Balak’s Dilemma
22: 2-6

Balak’s dilemma (DIG): Given the events of the previous chapter, but with no sign that Isra’el is intent on attacking him, why is Balak worried about Isra’el? How is his reaction to Isra’el’s “threat” like, or unlike, that of Sihon and Og? What does the fact that Balak sent rulers all the way to Mesopotamia say about Balak’s fear? About Balaam’s popularity?

REFLECT: What dilemma are you facing right now? Who, or what, are you relying on to resolve it? How far do you have to go to find the answer? How much will it cost? Who is relaying your message? Mo’ab feared the Israelites when they realized that the favor of God was upon them. What is the evidence that God’s favor is upon you?

Parashah 40: Balak (Destroyer) 22:2 to 25:9
(See my commentary on Deuteronomy, to see link click Af – Parashah)

The Key People are Balak, Balaam, the rulers of Mo’ab and Midian, the donkey, the angel, Amalekites, Kenites, Isra’el, Moabite women, and Phinehas.

The Scenes are Mo’av, Pethor, the Arnon border, Kiriath Huzoth, Bamoth Ba’al, the field of Zophim on the top of Pisgah, the top of Pisgah, the top of Peor, and Shittim.

The Main Events include Balak buying curses, Balaam’s donkey balking and talking, permission to speak only the words of God, three high places visited, altars built, Balaam’s blessing Isra’el, saying a prayer, and prophesying the destruction of his enemies, Israelite men having sex with Moabite women and committing spiritual adultery in the camp of Isra’el, the resulting plague sent by Ha’Shem, and Phinehas spearing a couple to stop the plague.

Balaam was not a man of God, but a sorcerer for hire.

Up until the Israelites had burst onto the scene, Balak, the king of Mo’ab (Judges 11:25), was a vassal under Sihon, king of the Amorites (to see link click Dk – The Defeat of Sihon of Heshbon). No wonder he dreaded the Israelites. The Amorites had soundly beaten the Moabites. How much more so would Isra’el decimate the land and people of Mo’ab.

Balak’s dilemma (22:2-5): Now Balak (Hebrew: meaning destroyer) the son of Zippor (the feminine form of this word, Zipporah, was the name of Moses’ first wife) saw all that Isra’el had done to the Amorites (22:2). As a result, Mo’ab was extremely afraid of the Israelites, because there were so many of them, and he feared they would attack. Mo’ab was overcome with dread because of the people of Isra’el (22:3). However, Balak’s fears were unfounded. ADONAI had already commanded Isra’el not to harass the Moabites or provoke them to war: For I will not give you any of their land as a possession, because I have given Ar to the descendants of Lot as a possession (Deuteronomy 2:9). Isra’el was simply passing through his territory. They had paused in Balak’s back yard for a short while in preparation for the siege of Canaan, but they had no intention of going to war with Mo’ab. An army of 600,000 (26:51), however, would be frightening for any country. Only it was even more so for Mo’ab, for there was some bad blood between Isra’el and Mo’ab.

The Moabites were descendants of Lot (see the commentary on Genesis Fb – Let’s Get Our Father to Drink Wine, and then Lie with Him to Preserve Our Family Line). The Israelites were the descendants of Abraham. The two had originally separated precisely over these types of matters. In Genesis 13:5-6 we read: Now Lot, who went with Abram, also had flocks and herds and tents. And the land could not sustain them while dwelling together, for their possessions were so great that they were not able to remain together. So, it seems that the deeds of the fathers were signs for the sons. Balak, the descendent of Lot, looked out over the children of Abraham and declared: Look, a people have come out of Egypt, and spread over all the land (22:5b). Just as the herdsmen of Abraham and Lot quarreled because the pasture was not sufficient to sustain them both; so, too, Balak saw that the land was covered with Israelites. From Balak’s perspective, the plains of Mo’ab weren’t big enough for both of them.

When Abraham and Lot were contending for pastureland, Abraham settled the dispute by letting Lot choose the land he wanted. Abraham was willing to sacrifice everything of value, even the best of the land, in order that there might be peace between him and his nephew. Similarly, since Isra’el had not come to oust the Moabites, Balak should not have worried. On the day that Abraham and Lot parted company, ADONAI gave Abraham all the land of Canaan. After Lot had gone, the LORD said to Abram, “Look as far as you can see in every direction – north and south, east and west. I am giving all this land, as far as you can see, to you and your descendants as a permanent possession. And I will give you so many descendants that, like the dust of the earth, they cannot be counted (Genesis 13:14-16 NLT)! These Genesis passages are important background information for the story of Isra’el, Mo’ab, and the “blessings” of Balaam.⁴⁵⁴

Alliance with the Midianites (22:4a): The Moabites communicated their concern to the rulers of Midian. The Midianites both lived in the Sinai (Exodus 2:15-16; Numbers 10:29-30) and on Mo’ab’s border (Genesis 36:35). Both the Midianites and the Moabites had been under the domination of Sihon, which made their communication natural at this point. As Balak surveyed the millions of Israelites, they seemed to be an innumerable horde to him. So Balak said to the rulers of Midian “This horde will lick up everything around us, the way an ox (Hebrew: shor, meaning a domestic ox) licks up grass in the field (22:4).” The proverbial figure of an ox licking the grass is particularly fitting for a pastoral people. Balak knew how quickly the fragile grasses of the lands of Mo’ab could be eaten by a large number of animals given free range. The image of Isra’el as an ox is an emphatic symbol of her strength and power. And the association of Mo’ab to the Midianites in this verse is more significant than we might first think. There would soon be another plot developed by the Midianites in collusion with Mo’ab that would foreshadow a great disaster on Isra’el (see Ea – Taking a Stand for God).⁴⁵⁵

Balaam, doctor of sorcery (22:5a): So, Balak sent messengers to Balaam Hebrew: meaning devourer of the people) the son of Beor (22:5a). Balaam is never referred to in the Hebrew text as a prophet. Not once. Not even a seer. He is always referred to as a sorcerer (Joshua 13:22), and this word is never used in the TaNaKh for a true prophet of God. In fact, ADONAI forbid sorcery (Exodus 22:18; Leviticus 19:31), and the word sorcery is always used in a negative sense in the Hebrew bible (First Samuel 15:23; Second Kings 17:17; Ezeki’el 13:23). It is always the mark of a false prophet (Isaiah 3:2; Jeremiah 14:14; Ezeki’el 13:9; Numbers 22:28). Furthermore, in Numbers 24:1 we find Balaam using divination, which was also forbidden in Deuteronomy 18:9-14. Now obviously, Balaam had knowledge of YHVH, yet just because Ha’Shem spoke to him directly, did not make him a true prophet. YHVH also talked directly to the Adversary (Job 2:1-6).⁴⁵⁶ When Balaam set out, he had every intention of cursing Isra’el, and did his best to do so. The blessings he spoke over Isra’el were unintended. God placed them in his mouth against his will.₄₅₇ Therefore, Balaam was the enemy of God (James 4:4b), and must have thought that YHVH was like any other deity he could manipulate by sorcery.⁴⁵⁸

The B’rit Chadashah also condemns Balaam. Peter compares false prophets with men like Balaam. They have wandered off the right road and followed the footsteps of Balaam son of Beor, who loved to earn money by doing wrong. But Balaam was stopped from his mad course when his donkey rebuked him with a human voice (Second Peter 2:15-16 NLT). A more remarkable passage comes from Jude, who gives several examples of the worst kinds of godless people: Cain, Korah, and Balaam. He says that these godless people . . . serve as an example of those who suffer the punishment of eternal fire (Jude 7).⁴⁵⁹

The call (22:5b-6): Balak knew the forces of Mo’ab, even with the help of their allies the Midianites, would never withstand Isra’el’s army and Isra’el’s God. Conventional warfare was out of the question. Mo’ab and Midian needed help from the Devil, and Balaam was in touch with the Devil. This would be an invisible war, the conflict between ADONAI and Satan that began when God cursed the serpent in the Garden (Genesis 3:13-15).⁴⁶⁰ Therefore, Balak sent rulers from Mo’ab and Midian to Balaam at Pethor, his native land, near the Euphrates River in Mesopotamia (modern day Iraq). Pethor was about 420 miles north of Mo’ab, and probably took about twenty-five days in each direction. So, even with only a brief time in between each trip, it meant that the correspondence process would have taken nearly four months at a minimum to complete.

When the rulers finally reached Balaam, they said: Look, a people have come out of Egypt, spread over all the land and settled down next to us (22:5b). Therefore, please come, and curse these people for us, because they are stronger than we are. The distance from Mo’ab to Pethor was a serious journey. The fact that Balak even heard of Balaam suggests that he was famous throughout the Ancient Near East for his powers. Balak hoped that Balaam would be able to defeat the Israelites and drive them out of the land, relaying the message through his rulers, declaring: For I know that whoever you bless is in fact blessed, and whoever you curse is in fact cursed (22:6). As the reader, we are meant to hear the irony in Balak’s confidence. We already know that Isra’el was, and is, under the blessing that God gave to Abraham (see the commentary on Genesis Dt – I Will Bless Those Who Bless You and Whoever Curses You I Will Curse). Therefore, as Balak positioned himself to curse Isra’el, we know that he was actually inviting a curse upon himself and his own people.⁴⁶¹

Dear Heavenly Father, Praise you for your great “Chesed” steadfast love! No one, no matter how strong, can curse those whom you want blessed! Thank You that Your love is a mighty and protective love that will harm those who try to harm those who love You. You are always right there with me at all times. For God Himself has said, “I will never leave you or forsake you” (Hebrews 13:5c).

