The Book of Numbers No3

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The Book of Numbers No 3 21/04/2021

Derrick Harrison 21/04/2021

The Book of Numbers No 3

Preparations for Conquest (ch.22-36)

We take up the story after Moses’ angry outburst against Israel which resulted in him striking the rock to bring forth water (20:7-11). I referred to this event as the seventh rebellion in Israel. Now Moses leads the nation onwards towards Canaan and faces several hostile nations (20:12-21:35) which they conquered (remember that Moses had been a military commander in Egypt), eventually coming to camp on the plain of Moab (22:1).

The King of Moab Hires Balaam to Curse Israel (ch.22-24)

Such was the success of the Israelite army that Balak the king of Moab was afraid and collaborated with the Midianites1 to seek the help of Balaam2 a Mesopotamian seer to curse Israel (ch.22-25). The narrative is fascinating and raises serious questions. The central focus of the story is the attempt by Balaam to use demonic/occult power to curse Israel and to bring about their defeat before the king of Moab because it is clear that militarily Israel is undefeatable. There are also secondary issues running through the story which demand our attention, related 1

the Midianites were the descendants of Midian, who was a son of Abraham and Keturah (Gen.25:2). the Moabites (Genesis 19:30–38), belonged to the same ethnic stock as the Israelites. Their ancestral founder was Moab, a son of Lot, who was a nephew of Abraham. Chemosh, an ancient West Semitic deity, revered by the Moabites as their supreme god. King Solomon built a sanctuary to him east of Jerusalem (1 Kings 11:7), later demolished by King Josiah (2 Kings 23:13).

2 The New Testament: (2 Peter 2:15, Jude 1:11, Rev.2:14).

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to Balaam and his exercise of occult powers alongside a prophetic gift.

Finally, what Balaam could not do by occult manipulation and divination against Israel, he finally accomplished through the lure of sexual engagement, - the men of Israel with the women of Moab. The resulting defiance of the men to Moses’ authority makes this the eighth rebellion in Israel.

This incident is referred to in the Revelation with regards to the church at Ephesus, mentioned in Revelation (Rev.2:6, 14). Balaam told King Balak how to get the Israelites to commit sin by enticing them with sexual immorality and food sacrificed to idols. The church at Ephesus (2:6) is commended for hating the "deeds" of the Nicolaitans, and the church of Pergamos is blamed for having them who hold their "doctrines" (v15). They were seemingly a class of professing Christians, who sought to introduce into the church a false freedom or licentiousness, thus abusing Paul's doctrine of grace (Cf. 2 Pet.2:15, 16, 19), and were probably identical with those who held the doctrine of Balaam (Rev.2:14).

The first principle which comes out in this story about Balaam is that the first word that God speaks clearly states His will, “And God said to Balaam, “You shall not go with them; you shall not curse the people, for they are blessed” (Num.22:12). God does not vacillate, changing His word because of changing circumstances, no, the Lord’s word is steadfast and sure, “So shall my word be that goes forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isa.55:11).

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The intention of Balaam to put a curse on Israel, was thwarted by his faithful donkey who stopped Balaam in his tracks due to the angel who barred his way, (the animal demonstrates more discernment than his master) and thus averted his death by the Lord’s judgement (v33).

Balaam’s four oracles pronounce blessings on Israel rather than curses, the exact opposite to the curse demanded by Balak. We observe in Balaam a deviant, vacillating heart – open to the speech of God but drawn by the lure of the occult and the rewards of divination. I believe that in the NT this is called simony,3 following the deviant nature of Simon at Samaria who offered the apostles money to access their power (Acts 8:18).

Prophets in the OT who failed to obey oral instructions from the Lord have been swiftly judged by God. The prophets of the Lord must obey the word of the Lord spoken to them orally or suffer the dire consequences of disobedience (1Kings ch.13), similarly, kings must also obey the spoken commands of the Lord (1Samuel ch.15). In response to King Saul’s disobedience, Samuel said, “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1Sam.15:22). Elijah the prophet, in his obedience to every spoken word of the Lord is a perfect example to us (1Kings 18:36). Paul, wrote to the Philippians commending them for obeying His teachings, “Wherefore, my beloved, as ye have always obeyed, not 3

The term simony extends to other forms of trafficking for money in spiritual things.

The appointment of ecclesiastical officials, such as bishops and abbots, by a secular authority came to be considered as simony. The payment of clergy sets them above ordinary members of the church (some equate money with authority).

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as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Phil.2:12).

