Numbers 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36 Commentary by Mark Dunagan

NUMBERS CHAPTERS 26-36 CHAPTER 26 “Nearly forty years after the last census (chapters 1-4) in the wilderness of Sinai another is called for in the plains of Moab (26:63-64). Both censuses had a military purpose: to record all those men aged twenty and over who were fit for military service (26:2). Since a campaign against Midian has just been announced (25:16-18), and the conquest of Canaan is imminent, a military census is appropriate here. However, there was a more important reason for this census: to determine the relative size of the tribes so that they should each receive a proportionate share of territory in the promised land (26:52-56)” (Wenham p. 189).

Points to Note: 1.

Each tribe was also divided in clans, for example, in Reuben there were four clans (26:5-6). Each of Reuben’s sons had clans named after them. 2.

Working against God’s promise that the descendants of Abraham would become a great nation (Genesis 12:2; 26:24; 46:3), this chapter names the disobedient who were killed or died (Dathan and Abriam, 9-11; Er and Onan, 19; Nadab and Abihu, 61; and finally the entire generation (minus Joshua and Caleb) who came out of Egyptian bondage, 64-65). In spite of all these setbacks, the total population of Israel after the years of wandering is almost the same as it was at Mt.Sinai—601,730 (26:51) as opposed to 603,550 (1:46). Hence, God’s promises might be delayed a bit by human sin, but they never can be frustrated. 3. While most of the tribes increased in size, four show a slight decrease (Reuben, 46,500-43,730; Gad, 45,650-40,500; Ephraim, 40,500-32,500; Naphtali, 53,400-45,400). The tribe of Simeon lost over half of its fighting men, 59,300-22,200. “It may be that the fall in Reuben and Simeon’s population should be linked with these tribes support for Dathan and Abiram (chapter 16) and Zimri (chapter 25)” (Wenham p.

190).

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26:33 “Zelophehad”-(zeh LOW fee had). The solution to this man who died without leaving any male heirs will be handled in the next chapter.

26:53-55 The land would be divided on the basis of the size of the tribes. The larger tribes would receive more land. But to avoid any dissension or jealously, the actual territory would be decided by casting lots (Proverbs 16:33; 18:18).

The lot would decide whether a tribe was given land in the north, central, or south. The carrying out of these directions is found in Joshua 15.

Points To Note: 1. Some say that the lot used were the Urim and Thummim (Exodus 28:30).

Very important decisions were decided by this method (Josh. 7:14; 1 Samuel 14:42; Lev. 16:7-10; 1 Samuel 10:20-21; 1 Chron. 24:5; 25:8). 2. This method made it clear: A. All the land belonged to God. B. Different areas were God’s gift to each tribe. C. What each tribe received was God’s choice for that tribe, hence there should be no room for jealousy.

26:57-62 The Levites are numbered and their family history is given.

26:63-65 God had kept His threat, there were only two male survivors of that original generation left. Be impressed with all the details in this chapter which are tied to other chapters. The Bible is a harmonious whole.

Chapter 27 27:1-4 A problem arises, a man had died in the wilderness leaving no male heirs. Since allocations of land were made to the male family heads, this family would pass into extinction since they had no land within the tribe. The question is, “In the absence of any male heirs, can the inheritance pass to a daughter?”

“The women emphasized that their father had in no way supported Korah in his rebellion. Rather he died in the wilderness ‘for his own sin’, i.e., he had fallen under the general judgment on the nation” (Smith p. 462).

27:5 Note that Moses wasn’t presumptuous, he always consulted God first, for God’s perspective is often much different than ours (Isaiah 55:8-9).

27:6-11 Note, in ancient Israel women definitely had rights. They had the right to bring a case before Moses or the elders, and they had the right to inherit property. “The women were not rejected out of hand as interfering females who had no right to infringe upon male prerogatives. Instead, they were listened to carefully and without recorded protest, as though the entire group sympathized with their plight” (Harrison p. 355). “God’s decision showed that He was not willing to see the daughters of His people exploited or deprived of their legitimate holdings” (p. 357).

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Point To Note: When a father died, his property was divided between his sons after his death, the eldest son receiving twice as much as his brothers (Deut. 21:15-17).

Daughters were treated quite differently. They received a very substantial wedding present from their fathers, called a dowry. Typically this consisted of clothes, jewelry, money, and furniture. “Having married off his daughter and given her a dowry, a father had no further financial responsibility for her. She became a member of her husband’s family and her sons inherited his estate” (Wenham p. 192). By this system, the land originally inherited by each tribe was kept within that tribe, see chapter 36.

27:12 “Abarim”-(AB ah rim), a range a mountains east of the Dead Sea and the Jordan River valley. Mount Nebo was part of this mountain range. These mountains gave a panoramic view of the surrounding country (Deut. 32:49).

