Numbers chapter 17
17:1-13 The fact that the rod of the tribe of Levi budded, bloomed, and yielded almonds proved that Moses and
Aaron were not wrong in asserting divine appointment to leadership over the nation. And the budding of a rod that
born the name of Aaron gave added denial to the claims of Korah and his Levitical followers that they had much
right to the priesthood as the family of Aaron (16:8-11). Aaron's rod was to be kept for a memorial before the
testimony. The last two verses seem to indicate the people still pitied themselves rather than praising God for His
power and deliverance.
Numbers chapter 18
18:1-7 This portion contains God's reply to the frightened call of the people in 17:12, 13. It is given directly to
Aaron, as opposed to Moses previously (6:22; 8:1). God provided the priests and the Levites to guard the
tabernacle against unauthorized persons trespassing. The phrase bear the iniquity of the sanctuary indicates the
Levites' responsibility to guard against any misuse of the tabernacle or its furnishings, on penalty of God's severe
punishment.
18:8-20 In recognition of their altar service, the priests were to receive parts of the sacrifices, firstfruits of the
harvest, and firstborn animals (Leviticus 6:14-7:36; 27:26-33). The priests' families could also eat from these
offerings as long as they were "clean." Their inheritance would be God Himself, who provided for their need through
His people's gifts (verse 20).
18:21-24 Tithing was now provided for the tribe of Levi (Genesis 14:20; 28:22; Leviticus 27:30-33). The tithe was a
payment for their service which they serve, even the service of the tabernacle of the congregation (verse 21; cf.
31). It also compensated for their lack of an inheritance in the land. Later they were given 48 villages which were
scattered throughout the land (34:16-35:8).
18:25-32 They in turn were to tithe their allotted tithe, even the best thereof, even the hallowed part (Matthew 10:9,
10; 1 Corinthians 9:3-10; 16:2) for the paying of God's workers--ministers.
Numbers chapter 19
19:1-22 This chapter deals with the provision of a means to cure the uncleanness of death (verses 11, 13) because
whosoever toucheth...any man that is dead...defileth the tabernacle of the Lord and would be in danger of being cut
off from Israel (verse 13). Leviticus gives two methods of dealing with uncleanness: either washing in water and
waiting until the evening (11:28, 39, 40; 15:16-18); or in more serious cases, waiting seven days and then offering
a sacrifice (Leviticus 14:10-31; 15:13-15, 28-30). Since sacrificing was a difficult and expensive procedure, and
added to the distress of the family involved, this chapter provides and alternative method, without the cost and
inconvenience of sacrifice. (1) Eleazar was to slaughter an unblemished red heifer outside the camp (verses 2, 3);
(2) its blood was to be sprinkled toward the tabernacle seven time (verse 4); (3) the red heifer was to be burned
along with cedar wood, hyssop, and some scarlet cloth material (verses 5, 6); and (4) water was t be added to the
ashes of the heifer and sprinkled upon the defiled Israelite (verses 17-19).
Numbers chapter 20
20:1-22:1 This passage deals with the march from Kadesh to the plains of Moab. This is the third and last travel
narrative in Exodus through Numbers. (The first was from the Red Sea to Sinai, Exodus 13-19; and the second from
Sinai to Kadesh, Numbers 11, 12).
20: Then: It was now in the fortieth year after the Exodus. Aaron died in the fortieth year according to Numbers
33:38, and his death is recorded in this chapter (verses 22-29). There is no mention of mourning following Miriam's
death, in contrast to the death of Aaron (verse 29) or Moses (Deuteronomy 34:8).
Please pray for us, for there has been a death in the family, that may affect the distribution of the Bible Lessons this
week and next week. I will keep you informed.
Numbers chapter 21
21:1-3 Israel vowed a vow unto the Lord, to utterly destroy their cities: The word translated "utterly destroy"
(cherem) appears as "ban" or "devoted thing" elsewhere in the Old Testament in reference to whatever is devoted
to the Lord, whether man, animal, or property. Here, and in many other instances, it refers to the cities that Israel
was to destroy, especially in Joshua's day (Jericho, Joshua 6:21; Ai, Joshua 8:26; Makkedah, Joshua 10:28; Hazor,
Joshua 11:11). In Deuteronomy 7:2-6 the reason for this manner of destruction is given: these cities would entice
the Israelites to depart from the Lord.