You are the perfect Heavenly Father who sees into each person’s heart and You wisely pour out justice. In fact, righteousness and justice are the foundation of Your throne; Lovingkindness and truth go before You. (Psalms 89:14). In your heavenly Kingdom, what is important is the fruit that someone produces from a pure and loving heart. Every tree that does not produce good fruit is chopped down and thrown into the fire.  So then, you will recognize them by their fruit (Mathew 7:19-20). Someone’s good deeds may look very impressive to their friends, but you see clearly what their motive is when they do good deeds. “Not everyone who says to Me, ‘Lord, Lord!’ will enter the kingdom of heaven, but he who does the will of My Father in heaven.  Many will say to Me on that day, ‘Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?’  Then I will declare to them, ‘I never knew you. Get away from Me, you workers of lawlessness’ (Matthew 7:22- 25)!” Lord, I love You and desire to please You with all my hearts. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Balaam’s Three Encounters with God
22: 2-40

Numbers 22:2-7 sets the stage, King Balak of Mo’ab was very much afraid of the Israelites because he saw all that Isra’el had done to the Amorites, and because there were so many of them (22:2-3). Mo’ab tells the leaders of Midian that this horde of Israelites will lick up everything around us, the way an ox licks up grass in the field (22:4a). However, the Moabites and the Midianites would eventually learn that the devouring and mighty ox was not Isra’el itself, but the God of Abraham, Isaac, and Jacob who stood behind Isra’el. “God, who brought them out of Egypt, gives them the strength of a wild ox. They will devour the nations opposing them, breaking their bones, and piercing them with arrows” (24:8). The mention of Mo’ab and Midian together in 22:4 and again in 22:7 suggests that the two nations were equals, although Mo’ab had overwhelmed Midian in battle; thus, Mo’ab was the sovereign and Midian the vassal state. These facts prepare us for the involvement of both nations in the story (to see link click Ea – Taking a Stand for God).

The first encounter: Convinced of Mo’ab military weakness before Isra’el, King Balak resorted to unconventional warfare. He sends princes to Balaam, asking him to come and curse Isra’el, because they are stronger than I am (22:6a). As the story unfolds, the irony of Balak’s final words in his message will come back to haunt the king, “. . . for I know that whoever you bless is in fact blessed, and whoever you curse is in fact cursed” (22:6b). Princes from Mo’ab and Midian were sent with the payment for sorcery in hand to hire the sorcerer. They assumed that paying him for his services would guarantee that he would say only what they wanted him to say, namely, to put a curse on their supposed enemy Isra’el. Balaam asked the money-toting princes to spend the night and promised a response in the morning. That night, ADONAI came to Balaam, saying: You are not to go with them; you are not to curse those people, because they are blessed. The next day, Balaam reported to Balak’s princes, “ADONAI refuses to give me permission to go with you” (22:12-13). When the princes reported back to King Balak, they mention nothing of ADONAI’s refusal, only saying: Balaam refuses to come (see Dp – Balaam’s First Encounter with God).

The second encounter: Balak assumed everyone could be bought for a price. He must have thought that Balaam’s first refusal was merely a negotiating tactic. So, Balak sent another group of rulers, more numerous and more distinguished than the first group with payment in the form of a blank check: Whatever you say to me I will do (2:17). But Balaam replies that even Balak’s own palace filled with silver and gold would dissuade him from speaking only what ADONAI commands. Balaam again tells the rulers of Balak to stay the night while he consults with the LORD. In this second encounter with YHVH and Balaam, God tells him to go with the rulers, but warns him, “Do only what I tell you” (22:20). At this point, the reader begins to wonder why Ha’Shem has relented and allowed Balaam to go after first saying no (see Dq – Balaam’s Second Encounter with God). The mystery grows even deeper as we move to the third encounter between Balaam and God, who appears as the Second Person of the Trinity, the Angel of ADONAI.

The third encounter: Numbers 22a introduces a jarring note immediately after we hear that God commanded Balaam to go to Balak, “But God was very angry because he went, and the Angel of ADONAI stationed Himself on the path to block his way.” The LORD had already given Balaam permission to go (22:20), so His anger was not against his going, but against the sorcerers unspoken motive, that despite God’s command that he speak only the words given to him by YHVH, Balaam was still intent on putting a curse on Isra’el and thus earning his financial reward from Balak (see the commentary on Jude Aq – They Have Taken the Way of Cain, Rushed into Balaam’s Error). The plot of this encounter thickens as Balaam’s donkey begins to see things that the famous “seer” could not see (see Dr – Balaam and the Donkey). In case Balaam had any thoughts that he could make an end run around God, the Angel of ADONAI taught Balaam that he must lay down his own initiative in cursing Isra’el and allow YHVH to use him as He saw fit. Balaam confessed his sin and offered to return home. But the Angel of ADONAI said to Balaam, “No, go on with the men; but you are to say only what I tell you to say” (22:35a). Balaam eventually reached Mo’ab where he found King Balak anxiously waiting at the border. Balaam repeats what he had surely learned even more emphatically along his journey: I have no power of my own to say anything. I must speak only what God puts in my mouth (22:38). Balak, even more determined to the contrary, sent sacrifices to Balaam in preparation for the sorcery that the king hoped would end in Isra’el being cursed (22:40).⁴⁵³

Taking a Stand for God
25: 1-9

Taking a stand for God DIG: What was Balaam’s evil plan? How did Isra’el curse themselves? What is the sin for which Yeshua rebuked the church at Pergamum? Who were the Nicolaitans? How has the teaching of Balaam harmed the Jews through the centuries? How did Peter compare false teachers to Balaam? What instruction did Moses receive from God? Who carried it out? Why was it difficult to carry out? God says, “Do not murder,” what made the actions of Phinehas different than murder?

REFLECT: Is someone that you know walking in the way of Balaam? What does that mean? How can you pray for them? How can we be careful to avoid being religious, and yet love the wages of wickedness? How does the zeal of Phinehas compare with Messiah’s coming as our Kinsman Redeemer? When have you received instruction from God’s Word that was difficult for you to follow? What are some current practices that could erode the faith? What does it mean to be zealous of the Lord in today’s culture?

Every believer has to have courage to stand up against the politically correct culture for God;
for what is holy and pure without calculating what will be personally gained or lost.

While the wilderness generation was more faithful than their parents, they were no less sinful. The human tendency to lapse into unfaithfulness (see Romans, to see link click Bm – The Consequences of Adam), even after some of the most dramatic demonstrations of the lover and power of ADONAI, is underscored by the positioning of the apostasy seen here immediately after the successful victories of the Israelites over Sihon and Og of the Amorites in the Transjordan, and the climactic work of God is using a pagan sorcerer to pronounce a blessing upon His people.⁵⁵⁴ The Bible startles us by the way it contrasts the brightest revelations with the darkest sins. The giving of the Torah at Sinai was following by the golden calf incident, the ordination of Aaron by the disobedience of his sons, the covenant with David, followed by the affair with Bathsheba, Palm Sunday by the cross. Here we have another classic example of this pattern. In this way Scripture teaches us the full wonder of God’s grace in the face of our habitual tendency to sin.⁵⁵⁵

Balaam had failed to curse Isra’el. Worse yet (in his eyes), he had failed to win a large reward from Balak. But then, from his black heart, a thought occurred to him. Instead of cursing Isra’el, he could induce Isra’el to curse themselves. In 31:16 we learn that the sorcerer conspired with the Midianite and Moabite leaders and suggested a plan. Rather than march out to war with Isra’el, he advised them to invite Isra’el to a party, errrr, an orgy. Their own daughters were to be the hostesses. They were to be used as bait to lure the Israelite men to an idolatrous feast. Even the infamous Cozbi (the three consonants of Cozbi’s name in Hebrew, kzb, form the verb to lie, to deceive) the daughter of Tzur, head of the people in one of the clans of Midian (25:15) prostituted herself to Isra’el. When Moshe realized what was happening, he declared: See, these are the ones who – because of Balaam’s advice – caused the people of Isra’el to rebel, breaking faith with ADONAI in the Peor incident, so that the plague broke out among ADONAI’s community (31:16)!

The idolatry of Israelite men (25:1-3): While the Israelites were camped at Shittim on the plains of Mo’ab, some of the men defiled themselves by having sexual relations with local Moabite women. These women invited them to the sacrifices of their gods, so the Israelites feasted with them and worshiped the gods of Mo’ab, breaking the first commandment (see the commentary on Deuteronomy Bl – Have No Other Gods). This what happens when we forget who we are. In that way, Isra’el joined in the worship of Ba‘al of Peor, the local god, causing the anger of ADONAI to burn against Isra’el. The choice of words is intentionally suggestive of sexuality, a theme that the prophet Hosea picks up in his rebuke regarding the Israeitle fertility cult, when he said: They came to Ba’al Peor and devoted themselves to shame, and they became as detestable as that which they loved (Hosea 9:10). The Salter declares that they joined themselves to Ba’al Peor and ate meat sacrificed to the dead (Psalm 106:28). We must always remember that happiness, joy, and contentment cannot be found apart from the ways of our God. King David found that out the hard way.

The appetite for wine and sex ended in idolatry. This brings to mind the apostolic injunctions on the Gentile believers in Acts 15 (see the commentary on Acts Bt – The Council’s Letter to the Gentile Believers). Each of their four minimum requirements for fellowship prohibited something from the categories of food, sexuality, or idolatry. In Exodus, the LORD specifically warned Isra’el about the combination of sexual immorality, appetite and idolatry. When discussing the prohibition on eating food sacrificed to idols, Moses warned: Be careful not to make a treaty with those who live in the Promised Land. This was not because of a lack of neighborliness or for ethnic or racial reasons but because when they prostituted themselves to their gods and sacrificed to them, the Israelites would eventually eat their sacrifices and accept their gods. And if the Canaanites chose some of their daughters as wives for the Hebrew men and those daughters prostitute themselves to their gods, they would lead the Hebrew men to do the same. As a result, they would be led back into spiritual adultery (Exodus 34:15-16).