The four oracles of blessing pronounced over Israel (23:1-24:25) They were spoken during Israel’s final encampment before crossing the Jordon to Canaan. The 2 previous camps were at Sinai and Kadesh and in both locations, Israel had committed apostacy – Aaron’s golden calf and later the several rebellions (Nu.11-14).

When the Spirit of the Lord came on him, he opened his mouth to curse, but instead he spoke blessings upon Israel. (1) Balaam’s first prophecy, (23:1-10), after which he relocated and repeated the ritual (vv11-17). (2) His second prophecy (vv18-24), after which he relocated (vv25-30). Ch.24 contains further prophecies; (3) his third prophecy (vv1-14), his fourth prophecy (vv15-19), his final prophecies and his return home (vv20-25).

Rituals involving animal sacrifices take place and locations are carefully chosen as a prelude to the oracular speech of the deity. On each of these occasions the Lord put prophetic words of blessing into Balaam’s mouth, a man who was a non-Jewish professional seer.

Balaam’s first prophecy (Num.23:1-10) “How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied?

For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.

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Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!” (Num.23:8-10).

The second prophecy (vv18-24) “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.

He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them.

God brought them out of Egypt; he hath as it were the strength of a unicorn.

Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!

Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eats of the prey, and drink the blood of the slain” (vv19-24).

The third prophecy (vv1-14) “He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open: How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!

As the valleys are they spread forth, as gardens by the river's side, as the trees of like aloes which the Lord hath planted, and as cedar trees beside the waters.

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He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.

God brought him forth out of Egypt; he hath as it were the strength of a unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.

He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesses thee, and cursed is he that curses thee” (24:4-9).

The fourth prophecy (vv15-19) “And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: He hath said, which heard the words of God, and knew the knowledge of the Most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.

And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.

Out of Jacob shall come he that shall have dominion, and shall destroy him that remains of the city” (vv15-19).

It is this prophecy (vv15-19) which has captivated attention due to its Messianic implications. Balaam spoke God’s word and spoke of Israel’s future ruler. The events he anticipated were not immediate but would come gradually into view. The appearance of the great ruler is described by the metaphor of a “star,” – “a star shall come from New Life Radio – Talk No 28

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Jacob,” (v17), cf. Isaiah’s reference to the king of Babylon as, “a brilliant star, offspring of the dawn” (Isa.14:12). In the NT Jesus speaks to the churches in the Revelation, “I am the root and the offspring of David, and the bright and morning star” (Rev.22:16, KJV). A royal ruler was symbolised by a sceptre, a rod/mace for royal rule, for military engagement and for the king as he battles the enemy – “he shall crush the skulls of Moab.” Balaam’s oracle about Moab parallels that of Jeremiah, (see Jer.48:45; 1-47). This Jeremiah oracle also relates to the destruction of the Moabites.

The Hebrew text (translated by R K Harrison)4 of Balaam’s oracle reads, “A star shall come from Jacob, A sceptre will rise from Israel.

He shall crush the skulls of Moab, The heads of all the sons of Sheth.

Edom shall be conquered; Seir, his enemies, shall be enslaved, But Israel shall perform mighty deeds.

A ruler shall emerge from Jacob, Who shall blot out the remains of the city. (24:15-19).

In the ancient Near East, the appearance of a new star was a token or omen of a special event. Of course, one’s mind immediately goes to the group of magi and the star “in its ascendency” leading them to Bethlehem. The reference to the star could well have its first application to David, in his reign Moab first lost its independence

4

R K Harrison, Numbers: exegetical commentary. (Baker Books, Grand Rapids, 1992).

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(2Sam.8:2; 1Chron.18:2). Not until the 6th. century BC., was the term messiah (“anointed one”) used as the title of a king who would come to rule the Israelites in the latter days (Dan.9:25-26). Jewish Messianic expectations (Jn.7:31), bring us to the time of Jesus and his reluctance to own the title of Messiah due to the military expectations associated with a coming Messiah who would lead Israel as their Davidic king to liberate them from the Romans (Jn.12:34).

“Jesus fulfilled supremely; the role predicted by Balaam of a divinelyappointed king who far exceeded the work of His earthly ancestor David by ushering in God’s kingdom upon earth (Mat.12:28; Lk.11:20).”

R K Harrison Numbers: an exegetical commentary p324.

He then spoke prophecies against Amalek (v20), the Kenites (vv21-23), Asshur and Eber (v24).

