NUMBERS CHAPTERS 15-18 Chapter 15 The thirty-eight years of wilderness wandering can be considered to have commenced with this chapter. “Because the adult generation of Israel had been sentenced to die in the wilderness it became necessary for the younger ones to understand the requirements of their covenant relationship” (Bible Knowledge Comm. p. 232). This chapter anticipates offerings that will be offered when the new generation finally reaches the land of promise (15:2 “When you enter the land”). The first part (15:1-12) deals with supplementary grain and drink offerings which were to accompany any kind of burnt sacrifice. “The legislation looked forward to a time when the Israelites would be able to harvest grain in their own land (Lev. 23:10). It was not imposed as an accompaniment to wilderness burnt offerings because grain and oil, the products of a developed agricultural economy, were scarce in a desert milieu. Thus these enactments reflect a wilderness environment and confirm the genuine nature of the narrative’s historical perspective” (Harrison p. 222). Once again, God is merciful and reasonable! 15:4 “one-tenth of an ephah of fine flour”-nearly two quarts. “one-fourth a hin of oil”-nearly one quart. 15:6 For a larger animal, the grain and drink offering were also to be larger. The same was true if a bull, an even larger animal, was offered (15:8-10). “The offering of a sacrifice represented a considerable financial outlay for the worshippers, which in itself tested their seriousness and sincerity” (Harrison p. 222). 15:13-16 Provision was made for non-Israelites to participate in such offerings. But in each instance he or she had to conform to the procedures followed by God’s own people. Note, no substitution, addition, ad-libbing or subtraction was
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allowed. “so that there would be no possibility for the infiltration of pagan religious practices” (Harrison p. 223). Point To Note: But even today, some professed Churches of Christ are engaging in joint worship services with the denominations, where denominational practices are used during part of the service and such is even being viewed as spiritual. But with God, there is to be no room for compromise with those in error. The alien could only participate if he agreed to do things God’s way. 15:17-21 Here is another command that anticipates life in Canaan. When the Israelites inhabited Canaan and started to enjoy its crops they must offer the first of their dough in the form of a cake to God (15:20). Such should have reminded them that the produce of the land, like the territory itself, belonged properly to God. That they were graciously being allowed to live in this good land and reap it’s fertility. The first-fruits were given to God, including every first-born child, animal and crop (Exodus 22:39-30; 23:19). “Here the principle of first-fruits is brought right into home life: when a housewife makes bread she must set aside a portion for the Lord” (Wenham p. 129). 15:22-29 Once again we are introduced to the principle that ignorance of the law does not constitute an excuse for violating it. In addition, these passages infer that all sins of ignorance eventually do come to light! Notice the tremendous amount of grace which is built into the Law. This section answers the question, “Suppose someone unintentionally fails to keep some of these regulations?” Note, God’s attitude isn’t, “Just as long as you kind-of get it close”, “accuracy isn’t important as long as your heart is right”, or, “as long as you get the overall idea, obedience to the details isn’t important”. 15:30-31 “defiantly”-i.e. sins with a high hand, a posture of arrogance, blasphemy and revolt. This would seem to mean the person who sins without remorse and refuses to repent. The person who despised God’s regulations (31). “cut off”-i.e. removed from among the people and put to death (Lev. 24:1116). Leviticus 6:1-7 does allow sacrificial atonement in some cases of deliberate sin, if the sinner publicly confesses his guilt, and makes full restitution to the injured party. Hence, deliberate sin isn’t always the same as sinning defiantly. In fact, most sins that we commit are probably deliberate, i.e. we know better. In the NT forgiveness is available to cover our sins (1 John 2:1-2), but no forgiveness is available for sins of which we won’t repent (Hebrews 10:26ff). 15:32-36 This appears to be God’s example of what might fall into the category of sinning defiantly. This context also defines what it means to be “cut off” from one’s people, i.e. “put to death” (15:35-36). Here is a man who was thumbing 2
his nose at God’s regulations. By gathering sticks on the Sabbath, he apparently was prepared to kindle a fire (Exodus 35:3), and violate other Sabbath Day regulations. “God was not acting in a capricious or willful manner but was merely executing known judgments upon an obdurate transgressor” (Harrison p. 229). Point To Note: And God’s attitude hasn’t changed (Hebrews 10:26ff; 2:1-3). If this was how God felt about someone who defiantly ignored His laws concerning the Sabbath, then how does God feel about those who deliberately forsake the assembly and deliberately neglect an opportunity to remember what Jesus did for them? 15:37-41 God believes in visual aids! God is doing everything He can to help His people remember His laws. “As one would walk along, the tassels would swirl about at the edge of his garment. These would be excellent memory prods to keep faith…to obey the commands of God. Each step of the believer was to be encircled by tassels that symbolized the restraints and freedoms of knowing Yahweh (cf. Deut. 6:8-9)” (Gaebelein p. 832). “The popularity of tassels was still evident in NT times. Jesus wore garments adorned with tassels, and on occasions sick people touched them in order to be granted instant healing (Matt. 9:20; 14:36)” (Harrison p. 230). Note, there wasn’t any inherent power in the tassels, rather the power was always in God (41). “Holiness is not a condition acquired through contact with ‘holy’ objects but is the result of a heartfelt determination to serve the One who announces Himself to His people by the authoritative declaration, ‘I am the Lord your God’” (Harrison p. 230).
