the presence of God (burning bush talking to Moses, fire coming down to consume the sacrifice in the bull bbq at Mr. Carmel, the Holy Spirit coming as fire, etc.).  Here, God makes His presence known to the people that there are consequences to them acting so foolishly, doubting His provision and intention for good for them. When they re-orient and ask Moses to pray on it, their focus is back where it belongs and the  fire dies down. This is not the first time Moses has interceded on behalf of the people. To remind them of what has occurred, the location is renamed Taberah, meaning “burning”.

Still, self-centered, entitled behavior rarely dies peacefully or quickly, so the complaints rise again. The rabble (crowds, could be trying to indicate non-Jewish opportunists who left Egypt with the Israelite crowd) persisted, claiming  they had all kinds of sweet fruits and vegetables and meats when they were back in Egypt. The lavishness of this claim is most certainly not true, and it also disregards the fact that they were slaves in Egypt. They were under forced labor and bondage. I’ve  never heard of someone speak so highly about their prison food. They crave variety and are not at all satisfied with the honey-waferish manna that YHWH Himself is providing them daily…in the middle of the dessert. Again, very human behavior. We glorify past  situations amidst struggles in current ones. It’s how people end up getting out of relationships that could be fixed to go back to relationships that were severed for a reason. Absence makes the heart grow fonder and the memory blurry, both of which are not  indications of reality. This is a treacherous line of thought and Moses knows it.

So Moses hears all of these folks complaining, each at the door of his tent (must have been a pleasant camp to be in) and we’re told that YHWH’s anger blazed hotly. Moses lays up what is, for the most part, every pastor’s lament: “Why have  you dealt ill with your servant? And why have I not found favor in your sight that you lay the burden of all this people on me?”  l laughed out loud at this. Moses’ basic complaint is, why do you so hate me that you would put me in charge of leading and wrangling  these ungrateful, complaining brutes?  Further, he protests that he didn’t give birth to these folks so why should he have to take care of them on the way to the promised land? I sympathize with Moses, here, it’s a tall order. And, as we’ll get a hint on later  in the chapter, it’s too much for Moses to bear and YHWH has a better way.  Moses finishes by declaring that there is no way to provide meat to everyone and that it would be better for God to just kill him rather set him up for such failure in trying to lead  these people.

YHWH responds. (Timely reminder, every time you see the phrase “the LORD” in your Bible it’s translating the Hebrew word for God’s personal name, which is pronounced “Yah-Way”. In Hebrew it’s written in four consonants, YHWH). First He’s  going to deal with this leadership issue by directing Moses to gather 70 of the elders of Israel (folks who the people respect) and bring them to the Tent of Meeting (where God’s presence is). When they get there, God will put some of his Spirit (Hebrew “ruakh”,  pronounced like “roo-ahch”) that was on Moses and put it on them as well. This is a very, very huge deal. God’s “ruakh” is His breath, it’s what He uses to bring humans to life in Genesis 2. There is great power in God’s ruakh. For a more detailed discussion  on this, check this out: http://bit.ly/ruakh. So then, this unique provision of His spirit will extend beyond Moses to 70 others in the camp who will now have the ability and responsibility to lead others.

Now YHWH will deal with the request for provision of meat. He has them tell the people that He has heard their cries for meat and that things were better in Egypt (God hasn’t missed the context of their complaints, remember this distinction,  it should have keyed them in that this wasn’t going to go well for them). So God makes a promise that He will give them meat, but not just for one day or even 20 days but a whole month’s worth of meat. He says, “You shall not eat just one day, or two days,  or five days, or ten days, or twenty days, but a whole month…”, this is the part they should have paid more attention to, “…until it comes out at your nostrils and becomes loathsome to you, because you rejected the LORD who is among you and have wept before  him, saying ‘Why did we come out of Egypt?’”.  Does that sound like a gift to you? To accept the meat is to affirm the behavior that drove it. It’s like a parent saying to a child, “You are getting this lollipop because you manipulated me and lied about your  situation to try and force my hand” and the kid going, “Yep, that’s how it went down, hand over that lollipop”. Everyone knows that’s a setup, you’re not supposed to take the lollipop. But not these boys, they’re in, they say bring on the quail.