In the book of Revelation, Yeshua rebukes the church at Pergamum for eating food sacrificed to idols and engaging in sexual immorality under the influence of the teaching of the Nicolaitans (see the commentary on Revelation Bb – The Church at Pergamum). They seemed to have been an early antinomian sect that misused Paul’s teaching on grace as license for self-indulgence and compromise. Early on, they exhibited the syncretistic tendencies that later came to stumble the early Messianic movement. The Master referred to it as the teaching of Balaam, saying: Nevertheless, I have a few things against you: There are some among you who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin so that they ate food sacrificed to idols and committed sexual immorality. Likewise, you also have those who hold to the teaching of the Nicolaitans (Revelation 2:14-15).⁵⁵⁶

The Nicolaitans taught “When in Rome, do as the Romans do. Don’t be a ‘holier than thou’ isolationist. Be a good neighbor and a good sport. Be inclusive, and don’t be judgmental. After all, we live in a pluralist society, so learn to respect the way other people believe and live.” But from God’s perspective, what Isra’el did was compromise and a violation of their covenant made in Sinai (see the commentary on Exodus El – The Sinai Covenant Oath of Allegiance). The problem at Pergamum was that false teachers had gotten into the church and were enticing people to attend the feasts at the idol temples. As at Ba’al Peor, their sin was a combination of idolatry and immorality, but the false teachers didn’t present it that way. They taught that God’s grace gave His people the freedom to sin, what Jude called turning the grace of our God into immorality (also see the commentary on Romans Bq – The Background of the Messianic Mikveh).

The Jews were, and are, God’s chosen people (Deuteronomy 14:2), set apart from the rest of the nations to serve and glorify Him. They were, and are, not to worship the gods of their neighbors or share in their pagan festivities. When they entered the Promised Land, they were to tear down the pagan temples and altars and destroy the idols (Deuteronomy 7 and Joshua 23), to prevent Isra’el being tempted to turn from the true and living God and start imitating the heathen neighbors. Unfortunately, that’s exactly what happened after the death of Joshua (Judges 2:10 to 3:7).

The doctrine of Balaam (Revelation 2:14-15) is the lie that it’s acceptable for the children of God to live like the devil, that God’s grace gives us the right to disobey the Word of God. Throughout the TaNaKh, Isra’el’s compromise with idolatry is called spiritual adultery, for the nation was the wife of ADONAI and “married” to YHVH at Mount Sinai (Jeremiah 2:19-20 and 3:1-11; Ezeki’el Chapters 16 and 23; Hosea Chapters 1 and 2). This same marriage is implied to Messiah and the Church in the B’rit Chadashah (Second Corinthians 11:1-4; Ephesians 5:22-33 and Revelation 19:6-9). The believer compromising with sin is like the husband or wife committing adultery in their marriage.

Any teaching that makes it easy or permissible to sin is false doctrine, because the Word of God was given to us as our blueprint for living, enabling us to live holy lives (First Timothy 6:3-4 and Titus 1:1). Paul emphasized the need in the Church for sound doctrine, which means “healthy doctrine” (First Timothy 1:10; Second Timothy 4:3; Titus 1:9 and 2:1). He compared false doctrine to a cancerous growth in the Body (Second Timothy 2:17). And when Isra’el killed Balaam many centuries ago, they couldn’t kill the lies he turned loose in the world, lies that still influenced the Israelites after they had conquered Canaan (Joshua 22:15-18). These lies influence individual believers and the congregations of God today. The cancer of compromise weakens our witness and saps our spiritual strength (see the commentary on Second Corinthians Bi – Do Not be Unequally Yoked with Unbelievers). Peter warned us about such false teachers when he said: They have left the straight way and wandered off to follow the way of Balaam son of Bezer, who loved the wages of wickedness (Second Peter 2:15).⁵⁵⁷

Moshe’s instruction from God (25:4-5): To stop the plague (31:16), atonement had to be made and those who were the leaders of the people in this awful act of sinfulness were to be put to death. The gravity of the sin called not only for death, but also for a special display of the corpses of the offenders in broad daylight. ADONAI said to Moshe, “Seize all the ringleaders and execute them before ADONAI in broad daylight, so His fierce anger will turn away from the people of Isra’el.” So, Moshe ordered Isra’el’s judges, “Each of you must put to death those in his tribe who have joined themselves in worshipping Ba‘al of Peor.” At times we have trouble coming to grips with TaNaKh’s commands that Isra’el kill her enemies (see the commentary on Deuteronomy Ag – The Problem of Holy War in the TaNaKh). But this chapter is even more difficult for us to face, for it commands Hebrews to kill fellow Hebrews. But those rebellious Israelites were like a cancer and would have eventually ruined the whole nation.⁵⁵⁸

The zeal of Phinehas (25:6-9): Just then one of the Israelite men, Zimri the son of Palu, the prince of the tribe of Simeon, and a Midianite woman, Cozbi the daughter of Zur, a princess of Midian (25:14-15), were having sex right before the eyes of Moshe and the elders of Isra’el, as they were praying and weeping at the gate to the Tabernacle (see the commentary on Exodus Ez – The Gate of the Tabernacle: Christ, The Way to God). The brazenness of the Bonnie and Clyde of the Torah made them not just sinners but an abomination to ADONAI. It would have been bad enough had this been a foreign man with a foreign woman. But it was a leader from the tribe of Simeon. The point was that in starting the sexual frenzies of the sacrificial feasts of Ba’al, Zimri and his priestess partner were attempting to transform the worship of ADONAI into Canaanite worship.⁵⁵⁹ In the heat of the moment, Moses didn’t know what to do. He just stood there wringing his hands, “Oy Vey! Oy Vey!” But when Phinehas, the son of Eleazar and grandson of Aaron the high priest, saw it, he jumped up and left the congregation, took a spear in his hand (probably from a nearby soldier), and pursued the Israelite right into the inner part of his vaulted canopy (Hebrew: hakkubbah), where, taking the law into his own hands, he thrust his spear all the way through both of them – right through the Israelite and into the woman’s stomach. Therefore, Balaam’s wicked plan succeeded. He managed to entice Isra’el into sin, bringing a curse down upon her own head.

With this bold act of the young priest, the plague was stopped, which indicates that this couple’s act was not just a singular outrageous instance of debauchery; rather, likely they were the instigators of the pagan rites! Nevertheless, 24,000 died in the plague. This was a physical atonement, not a spiritual atonement, with 24,000 perishing instead of the whole nation. This incident at Ba’al of Peor is also referred to in Deuteronomy 4:3-4; Psalm 106:26-29; Hosea 9:10. First Corinthians 10:8 says 23,000 people died in this incident, whereas here in Numbers 25:9 it has 24,000 people dying. This apparent discrepancy can be explained by Paul’s mention of “a single day” in First Corinthians 10:8, with the understanding that only 1,000 died the next day.⁵⁶⁰ Thus, it seems that if Pinehas had not acted as quickly as he did, on each preceding day, another 23,000 would have died.

Here is when Phinehas comes into the picture. Moses and the elders were in total shock and tongue-tied. The leadership of Isra’el was paralyzed because they couldn’t imagine that such an abomination would ever take place before the Tabernacle, the holy things, and the LORD Himself. You would think that God would be very upset that this young Levite who had no legal authority and took the law into his own hands and executed Zimri and Cozbi in public. Under the laws of most Western countries, a person like Phinehas, who takes the law into his own hands without authority and permission, and kills two people in public, would be charged with a crime. However, this was a man after God’s own heart and we learn that He rewarded Phinehas with an eternal priesthood (see Eb – God’s Eternal Covenant with Phinehas) for taking the initiative and killing those two blasphemers (see the commentary on Deuteronomy Bq – Do Not Murder).

Phinehas was not concerned for himself or what might happen to him for killing those two people who were challenging the Tabernacle of God and His Presence. Not only that, he challenged the authority of Moses, the elders of Isra’el and the priests of the LORD who stood there with their mouths wide open. Phinehas was not trying to be politically correct. He was only concerned about stopping the depravity of Zimri and Cozbi

We can learn from Phinehas that there are moments when we have to stand for what is right, just and holy, by defending God’s honor, even at a high personal cost. Every prophet of God had the courage to speak out about things that were neither popular nor politically correct. We think of Jeremiah, who had a rich experience speaking and calling out the kings of Isra’el and the spiritual leadership of Jerusalem to account. The weeping prophet experienced rejection, physical persecution, and loss of status. But to stand up against corrupt laws, evil practices, and injustice is the right thing to do. Someone has to have the courage to stand up and take a clear stand to change the tide and protect God’s Name.

The principle that I think that every believer has to have a commitment to honor God and His cause. Second, every believer has to have courage to stand up against the majority against the politically correct culture for God and what is holy and pure without calculating what will be personally gained or lost. I pray that you and the leadership in your synagogue or church will have the character of Phinehas. To stand up for righteousness and holiness and justice in your camp. If not, who is going to stand up for God and for His word, and for The Torah and the prophets, and the Good News, for the Jew first, and also for the Gentiles? We need to stay on the side of faith and with God’s people, and don’t trust all the fake politicians of the world who want to destroy and uproot the Jewish nation of Isra’el from God’s promises. The goals of the power mongering world of famous politicians are the same as the goals of Balak, King of Moab, and Balaam, the son of Beor.⁵⁶¹

Haftarah Balak: Micah 6:8
(see the commentary on Deuteronomy Af – Parashah)

He has told you, O man, what is good; and what ADONAI requires of you; but to do justice, to love kindness, and to walk humbly with your God? What is good? Some have called this the most important saying in prophetic literature. The question asks what is the way of true worship. Micah, a contemporary of Isaiah and the first to predict the coming destruction of Jerusalem (Micah 3:12), answers. With a rhetorical question, he makes the point that true worship requires more than merely going through the motions of righteousness, with its burnt offerings, offerings of yearling calves and rams, rivers of oil or even sacrificing their firstborns to atone for their sins (Micah 6:6-7). YHVH makes the case against Isra’el for breaking His covenant (Micah 6:1-2). He will cut off their horses, their cities, sorceries, idols, and centers of idolatry (Micah 5:10-13). Isra’el must walk in purity or face judgment. Most importantly, God demanded three changes: do justice, love kindness (see the commentary on Ruth Af – The Concept of Chesed), and walk humbly with Him.