Chapter 16 This chapter can be divided into three sections: 1. Korah and others rebel against Moses (1-30). 2. The rebels are punished (31-43). 3. Aaron atones for the people (44-50). 16:1 “Izhar”-(IZ hahr), “Abiram”-(ah RAY ram), “Peleth”-(PEE leth). The ancestry of Korah is traced back to Levi. Izhar was the brother of Amram, the father of Aaron and Moses. He was thus an uncle of these two leaders. Dathan and Abiram were the sons of Eliab, a Reubenite whose family was one of the most prominent in the tribe. 16:2 In order to gather 250 prominent leaders in Israel in such a revolt, it is clear that Moses and Aaron weren’t very popular. “According to 2:10ff and 3:29, 3
both Reubenites and Kohathites were to encamp on the south side of the tabernacle. The proximity of their tents explains their mutual involvement” (Wenham pp. 134-135). We aren’t given the precise time during the wilderness wanderings that this revolt took place. 16:3 “for all the congregation is holy”-Their basic argument was that Moses and Aaron were unjustified in setting themselves over all the people since, all the people were equally holy and thus equally capable to being leaders. What they conveniently forgot was that the Lord Himself had appointed Moses and Aaron to their offices. Points To Note: 1.
“Korah’s motives may have been the product of jealousy because his cousins Moses and Aaron had been appointed to the highest positions in the covenant community. He may also have resented his exclusion from the priestly office, even though he was a Levite” (Harrison p. 232). 2. “Korah wished to abolish the distinction between priests (the family of Aaron) and the rest of the tribe of Levi. The Reubenites apparently felt that they had a claim to the priesthood over the tribe of Levi because they were descendants of the firstborn of Jacob” (Smith p. 436). 3. Even today, the same attitude does enter in among God’s people. People can start arguing that any older member is an “elder”, or that the elders don’t really have any authority, or that there isn’t any such thing as the office of an elder. 4. When infected by unbelief, selfishness and pride, people fail to remember the lessons of the past. Hadn’t such men learned anything from God’s reaction to the murmuring of Miriam and Aaron, which had equally be directed against the authority and position of Moses (chapter 12)?
16:4-5 Consider the humility of Moses. Moses is always willing to refer a matter to God. Moses isn’t caught up in some sort of power trip, he is content to let God have the final say in who will be in various leadership positions. During this time on the ground Moses was probably praying to God and asking for directions on how to deal with this problem. 16:6-7 The test was that now Korah and his followers must do what had been only reserved for the priests, they must burn incense before the Lord. “Whoever could burn incense before the Lord without being destroyed by the fire of God’s holiness would prove that he had been divinely chosen for priestly ministry” (Smith p. 436). “You have gone far enough”-Note that typically people who complain about God’s rules, or people strictly following them, are often people who are transgressing such rules in the first place. Once again, people caught up in rebellion don’t seem to remember clear biblical precedents. “Since two of Aaron’s sons had died for offering fire which the Lord had not commanded (Lev. 4
10:1-2) Korah’s alacrity (quickness, readiness) in submitting to this test is striking” (Wenham p. 135). But sin has a way of blinding the sinner. 16:9-11 Moses chides Korah and his fellow Levites with their ingratitude. They had already been highly favored by God, and allowed to do something from which the other tribes had been excluded! But how often are we not content with great blessings or privileges? “Moses discerned correctly the real motive for Korah’s rebellion. Korah wanted a popular election to be held for the office of high priest with himself as a candidate. In his view he was the only suitable person for that exalted function” (Harrison p. 234). 16:12 “We will not come up”-Note, Moses was trying to head off this rebellion, by meeting with each group involved privately, he was trying to keep these men from dying! He summoned the Reubenites, but they refused to meet with him. 16:13-14 The Reubenites accuse Moses of: 1. Leading them out of a land of milk of honey and into a barren desert. Note their attitude toward Egypt! In their minds Egypt had been the land of plenty! 2. Being a dictator. 3. Failing to deliver on his promises. 4. Attempting to blind others to the true circumstances so that he could retain his leadership position. 16:15 In contrast to their accusations, Moses knew what was really the case. He knew that he had never harmed them in any way. Moses would admit wrongdoing when he did wrong, but he wouldn’t admit any wrongdoing when he was in the right. Moses had never profited from his leadership position. Far from lording it over them, he hadn’t asked anything from them. 16:16-17 Evidently each one of the 250 leaders who had joined in this plot had personal ambitions to be a priest or the high priest. 16:19 Unfortunately, a lot of sheep typically will rally around a big-talker. It isn’t too difficult to find a bunch of dissatisfied and selfish people who will join together and attack God, the Bible, the Church, etc… 16:20-22 In spite of such cruel accusations and ingratitude, in spite of the fact that the rest of Israel did not come to the defense of Moses and Aaron, Moses and Aaron still love the people dearly. Verse 22 infers that man is more than just a body (Ecc. 12:7). Note that error and false teaching will spread rapidly when those who have the truth remain silent. 16:23-33 Points To Note:
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1.