Unfortunately, the once sympathetic Moses comes off as a fool here. As YHWH is pronouncing all of this, Moses makes the case to the Lord that it’s not possible to come up with enough meat for 600,000 folk. Again, Moses is addressing the  God who leads them by a cloud and provides food that magically forms on the ground for them every morning. Moses has seen God part the Red Sea, rain frogs, and turn out the sun. And yet, here he is, protesting that this meat business can’t be solved. I lament,  here, for how very frequently I do the same thing. My current life circumstances and perceived burdens cause me to forget all that God has done and is capable of. May it cease to be, fellas. Write things down, tell the stories, pick up rocks, build the altars,  whatever it takes to not forget that God is good, and He works for good in our lives and that our fickle minds are prone to forget it. Either way, God’s reaction here also made me laugh out loud. He talks about himself in the 3rd person and asks,  “Is YHWH’s hand shortened?”. Well, I thought it was funny anyway. Basically, God is asking, “Do you not know me? Has my power diminished?” Scripture often refers to God’s “mighty arm”, generally His power and ability to protect or conquer. Is it now somehow  shortened and no longer mighty, no longer capable? Of course not.

The story shifts back to the elders, God’s presence shows up and His Spirit is given to the 70 elders who immediately begin prophesying. As in the rest of Scripture, when you see the word “prophesy”, think “message from God”. This message  from God could be insight into current situations (which it is most of the time) or predictions of the future (far less), but resist the urge to see these fellas as kind of dancing around and talking about the future. That’s not the vibe. With God’s Spirit,  they immediately start speaking God’s messages. It seems, though, that two of the 70 fellas. Eldad and Medad, didn’t get the message on the tent meeting and remained in the camp. Still, the Spirit came upon them too and they also started prophesying. Joshua,  son of Nun (yes, that Joshua), runs to find Moses and tell him of this going on and get him to make it stop. Moses responds brilliantly, “Are you jealous for my sake? Would that all of the Lord’s people were prophets, that the Lord would put his Spirit on  them!” This is so important. It points to the fact that the perfect state of God’s involvement in humanity isn’t the laws, even as they are true and good. The perfect state is that the very breath of God, His spirit, is with them and upon them. We see this  expressed in future prophets like Jeremiah who has YHWH saying, “I will put my law in their minds and write it on their hearts. I will be their God and they will be my people.” And ultimately, we see this come to fruition through God’s Spirt (Holy Spirit)  who is provided to His people after the ascension of Jesus.

The chapter ends with a resolution to this meat problem. There’s an intentional word play here that isn’t clear in English. There is a great wind that springs up and brings quail from the sea so that they would fall outside the camp. That  word “wind” is the same word for breath, “ruakh”. It’s not that you can always see them as equivalent, sometimes a wind is just a wind. However, here it seems clear that we see God’s Spirit involved in expanding the leadership and also God’s Spirit involved  in bringing judgment. The amount of quail is ridiculous, stacked 2 cubits high (around 3 feet). And a bunch of folks went out to collect it and the least productive person got 10 homers, or 500 gallons of quail. Holy cats, that’s a lot of quail.

Now listen, there were some things that gave this away as not being something these folks should have done. One, when God described it He said that he would provide the quail “…because you have rejected the LORD…” and so on. Warning sign  number 1. Secondly, God said that it would come out of their nostrils and would be loathsome to them. When God tells you something will be loathsome, you stay away from it. Warning #2. Also, did you notice where the quail was put? Outside the camp. If you’ve  spent any time in Leviticus, you know that outside the camp isn’t good. Unclean things are out there, other spirits are out there, and the presence of God’s particular focus doesn’t extend out there. Does it seem like a good idea, especially after the first  two warnings, to go indulge yourself in bucketloads of quail that are a day’s journey outside of the camp? No, absolutely not. Do they do it? Of course some of them do. And it goes poorly. As soon as they started to eat it, YHWH brings justice upon them and  they are killed by a plague. Too harsh? It’s the Garden of Eden all over again. They had a choice to trust God’s wisdom and provision or own it for themselves. They ignored every mercy He provided them, every protection he bestowed, every grace He extended  them, and the very clear warnings that proceeded it. And yet their god was their bellies, and they did as they pleased. And, with the same consequence as came from the Garden, it cost them greatly and brought death.

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Numbers | Chapter 10

Finally, the Israelites are ready to head out, leaving Sinai with the presence of YHWH Himself leading the way. First, a matter of organization. This is a large camp, remember, so the odds of being able to direct folks easily by just shouting about the place seem pretty low. So, a couple of trumpets are commissioned. 