21:4-9 Fiery serpents: Bronze serpents have been found at a variety of sites in the Near East: one interesting
bronze serpent is from Timna. Only those who believed God and looked on the bronze serpent lived. The New
Testament uses this incident as an illustration of Christ's vicarious death on the cross and of the necessity of
personal faith for salvation (John 3:14, 15). Later the bronze snake played a large role in Israel's religious life, even
until the days of Hezekiah (2 Kings 18:4), during which Israel fell back into the ancient pagan way of thinking, and
worshiped the bronze snake as a bearer of life.
21:10-20 The book of the wars of the Lord: Apparently, this was a collection of war songs dealing with Israel's
struggle for possession of Canaan (1 Samuel 18:17; 25:28). It had indeed been a long time since the people of
God had sung a song of praise (Exodus 15).
21:21-30 The victory over Sihon is mentioned a number of times in the Old Testament (Numbers 32:33;
Deuteronomy 1:4; 2:24-36; 3:2, 6; 4:46; 29:7; 31:4; Joshua 9:10; 12:2; Judges 11:19; Psalm 135:11; 136:19). It was
Israel's first victory over an organized state. As such, it contained an unmistakable promise for the coming conquest
of Canaan. The door was now open. Verse 25 is applied some three hundred years later by Jephthah in Judges
11:26 which, in addition to 1 Kings 6:1, provides a strong argument for the early date of the Exodus. Verse 27-30
contain the so-called song of Heshbon, justifying Israel's right to the land. Because Israel had defeated Sihon, the
conqueror of Moab, Moab had no right to claim the land back from Israel (Judges 11:26).
21:31-35 This was another conquest that was both historically and symbolically significant to Israel. Deuteronomy
3:11 mentions Og as being one of the "giants" with his bed being 13 1/2 feet long and six feet wide.
Numbers chapter 22
22:5 Balaam, in the original form of the name, likely meant "The [Divine] Uncle Brings Forth." Yet, as the word is
transcribed in the Hebrew text, it receives the Hebrew connotation of "Devourer of the People."
On first reading, Balaam appears to be portrayed in a positive light, and is thus often persecuted as a "saint" out of
God's perfect will. But other passages of Scripture paint Balaam in a very different light, portraying him as an
opponent of Israel who would've cursed Israel had not a sovereign God intervened and as a man who preferred
money to serving God. In 2 Peter 2:1, 15, he is in the context of false prophets, "which have forsaken the right way,
and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness." Jude
describes the "error" of Balaam (thinking he might be able to curse those whom God had not cursed) and connects
it with "reward," in the context again of those who had "crept in unawares...ungodly men" (verse 4). Revelation 2:14
refers to the "doctrine of Balaam." After the formal encounter with Israel, he then counseled the women of Baal-peor
to invite the men of Israel to their religious orgies and "to eat things sacrificed unto idols, and to commit fornication."
He did this for no pay and was killed by the Israelites (Numbers 31:8). Deuteronomy 23:5 indicates that God actually
changed Balaam's words as they came out of his mouth, for it says, "Nevertheless the Lord thy God would not
hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God
loved thee." Actually, the deeds of Balaam, which many commentators construe so positively, might just have a
more sinister meaning, especially in the light of the New Testament verses and their contexts.
The constant mention of money matters suggests that Balaam's apparent indifference was really an oblique
demand for a huge fee, as Ephron the Hittite was doing (Genesis 23:11-15). Also the repeated statements that
Balaam would declare only the word that God put in his mouth may have been intended to emphasize the
inspiration of his oracles rather than the holiness of his character. Balaam was offered "rewards of divination"
(verse 7) and resorted to "enchantments" (24:1), abominable practices that were not permitted in Israel (23:23;
Deuteronomy 18:10; 1 Samuel 15:23; 2 Kings 17:17).
The conduct of the donkey prefigured that of Balaam. Just as Balaam drove his donkey until brought up short by
the Angel of the Lord, so Balak would push Balaam to curse Israel until he was stopped by his encounter with God.