B’rit Chadashah Balak: Romans 11:32

For God has shut up all mankind, Jew and Gentile together in disobedience, in order that He might show mercy to all. Isra’el’s cumulative sins piled up to the heavens, triggering the wrath of Ha’Shem. Hardening and partial blindness resulted (Leviticus 26:14-16; Deuteronomy 28:65, 32:28-29; Isaiah 6:9-13). In a response of sheer mercy, God rips the scales off the eyes of Paul (Acts 9:18). And after the Gentile world enters in its fullness, then all Isra’el will be saved (Romans 11:26). God reveals a “mystery,” something once hidden and now is revealed. All mankind has been justly imprisoned, or shut up, in disobedience so that ADONAI could reveal His chesed to Isra’el: Out of Tziyon will come the Redeemer (Isaiah 59:20) . . . and this will be my covenant with them . . . when, as a nation, I will take away their sins (see the commentary on Romans Da – The Redemption of Isra’el). Until then, Gentiles must not be wise in their own eyes (Romans 11:25). Isra’el’s partial blindness blesses the Gentiles first. So that by [you Gentiles] showing [Isra’el, the Jews] the same mercy that God has shown you, they too may now receive God’s mercy (Romans 11:30-31). God used Jewish disobedience for His own purposes. But, in contrast with that, Gentiles now have the opportunity to be the conscious and intentional means of blessing to Isra’el. ADONAI has blessed the Gentiles by choosing them as His instrument for willingly blessing Isra’el and the Jews.⁵⁶²

Dear Heavenly Father, Praise Your wonderful love and perfect holiness. Your holiness dictates that no sin can enter heaven. And nothing unholy shall ever enter it, nor anyone doing what is detestable or false, but only those written in the Book of Life (Revelation 21:27). You so graciously paid the price for our sin and cloth with Messiah’s righteousness, those who love and accept You as their Savior (Romans 10:9-11). He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (2 Cor 5:21).

Your love is so great and Your compassionate heart is anxious to bring people away from the cancer of sin that kills, so that You might be able to bless. It is not kindness to tolerate sin in ourselves or in anyone else. You who are omniscient and see into each person’s heart (First Samuel 16:7) to see if their deeds were done out of selfish pride or out of a true love for You and Your honor. Not everyone who says to Me, “Lord, Lord!” will enter the kingdom of heaven, but he who does the will of My Father in heaven.  Many will say to Me on that day, “Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?” Then I will declare to them, “I never knew you. Get away from Me, you workers of lawlessness” (Matthew 7:21-23)!

Praise You for Your loving plan and purpose to unite all believers in Messiah. The plan of the fullness of times is to bring all things together in the Messiah – both things in heaven and things on earth, all in Him (Ephesians 1:10). It is so wonderful that you have included both Gentiles and Jews in Your plan of salvation. You [Gentiles] – being a wild olive – were grafted in among them and became a partaker of the root of the olive tree with its richness (Romans 11:17c). Lord, I desire to love You with all my heart, soul and mind, and to do my best to live a righteous life that honors You, for You are so worthy! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Story of Balaam
22:2 to 24:25

After the death of the Exodus generation and the birth of the wilderness generation, God confirmed the divine commitment to bless Isra’el through some of the most lavish words of blessing and promise in the entire Torah. Moreover, ADONAI speaks these words of blessing and promise not through an Israelite, but through an Aramean sorcerer! As Hobab had joined YHVH in guiding Isra’el (to see link click Bn – Leaving Sinai: Hobab the Midianite), so Balaam the sorcerer was used by God to bless Isra’el.

Four main characters are at work in this enigmatic story.

The first main character is Balaam, a Gentile, and master sorcerer, who lived in Pethor, four hundred miles north of Mo’ab on the banks of the Euphrates River in Babylon (Numbers 22:5 and Deuteronomy 23:4). He had a reputation as a sorcerer and traveled extensively throughout the Near East to curse military enemies for money. He was a kind of unattached hired gun, a mercenary, but his only weapons were words that had the power to curse or to bless.⁴⁵⁰ He was not a good “prophet” who went bad, or a bad “prophet” trying to be good. He was altogether outside Isra’el’s prophetic tradition, but he must have thought that ADONAI Elohim, the God of Isra’el was like any other deity he could manipulate with his black magic. But he found out differently.⁴⁵¹ On His way to Jerusalem, Yeshua sent out seventy messengers, two by two ahead of Him, to all the towns in order to give people opportunities to accept the Good News. After completing the ministry entrusted to them, they returned to Him with joy and said: Lord, even the demons submit to us in Your name (see the commentary on The Life of Christ Gv – Jesus Sends Out the Seventy). Therefore, just because the demon possessed Balaam submitted to the will of ADONAI, did not mean he was a righteous man; but like a demon, would have carried out his own wicked desires if only he had been left alone to do so. In other words, had it not been for the intervention of the God of Abraham, Isaac, and Jacob, Balaam surely would have put a curse on Isra’el.

The second main character is Balak. Mo’ab was the nation that shared a border with Canaan on the eastern edge of the Promised Land. Balak, the king of Mo’ab, was merely a vassal king, ruling a puppet government under Sihon, king of the Amorites (see Dk – The Defeat of Sihon of Heshbon). The Israelites had crushed the Amorites in battle, so Balak reasoned correctly that Mo’ab would be no match militarily. So, having no faith in his own army, Balak decided to turn to a non-military means of attacking Isra’el. As a result, he tried to hire the sorcerer Balaam to put a curse on the Israelites.

The third main character is ADONAI, who has several different names in this text, a reflection of various early and later traditions that were brought together to form the story. He is called God (Hebrew: Elohim) in 22:9; ADONAI (Hebrew: YHVH) in 22:13; Elyon (Hebrew: Almighty) in 24:16; Almighty (Hebrew: Shaddai) in 24:16. While King Balak thinks he has found a way to curse Isra’el and thus shape the course of Isra’el history, God emerges as the one character who truly has the power and will to ensure Isra’el’s ultimate destiny. ADONAI determines that destiny to be one of blessing rather than a curse.

The fourth main character are those who had no active role at all in the drama. Throughout the story Balaam, the people of Isra’el were passively camped in the plains of Mo’ab beyond the Jordan River, opposite Jericho (22:1). There was an invisible war going on, and the Israelites were completely oblivious to the intense life and death struggle going on between Balak’s desire to curse Isra’el and God’s commitment to bless them. Another character was Balaam’s donkey who has a brief speaking part in 22:28-30.

The Balaam cycle in Numbers 22:2 to 24:25 falls into three large sections: First, Numbers 22:2-40, Balaam’s three encounters with God as King Balak calls Balaam to curse Isra’el; second, Numbers 22:41 to 24:14 describe Balaam’s three attempts to curse Isra’el foiled by three blessings of Balaam, who could only say what ADONAI had put in his mouth; and third, Numbers 24:15-19, Balaam’s fourth and climactic far eschatological blessing beyond the present generation of Israelites.⁴⁵²

The Defeat of Og of Basham
21:33 to 22:1

The defeat of Og of Basham DIG: What does Jewish literature say about him? What was true about him? What did the defeat of Og do for Isra’el? How had God shown long-suffering patience to the Amorite people? What lesson had the wilderness generation learned?

REFLECT: When have you discovered that a problem that you had was not as big as you thought it was? Did you defeat it? Why not? How so? How can you help others with their giants? How has God shown long-suffering patience to you? How can you show it to others?

The conquest had begun.

Moses led the Israelites on to Ja’zer, defeating the Amorites there (to see link click Dk – The Defeat of Sihon of Heshbon). Apparently the only other significant military force on the east side of the Jordan was the Amorite force of Og. He and his people occupied the heights of Gilead and Bashan, the high, fertile grazing lands east of Galilee. Og is legendary in Jewish literature. He is considered to be one of the descendants of the Nephilim (see the commentary on Genesis Ca – The Sons of God Married the Daughters of Men). Rashi reports that Og was the descendent of the fallen angels that descended before the Flood (Rashi in b. Niddah 61a). In the midrash, he makes frequent cameo appearances in the stories where he doesn’t belong, showing up with Noah and Abraham, Isaac, and Jacob. His height is exaggerated to the ridiculous extreme. In the Talmud (see the commentary on The Life of Christ Ei – The Oral Law) and Midrash Rabbah, in this battle with Isra’el, Og, receives Paul Bunyan-like, tall-tale treatment.⁴⁴⁴

All flights of midrashic fantasy aside, Og was a big man. The Torah tells us that the length of his bed was nine cubits long and four cubits wide (thirteen-and-a-half feet long and six feet wide), according to the cubit of a man (Deuteronomy 3:11). Thirty eight years earlier the Exodus generation had refused to go into the Promised Land because they said there were giants in the Land (see By – The Report of the Spies). But now, the Wilderness Generation, sustained by their faith, pushed forward into battle against that giant.