There are a number of different reasons the trumpets will be used. When all people are to gather at the Tent of Meeting, the two trumpets are blown together using a long blast. When just the leaders of the camp are needed for the gathering, only one trumpet is used. They are also used when it’s time to head out following the cloud. When an “alarm” is blown (likely a short blast), the camps on the east side know it’s time to head out. When another alarm follows, the south side heads out (and so on, in the order dictated in chapter 2). In this very regimented and orderly evacuation of Sinai, we are perhaps reminded of the disorderly and outright disobedient conduct that occurred when they first arrived here and Moses tarried on the mountain while meeting with YHWH. God’s laws, calls to holiness, and blessing are sandwiched in between scenes of idol-making calf worship and a regimented, obedient army. 

Speaking of which, they are also to blast the trumpets when they head into battle once they received the promised land “…so that you may be remembered by YHWH your God, and you shall be saved from your enemies.” Trumpets are associated with not only calls to worship but to pronouncements of battle. In that light, we shouldn’t take this instruction to mean that YHWH will not literally remember His people if they don’t blast a trumpet, but instead that this blowing of this trumpet is a declaration of asking for God to be with them as they battle, an invitation for Him to respond. And the promise is that He will. Finally, at the feasts, the parties, the gatherings, the peace and sacrifice offerings and any other times of gladness, it’s good to go ahead and fire up the trumpets. The reasons aren’t really different here than the aspects of calls to gather and calls to battle. Ultimately they remind God’s people of His presence and the need for his being active and among them in that moment. And God agrees that it will do that very thing as He affirms that He is indeed their God. 

Then it begins. It’s the 20th day of the second month of the second year (I assume so everyone who missed the Passover had time to make it up given the provisions of the previous chapter). The cloud moves, and the people head out. Again, the order is predetermined and they follow it. This section lacks some clarity on where the Kohathites travel as they are expected to go after the second group of tribes but we are also told the Ark of the Covenant travels ahead of the camp. The most reasonable resolution is that some of the Kohathites take the Ark ahead of everyone and the rest of them travel where they are expected to. 

Moses asks Hobab, (who may be his brother in law but may also be a name for Jethro, his father in law), to go with them on this journey to help them find good places to camp. This is confusing. Isn’t YHWH leading this operation? Why would you ask your brother in law to find good places to stop when you’re supposed to be following the cloud and fire until it stops moving? Moses’ underlying motivation is unclear and the reaction of Hobab is also unclear. His response is first to say that he intends to go home and then Moses makes sure that he is aware that he will receive the same blessings as Israel receives if he comes along. Ambiguously, Hobab’s response is not recorded here. Judges 1 says that some descendants of Hobab help the tribe of Judah in the conquest of some of the land, but that’s another 40+ years out from this event so it’s not clear that their presence in that story is to be read as Hobab actually staying here (and to the extent that the text doesn’t make it clear I’m not sure it particularly matters). 

Digression over, we’re back to leaving. The cloud goes, but it says that the ark goes in front of the people by 3 days but that the people follow the cloud. It’s not quite clear what is happening here. The best option seems to be the cloud moves, the Kohathites with the ark follow, they are ahead by 3 days and the people follow (of which it is unclear whether the cloud is also with the people or just with the ark, or both). Moses ends the chapter with a prayer, a call to YHWH to scatter their enemies that are in front of them and to return His presence among them when they stop. Sometimes we feel weird praying things like this, as if we’re bossing God around. Moses doesn’t seem to have an issue with it and we shouldn’t either. It’s good for us to pray that God keep His promises, it is an affirmation of faith in His character and request that we might see His hand as He does them. 

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Numbers | Chapter 9

Chapter 9 starts with a reminder that people of Israel are to continue the celebration of Passover, an annual reminder that YHWH had delivered them out from the Egyptians. This is an important reminder as they are just about to set out, once again, under God’s personal escort, to a land that will fulfill what He promised them as well as what He promised Abraham. In reaction to God’s instruction, Moses reminds the people and they do it. All is well. 

But a problem arises. The Passover is to be kept on the 14th day of the first month (remember the calendar got re-oriented around when YHWH delivered them from Egypt so, in effect, every new year is on the anniversary of that event). Anyway, it so happens there are some fellas who are unclean on the 14th (the text tells us they had become unclean through touching a dead body). They are in a quandary. YHWH has asked everyone to celebrate Passover yet the people recognize that to do so in an unclean manner brings risk. So, they ask Moses to check with the Lord on what they should do. Off the bat, this gives us a pretty clear sense on the nature of the laws that YHWH has passed down. They are not rigid or unreasonable, they are principled. Where nuance is required, the people will petition God for clarification. As the people start to misbehave and push the boundaries, YHWH will provide additional clarification to keep them on the correct path.