Even in the face of judgment, these rebels and their families came out of their tents and stood defiantly. 2. “the earth is pictured as a ravenous monster whose jaws suddenly open and whose gullet descends to the inner chambers of Sheol (Hades). This passage is frightful, a thing of horror. The new phenomenon is that these people will not die and then go into Sheol; they will fall into Sheol alive (33). It is the spiritual antithesis of Enoch being caught alive into heaven; they are descended alive into ‘hell’” (Gaebelein p. 840). 3. Once again we see the principle of the “ban”. There is no mercy, no pleading, no help. Everything that belonged to them was accursed, even their material possessions (16:26). Compare with Galatians 1:6-9 and Joshua chapter 7. 4. From the very fact that the entire family was punished: (a) The wives and older children may have endorsed their husbands and fathers in this sin. (b) Sin never just affects the individual. Because of the sin (s) of a father or mother, the entire family can suffer, or the entire family can end up lost.
16:34-35 While the people are screaming and running in terror, the 250 leaders in Israel are instantly consumed by fire. 16:37-40 The censers held by the 250 rebels are hammered into a covering for the altar, a reminder of the price of disobedience, a reminder that God had chosen the family of Aaron to be His priests and all others were excluded. A reminder that God means what He says. In addition, a reminder that Biblical Silence doesn’t give permission or consent. Like a lot of people today, Korah had allowed himself to resent the restrictions which God had imposed. You can almost hear the people today that would rally to the side of Korah, “Yea, where did God ever say that we couldn’t be priests also”, “let’s concentrate on the spirit of the law and not the letter of the law”, “Moses, Aaron, you guys are legalists!”, “I just don’t see what would be the harm in allowing non-Levites into the priesthood!” 16:41-45 As is typical, often those who are serving God are blamed. Even today the Church is often blamed when someone is disfellowshipped or when faithful Christians are unable to persuade someone to be a Christian. Carefully note, God doesn’t need numbers, He only wants people who are faithful to Him. He would rather have two faithful individuals, then 3 million half-hearted or hypocritical followers. Unless a person changes their attitude, they will keep on committing the same sin over and over. “With all the results of murmuring against Moses and the Lord, one would think that the people would have had their bellies’ worth of grumbling” (Gaebelein p. 843). 16:46-50 “This was Aaron’s finest hour. He risked his own life to stay the plague” (Smith p. 438). “Thus for a second time Aaron’s high priesthood is vindicated against its critics, and its practical value demonstrated” (Smith p. 139).
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We see here that to be an effective leader among God’s people, you must really love the souls of such people. A lesser man might have said, “Let them die”. Points To Note: 1.
From Numbers 26:10-11, we learn that all the sons of Korah did not die. In fact, many of the descendants of this wicked man would become the temple singers, responsible for the crafting of numerous psalms (42; 4449; 84-85; 87-88). Here we learn that one can break from the wickedness of a family, and that God doesn’t hold a grudge against you if your ancestors were wicked. “that God will allow this family to restore its former prestige---carrying the name of their infamous father—is a remarkable tribute to His grace” (Gaebelein p. 841). 2. The NT endorses the historical reality of Numbers 16, God still feels the same way about insubordination is His leaders (Jude 11). Let us treat the elders among us with respect and cooperation (Hebrews 13:17).