As the children of Isra’el turned and pushed north, they went up along the road to Bashan; and ‘Og, the king of Bashan, marched out against them, he with all his people, to fight at Edrei. ADONAI said to Moshe, “Don’t be afraid of him, for I have handed him over to you with all his people and his land. You will treat him just as you did Sichon, king of the Amorites, who lived at Heshbon.” The Amorites suffered an enormous defeat. Og was killed and all his armies with him. In a blinding slaughter, all the Amorites were put to the sword. So they struck him down, with his sons and all his people, until there was no one left alive. Og’s dynasty over Basham had come to an abrupt end, and no descendant of the king would be there to take his rightful place on the throne.⁴⁴⁵ And then they took control of his land, which is the modern day Golan Heights (21:3-35). So, Isra’el occupied all the Transjordan between Mount Herman (Deuteronomy 3:8) and the Arnon River and east as far as the land of the Amorites.⁴⁴⁶

This was a holy war (see the commentary on Deuteronomy Ag – The Problem of Holy War in the TaNaKh), with YHVH and the ark of the covenant leading the way. And as such, the Amorites were under the cherem judgment of the LORD (see the commentary on Leviticus Ff – Cherem). As they did with Sihon, king of Bashan, the Israelites completely destroyed the men, women, and children in every city (see Deuteronomy Av – Moshe Remembers The Conquest of Og). To some, the utter annihilation of the Amorites was harsh, even unthinkable. Yet for four-hundred years, Ha’Shem had been patiently watching the Amorite people. As He promised to give Abraham the land of Isra’el, He said: In the fourth generation [of your descendants] will return here, for the sin of the Amorites is not yet complete (Genesis 15:16). But, as Moshe and the children of Isra’el entered the Land, the iniquity of the Amorites was complete. Their sin had reached a point of no return; no more room for salvation. The justice of ADONAI was thorough, decisive and final, but His long suffering patience (Second Peter 3:9) had given the Amorites four-hundred years to repent.⁴⁴⁷

Then the people of Isra’el traveled on and camped in the plains of Mo’ab beyond the Jordan River, opposite Jericho (22:1). Isra’el was getting very close. For the first time since the spy story (see Bv – The Sin of Kadesh-barnea), Isra’el was once again at the edge of the Promised Land – God’s gift – was in view. Soon that Land would be theirs. But this verse also sets the stage for one of the most remarkable stories in the Bible – the dramatic encounter of Balaam, the Aramean pagan prophet for hire, with the God of Isra’el. Thus, Chapter 21 of Numbers presents a remarkable shift in the fortunes of the children of Isra’el. They were still rebellious, and would continue to be (see Ea – Taking a Stand for God), but they were now on the march to victory, not fearful of the Canaanites. At last they had learned this lesson: When God is for us, what can humans do against us (Psalm 118:6)? The Hebrews were now moving with God.⁴⁴⁸ The conquest had begun.

Haftarah Chukat: Judges 11:32-33
(see the commentary on Deuteronomy Af – Parashah)

Then Jephthah went over to fight the Ammonites, and the Lord gave them into his hands. He devastated twenty towns from Aroer to the vicinity of Minnith, as far as Abel Keramim. Thus Isra’el subdued Ammon (Judges 11:32-33). Despised because his mother was a prostitute and driven out by his siblings (Judges 11:1-2), Jephthah lived as an outcast in exile. But when his town of Gilead became desperate, they offered him the judgeship to fight the invading Ammonites (Judges 11:4). Jephthah consents, only if the town makes him their leader after he succeeds (Judges 11:9). Then a lengthy quote from parashah Chukat begins, which recounts that Gilead belongs to Isra’el as a result of their victory over the Amorites (Numbers 21:21-25; Judges 11:19-22; Deuteronomy 3:16). Jephthah offers peace to Ammon the aggressor, but negotiations fail (Judges 11:27). Before the battle, Jephthah utters a rash vow (Judges 11:30-31). Then he routed the Ammonites (Judges 11:32-33). The Haftarah ends abruptly, before Jephthah made good on his vow. Thus, the emphasis remains on the appeal for peace, the negotiations, and the ultimate victory.

B’rit Chadashah Chukat: John 3:21

But whoever practices the truth comes into the Light, so that it may be seen clearly that what he has done has been accomplished in God (John 3:21 BSB). Nicodemus was the teacher of Isra’el, but couldn’t grasp how being born again could relate to the kingdom of Heaven (John 3:4, 7, and 12). Yeshua alluded to the bronze snake being lifted up in the wilderness (John 3:14; Numbers 21:9). Those who were bitten and dying were not saved because of the snake, but because they were obedient to look at the bronze snake being lifted up. In like manner, those who are dying in the flesh are saved and lifted up (death and resurrection) when they look to the Son of Man with eyes of faith. ADONAI sheds light on acts which glorify Him (Matthew 5:16). Thus, the ones who walk with the Son of Man will come to the light and see Him lifted up. Those who choose evil cannot see the truth.⁴⁴⁹

Dear Heavenly Father, Praise You for being Almighty and more powerful than any giants or problems in our lives! The issue that is the deciding factor for who wins, is not how big the giant/problem is; but rather how great and powerful our God is. You are: omniscient, all-knowing – including the future moves of this giant and everyone involved, omnipotent, all-powerful – For nothing will be impossible with God (Luke 1:37), and omnipresent, everywhere and always with me to help and guide me. For God Himself has said: I will never leave you or forsake you (Heb 13:5c).

When my heart is full of love for You, then I will never face a challenge too giant for you to handle. When young David faced Giant Goliath, he wisely knew that the battle would not be decided by the strength and power of the men involved; but rather Almighty God would win the battle. Then David said to the Philistine, “You are coming to me with a sword, a spear and a javelin, but I am coming to you in the Name of ADONAI-Tzva’ot, God of the armies of Isra’el, whom you have defied. This very day ADONAI will deliver you into my hand (First Samuel 17:45-46a).

King Hezekiah, faced an insurmountable giant problem. Assyria had not only conquered the entire northern kingdom of Isra’el, but Assyria had also conquered 46 of the cities of Judah, Hezekiah’s kingdom. Only Jerusalem was left. Even with only one city still remaining, God still had the power to defeat the enemy. No matter how much damage the enemy has already done – Ha’Shem is still in control and God is able to conquer using ways and methods that belong only to Him!

Wisely King Hezekiah, instead of complaining or pouting, brought the problem before his Lord, placing it in ADONAI’s hands and asking God to be the victor that all nations would give Him the honor and glory. Hezekiah went up to the House of Adonai and spread it before ADONAI.  Hezekiah prayed before ADONAI, saying, “ADONAI, God of Isra’el, who is enthroned upon the cherubim. You alone are God of all the kingdoms of the earth. You made heaven and earth.  Incline Your ear, ADONAI, and hear! Open Your eyes, ADONAI, and see! Listen to the words of Sennacherib that he has sent to mock the living God.  It is true, ADONAI, the kings of Assyria have devastated the nations and their lands, and have cast their gods into the fire – for they were not gods, but the work of human hands – wood and stone. So they have destroyed them.  Now, ADONAI our God, save us from his hand, so that all the kingdoms of the earth may know that You alone, ADONAI, are God” (Second Kings 19:14c-19).

May your children always remember David’s words of wisdom: – for the battle belongs to ADONAI – (First Samuel 17:47). May I also act wisely by going straight to You with the giant problem, placing it in your hands – that You may be glorified when You win the victory and You be given the honor. Now, ADONAI our God, save us from his hand, so that all the kingdoms of the earth may know that You alone, ADONAI, are God (Second Kings 19:19). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Defeat of Sihon of Heshbon
21: 21-32

The defeat of Sihon of Heshbon DIG: How do you see God’s plan unfolding in Sihon’s attack on Isra’el? How do the events here compare to those in Numbers 20:14-21? How do you account for such different outcomes this time around?

REFLECT: When confronted by opponents, are you more likely to “fight” or “flee?” Why? What does that say about you? Is it always right to fight? To retreat? How can Isra’el’s encounter with Edom and Sihon help you to sort out a proper response?

Woe to you, Mo’ab! You are destroyed, people of Chemosh, the God of the Moabites!

Suddenly the tempo of the march has picked up, Isra’el is on the march, poetry is recited, songs are sung, and progress is being made. There is a sense of something building, some heightened expectations, some glorious good news around the corner. That will come with the great oracles of blessing and promise spoken by the pagan prophet Balaam (Numbers Chapters 22-23).⁴³⁴ Probably still drawing from the Book of the Wars of the LORD (to see link click Dj – The Book of the Wars of the LORD), the Torah goes on to recount two battles with the Amorites. The first was Sihon of Hesbon who ruled part of the former territory of Mo’ab and all of Ammon. The second was the infamous Og, king of Bashan who held the territory of Bashan and Gilead (see Dl – The Defeat of Og of Basham).

The request (21:21-23): The Amorites, unlike the Edomites, were not related to the Israelites. But as in the case of their approach to Edom (see De – The Resistance of Edom), Isra’el first requested a rite of passage. Moving northward along the eastern (wilderness) edge of Mo’ab, Moses sent messengers to Sihon, king of the Amorites, with this message: “Let me pass through your land. We won’t turn aside into fields or vineyards, and we won’t drink any water from the wells. We will go along the King’s Highway until we have left your territory.” The language of the request was very similar to what he had said to the king of Edom. And the response of Sihon, king of the Amorites, was the same as Edom’s . . . a show of force to block the path of the Israelites.⁴³⁵ But God hardened his heart and Sihon would not allow Isra’el to pass through his territory. Instead, Sihon mustered all his people and went out into the wilderness to fight Isra’el. On reaching Jahaz, south of Pisgah, he fought Isra’el.

The victory (21:24-25): When Sihon tried to meet Isra’el with a show of force, he suffered an overwhelming defeat. Isra’el defeated him by force of arms and took control of his land to the wadi and the stream of Arnon, but only as far as the people of ‘Amon, because the territory of the people of ‘Amon was well defended and they were not conquered.⁴³⁶ Thus, the Amorites were conquered, but the Ammonites were not conquered because they, like the Moabites, were relatives of Isra’el (see the commentary on Genesis Fb – Let’s Get Our Father to Drink Wine, and then Lie with Him to Preserve Our Family Line). Isra’el took all these cities – Isra’el lived in all the cities of the Amorites, the main city occupied was Heshbon, and all its smaller surrounding suburbs.

The victory song (21:26-30): This poem is similar to the short quotation from The Book of the Wars of the LORD in Numbers 21:14-15. Both are verse units cited from outside the story of the Torah. Both poems make several geographical references; both specifically mention Mo’ab, ‘Ar and Arnon. For these reasons and because of their close proximity, it seems likely that both are from the same source.⁴³⁷

Sihon had previously defeated Mo’ab. The king of the Amorites, who had fought against the former king of Mo’ab and conquered all his land above the wadi and stream of Arnon. Therefore, Balak, the king of the Moabites, was a vassal under Sihon, king of the Amorites. Yet, the Moabites became a real problem for Isra’el (see Dm – The Story of Balaam). After defeating Sihon in battle, his kingdom was Isra’el’s by right of conquest. However, because the Moabites, like the Edomites, were relatives of Isra’el, ADONAI would not allow Isra’el to continue to take his territory below the Aaron (see Deuteronomy  Ar – Events in Mo’av). Still, it was this victory that terrified the Moabites. Their deductive reasoning was clear: Sihon had defeated Mo’ab; Isra’el had defeated Sihon; Mo’ab was next, and their defeat seemed imminent. Thus, Balak, king of Mo’ab, wished to transfer the battle arena from the field of men to the realm of the gods.⁴³⁸ This is why the storytellers say: This was originally an Amorite victory song over Mo’ab. But now it was a victory song sung by the Israelites for their victory over the Ammorites. The poem is carefully crafted in chiastic form.