YHWH makes an accommodation for this situation by saying that anyone who is unclean from touching a dead body, or who is away on a long journey, during the  time of Passover shall still do it, just on the 14th of the next month. They have to follow all the same procedures (already covered in Exodus 12), just a month later. All is well. In light of this addendum, however, God reiterates that everyone is to participate in the Passover and that, if anyone who is clean and able to do so does not, they shall be cut off from their people. Most commentators comprehend the phrase “cut off” to mean immediate death and potentially even separation from their people in the life to come (although that bit seems a stretch given that the concept of an eternal life is not explicitly found in the Torah).

YHWH also invites any stranger or traveler who is around to take part in the Passover festivities. They’re not required, but if they’re interested and want to do it, they need to do it in the same way as the Israelites (meaning there are no alternative celebration instructions for sojourners in the land, everyone does it the same way).

The chapter ends with a bit of poetry as the new journey begins. The people, in fits and starts, followed YHWH as He lead them through the wilderness to Mt. Sinai. Here they camped for a year to receive words and laws from God on what it looks like to live as His people with His presence among them. Now, they are about to set out again and they will be lead in the same way. When the presence of YHWH hovers over the tabernacle, they stay. When it goes, they go. Cloud by day, fire by night. And we’re told over and over again that they obeyed, following God’s command. Unfortunately, this obedience will not last long. 

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Numbers | Chapter 8

Chapter 8 continues picking up on some of the activities that occurred once the tabernacle was completed. We pick up this part of the conversation with the setting up of the lamps on the fancy lampstand (menorah) that was instructed to made out of hammered gold in Exodus 25. We’ve seen the instructions, we’ve seen them built, but up to this point we didn’t get to see them fired up, so it happens now. It was the high priest’s job to keep the wick trimmed and the olive oil in the lamps full so that the light would be continually shining. The direction is is explicit, it shines to the front, which would be where the 12 loaves of show bread are, one for each tribe, a reminder of YHWH’s continual blessing and provision to His people. 

Next, the cleansing of the Levites. Now, I know in Numbers so far we’ve seen them counted, given the tasks of hauling the tabernacle around, and been the recipients of some of the worship offerings brought at the consecration of the tabernacle. But you didn’t really think that YHWH was going to have them come in and do this work, as well as stand in for the first born of all Israel, without going through any kind of cleansing, did you? Of course not, the Levites individually certainly didn’t want to take the risk of being the reason that there was an inadvertent mix of something/someone unclean with the holy things of YHWH. 

So, the process begins. First, they get sprinkled with water (not magic water, just water) along with a full body razor treatment and clean clothes. Then they snag a couple of bulls and they are brought in front of the tent of meeting. The whole congregation joins them and lays hands on the Levites. What’s going on here? The Levites are themselves an offering and there a few different concepts likely in play. For one, remember the Levites are the substitute, they are being set aside for dedication to YHWH instead of the first born of Israel. The laying of hands is kind of a transfer of interest, from all of Israel to these Levites specifically (this is the same action we see when sacrifices are made, the guilty laying hands on the beast who will die in its place). To that end, after the congregation lays their hands on the Levites, the Levites then lay their hands on the sacrifices, which serve as they always do ,to “cover” or atone for the uncleanliness, or the the falling short, of the people. 

The description of the Levites as a wave offering is interesting in that the wave offering is the one where, once it’s waved towards YHWH, the priests get to keep it. That kind of makes sense here, given that it is the Levites who are, although dedicated to the service of the Lord, under the everyday direction of the priests themselves. The run of obedience at the start of Number continues as Moses, Aaron and the Israelites follow the instructions they’ve been given here deal with the Levites as YHWH has requested. 

The chapter ends with instructions around the retirement of the Levites from service. The primary work they are assigned is difficult, physical labor along with the protection of the tabernacle and its goods. YHWH expects faithful service for this work between the age of 25 and 50. Once they hit 50, they retire from the physical labor, although they’re still allowed to hang around the tabernacle and be of service there (likely instructing those who are new to the gig and overall making sure things run smoothly). 

And with that, all the administrations of the tabernacle are complete. They know what goes in it, how to move it, how to set it up, how to run it once its set up, and have all the people they need to make it all happen. They are a people who have been prepared to live among and travel with the very presence of the Lord their God. 

