Numbers chapter 1
1:1-4 The Lord spake: A common phrase indicating that saving history begins with God speaking (Genesis 1:3;
Leviticus 1:1). Revelation is the foundation for a true belief. Here He speaks in the tabernacle, as in Leviticus He
spoke "out of the tabernacle."
The phrase in the wilderness constitutes the Hebrew title to the book (bemidbar). Taken from the first few words, as
was the custom in early writings (Genesis, Exodus, Leviticus, and Deuteronomy), this literary device indicates the
antiquity of the works. The thought closely associated is the almost 40 years spent in the wilderness as a result of
Israel's unbelief. On the first day of the second month, in the second year after they were come out of the land of
Egypt indicates there is a break of just one month between the erecting of the tabernacle, at the end of Exodus,
and the start of Numbers. It was one year and two weeks since the Exodus from Egypt, and 10 1/2 months since
their arrival in Sinai.
The command take ye the sum was given one month after the tabernacle was set up (Exodus 40:2, 17) and is
probably the same as the command mentioned in Exodus 30:12 and 38:21. There the men were counted in
connection with the atonement money, that is, from that day forward, to pay for daily offerings of the community.
Since Exodus 30 does not state that the census was carried out, it makes sense to assume this census is the
implementation of the payment. Also, the figures mentioned in Exodus 38:26 and in Numbers 1:46 are identical
(603,550 males from 20 years old and upward). This is the first of five Israelite censuses taken in the Old
Testament. For the others see chapters 3, 4, 26, and 2 Samuel 24. Every male by their polls is an expression
indicating the "skull, head, or person." It is usually used for counting people (Exodus 16:16; 38:26; Numbers 3:47; 1
Chronicles 23:3, 24).
Able to go forth to war is a phrase that occurs repeatedly in this chapters (verses 3, 20, 22, 24) and stresses that
the nation was being organized to invade the Promised Land. To opt out through doubt or fear was a great sin
(chapter 14; Deuteronomy 20). Twenty years and upward indicates the prime of life, for Leviticus 27:3, 4 gave the
highest valuation of people at this bracket. Deuteronomy 20:7 and 24:5 provide that those recently engaged or
married were exempt from duty.
1:46 It is tragic that of these 603, 550 men, 603, 548 would later perish in the wilderness (14:29).The only two men
who would eventually enter Canaan were Joshua and Caleb. The generation in 26:51 numbered 601, 730 nearly
40 years. The theological message of the numbering is clear. Every man in Israel must prepare himself to fight in
God's army. All the elect people of God are recorded in the Book of Life; but they have to identify themselves with
this people by proving their pedigree and registering themselves on the roll (Exodus 32:32, 33; Psalms 87:6; Isaiah
4:3; Daniel 12:1; Malachi 3;16).
Some find problems with this number--603, 550--for at least four reasons: (1) It is difficult to imagine so many
people surviving in the wilderness for 40 years. (2) The numbers appear internally inconsistent, especially the ratio
of firstborn sons to fathers, 1 to 27. (3) Some texts indicate there were too few Israelites to occupy Canaan all at
once, yet there must have been over two million if these figures are taken. (4) There is a mathematical oddity, in
that the numbers are rounded off to the nearest hundred.
There are four possible solutions set forth by different scholars: (1) The numbers are symbolic and related to
astronomical periods. (2) They have suffered textual corruption by copyists, and the original figures were much
smaller. (3) These figures are correct, but record the population of a later age in Israel's history, perhaps that of
David. (4) These figures are accurate. This seems the best approach, and certainly God could have provided
miraculously in the wilderness for such a large number of people.
1:47 The nonmilitary tribe of Levi had a separate census and did not receive a tribal allotment of land. They were
to transport, erect, and guard the tabernacle. They had to camp around it to prevent ordinary laymen from
approaching it unprepared, so that "no wrath upon the congregation" (verse 53) from the Lord would come upon
them. If someone approached wrongfully, he was to "be put to death." This drastic measure certainly would express
the reality of God's presence with His people (Exodus 19:11-13, 21-24). Even today men must approach God with
reverent fear (Matthew 5:23-26; Acts 5:1-5; 1 Corinthians 11:27-32; Hebrews 12:18-29).