A. Come to the city of Heshbon. Let it be rebuilt! Let Sichon’s city be restored! The poem begins with a summons to rebuild Heshbon, the city of Sihon and the Amorites, but the main body of the poem is a taunt song against the hapless Moabites. It describes how Mo’ab was subjugated by the Amorites.

B. The armies of Sihon are metaphorically referred to as fire that went out from Heshbon to consume many cities of Mo’ab down to the wadi and stream of Arnon to the south. For fire burst out of Heshbon and conquered Mo’ab, like a flame the city of Sihon.

C. It consumed ‘Ar, another key city of Mo’ab, the lords of Arnon’s high places (possibly the city of Bamoth, which means high places). Arnon was the original northern border of Mo’ab. The Moabites had conquered north of Arnon, but then they had been driven back to their original border by Sihon; and now that territory had been taken by Isra’el.

D. Woe to you, Mo’ab! You are destroyed, people of Chemosh, the national God of the Moabites (First Kings 11:7 and 33, Second Kings 23:13; and Jeremiah 48:46)! The god Chemosh, was also honored by the Ammonites (Judges 11:24). The “Taunt Song of Heshbon,” was originally an Amorite song celebrating their earlier victory over Mo’ab; thus the phrase: why the storytellers say. Since this was a song originally used against the Moabites, whom the Amorites had recently conquered, its reuse here by Isra’el against Mo’ab must have been particularly galling to the Moabites. Indeed, it must have served as the final “nail in the coffin,” and the reason why King Balak of Mo’ab was so desperately afraid of Isra’el that he sought out a professional cursing service in the form of Balaam (see Do – Balaam’s Dilemma). In any ancient taunt song such as this, more was at stake than the reputation of the armies or the kings who participated in the battle. Ultimately, the outcome of a war in the ancient Near East was evaluated in terms of victories or defeats of the country’s respective gods.⁴³⁹ Therefore, the implication of Isra’el’s impending victory over Mo’ab was that the God of Abraham, Isaac, and Jacob was superior to Chemosh.

C. Chemosh let his sons be fugitives and his daughters’ captives. Sadly, the worship of Chemosh of Mo’ab was brought into the borders of Jerusalem in the tenth century BC, where the once-wise Solomon built a temple to Chemosh on the hill opposite that upon which the Temple of YHVH was built earlier in his reign (see the Life of Solomon Bx – Solomon’s Wives). The seeds of idolatry were planted in the City of David where ADONAI was to have been worshiped exclusively.⁴⁴⁰

B. Isra’el isn’t mentioned until now. For that reason, it seems that the song was originally an Amorite taunt against the Moabites, which Isra’el simply reused for their own purposes with a few small modifications. Though you, feeble Moabites, and your god too, could not resist Sihon, we Israelites, by the help of our God, have victoriously shot them down to the Arnon.

A. Heshbon is destroyed, all the way to Dibon-gad (32:34 and 33:45). The poem evidently concludes by listing the cities captured by Isra’el. We even laid waste to Nofach, which extends as far as Meidva.” If the Moabites thought that Sihon was bad, they hadn’t seen anything yet. There lies the taunt: “If you thought Sihon was tough, look out, Moabites, because we just wiped them out.” The poem revel’s in Isra’el’s complete and total victory over Sihon. They had taken all of his territory, the whole Meidva plateau. The victory over Sihon was the first conquest of the Promised Land.

The prophet Jeremiah some 700 years later again adopted this very same taunt song as a prophecy of judgment against Mo’ab (see the commentary on Jeremiah Dl – The Punishment and Restoration of Mo’ab). Over the years, Mo’ab gained more strength and proved to be a menace to Isra’el (see Ea – Taking a Stand for God). But afterwards, ADONAI says: I will bring back the exiles of Amon (Jeremiah 49:6). Interestingly enough, however, Jeremiah, in one Hebrew phrase, also predicts the ultimate restoration of the Moabite nation in the last days by the Lord Himself, as He turns them toward Himself (see the commentary on Revelation Fk – Gentiles in the Messianic Kingdom: Mo’ab).⁴⁴¹

The result (21:31-32): Thus, Isra’el lived in the land of the Amorites. Moshe sent men to spy out Ja‘zer; they captured its suburb towns and drove out the Amorites who were there. This conquest secured Isra’el from any further attacks from the south or from the east. These concluding verses are a dramatic mark of accomplishment. After forty years of wilderness wanderings in the Desert of Sinai, now, at last, the children of Isra’el had entered the land of the Amorites . . . the land that would become theirs.⁴⁴² Finally, the sin of the Amorites had been judged (see the commentary on Genesis Eg – I am the LORD, Who Brought You Out of Ur of the Chaldeans to Give You This Land).

Sihon went with his forces against Isra’el, out of his own borders, without provocation, and, as a result, ran upon his own ruin. The enemies of God’s Church often perish because they think they are wise in their own eyes. Wicked men do their utmost to protect themselves and their possessions against the judgments of God; but all in vain, when the day comes on which they must fall. ADONAI gave Isra’el success, while Moses was with them, that he might see the beginning of the glorious work, though he would not live to see it finished. We must prepare ourselves for fresh conflicts and enemies. We must make no peace or truce with the powers of darkness, nor even entertain them; nor should we expect any pause in our spiritual battle (see the commentary on Ephesians Bv – Walk by the Ruach, and Not the Desires of the Flesh). But, trusting in the Lord, and obeying His commands, we shall be more than conquerors, either in this world or the next, through Yeshua Messiah (Romans 8:39).⁴⁴³

The Book of the Wars of the LORD
21: 10-20

The book of the wars of the LORD DIG: What was the Book of the Wars of the LORD? Why would it be important that the Israelites remember this trip? How would the song of the well in this passage help them do that? What recurring themes do you see here? What pictures of our Lord Yeshua Messiah have we seen in the story of Number so far?

REFLECT: The Israelites were grateful for the well God provided. Why were they so grateful for water? What are you especially grateful for today? Which event in your spiritual pilgrimage during this past year was the most significant? Why is it important that you remember that event? What will you do to ensure you do? What are you looking forward to doing? 

The Transjordan would be the staging area for the wilderness generation,
as they prepared to advance into the Promised Land.

This section offers a summary of the military engagements of Isra’el’s march to the Transjordan, given in a fuller account later in the book (to see link click Gf – From Mount Hor to the Plains of Mo’ab). Since the battle with the Amorites clearly took place prior to Isra’el’s arrival at the Jordan valley, then chronologically 21:21-32 precedes 21:10-20. A few battles are cited from a poetic work, the Book of the Wars of the LORD and a second poem, the Song of the Well, is inserted into the narrative when Be’er was reached.⁴²⁴

The Edomites: At last the people were on the march toward their destination of the Transjordan, the area located east of the Jordan River and opposite the eastern boundary of Canaan opposite Jericho. The Transjordan would be the staging area and entry point for the wilderness generation as they prepared to advance into the Promised Land.⁴²⁵ The Israelites crossed to the highlands east of the Arabah and then turned north again. The path did lead them through Edomite territory, but they kept to the King’s Highway and passed through unchallenged. It may well be that the Edomites could not control the Desert Highway at that time. But the Israelites obeyed the command of ADONAI and avoided any confrontation with them as they passed through (see the commentary on Deuteronomy Aq – Moshe Remembered the Events in Seir).

The Moabites (21:10-13): After passing through the craggy heights of Edom, Isra’el entered the land of the Moabites. The list of camping places shows an interest in arriving at the eastern border of Mo’ab as quickly as possible and zeroing in on the Amorite land. Ha’Shem also commanded the Israelites not to attack the Moabites (see Deuteronomy Ar – Moshe Remembered the Events in Mo’av). The people of Isra’el traveled on and camped at Oboth. From Oboth they traveled and camped at ‘Iye Abarim, in the desert bordering Mo’ab to the east. From there they traveled and camped in Zered Valley, having moved from the west of Edom to the east of Edom. The Israelites were then in Moabite territory. From there they traveled and camped on the other side of the Arnon, in the wilderness; this river comes out of the border of the Amorites; for the Arnon is the border between Mo’ab and the Amorites.