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Numbers | Chapter 7

Exodus 40 all the way through Leviticus and through chapter 6 of Numbers covers just a single month of time, from the original consecration of the temple and the month that follows. Numbers 7 takes us back to the beginning of that month again to show us some of the goings on that, after reading the previous chapters, we perhaps can appreciate even more. 

Specifically, we’re told of how the 12 tribes bring offerings to the tabernacle. It’s an interesting procession, the leader of each of the 12 tribes contributes an ox and they buddy system up to set up two of them per wagon. Moses is told by YHWH to accept the offerings of oxen and wagons and to the Levites so they can use them to execute the tasks they’ve been given to do. Two wagons go to the sons of Gershon, who if you recall from chapter 4 are responsible for hauling all the drapery. That’s heavy business, so they get a couple wagons. Four wagons are given to the sons of Merari, who were the fellas responsible for all the poles, bars, pegs and bases that the drapes go on, also super heavy. 

But wait, you say, we’re out of wagons and there was another group of serving Levites, the sons of Kohath. If you recall, those fellas were responsible for all the holy things after the priests got them all covered up. You might also recall, however, that all those holy things, like the altar, lampstands, tables, etc. have holes where you can put poles in. So, bummer for them, Kohath and company get no wagons, they get poles that they use to attach to those things and haul them on foot. 

Next, there’s a procession that details how the leader of each tribe of Israel brought gifts to the temple, one each day for 12 days. As tends to be the case, the leader of the tribe of Judah goes first. Each leader brings the same thing, a roughly 3 lb silver plate, a 2 lb silver basin, and a 4 oz gold spoon. The plates and basins had oil and flour in them, the basic ingredients for the cereal offering. They also brought animals, the proper ones for the sin, peace, and burnt offerings. What’s the point of all this? Each and every tribe/person contributes equally to the worship of YHWH, the supplies that sustain the community according to His standard of holiness, and the provision for the priests (the cereal offering was their primary source of income). 

The chapter ends on a high note, Moses enters the tent of meeting and speaks with YHWH. The promise of this intention of YHWH to meet Moses there came all the way back in Exodus 25, and as the tabernacle is dedicated, the priests cleansed, and the people having contributed their offerings throughout the community in worship, YHWH keeps that promise and resides among His people.

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Numbers | Chapter 6

The theme of holiness continues in chapter 6, this time covering those who wish to intentionally set themselves apart in service to YHWH. These folks would be distinct, of course, from the priests, whose tribe and thus life are committed to a specific service to God as well as adherence to certain physical behaviors or adornments so that folks would know when they were dealing with a priest. The occasion for these everyday Israelites to volunteer for intentionally setting themselves apart to YHWH is not outlined, although there are examples in the Old Testament of folks doing this for a short time as part of a petition to God for a specific outcome or blessing or people living this way for life (such as Samson), likely because their parents committed them to such a thing. 

We should probably see this type of vow as similar to anointing folks in oil for prayer. There isn’t anything magical in here, but it’s a use of your whole being (spiritual, mental, physical) to express a request for God’s specific and focused attention on something or someone. Also, remember that it is voluntary. There isn’t anywhere else in scripture where this is prescribed in response to sin or an act of penance or anything like that. This is a follower of YHWH living a human life who has a need or desire for God’s focused attention and chooses to live in this way. The point of this chapter is to provide guidance that, if you wanted to do such a thing, this is how it should be done. Note that this vow was not restricted to men, women could take a Nazarite vow as well. 

The word Nazarite is a transliteration from Hebrew and means “set apart” (we can recognize the word “holy” as a synonym). As part of being set apart, there are 3 specific things outlined to abstain from: grapes/wine, cutting hair, and touching dead bodies. Scripture isn’t always explicit about the “why” behind each of these but there are some reasonable assertions. For wine, there is a pretty consistent connection in the history of God’s people between strong drink and the neglect of His law. Recall that Leviticus 10 forbids priests to drink wine and enter the Tent of Meeting. It’s also implied that drinking was involved in the deaths of Aaron’s sons, Nadab and Abihu. The curse upon the Canaanites can ultimately be sourced from a drunk Noah passing out and being viewed by his son Ham, father of Canaan. And Lot’s drunkenness leads to him conceiving children with his daughters, producing the Ammonites and the Moabites, ultimately enemies of Israel who will hire a prophet to curse God’s people as they travel to their promised land. Broad point, it’s a risk, and not one worth taking when you’re setting yourself apart for special attention from YHWH. 