Despite Balaam’s authentic oracles, the fact is that he failed to curse Israel for Balak the King of Moab and failed to bring about the downfall of Israel by demonic divination, “Surely there is no enchantment against Jacob, neither is there any divination against Israel” (Num.23:23).

The Eighth Rebellion at Baal-Peor (ch.25)

Despite his failure to curse Israel, he set about to accomplish his purpose through seducing the men of Israel by means of the women of Moab at Baal-Peor. Sexual immorality would open the door to idolatrous union (25:1-3) with the baal gods/demons of Canaan. and so New Life Radio – Talk No 28

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the objective of diverting Israel’s attention from conquest and dissipating her power would be accomplished. What Balaam failed to do through demonic manipulation he now sought to do by subterfuge.

Moses refers to this, “or they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake” (Num 25:18). Such was the blatant challenge to Moses’ authority that they committed immorality openly in the camp (v6), 24,000 Israelite men died in the plague which followed the rebellion. Later, Moab was defeated by Israel and Balaam was among those killed, but the unmarried Moabite women were given to the Israelite men (31:8), and one wonders to what extent these women influenced the Israelite men with regards to idolatry.

Ch.26 contains a second consensus ordered by the Lord of males from twenty years old, obviously men who were able to fight in the forthcoming battles for the conquest of Canaan. The number of Israelites was 601,730 (males), 38 years after the first consensus. This was an entirely new generation who now receive a new leader (27:1823). Moses last battle had been against Moab and Moses last act is to appoint Joshua to succeed Him, he will be their military commander and lead them out to battle. No leader in the Bible was ever so well prepared to lead as Joshua had been. He was as a young man, the servant of Moses, simply serving and waiting on him unobtrusively but diligently. Significantly, we discover he is on the mountain of Horeb with Moses, alongside his master with the elders. As far as I know he had not been given permission by God to be among this company of men. He qualified himself by faithfully serving. His growth, development and experience is worth studying and now he is New Life Radio – Talk No 28

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succeeding his illustrious master. He is appointed to office by laying on of hands in the presence of the High-Priest and received the anointing of his master.

Further legislation follows, relating to: Ch.28, 29, The law of offerings.

Ch.30, Law of vows.

Ch.31, The Judgment of Midian.

CH.32, Reuben and Gad ask for land on wrong side of Jordan.

Ch.33, Log of the journeys.

Ch.34, Borders of the Promised Land.

Ch.35 Cities given to the Levites & the cities of refuge.

Ch.36, The Law of land inheritance.

Blessings and Curses in Israel (Deut.27-28)

This is a huge subject and is beyond our remit to adequately cover it here, but it relates directly to the overall theme of judgement. We can go back to the Garden of Eden when God cursed the serpent (Gen.3:14) and He cursed the land (3:17), resulting from the fall. The Lord can use His power to bless or to curse, with immediate consequences. Indeed, we can go back to the Lord’s covenant with Abraham, “I will bless those who bless you, And I will curse him who curses you; And in you all the families of the earth shall be blessed” (Gen.12:3). The blessings and the curses were an essential part of the covenant that the Lord made with Israel at Sinai, this is also called the Mosaic covenant and the full statement of the blessings and curses attached to the covenant is found in Deuteronomy ch.27-28.

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Solomon put prayer at the centre of temple worship just as David had put worship. He made it very clear that God’s displeasure would result in the application of the curses attached to the covenant and Solomon implored repentance associated with the temple and prayer.

Disobedience/rebellion/sin had tangible consequences, resulting in crop failure, famine, physical illness, defeat in battle – these were all visible signs of God’s curse indicating the displeasure of God and urging the nation to repentance (1Kings 8:31-66; 2Chron.6:22-7:22).

The blessings brought health, children, crops, animals, success in battle, and so on – they are listed in Deuteronomy.

The Blessing of the LORD which is referred to as the Aaronic Blessing expresses the heart of God for Israel, the curses of God are the consequence of sin and judgement is the inevitable consequence – judgement is God maintaining His own righteousness. If you have any quandaries about God’s judgement look at the cross and the price paid

by Jesus Christ who suffered God’s wrath on account of sin. The Lord comes to men and women offering free salvation and forgiveness, a blessing and not a cursing. You choose what the outcome will be, – blessing or cursing.