Chapter 17 The historical reality of this chapter is also endorsed by the NT (Hebrews 9:1-4). Following the rebellion of Korah and his followers, God gave a dramatic demonstration, hoping to provide lasting and permanent evidence for every generation that the priesthood was reserved for Aaron and his descendants. 17:8 “It might be regarded as possible, if a fluke, for a staff to have a small sprout, given the right conditions. But none would dare say that what had happened to Aaron’s rod was by chance. Not only did it sprout, ‘it budded, blossomed and produced ripe almonds---all on the next day!’” (Gaebelein p. 848). 17:9 It must have been very humbling for the men from the other tribes to take back their staffs, especially if they secretly had been sympathetic to Korah’s rebellion. 17:10 The fact that the staff was to be saved in the ark, inferred that time and culture will not change God’s feelings about who is and who isn’t a priest. 17:12-13 Characteristically the people overreact. They now complain that God can’t be worshipped in a safe and practical manner! But people do the same thing today. Today we hear people arguing that the Bible just cant be followed correctly, that a correct interpretation is impossible, that everyone is practicing or
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believing some doctrinal error, etc…But God doesn’t buy their excuses. Yes, any careless or sinful approach to the tabernacle would result in disaster. But in clear language God has and will again describe the appropriate manner in which He can be approached.
Chapter 18 In light of the previous rebellion and the people’s complaint that it is impossible to worship God, the instructions in this chapter are given. Various points are made: 1. Aaron and his sons were the official priests. 2. The Levites were responsible to the priests (2,3,6). 3. Anyone else who attempted to minister priestly duties would be executed (7). 4. God could be safely worshipped through His appointed pattern. 18:1 “shall bear the guilt in connection with the sanctuary”-That is, it was the responsibility of the priest to see to it that the sanctuary was guarded from unauthorized personnel. “if mistakes are made and unauthorized persons usurp the privileges of the priests or Levites, blame will fall on them for failing in their guard duty” (Wenham p. 143). See 2 Chron. 26:16-23/ 18:3 It is clear that the Levites had only a limited access. They weren’t allowed to enter into the tabernacle or officiate at the altar. To allow such would condemn both the Levite and the priest who allowed such to happen. 18:5-7 Tremendous privileges also bring great responsibilities. The Levites were never to be regarded as ‘priests in training’. “On their shoulders rests the protection of the nation before God. The weight of that responsibility must be enormous. But the priests were also the most privileged persons in the community, for they could draw near to God” (Gaebelein p. 851). 18:8-11 In return for their service, the priests and the Levites would receive a portion of the various offerings. These verses help the priests to know what of the offerings belonged to them for their support. First, offerings which weren’t burnt will be given to the priests. Here again we are reminded that something was regarded as holy, not because of some mysterious inner quality, but because it has been presented to the Lord for His use. Wave offerings (11) were for the entire family of the priest to eat. In contrast, the most holy offerings could only be eaten by the priests and the male members of the family (Lev. 6:18,29; 7:6). 18:12-19 God takes very good care of His servants. Since the people were to give God the best of their produce, the priests were the ones who were allowed to consume these offerings. Such gifts compensated the priests for their lack of
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any inheritance in terms of land or territory as a tribe. The redemption price for a first-born child was about the equivalent of six months pay 18:20-32 The tithe from the nation supported the Levites, this was in return for: Dismantling, carrying and erecting the tabernacle, assisting the priests, performing work which could be very dangerous, protecting the people from such risks, and finally, the tithe compensated the Levites for their lack of inheritance in the land. In other chapters we find that 48 cities scattered throughout the land were given to the Levites (34:16-35:8; Joshua 13-21). From such tithes, the Levites were to give a tithe to the priests (25-32). Once they had done that, they can eat the rest of the tithe when and where they like. Points To Note: 1. “The tithes, firstlings and sacrificial offerings which the priests and Levites received would have constituted a huge income for them if the nation had been faithful in paying them (Mal. 3:10; Haggai 1). As this passages makes plain, these payments were an acknowledgment of the enormous importance of the ministry of the tribe of Levi, representing the nation to God and God to the nation. Through their mediation the people were saved from the danger of extermination. Similarly, Jesus and Paul expected those who heard the gospel to recognize its worth by paying its minister adequately (Matt. 10:9-10; 1 Cor. 9:3-10; 16:2)” (Wenham p. 145). 2. Like the people, when giving to the priests, the Levites were expected to give the best (18:32). “Never is God the happy recipient of shoddy gifts; his demands are of the very best that one has” (Gaebelein p. 857).
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