On the hair, the long, unshorn locks eventually become a sacrifice. Once the time of the vow is complete, the hair is shaved off and put on the altar as a peace offering to YHWH. The long hair also becomes a mark to the community around them that they are under a vow. This is similar to wearing sackcloth, or in our day black clothes, for mourning.  It lets your community around you know what you’re going through. Unlike the warning against making it obvious that you are fasting by putting on a show, there is a practicality to people knowing why you’re avoiding strong drink, not cutting your hair, or willing to participate in communal activities like the care for a dead body. 

The dead body item is a matter of cleanliness, we can note similarly that a priest can’t touch one for purposes of holiness. There are no exceptions for close family, death is still death and the person under a vow may not break it, even for dealing with the death of close family. Ever anticipating people’s tendency to try and treat the implausible as plausible for the chance at skirting a rule, v.9 and forward explains what must happen if a someone happens to die next to someone who is under the Nazarite vow and accidentally touches the body. In such case, the person shaves their head, waits a week, makes some sacrifices (holiness restored) and the thing starts over. That said, we shouldn’t miss the severity of this ritual. Unlike less serious defilement, which could be cleansed through a washing, this required washing, cutting of hair, and a series of sacrifices. Whatever the nature of this commitment of being set aside for YHWH is, it is an important business, on the level of the defilement of not just a priest but a high priest. 

When the time of separation was completed, meaning the vow was complete, a series of sacrifices is made and the hair is cut and offered as a sacrifice on the altar. The description stipulates that someone could offer over and above what is stipulated here in the ritual voluntarily. However, just like the original taking of the vow, once you make it it must be kept. It’s better to commit and keep it then to over-commit and fall short. 

These vows were still popular at the time of Jesus and it appears that Paul takes such a vow in Acts 18. It’s also possible that John the Baptizer and James, brother of Jesus, were Nazarites. All told, it seems that there may still be a place for self-imposed dedication to YHWH in this way in  our modern lives. 

Following the context of the previous few chapters, the culmination of this call to and protection of holiness in the presence of YHWH among His people, as well as the role of the priests, we find a great blessing. YHWH instructs Moses to tell Aaron and his sons that the people of Israel are to blessed in the following way: “YHWH bless you and keep you, YHWH make His face to shine upon you and be gracious to you, YHWH lift up his countenance upon you and give you peace.” And so the people of Israel get a reminder of what all of these laws are here for. YHWH creates a path of blessing for His people, a way to live out the identify of being His people and thus recipients of His gifts, His attention, His blessing, His grace, and His peace. When they fall short of receiving these gifts in their fullness, He prepares a way for restoration, for atonement; a means for being brought back into His face shining upon them. 

Seriously, what a blessing. And it remains that for us as well. The means of restoration are through Jesus, rescuing us from our wandering and from our defilement, and making a way that we may live now and forever in His blessing, His grace, and His peace. 

Amen

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Bible Study Numbers

Numbers | Chapter 5

The christening of the Levites complete, chapter 5 of Numbers shifts to a familiar topic from book of Leviticus, the holiness of the people. In the context of Yahweh’s covenant with His people, they are selected to be a holy people, set apart as a nation through which He will bless the rest of the nations. Part of this requires they be “clean”,  meaning function in a way both individually and corporately that permits Yahweh’s presence to live among them (although He makes provision for the inevitable failure in this with the sacrifices and Day of Atonement from Leviticus 16).

At the opening of this chapter we re-engage with the removal of unclean folk from the camp lest they pollute it. In some cases this is a physical risk (skin disease and the like) but in all cases it is a spiritual issue that puts the community at risk if there folk in an unclean state intentionally walking about and potentially interacting with the holy things of Yahweh. Ultimately, if the tabernacle is defiled, God’s presence would not remain there, removing the very thing that made the Israelites special.

As noted in Leviticus, many of the things that marked someone as unclean are temporary conditions. In this chapter, the presence of the skin disease and uncleanness from touching a corpse are both situations that can/will resolve over time where the person can be reinstated into society.  So, this measure is preventative. As the unclean folks are removed from the camp, it minimizes the risk that they bring danger to themselves or others in the camp. Once clean, they can return.

The next holiness item is related to folks who commit an offense against a fellow member of the community. Although this kind of thing is covered in Leviticus 5-6, note here that an offense against another member of the community is also considered an “offense to the Lord”. Even sins, or wrongdoing, between people is ultimately a sin against God (think of it broadly as a breach with acting in line with the holiness of Yahweh and reflecting His character in your dealings with others).