Numbers chapter 2
2:1-31 It is repeatedly said the Israelites were to encamp according to their armies (verses 9, 10, 16, 18, 24, 25,
32) and each company was the leader's host (verses 4, 6, 8, etc.). Host and company are the same Hebrew word
(saba', cf. Lord of Sabaoth), which could be rendered "army." The people were organized and marching to the
Promised Land. The Egyptian army under Rameses II (thirteenth century B.C.) adopted this same type of formation
in camp. Standard: The Hebrew (degel, verses 2, 3, 10, 18, 25, 31, 34) refers to the group encamped around each
standard. It would be more appropriately translated "company." The ensign (verse 2) by which each tribe camped
was another piece of military equipment pictured in ancient inscriptions. Far off about the tabernacle of the
congregation shall they pitch: Joshua 3:4 stipulates that a distance of two thousand cubits (one thousand yards)
should separate the ark from the secular tribes. From 1:52, 53; 2:17, and chapter 3 we learn that the Levites were
to encamp between the secular tribes and the tent of meeting.
2:34 Up to this time, the children of Israel did according to all that the Lord commanded Moses, contrasted to later
events recorded in this book.
Numbers chapter 3
3:1-51 Chapters 3 and 4 record two censuses of the Levites. In chapter 3 all the male Levites more than a month
old are counted, whereas chapter 4 numbers all male Levites between 30 and 50 years of age. The tribe of Levi
took the place of all the firstborn men in Israel. The result of the census showed that the number of male Levites
fell short of the number of firstborn Israelites. So the extra Israelites had to be redeemed in a different way, by
paying money.
3:1-4 The sons of Aaron, the priests: The family of Aaron did belong to the tribe of Levi (1 Chronicles 6:1-15), but
in the capacity of priests they possessed superior status to the rest of the tribe. They alone could handle the
sacrificial blood, touch the altar, and enter the tent of meeting. They were the authoritative teachers in Israel
(Leviticus 10:11; Deuteronomy 24:8), and the official mediators between God and Israel. Along with such a great
privilege came an immense responsibility, one that Nadab and Abihu did not meet. Therefore they died before the
Lord, offering strange fire. They were not punctilious in obeying God's Word, as He had not commanded them to
do what they did (Leviticus 10:1). This reference explains why only Eleazar and Ithamar are mentioned as being in
charge of the Levites in 3:32; 4:16, 28, 33. Also, it sets forth the mortal danger men face in dealing with God, and
thereby sets the tone for chapters 3 and 4 (verses 10, 13, 38; 4:15, 18-20; Acts 5:1-11; 12:22, 23; 1 Corinthians
10:6-11; 11:29, 30).
Numbers chapter 4
4:1-49 This chapter's census serves quite a different purpose from that in chapter 3. It is designed to distribute the
work of dismantling, transporting, and erecting the tabernacle among the different Levitical clans. The work was
dangerous, because it involved handling sacred equipment, which was heavy. Therefore it was restricted to men
who were of sober outlook and physically strong. Men between the ages of 30 and 50 were chosen.
4:1-20 The Kohathites were entrusted with the care of the most holy things. These included the two altars (Exodus
29:37; 30:10) and the ark, the table, the lampstand, and all their utensils (Exodus 30:26-28). But they were not
allow to pack and unpack these items. Aaron and his sons had to do this, because if the Kohathites had looked
upon these holy things, or uncovered them, they would have died (verses 5-20; 1 Samuel 6:19-21; 2 Samuel 6:6,
7). Implied in these two censuses are two principles: (1) Every member of the people of God had his part to play (1
Corinthians 12:4-6), (2) Israel was a hierarchy and a theocracy with God at the top, followed by Moses and Aaron,
who passed God's words on to the people. The priests, Aaron's sons, obeyed their father and so on with the
Levites on down. Note the New Testament exhortation in Hebrews 13:17 to "obey them that have the rule over you,
and submit yourselves" (1 Corinthians 16:16; 1 Thessalonians 5:12, 13; and 1 Peter 5:5). Then note the
admonitions to leaders to "command" (1 Timothy 4:11) and "rebuke with all authority" (Titus 2:15), for by adhering
to scriptural teaching "thou shalt save both thyself, and them that hear thee" (1 Timothy 4:16).
Numbers chapter 5
5:1-31 Chapters 5-10 describe the setting-apart of the people of God in certain areas: (1) by separation from
defiling things (chapter 5); (2) in the taking of a Nazarite vow (chapter 6); (3) by the offerings of the princes
(chapter 7); (4) by the setting apart of the Levites (chapter 8); (5) by observing the first annual Passover (9:1-14);
and (6) by being led by God Himself (9:15-10:10).