Examine the tragedy which was evident in the family of Elimelech (the book of Ruth) to see the evidence of the curses, - famine in the land, the death of the three men in the family and barrenness in the two wives. These tragedies were the direct result of the spiritual condition of the nation of Israel and the personal bereavements were the result of the disobedience of Elimelech in emigrating to Moab from Bethlehem. However, through it all God came forth with blessings in the Moabite bride called Ruth, who was God’s gift to Boaz, both of New Life Radio – Talk No 28

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them together typified Christ and His Bride. Interestingly, the result of the curse, the pain and sorrow which resulted from such unbearable adversity brought bitterness into the life of Naomi. The adversity resulting from the curses did not produce the desired repentance, we have seen this worked out in the rebellions of Numbers and we see it in the book of Revelation where there are 6 references to those people who refused to repent under God’s judgements, in other words they were beyond the reach of God’s grace and blessings (Rev.2:21; 3:3; 9:20. 21; 16:9, 11). This was the case with the population of the earth at the time of Noah who preached about the righteousness of God for 100 hundred years without one convert, the entire world was beyond the reach of the gospel and therefore judgement is the only inevitable consequence of rebellion. This was the case with the entire nation of Israel except for Caleb and Joshua. Even Moses, Aaron and Miriam died (not due to judgement) before the children of Israel advanced into the Promised Land. Apostacy takes people beyond the reach of God’s grace as clearly declared by the writer to the Hebrews, “For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (Heb.6:4-6).

The matter is not determined by whether you believe the truth of Scripture about judgement or not, but by the actions of God relating to the church and Christ’s present ministry as it is so clearly demonstrated in the seven churches of the Revelation.

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Did Jesus exercise the covenant curse or blessing? Peter said that Jesus cursed the fig tree and He certainly pronounced judgement on religious leaders who failed to respond to His ministry, but I do not see Him actually cursing individuals, although in the early church I see the immediate demise of Ananias and Sapphira who died instantaneously under God’s judgement. I do not see any person fall down dead as a result of Jesus’ words not do I find that the word “curse” was part of His everyday vocabulary. Did Jesus curse sickness like contemporary Charismatic’s? The answer is that He did not! But the matter has not to do with semantics but with the power and authority of God. Let me say this, Jesus rebuked Peter, He commanded demons to be silent and to leave men/women – He cast out demons by His authoritative/powerful word and He healed the sick. My advice is to avoid the vocabulary of cursing and to focus on delivering men from demons, healing sick bodies, and commanding all men everywhere to repent. I am sure that non-biblical practises do not in the long term help the church and there are a lot of things that are accepted as common practises that bear little resemblance to the practises of Jesus’ ministry.

Did the Jews who killed Jesus bring down upon themselves the curse of God upon themselves and their children? “Then answered all the people, and said, His blood be on us, and on our children” (Mat.27:25).

It sounds like the imprecation of a curse regarding the spilling of blood.

In their view the spilling of innocent blood cried out for vengeance (Gen.4:10), but the blood of a guilty man whose blood was shed was the execution of justice, because Jesus was an imposter the shedding of his blood could have no power to influence adversely, nor would the curse have power to inflict harm upon them or their children.

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I have to ask whether the awful atrocities in the world, the rebellion of governments against God and the low state of things in many churches, - are these things the result of the judgment of God and are they clear warnings to us that we must repent? Consider the conditions which Jesus describes in the end times (Mat.24), are they are the result of apostacy in the church and rebellion in the world, conditions which have brought forth God’s judgment of sin? Consider the awful rebellions of Israel in Numbers and the immediate judgments of the LORD and the dreadful long-term effects of God’s curses in the lives of men and women and in the history of Israel.

In contrast, the LORD, promises continually that if Israel will repent then the covenant blessings will be poured out on Israel, ‘In what way have we robbed You?’ In tithes and offerings.

You are cursed with a curse, For you have robbed Me, Even this whole nation.

Bring all the tithes into the storehouse, That there may be food in My house, And try Me now in this,” Says the Lord of hosts, “If I will not open for you the windows of heaven And pour out for you such blessing That there will not be room enough to receive it” (Mal.3:8-10).

Numbers Ch.27 contains a second consensus, providing necessary information to settle the land following conquest. The final chapters, delivered from the Plains of Moab are continued in the book of New Life Radio – Talk No 28

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Deuteronomy and they have to do with legislation associated with the Law (ch.27-36), in preparation for Israel’s entry into Canaan.

The last verse in Numbers gives the location of the Children of Israel, just as they are poised to enter the Promise Land, “These are the commandments and the judgments which the Lord commanded the children of Israel by the hand of Moses in the plains of Moab by the Jordon, across from Jericho” (Num.36:13).

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