The book of the wars of the LORD (21:14-15): At this point in the description of the journey, the Torah cites a proof-text from another collection entitled The Book of the Wars of the LORD. The passage cited is a short poetic unit which simply describes the local geography, confirming that the valleys of Aron did indeed border Mo’ab.⁴²⁶ Then we are introduced to a strange book called the Book of the Wars of the LORD. This book is no longer in existence, but a fragment of the book contained truth that God wanted to preserve was recorded by Moses. Not all ancient books that the biblical writers mention are necessarily inspired. But some would contain truth that YHVH wished to preserve. This is why it says: Waheb (possibly a Moabite fortress) in Sufah (Hebrew: storm), the valleys of Arnon, and the slope of the valleys extending as far as the settlement of ‘Ar, which lie next to the border of Mo’ab.” With a slight modifying in the vowel patterns (because the vowels were added much later), a literal translation might be: The LORD came like a storm, He took Waheb, and marched through the valleys of the Arnon, extending as far as the settlement of ‘Ar, which lies next to the border of Mo’ab.⁴²⁷ This poem pictures the LORD as the Divine Warrior sweeping through the territory of Mo’ab ready for the great battles in the Transjordan that anticipated the conquest of Canaan.⁴²⁸

According to Ibn Ezra, this description of Isra’el’s position accords with Balak’s location of Isra’el’s encampment, saying: They have settled next to me (Numbers 22:5). Thus, this book supplied another confirmation that Isra’el avoided the territory of Mo’ab. It seems that the Book of the Wars of the LORD was a separate book which, together with the Book of Jashar (Joshua 10:13 and Second Samuel 1:18), were anthologies of early songs describing the saga of Israelite battles at the beginning of her national existence. But only a couple of small fragments in verses 17 and 18a survived.⁴²⁹

Jewish traditional explanations aside, it seems most likely that the Book of the Wars of the LORD was some type of chronicle of the military engagements that the children of Isra’el faced as they came up from the wilderness. The conservative view would suppose that it must have been written by Moses or one of the Wilderness Generation. In any case, it probably tells, with some detail, the story of the various battles that the Israelites faced in the wilderness and as they entered the Promised Land. The most significant battles were with Sihon (see Dk – The Defeat of Sihon of Heshbon) and Og (see Dl – The Defeat of Og of Basham). The book of Numbers treats these two major engagements sparingly, even though they figured significantly in the story. They are important military campaigns, long celebrated and long remembered. They are revisited in Deuteronomy numerous times. They are mentioned in Joshua. The story of the battle with Sihon is recounted in Judges. The Psalms refer back to the glory of those victories. One would imagine such celebrated victories would occupy a lot of text. But they do not. Perhaps the reason for the scarcity of detail regarding the battles with the Amorites is that another collection, The Book of the Wars of the LORD contained a full chronicle of those battles. The chronicle may have also contained detailed geographical information which Numbers 21 seems to draw upon. The movements of Isra’el are reported with a heightened sense of place and territorial relationship in these last chapters of Numbers. Unfortunately, we possess only five lines of the original work. The rest has been lost to time. But it is not unlikely that the song of the well in Numbers 21:17-18 and the poem relating the defeat of Sihon’s city of Heshbon in Numbers 21:27-30 are also extracts from the same source.⁴³⁰

The song of the well (21:16-18a): From the valleys of Arnon they went on to Be’er [which means well]; that is the well about which ADONAI said to Moshe, “Assemble the people, and I will give them water.” This is the first time in the Torah where the water is provided for the people prior to their complaining over the absence of water. Perhaps the incident with the serpents had made an impression upon Isra’el. They refrained from complaining, and as a result, God took the initiative Himself and met their needs. Then, as a result of getting water from the well, Isra’el sang this song, “Spring up, oh well! Sing to the well sunk by the tribal leaders, dug by the people’s leaders with the scepter, with their staffs!” The Midrash Rabbah views the well as the same rock that had followed them in the wilderness for the last forty years (Numbers Rabbah 19:25). But the plain reading of the text seems to suggest that this well was a new source of water. There are similarities though. Just as Moses struck the rock with his staff to bring forth the water, this well is said to be dug with the staff of the trial leaders.Just as Moses was to speak to the rock, the leaders of the people are portrayed speaking to the well and singing to it.

The miracle of the well on the edge of Moab’s territory reminds us of the water dispute between Abraham and Lot. Abraham’s herdsmen and Lot’s herdsmen quarreled over the water rights (see the commentary on Genesis Dx – Abram Lived in the Land of Canaan, While Lot Lived in Sodom). As a result, they parted company. Now the descendants of Abraham travel through the land of the descendants of Lot (Mo’ab), ADONAI miraculously brings forth a well for them.⁴³¹

On to the territory of King Sihon (21:18b-20): From the wilderness they went to Mattanah, from Mattanah to Nahali’el, from Nahali’el to Bamoth, and from Bamoth to the valley by the plain of Mo’ab at the start of the Pisgah Mountain range, where it overlooks the wilderness, north of the Dead Sea on both sides of the Jordan. Poised on the mountaintop of Nebo, at the prominent peak of the Pisgah mountains, Moses would later be granted a glimpse of the Promised Land (see the commentary on Deuteronomy Gj – The Death of Moses). For now, the Israelites celebrated with great joy the gift from God.⁴³² Finally, they had come to the territory of King Sihon of the Amorites in Transjordan.

This is a good place to pause and note the pictures of our Lord Yeshua Messiah that are found in the story in Numbers so far. We’ve seen Him in the manna as the bread of life (see the commentary on The Life of Christ Fr – Jesus the Bread of Life), and now in the well He’s the giver of living water (see The Life of Christ Gp – On the Last and Greatest Day of the Feast). In the Bible, water for drinking is a picture of the Ruach Ha’Kodesh, while water for washing is a type of the Word of God. In the context of the role of the husband in marriage, Ephesians 5:26-27 is reminiscent of the Jewish wedding ceremony. He is to make his wife holy, cleansing her by the washing with water through the Word. But before Yeshua could send the Spirit, He had to die on the cross (John 7:39), which leads us to the uplifted snake (see Di – The Healing Snake). The manna emphasizes His incarnation, the snake His crucifixion, and the water His ascension and the outpouring of the Ruach.⁴³³

Dear Heavenly Father, Praise You for being so loving and also so very powerful, the Almighty Sovereign ruler of the world! How fantastic that there never will be a battle or an enemy too powerful for You! Even when the beast and the kings of the earth and their armies gathered together to make war (Revelation 19:16) against You, You so easily take them completely out! Then the beast was captured, and along with him the false prophet who had performed the signs before him by which he deceived those who had received the mark of the beast, as well as those who had worshiped his image. These two were thrown alive into the lake of fire burning with brimstone. The rest were killed with the sword coming out of the mouth of the One riding on the horse. And all the birds gorged themselves with their flesh (Revelation 19:20-21).

It is not horses, tanks, size of the army nor wisdom that win a war; but it is You our Almighty Heavenly Father who is always victorious (Psalms 20:7). How wonderful to know that You never sleep, nor slumber (Psalms 121:3-4). You always have the solution and are always there to help me with any battle or problem, no matter how big or how small – Your will be done! For God Himself has said, “I will never leave you or forsake you,” (Hebrews 13:5c). I will say of ADONAI, “He is my refuge and my fortress, my God, in whom I trust. For He will rescue you from the hunter’s trap and from the deadly pestilence. He will cover you with His feathers, and under His wings you will find refuge. His faithfulness is body armor and shield (Psalms 91:2-4). I love, worship and glorify You for Your Mighty Power! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Healing Snake
21: 1-9

The healing snake DIG: What did it mean to “completely destroy” a city or people? Why did God approve of, even command, that the Israelites completely destroy whole cities? After destroying ‘Arad, why do the people complain (again) about the manna? How was the healing snake Moses put on a pole a type of Messiah and His ministry? Why and how does he provide relief from the snakes? 

REFLECT: What does ADONAI do when you need discipline? When you need relief? How does this compare to God’s actions in this passage? Despite their victory over ‘Arad, the people’s trust lacked endurance. What can you do to build endurance in trusting ADONAI? What use of this incident does Yeshua make? Have you taken advantage of the lifted up Healer and the Bread of Life? 

All who looked upon the healing snake lived.

‘Arad destroyed (21:1-3): Chapter 21 describes the first “official” encounter with the Canaanites on the battlefield. Isra’el’s victory against the Canaanite king at Hormah provided a glimpse of what should have happened in Isra’el’s first attack into Canaan (to see link click Cc – Defeat by the Canaanites and Amalekites). Then the king of ‘Arad, a Canaanite who lived in the Negev about twenty miles south of Hebron, heard that Isra’el was approaching by way of Atharim, so he attacked Isra’el and took some of them captive (21:1). The news of Isra’el’s march from Egypt to Kadesh had gone before them and the rulers of the city-states in Canaan weren’t going to give in to those intruders without a fight. Apparently Isra’el wasn’t initially prepared because some of them were taken prisoners.⁴¹³ But instead of proceeding without God’s presence or counsel as Isra’el had done in Isra’el’s first attack into Canaan, the leaders now consulted with Ha’Shem. Isra’el vowed to follow ADONAI in a holy war (see Deuteronomy Ag – The Problem of Holy War in the TaNaKh) and dedicated all the cities they captured to YHVH by utterly destroying them (see Leviticus Ff – Cherem). Isra’el made a cherem vow to ADONAI, “If you will hand these people over to me, I will completely destroy their cities” (21:2).

We need to remember that the Canaanites were not a highly unified war machine. Their cities were spread throughout the Promised Land, mainly in the valleys and the Jordan Valley. They were largely city-states, some walled, some not. When there was a common enemy, they tended to unify, but not all the time. Remember also that the term “Canaanite” was a generic term for the tribes of the descendants of Canaan. Hence, we find the names “Jebusites,” “Amorites,” “Girgashites,” and the “Hivites” all representing the larger term “Canaanite.”⁴¹⁴ The Canaanites did not unite and the Israelites defeated the king of ‘Arad. ADONAI listened to what Isra’el said and handed the Canaanites over to them, so they completely destroyed (cherem) them and their cities and named the place Hormah (Hebrew: chormah, meaning devoted, the implication is devoted to complete destruction) (21:3). The association of the victorious battle with Isra’el’s earlier defeat was made certain by the use of the name of this place. Therefore, one might hope that perhaps the wilderness generation had finally begun to develop a sense of trust and obedience to God, but the story that follows about the bronze snake quickly dashes those hopes.⁴¹⁵

The people complained (21:4-5): This passage has a geographical and logical connection to the account of the death of Aaron on Mount Hor (see Df – The Death of Aaron), and to the rebuff of Edom in not permitting Isra’el to pass through its territory even though they were right at the edge of the Promised Land (see De – The Resistance of Edom). There is no real connection indicated with the little account of the victory over the Canaanites of ‘Arad as seen above. These accounts are separate but contrasted for effect. The people had to travel on a detour because of the stubborn attitude of Edom. Each step they took south and east, rather than north and west, must have seemed unbearably tedious. They once again traveled the road to the Sea of Reeds to make a broad journey around Edom. Then they traveled from Mount Hor on the road toward the Sea of Reeds in order to go around the land of Edom; but the people knew there was a shorter way and, as a result, grew impatient because it was at least a two-hundred mile detour (21:4).⁴¹⁶

Typically, the people complained against Moses, and sometimes Aaron, but rarely did they complain directly against YHVH as they did here. The people spoke against God and against Moshe: “Why did you bring us up out of Egypt? To die in the desert? There’s no real food, there’s no water, and we’re sick of this miserable manna we’re eating” (21:5)! They, like their fathers before them, asked why they had not been left in Egypt and why they should be brought to this awful place to die. They dragged out the same old laundry list of complaints about the lack of food and water and the monotony of the manna. If the preceding story of the conquest of the Canaanite king was a hopeful glimpse of what Isra’el’s obedience could have been, then this complaint story is a tired old snapshot of what Isra’el’s disobedience had been all along (11:1-4, 14:2-4, 16:13-14, and 20:3-5).⁴¹⁷

The healing snake (6-9): Once more God’s people had rejected Him; again He brought judgment on their heads. The pattern of rebellion by the people followed by God’s judgment is well established in the book of Numbers. It is possible that the basic trigger that provoked the outrageous actions and words of Moshe in his rebellion against YHVH in 20:9-11 was precisely because he felt this pattern had been broken at that time. ADONAI had not brought His wrath against the people as Moses might have expected in 20:2-5. So, Moshe raged against them, and in the process he forgot who God was (and is). He confused the holy with the profane. For that moment it seemed like he didn’t believe that Ha’Shem would demonstrate His holiness to the people of Isra’el (20:12). But this time, God acted as Moses expected. He brought a new instrument of judgment on the people. This time it was snakes. In response, God sent poisonous snakes among the people; they bit the people, and many of Isra’el’s people died (21:6). They received a string instead of a blessing.