The consequence is to provide restitution to who you wronged, plus add a fifth. If that person is dead, you find their next of kin and pay it to them. If everyone is dead who is related to this person, then the restitution goes to the Lord (who the offense was truly against) who gives it to the priest. Broad point is, the wrong you begat into the world requires restitution and it must be paid, there’s no getting off the hook because the person is dead or even if all of their family is dead. Them being dead doesn’t wipe the slate.

Often times our sense of restitution is one of appearances. If no one knows, nothing is owed. If the person is around to be paid, nothing is owed. But walking in step with YHWH we must recognize that the ledger board isn’t dependent upon the wherewithal of your neighbor or the perception of your cousin (or whomever you have wronged who is oblivious to that fact). There is no such thing as “getting away with it”. Although as the guilty party you could see this as an overarching God keeping tabs on your wrongs, but you would be wrong. This is what we’d expect from a God of justice, one who makes things right. For one, He must consistently recognize that which is wrong and demand restitution. And ultimately, when it is beyond our means to pay, He will step in on our behalf.

The chapter ends with an often misunderstood situation related to suspected adultery. Recall from Leviticus chapter 20 that folks guilty of adultery were to be put to death. But what of a situation where they weren’t caught but adultery is suspected? This is risky business, as a woman suspected of adultery runs the risk of this punishment where the facts are not fully known. So, as we saw in other situations from Leviticus where the truth could not be fully established, the situation is put into the hands of the Lord. The woman basically affirms that she is going to drink this water mixture and that, if she is guilty, it will have its effect in not allowing her to conceive. If she is innocent, she shall not have this effect (and later rabbis would even say she would be blessed by the concoction). It’s worth noting that the substance we’re talking about here is a mixture of water and dust from the front of the altar. It might taste bad, but isn’t particularly harmful on its own. Thus, we have a clear call that, if something is amiss, God will have to produce the consequences. 

Don’t overcrank on the process (there’s no magic or wizardry involved with the mixture). And we should also recognize that there isn’t enough detail here to create a theology around the process itself. The notion is that, rather than letting suspected sin remain in the camp and put folks at risk, and to also protect on the other side those who are innocent from overzealous reactions, it gets put into the hands of God to deal with. The actual drinking of the water puts a stake in the ground where the suspicion of guilt could be put to rest (or confirmed) at that moment.

Why no test for a suspected male adulterer? The lack of example here doesn’t preclude that there could have been one (as is often the case where we see a single gender example provided). It should also be assumed that the suspicion of the woman also means that there is a suspicion of a particular man on the other side of the problem. Where this test proves the guilt of the woman, the associated fella would then be put to death.

As in the original discussion with the death penalty and adultery in Leviticus, our modern ears struggle with the veracity of the punishment. However, marital faithfulness is often the comparison to the faithfulness between Yahweh and His people. The integrity of these covenant relationships are central to our understanding of God’s faithfulness to us and, although sometimes foreign to our modern cultural views of marriage, the consequences of lack of faithfulness are deep and significant.

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Bible Study Numbers

Numbers | Chapter 4

Chapter 4 represents another census of the Levites, different than the one described in chapter 3. The previous census was executed to count the male Levites a month old and older and compare that to the number of first born males in all of Israel to see whether the number of Levites was sufficient to “cover” the first number of the born of Israel, to stand in for them in service to YHWH (there weren’t, so a redemption price was paid to make up the difference). This next census counts males between the ages of 30 and 50 for each of the three tribes of Levites. These would be the number of men eligible to do the work that is going to be laid out for each tribe of Levites in their service to YHWH (under the direction of the priests). 

The Kohathites are responsible for the protection and transportation of the most holy things (think items that are used as part of the administration of offerings to YHWH). However, they still can’t touch them (you know, because they are holy things, and holy things can’t be interacted with common things, otherwise there are consequences). So, when the camp has to move, Aaron & sons must first go in and put all of the holy things away. The ark of the testimony is covered with the veil  (that separates the holy of holies from everything else) and then that is covered with goatskin and THAT is covered with a cloth of all blue. Then they put the poles in it and Kohath et al can make away with it without the risk of coming into contact and dying directly. 

Then the rest of the stuff. The table where the bread of the presence is held a blue cloth is added with all of the plates and incense bowls and such are added on top of that. Then a scarlet cloth and some goatskin. Poles in, good to go. Similar things happen for the lampstands, the altar (the leftover ashes get taken as well) and all of its utensils. All get bundled, covered in cloth and goatskin, and prepared by the priests so the Kohathites can transport them to the next camp. This all sounds heavy, and it certainly was, thus the count of only males 30-50. 

