Numbers

Introduction

Title

The English name of the book comes from the Septuagint (the pre-Christian Greek translation of the OT) and is based on the census lists found in chs. 1; 26. The Hebrew title of the book (bemidbar, “in the Desert,” 1:1) is more descriptive of its content. Numbers presents an account of the 38-year period of Israel’s wandering in the desert (or wilderness) following the establishment of the Sinaitic covenant (compare 1:1 with Dt 1:1).

Author and Date

The book has traditionally been ascribed to Moses. This conclusion is based on (1) statements concerning Moses’ writing activity (e.g., 33:1–2; Ex 17:14; 24:4; 34:27) and (2) the assumption that the first five books of the Bible, the Pentateuch, are a unit and come from one author. See Introduction to Genesis: Author and Date of Writing. It is not necessary, however, to claim that Numbers came from Moses’ hand complete and in final form. Portions of the book were probably added by scribes or editors from later periods of Israel’s history. For example, the mention of the humility of Moses (12:3) would hardly be convincing if it came from his own mouth. But it seems reasonable to assume that Moses wrote the essential contents of the book.

Contents

Numbers relates the story of Israel’s journey from Mount Sinai to the plains of Moab on the border of Canaan. Much of its legislation for people and priests is similar to that in Exodus, Leviticus and Deuteronomy. The book tells of the murmuring and rebellion of God’s people and of their subsequent judgment. Those whom God had redeemed from slavery in Egypt and with whom he had made a covenant at Mount Sinai responded not with faith, gratitude and obedience but with unbelief, ingratitude and repeated acts of rebellion, which came to extreme expression in their refusal to undertake the conquest of Canaan (ch. 14). The community of the redeemed would not immediately possess the promised land. The Israelites were condemned to live out their lives in the wilderness; only their children would enjoy the fulfillment of the promise that had originally been theirs (cf. Heb 3:7—4:11 and note on 3:16–19).

Theological Teaching

The book of Numbers begins where the story of Exodus ends. Exodus recounts Israel’s deliverance from Egypt. The nation then entered into covenant with the Lord at Sinai to be the people of his kingdom, among whom he pitched his royal tent (the tabernacle; see photo of a “reconstruction” of that “tent”). As the account of Numbers begins, the Lord organizes the Israelites into a military camp. Leaving Sinai, they march forth as his conquering army, with the Lord at the head, to establish his kingdom in the promised land in the midst of the nations. The book graphically portrays Israel’s identity as the Lord’s redeemed covenant people and their vocation as the servant people of God, charged with establishing his kingdom on earth. God’s purpose in history is implicitly disclosed: to invade the arena of fallen humanity and effect the redemption of his creation—the mission in which his people are also to be totally engaged.

Numbers also presents the chastening wrath of God against his disobedient people. Because of their rebellion (and especially the nation’s refusal to undertake the conquest of Canaan), Israel was in breach of the covenant. The fourth book of the Pentateuch presents a sobering reality: The God who had entered into a covenant relationship with Abraham (Ge 15; 17), who had delivered his people from bondage in the exodus (Ex 14–15), who had brought Israel into a covenant relationship with himself as his “treasured possession” (Ex 19; see especially Ex 19:5) and who had revealed his holiness and the gracious means of approaching him (Lev 1–7) was also a God who punished disobedience. His wrath against disobedience extended to his errant children, as well as to the enemy nations of Egypt and Canaan.

Even Moses, the great prophet and servant of the Lord, was not exempt from God’s wrath when he disobeyed God. Ch. 20, which records his error, begins with the notice of Miriam’s death (20:1) and concludes with the record of Aaron’s death (20:22–29). Here is the passing of the old guard. Those whom God has used to establish the nation are dying before the nation has come into its own.

The questions arise: Is God finished with the nation as a whole (cf. Ro 11:1)? Are his promises a thing of the past? In one of the most remarkable sections of the Bible—the account of Balaam, the pagan diviner (chs. 22–24)—the reply is given. The Lord, working in a providential and direct way, proclaims his continued faithfulness to his purpose for his people despite their unfaithfulness to him.

Balaam is Moab’s answer to Moses, the man of God. He is an internationally known prophet who shares the pagan belief that the God of Israel is like any other deity who might be manipulated by acts of magic or sorcery (see note on 22:5). But Balaam begins to learn that dealing with the true God is fundamentally different from anything he has ever known (ch. 22). When he attempts to curse Israel at the instigation of Balak, king of Moab, Balaam finds his mouth unable to express the curse he desires to pronounce. Instead, from his lips come blessings on Israel and curses on their enemies (chs. 23–24).

In his seven prophetic messages, Balaam proclaims God’s great blessing for his people (23:20). Though the immediate enjoyment of this blessing will always depend on the faithfulness of his people, the ultimate realization of God’s blessing is sure—because of the character of God (23:19). Thus Numbers reaffirms the ongoing purposes of God. Despite his judgment on his rebellious people, God is still determined to bring Israel into the land of promise. His blessing to Israel rests in his sovereign will. See note on Ro 9:1—11:36.

The teaching of the book has lasting significance for Israel and for the church (cf. Ro 15:4; 1Co 10:6,11). God rightly judges his errant people, but his grace is renewed as surely as is the dawn, and his redemptive purpose will not be thwarted.

Outline