The fact that God talked through the donkey suggested God's ability to declare His word, not necessarily through a
holy man, but through anyone He chose to be His spokesman. There are several instances where this was the case
in the Old Testament and New Testament, and certainly this fact was observed by Jesus (Matthew 7:21-23; Mark
9:38, 39; John 11:51, 52).
In light of this, note that the corrupted nature of Balaam "left no scratch" on the record of the Word of God. Also, it
is sometimes said that God never uses an unclean vessel. But remember Balaam. Perhaps it might be better said
that God rarely uses unclean vessels (also Jonah before and after his preaching still had a bad attitude, Jonah 4).
This factor may indicate that our success syndrome is wrongly directed. A certain minister of God's Word may have
blessing and success simply because God is honoring His Word, not because He is honoring the man.
Pethor is usually identified with Pitru of the Assyrian inscriptions, a town on the Euphrates some 12 miles south of
Carchemish.
22:12 Note God's clear command and expressed will, Thou shalt not go, and from verse 13 he knew it!
22:20 This text must be read in light of the above verses and verse 22, "and God's anger was kindled because he
went," and verse 32, "thy way is perverse before me." The Hebrew conveys the idea of "rushing headlong or rapidly
onward with great haste as that done without due deliberation." This conveys Balaam's inner desire to get money,
wealth, and fame; he had no desire to really know God's will in the matter (Job 16:11).
22:22 The angel of the Lord...for an adversary against him: Here Balaam's spiritual blindness was really
accentuated and his powerlessness exposed. He could not see the Angel of the Lord "presenting himself in battle
array," standing in his path, though his donkey could! He saw no significance in the donkey's actions, even though
the strange actions by animals were considered omens in Mesopotamia. As a specialist in this sort of divination, he
ought to have realized that the deity had a message for him. The situation was so grave that the pre-incarnate
Christ Himself appeared before Balaam.
22:38 The word that God putteth in my mouth, that shall I speak: He would certainly learn this the hard way
(Deuteronomy 23:5 and his frustration in Numbers 24:1).
Numbers chapter 23
23:8-10 God had told Balaam this in 22:12. The fact of Israel's blessing by Yahweh is the major theme of this
section. Israel is blessed by Yahweh from of old (see Genesis 12:1-3 in the Abrahamic covenant). This episode is a
test case for the Abrahamic covenant in its most elemental and fundamental level. Balaam was called by Balak to
put God to the test. The people shall dwell alone, and shall not be reckoned among the nations: Israel had no
respect among the nations, but the difference was that they had been chosen by Him as His "firstborn son" (Exodus
4:22; Amos 3:1, 2). Verse 10 recalls the thoughts of Genesis 13:16.
23:19 The immutability of God is stated. The word repent is parallel to lie and is colored in tone by this very
association. Here his repenting is related to falsehood. The concept of the truth of Yahweh is related to
immutability. Since God is truth, He does not lie; in fact, He cannot lie. He is unchanging. God is utterly different
from man. Something that comes far too easily for many men is impossible for almighty God: He cannot lie (Isaiah
31:2; 51:6, 8; Jeremiah 4:28; Malachi 3:6).
23:21 Two views are possible: (1) He hath not beheld iniquity, or perverseness in that God has won all their
victories. They have not toiled in vain; or (2) He has not observed any "iniquity" of "perverseness" as it relates to
Israel's standing before God. They have been "declared righteous" by His choice of them. The latter might relate to
the "error" of Balaam mentioned in Jude 11. Perhaps Balaam thought that someone could curse those (Israel)
whom the Lord has not cursed. The natural man cannot understand the believer's position in God, or "in Christ."
Israel is not merely blessed, but the Lord his God is with him functioning as a king, "shouting" as in battle or in
religious festivals (Leviticus 23:24; Numbers 10:5, 6; 1 Samuel 4:6).
23:23 The preposition be may mean "in" or "against." If there is no enchantment in Jacob, it would mean Israel does
not used these means for obtaining God's will (Deuteronomy 18:10-14). If taken as "against" it implies that such
practices as Balaam's were powerless against Israel. The context favors "against." Certainly God is omnipotent, and
24:1 indicates that Balaam was learning this the hard way, along with Balak.