27:13-17 “Rather than lapsing into self-pity as a lesser man might have done, Moses expressed his concern that Israel have a good leader to take his place” (Bible Knowledge Comm. p. 249). In the face of his impeding death, Moses’ only concern was the welfare of God’s people. “of the spirits of all flesh”-God is the creator of every spirit (Zech. 12:1), and God also knows the inward thoughts of every person. Every soul is accountable to God (Ecc. 12:7).

27:18-20 Joshua was the appointed successor, and his appointment was to be very public (19), to make sure that everyone in Israel understood Joshua’s position of authority. “Some of your authority”-“Whereas God spoke to Moses face to face (12:6-8), Joshua will be instructed by Eleazar the priest, who will use the Urim and Thummim, the sacred lot, to discover God’s will…Thus the days of Moses are quite different from the succeeding period. Then God’s will was made known directly through Moses, a prophetic mediator; later generations had to rely on the priests, the authoritative teachers of the law (Lev. 10:10-11)” (Wenham pp. 194-195).

27:21 When decisions were needed for political or military decisions, or those not addressed in the Law, Joshua could consult the high priest, who had access to the Urim and Thummim.

Chapter 28 28:2 “You shall be careful”-The Law of God needs to be treated with respect and accuracy (2 Tim. 2:15). Care will be needed when it came to implementing God’s laws concerning sacrifices and various feasts.

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“On the eve of the conquest and occupation of Canaan it was necessary that the younger generation be instructed concerning the offerings appropriate for the settled, agricultural way of life they would soon be living” (Bible Knowledge Comm. p. 249).

Point To Note: God’s laws also apply to the new generation, just as much as they applied to the old generation. Each newew generation of Israelites were accountable to these instructions. The same is true in the NT. The Lord’s Supper is observed among the first generation of Christians (Acts 2:42); and the exact same instructions and requirements are given to the next generation (1 Cor. 11:23-26).

28:3-8 Each day two lambs were offered, one in the morning and the other in the evening.

28:9-10 Each week on the Sabbath an additional two lambs were offered.

28:11-15 On the first day of the month a burnt offering of two bulls, one ram and seven lambs was made.

Special sacrifices also accompanied each one of the Jewish festivals: Passover and the seven days of unleavened bread (28:16-25); the Feast of Weeks or Pentecost (28:26-31).

“No matter what the nature of the day-to-day situation might be, God’s worship must be followed regularly on a daily, weekly, and monthly basis, as well as during special seasons” (Harrison p. 362).

Chapter 29 29:1 This month corresponding to the last half of September, plus the first half of October and marked the commencement of the civil year (i.e. like a New Years Day). The position of the seventh month was enhanced by the fact that during this month three important religious celebrations took place. Because by this time harvest had ended, the Israelites would have time to rest and worship during this month 29:7-11 Day of Atonement. This day was six months after the Passover, and the central feature was the atonement for the sins of the nation.

29:12-40 The Feast Of Tabernacles. Which reminded each generation that their fathers had been desert nomads living in tents and that only by God’s gracious provision did they enjoy the benefits of settled life in their own land. This was a

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harvest celebration. “Harvest or post-harvest festivities in the ancient Near East were boisterous occasions often marred by drunken excess. Nothing of that kind was to characterize the honoring of the covenant Lord, however. Even in times of high exultation, everything that takes place in God’s presence must be done in a decent and orderly manner (1 Cor. 11:17-34)� (Harrison p. 373). This must have been quite the celebration, seeing that this one feast accounted for a large percentage of the total annual sacrificial requirement. 70 bulls were offered during this feast, in addition to many other animals.

Chapter 30

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30:1-2 As in many other passages, the basic rule concerning vows was that a person making the vow kept his word (Ecc. 5:4; Deut. 23:21-23).

30:3-16 Concerning unmarried daughters and married women, the father or husband could make the vow null and void. But a widow or divorced woman must stand by her vow in the same way as a man. If a husband waited for a period of time after his wife made a vow, he must bear any guilt involved in nullifying it. That is, he would be the one who would have to offer a sin offering (Lev. 5:4-13). A father’s right over his daughter included ensuring that she did not make rash promises or enter into agreements that she was unable to honor.

To me none of this says that women are incapable to making wise decisions, rather, God gives additional protection to the daughters and wives among His people. Here we also hear that daughters and wives could not substitute selfimposed religious obligations for God-given duties, i.e. submission to parents or helping a husband. Also note, that the husband has the obligation to speak up, his silence means that he is consenting to the vow. An example of a woman making a vow is Hannah (1 Samuel 1:11), whose vow was evidently approved by her husband.

Chapter 31 This chapter deals with the Lord’s vengeance upon the Midianites for their deceptive attempt to involve His people in immorality and idolatry which was recorded in chapter 25.