Each Levite tribe and their work gets to be overseen by either Aaron or one of his sons. The Kohath tribe gets Aaron’s son, Eleazar. YHWH takes time to warn Aaron and Moses to protect Kohath and Co., ensuring that they aren’t destroyed. How do they do that? They pass on these instructions precisely and the priests make sure that all the stuff is wrapped well. Also, remind the Kohathites that if they peek, even for a second, it will be their last image before death. 

Next, there’s a count of the Gershonites. The holy things being accounted for by Kohath, Gershon and sons are responsible for all the drapery. This means everything around the court of the meeting place as well as the curtains that covered the actual tent of meeting. If it’s a curtain, a descendant of Gershon is carrying it. The priests don’t have to pack any of this up, it’s not “holy” like the holy things the Kohathites deal with. The transportation and protection of the curtains fall under the direction of Ithamar, son of Aaron. 

Finally, there’s a count of the Merarites, and they are responsible for what’s left: the poles, bars, pegs, and bases. Basically, these fellas carry the skeleton of the meeting place that all the curtains go on. They also fall under the direction of Ithamar, son of Aaron. 

The chapter ends with an accounting of how many of these fellas fit the criteria for each tribe. All told, there’s 8,580 Levite males between 30 and 50 who will do this work to start, split between the three tribes. That’s a massive operation, but YHWH ensured there were enough fellas, clear responsibilities, and proper leadership in place so that His mobile residence among His people could be adequately transported from camp to camp. 

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Bible Study Numbers

Numbers | Chapter 3

The next two chapters of Numbers focus on counting Levites, two different censuses (censi?) for two different purposes. But it opens with an account of the sons of Aaron, or more broadly, the line of priests. Although Aaron is from the tribe of Kohath, a Levite tribe, the priests should be thought of differently than the Levites. Ultimately, the priests are responsible for the mediation between YHWH and His people, only they may handle the holy items and enter the the holy place. The Levites, as we shall see detailed, are not permitted to do those things, but are responsible for the guarding and transport of the tabernacle and its contents. 

We are reminded that Aaron’s sons Nadab and Abihu died interacting with “strange fire”, basically by offering a sacrifice that YHWH did not ask for. It sets a tone for the next few chapters which show dire circumstances for folks trying to interact with people or things that are set apart for YHWH’s service in ways that He hasn’t permitted. All told, Aaron has only two sons left, thus Eleazer and Ithamar will serve as priests under Aaron. 

YHWH then speaks to Moses and tells him to charge the tribe of Levi with serving the priests, specifically by protecting the priests/contents of the tabernacle as well as to move it when the tribe moves (don’t forget the context, Numbers is the preparation for God’s people to move into the land He has promised). As part of this protection, anyone who comes near to what the Levites have been tasked to protect shall be put to death. The consequences of allowing the tabernacle, its implements, or its minsters to be made unclean can have consequences that extend to the entire camp and must be dealt with quickly. 

In v.11, we get an explanation of why the first census of the Levites is occurring (which obviously must be different than the census that has already occurred for the non-Levites, which was to get counts for battle). We are reminded that, ever since the 10th plague in Egypt,  the first born of everything belongs to YHWH, including the first born of Israel, who were to be dedicated to His service in the sanctuary. But ever since the issue with the golden calf in Exodus 32, the Levites as a tribe were identified to take the place of the first born of everyone. 

So, now we get the count of each of the tribes of the Levites (sons of Levi), Gershon, Kohath and Merari. There is a hierarchy to the order. The priests will face east (most favored), the Kohathites south (next), then the Gershonites (west), and finally the Merarites to the north. They also have different responsibilities over the tabernacle items when  they travel. Kohathites carry the holy items like the ark of the covenant, the altar, the tables, etc., the Gershonites the curtains, the Merarites the poles and tent pegs. When they marched, you’d normally expect the more favored roles to go first, but in order that the tabernacle be reconstructed, the Merarites go first to get the pegs and poles up, then the Gershonites put the curtains on, then the Kohathites deliver the holy items so the priests can get all of that set up. 
After all of the counts, there were 22,000 Levites and 22,273 of the rest of Israel. This means there’s a deficit (if the Levites are supposed to stand in place for all the first born of Israel, they are 273 fellas short).

These remaining lives must be redeemed (since they haven’t been substituted) and the cost of redemption is five shekels per head (or what was the going price for a servant at the time). The money went to Aaron and his sons.