5:1-4 Lepers, those with discharges, and those who had come in contact with the dead were to be put out of the
camp. These items were addressed in Leviticus 13, 15, and 21:2 and 3. The reason was that God dwelt there, in
the midst of the camp. See 1 Corinthians 5; 2 Corinthians 6:14-7:13; 2 Thessalonians 3:14; Titus 3:10, 11; 2 John
10, 11; and Revelation 21:3, 4, 27.
5:5-10 There are three matters Israel must make right before they enter the Promised Land, so as not to squabble
among themselves and neglect God's plan for them as a nation. The first two items are an invitation to all who had
stolen things or otherwise defrauded their neighbors. These things must be made right (Leviticus 6:1-5). Then,
details are given in the event of that person's death. If he has died, restitution must be made for his relatives; if
they are all dead, restitution must be made to the priest. Sin must be paid for.
5:11-14 Adulterous wives are picked out for special attention because this act pollutes those involved, making them
unclean (verse 13, 19, 28, Leviticus 18:20, 25, 27).
5:15-18 She is to be brought unto the priest, who in turn will set her before the Lord. God will be the judge in this
case, as the man has only suspicions, a "spirit of jealousy," but no witnesses (that is, earthly witnesses) are
available. But an omniscient God saw it all. The last part of verse 15 could be rendered "a reminder offering to
draw attention to guilt," indicating this offering will draw the Lord's attention (1 Kings 17:18; Ezekiel 21:23,
24;29:16). Holy water appears only here in the Old Testament. Water symbolizes life and fertility (Psalm 1:3;
Jeremiah 17:13) and occasionally is a figure of speech for male semen (Proverbs 5:16; 9:17). Dust refers to
Abraham's seed, the food the serpent ate, and what man was created from. Bitter water likely refers to the effect
rather than the taste.
5:19-28 This relates the decision. Thy thigh to rot and thy belly to swell: In adultery the woman sinned with her
thigh and conceived in her belly. What it means medically is uncertain. But in contrast with the innocent wife
indicates that she would be childless, and be "a curse among her people." Genesis 20:17 mentions that
Abimelech's wives became sterile as a result of his intention to commit adultery with Sarah, and Leviticus 20:20 and
21 predict the same will befall couples guilty of incestuous relationships. God would thus come to the aid of a
"jealous" husband if he had no other proof. The importance of purity in marriage is also underscored, for marriage
was a picture of the relationship between God and His people (Jeremiah 2:1-3:5).
Numbers chapter 6
6:2 Nazarite means "to be set apart," and is explained as a separation unto the Lord. The vow was taken by men or
women who desired to consecrate themselves in an outstanding or unusual manner. It was a total consecration to
the service of the Lord, usually for a specific period of time (though more rarely for life--Samson, Samuel, and John
the Baptist). The nation was to be a "kingdom of priests" (Exodus 19:6) and the rules voluntarily assumed by the
Nazarites resembled those governing the behavior of priests. Actually, the restrictions placed on Nazarites suggest
that their sanctity exceeded that of ordinary priests and resembled that of the high priest. Priests were prohibited
from drinking alcohol only before going on duty in the tabernacle (Leviticus 10:9); but Nazarites were forbidden to
consume any products of the vine at any time (verses 3, 4). Ordinary priests could mourn their closest relatives,
but high priests and Nazarites could not (verse 7; Leviticus 21:2, 3). At the completion of his vow the Nazarite had
to offer the same range of sacrifices (burnt, cereal, peace, and sin) as Aaron did at his ordination (verses 13-20;
Leviticus 8). The Nazarite's long hair and the high priest's diadem and anointing oil are all called nezer, for in both
cases these were outward symbols of the holiness expected of them (Leviticus 8:9; 21:12; 2 Kings 11:12). A
Nazarite was to be separated from wine, grape, products, and dead bodies. Ultimately, he was to be separated
"unto the Lord" (verses 2, 5, 6, 12). He was "holy unto the Lord" (verse 8). The same root nezer translated
"consecration" (verse 7) or "head of his consecration" (verse 9) denotes the characteristic mark of the Nazarite, his
uncut hair (Judges 16:17, 22), which had to be returned to God in the sacrificial fire when the vow was completed
(verse 18). Marriage symbolized the relationship between God and Israel (chapter 5). The Nazarites symbolized the
holy calling of the nation (Jeremiah 7:29). Pollution through dead bodies demanded the expulsion of ordinary
laymen from the camp (5:2, 3), but it had an even more drastic effect on the Nazarites, who were the epitome of
sanctity (verses 9-12).