31:6 It was only fitting that Phinehas, be the priestly attaché when the Israelites conquered Midian, for it was he who had been zealous for the Lord in chapter 25. According to Deut. 20:2-4 the priest’s duties prior to a battle were of a morale-building nature. He took with him to the battle the priestly trumpets for the battle signals, and holy vessels. The idea could be that God instructed Phinehas to take some of the smaller holy vessels from the tabernacle to the battle field, to point out, as God was with His people in that sacred place, so He was with His people when they went into battle. It doesn’t appear that the “holy vessels” include the ark of the covenant, if that had been taken, surely it would have been mentioned by name.

Point To Note: While the concept might seem strange to people today, even battle was regarded as a sacred act, in some way even an act of worship (Psalm 149:6).

Everything that these people did, was to be done in acknowledgment that God ruled every aspect of their lives. Even in battle they were to act in such a way that would honor God and respect His laws.

31:8 Yes, who had been among the Midianites all this time?—Balaam!

Obviously, he had been enjoying the wages of wrong-doing (2 Peter 2:15).

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31:15-16 This verse makes it clear that the Midianite women had been encouraged and counselled by Balaam to lure the Israelite men to an ungodly celebration, in the hope that Israel would become accursed in the sight of God. 31:17-18 Only young girls (virgins) could be spared; only they had not contaminated themselves with the debauchery of Midian and Moab in Baal worship. The other women had to be exterminated because there was always the chance that they would try to lure Israelite men into Baal worship. The boys had to be killed, lest they rise to maturity and seek vengeance against Israel. “the captured Midianite women were already cultic prostitutes who, if incorporated into the Israelite community, would have spread the infection of sin.

The death sentence would halt the destructive activities of the offenders, preserve the holiness of the community, and remind the Israelites that the way of the transgressor is hard (Prov. 13:15)” (Harrison p. 386).

Point To Note: If one is tempted to think that the above actions are cruel, insensitive or drastic.

Just remember this, the salvation that you enjoy in Christ—was dependent upon such measures. If Israel had allowed such people to live, they would have spread their immoral ways, which might have resulted in the complete destruction of the nation, which means—no Messiah for your sins! If people in the future are going to have the chance to be saved, then these people must die.

31:25-47 All the captives and goods are divided according to a strict formula.

31:40 Evidently, 32 virgins were given to the service of the Tabernacle. Either they became slaves of the priests or were employed to assist (Ex. 38:8; 1 Samuel 2:22). Wow! What a change, and what a chance to learn about God! 31:48-54 When a count was then made of the soldiers, not one was missing.

The commanders of the troops were so grateful, that they brought an offering to the Lord. The gold that they brought to Moses weighed 420 pounds. Oh, that there were more people who would realize how blessed they are!

Chapter 32 32:1 “Gilead”-(GILL ee ad). The mountain region east of the Jordan River, about 3000 feet above sea level. This region extends about 60 miles from near the south end of the Sea of Galilee to the north end of the Dead Sea, and is about 20 miles wide. It is a lush region that receives an annual rainfall of about 28-32 inches. Much of it is thickly wooded and is excellent grazing land.

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The tribes of Reuben and Gad were especially blessed with large herds and flocks and so they desired to remain east of the Jordan.

32:6-15 While some might think that the words of Moses are too severe, let us remember what was at stake. This could discourage the other tribes, the last time such discouragement happened, an entire nation of male adults died in the wilderness! This section of full of references to Numbers 13-14. Moses may also have had a suspicion as to an underlying motive behind such a request.

“Moses could not enter the land: could it be possible that these two tribes who could enter the land would not? The words of the tribal spokesmen may have rubbed the wound of his own limitation with abrasive salts” (Gaebelein p. 977).

32:16-42 The tribal leaders assure Moses that their intentions are good, and that they won’t occupy and work on their land, until the entire land of Canaan is subdued. Verse 23 is the classic warning, “your sin will find you out”.

Point To Note: Here we learn that even though a person might claim that their motives are pure, in some instances that person still needs to be warned and admonished concerning what could happen. All sermons don’t have to be upbeat and positive. In addition, the half-tribe of Manasseh was also given territory on the western side of the Jordan (32:39-42). Eleazar the priest and Joshua are instructed by Moses that only if these tribes help in the campaign against the Canaanites are they to be given any land. God expects people to keep their promises.

Chapter 33 Among the records Moses kept at the Lord’s command was a complete itinerary of the journey of Israel from Egypt to the plains of Moab. Verse 2 makes it clear that Moses is the author of this book. Verses 38-39 record that Aaron was 123 when he died, and that he died in the 40 th year.

33:51-56 Instructions for taking the land were clear. Every pagan shrine had to be demolished. Failure to drive out the Canaanites and completely subdue them would result in continual trouble for the Israelites. In fact, such a failure would eventually result in their own expulsion from the land (Josh. 23:13; 2 Kings 17:720). “The final admonition from God is that if His people disobey His instructions, He will reverse the planned course of events and impose upon Israel the devastation meant for the Canaanites” (Harrison p. 409).

Point To Note:

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In like manner, the Christian must keep himself unspotted from the world (James 1:27; Romans 12:2). There can be no fraternizing with those who have clearly made themselves enemies of all righteousness (1 Cor. 5:9ff; 2 John 9-11). If we are tempted to downplay the seriousness of error and false doctrine, let us remember that it is either us or them. The curse that rests upon the unfaithful will rest upon us, if we support them in their sins.

Chapter 34 34:1-12 The borders of the Promised Land are now given in detail. “Although God had promised victory to His people if they continued to obey His commands, nothing was left to chance in the organization of their new life in their own land.

All necessary plans for a settled existence in Canaan must be formulated and communicated, so that when the time finally arrived the tribes would know what the limits of the land were” (Harrison p. 412).

“Not all the geography here is clear, but this much can be said: The western boundary was the Mediterranean Sea. Lebo Hamath (50 miles north of Damascus) is the northernmost point and Kadesh (65 miles SW of the Dead Sea) the southernmost. The Jordan River former the eastern boundary. This was the area which was to be apportioned to the nine and a half tribes” (Smith p.

470).

34:13-15 Reuben, Gad and the half-tribe of Manasseh had already received land east of the Jordan.

34:16-29 The responsibility for overseeing the distribution of the land fell to Eleazar the priest and Joshua, who in turn were assisted by a leader from each of the 12 tribes.

Chapter 35 While the Levites didn’t receive sections of land, they were to be given cities and pasture lands around such cities.

35:4-5 A thousand cubits (about 1500 feet) surrounding each of these towns was designated as part of the town. An additional 3000 feet on all sides of the town served as pasturage.

35:6-21 Six of the 48 cities given to the Levites were to be cities of refuge. A person guilty of manslaughter could flee to one of these cities and find refuge

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until he stood trial. Three of the cities were on the east side of the Jordan and three on the west side. These cities were only places of refuge for the person who had accidentally contributed to someone’s death (35:11). The “avenger” (35:12), would often be a member of the victim’s family who had the responsibility of acting for society in avenging the murder by taking the life of the murderer (Genesis 9:5-6; Deut. 19:6,12). Even an non-Jewish person could seek refuge in these cities (35:15). But there was to be no refuge for someone guilty of premeditated murder (35:16-21). If an individual should strike another with an object that could be considered lethal…the perpetrator would be considered a murderer.

35:22-23 What would constitute accidental death.

35:24-25 Even after fleeing to a city of refuge, the person who had fled still had to stand trial. The Levites in that city (since all cities of refuge were Levitical cities) had to decide whether the death was murder or an accident. If it was an accident, the individual spared had to live in a city of refuge until the current high priest died. If he ventured outside such a city prior to the death of the high priest, he could be killed by the avenger of blood. And such would be viewed as justice.

35:30 A person could not be put to death on the testimony of one witness.

35:31-34 The murderer could not buy his freedom. Only his shed blood could keep the land from being defiled. Failing to execute murderers polluted and defiled the land. “With all the attention we (rightly) give to issues of ecology and pollution in our own day, there is an act of pollution that far transcends the trashing of rivers, the killing of lakes, the denuding of forests, and the spilling of oils to mar even the seas; this is the abuse of persons” (Gaebelein p. 1005).

Points To Note: 1.

Note the mercy in this section. One could not be convicted by one witness, and the rich person who might take the route of paying ransom as a means of getting out of a sticky situation, couldn’t. Rich and poor were to be treated alike. 2. Even though a person might have accidentally killed someone, they still had to bear some form of punishment. They had to stay in a city of refuge until the death of the high priest, but that might not happen in their lifetime. “The life of an exile in an asylum city was one of discontinuity and estrangement—but it was life” (Gaebelein p. 1004). 3.

Once again we see that forgiveness doesn’t mean the removal of physical consequences, or that even unintentional acts also have consequences.

Chapter 36

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This chapter answers the question, “concerning daughters who had inherited land, what if they marry outside their own tribe, won’t the land then go to the tribe of the husband and thus upset God’s system?” (36:3-4). In such a situation, where a daughter had inherited property (because there were no living male heirs), she had to marry within her own tribe (36:6). “The women were permitted to marry whomever they choose---a surprising turn, as we usually think of women being chosen in biblical times!” (Gaebelein p. 1007).

Closing Points: 1. Women didn’t inherit land in most cases, not because the Bible is antiwoman, but because maintaining the integrity of the land was a bigger issue. 2.

Once again we see that there are bigger issues than the convenience of the individual.

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