Nevertheless, there was a change of sorts in the people as they are described in this chapter. They continued to rebel (see Ea – Taking a Stand for God), but now they asked for forgiveness. They were sinners, but they were confessing their wickedness. The people came to Moshe and said: We have sinned by speaking against ADONAI (Psalm 51:3-4) and against you Moses. Pray to ADONAI that he rid us of these snakes (21:7a). In this act of repentance, we can see the seeds of renewal. In their desire for forgiveness, there was hope for their future. So Moshe prayed for the people (21:7b) as he had prayed for them before (for example 11:2). And YHVH answered, but in a most unusual way. In the case of the fire that came down out of heaven at the beginning of their troubles (11:1-3), the prayer of Moshe put the fire out. In this case, however, the snakes did not slither away, nor did they lose their fangs; the fiery snakes continued to plague the people with their horrible bites, and the people continued to grow ill and die.⁴¹⁸

And ADONAI answered Moshe: “Make a poisonous snake and put it on a pole. When anyone who has been bitten looks (Hebrew: raah, the general word for looking) at it, he will live.” Obediently, he made the bronze snake (21:8-9a). The phrase a bronze snake is a wordplay since the words snake and bronze are closely related in Hebrew: nehash nehoshet. Several hundred years later in Isra’el’s history, King Hezekiah destroyed what was alleged to be the bronze snake. He removed the high places, smashed the standing-stones, cut down the Asherah and broke to pieces the bronze serpent that Moshe had made; because in those days the people of Isra’el were making offerings to it, calling it Nechushtan, sounding like the Hebrew for both bronze and snake (Second Kings 18:4).⁴¹⁹

We pray that this time all Isra’el will look to the real Healer lifted up on a crucifixion stake, affecting healing from the most poisonous snakebite of them all . . . sin (see the commentary on Romans Da – The Redemption of Isra’el). And put it on the pole (21:9b). It is fascinating that the Hebrew word translated pole (Hebrew: nes) is also the same word for miracle. Therefore, the complete answer to this mystery pole is found in John 3:13-15: No one has gone up into heaven; there is only the One who has come down from heaven, the Son of Man. Just as Moshe lifted up the serpent in the desert, so must the Son of Man be lifted up; so that everyone who trusts in him may have eternal life. Just as the pole in the wilderness was a miracle, so was the atonement of Messiah. ADONAI accepted the blood of one perfect Man in the place of sinners. But He did not keep the sacrifice dead! Three days later, Yeshua rose from the dead! This was, indeed, a great miracle! Hence, the pole (snake, cross, tree) became a miracle as it helped to bring about the perfect atonement accomplished by the Son of God for all who would put their trust in Him.⁴²⁰

If a snake had bitten someone, then, when he looked (Hebrew: hibit, meaning to pay close attention and emphasizes a fixed gaze) intently toward the bronze snake, he stayed alive (21:9c). There were two aspects of looking at work here. One was physical; health not heaven was involved. Many would die in the wilderness of the fiery venom of those snakes. But not all had to die. ADONAI would keep many alive if they would only do as He demanded. It is important to note that the bronze snake did not save anyone. But secondly, this look, that is what saved them, involved trust. Those who looked with a fixed gaze were healed.⁴²¹

The Talmud asks how a copper snake could control life and death (Rosh Ha’Shanah 29a). The answer given is that when the Israelites raised their eyes to Ha’Shem they were healed. There is, however, an even more ancient Jewish commentary on the story of the copper snake. I am referring to a passage from a Pseudepigraphic writing from the first half of the first century AD called The Wisdom of Solomon. The writer says this about the miracle of the healing copper snake. Only for a while were they thrown into disarray as a warning, possessing as they did a symbol of Your salvation to remind them of the commandment of Your Torah. For whoever turned towards it was saved, not by the sight beheld, but through You, the Savior of all (Rabbi J. H. Hertz, The Pentateuch and Haftarah, page 660).

Notice several things about this comment from The Wisdom of Solomon. First, it refers to granting eternal life and delivery from death. This is in keeping with the comments expressed in The Wisdom of Solomon when it refers to God as “the Savior.” Yeshua, the Son of Man, the Son of God, the Messiah, is also called “The Savior.” After all, that is the literal meaning of His name, Yeshua. Thus, just as The Wisdom of Solomon was directing people to view God as the Savior when they thought of the copper snake, even more so does John 3:13-15 (above) do the same. The real Savior of the Israelites is the same One who spiritually saves all who trust Him from death and grants them the gift of eternal life.

We learn from Numbers 21:7 that the snake was not upraised until after Isra’el repented of their sin. In other words, the benefits gained from looking at the snake were not effective until the issue of sin was dealt with. This is the same way for the One who was lifted up in John 3:13-15. In order to receive the gift of eternal life through “looking” to Him, the issue of sin has to be taken care of first. In fact, that is the reason why He was lifted up on the cross . . . to die for sin.

Notice the irony of the whole story. The snake caused terror to the Israelites. It was the Snake of old who is behind such terror – Satan himself. But neither of those “snakes” could do anything apart from Divine permission. It was the Holy One Himself who was, and is, in control. Both “snakes” are merely pawns in the eternal plan of the Ancient of Days. And, in this plan He promised that although the snake would inflict a wound upon the people, it would be a perfect descendant of Adam – the Messiah – who would inflict upon the snake in the garden the devastating blow. The Seed of the woman, the Messiah, will crush the head of the evil one (Genesis 3:15). Instead of the Israelite people looking at a snake and remembering all the terror he caused, ADONAI arranged it so that the uplifted snake would cause their thoughts to be directed towards Him, the Savior of all who would believe (John 3:16). In doing so, they would see the One who was promised to inflict the deathblow upon all “snakes,” the Son of Man Himself, Yeshua Messiah.⁴²²

If I asked you if you were a sinner, what would you say? Romans 3:23 says: For all have sinned and fall short of the glory of God. That includes you and me, doesn’t it? Most people feel that being good gets you into heaven and being bad keeps you out. That simply is not true; we all have sinned. What would you say sin is? I think we can agree that we are both sinners; now let’s define sin. Some have said, “I’m not perfect,” or “I have made some mistakes.” But what do you think the Bible means by sin? Well, the Bible says that everyone practicing sin breaks God’s law – indeed, sin is lawlessness (First John 3:4). Have you ever disobeyed your parents? Have you ever misused the name of God? Have you ever told a lie? This is what sin is. It’s breaking God’s law. And any time you break a law there is a penalty. If you run a stop sign, the penalty is a fine. If you rob a bank, the penalty is jail. What is the penalty for breaking God’s law?

The Bible teaches us that the wages of sin is death (Romans 6:23a). The wages of work is money, but the wages of sin is death. In other words, what I earn – the penalty, the punishment of sin – is death. Death is separation. The Bible speaks of two kinds of death that are two kinds of separation. The first death is separation of the body and the soul. If I were to die right now my body would fall to the floor, but my soul, the real me, would go somewhere else. But the Bible speaks of another death, one it calls the second death. This is separation of the soul from God. Now, the penalty of sin is death, spiritual death, and separation from the LORD. To put it simply – hell. All this is really bad news. But there is good news.

But God demonstrates His own love for us in this: While we were still sinners, Christ died for us (Romans 5:8). We were spiritually dead and unable to make the first move toward God because we inherited Adam’s sin nature that rebelled and separated us from Him. So, God made the first move toward us by sending His one and only Son to die in our place for the payment for our sins. We stand before the Son of God, guilty of sin, and facing a death penalty. But Yeshua, as judge (John 5:27), comes down from behind the seat of judgment, takes off His judicial robe and stands beside us. It is there that He says to us, “I will take your place. I will die for you.” And if you were the only person in the world, He still would have died for you. The penalty for sin is death, but Messiah died and paid for sin so we do not have to go to hell.

It is not what you do for God that saves you, it is what God has already done for you.
You don’t get to heaven by what you do; you get to heaven by what you believe.

What is it that you need to believe in, to trust in, to have faith in, to be saved?

Do you have your Passport to eternity?

For God so loved the world that He gave His one and only Son who died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures, and whoever believes in Him shall not perish but have eternal life (John 3:16 and First Corinthians 15:3b-4). If you believe this, you are saved.

Nothing else matters.

Salvation = faith + nothing (not baptism, not good works, nothing means nothing). Without
faith it is impossible to please God because anyone who comes to Him must believe that
He exists and that He rewards those who earnestly seek Him. Now is the day of
salvation (Hebrews 11:6 and Second Corinthians 6:2c).

Would you like to be saved right now?

Pray this simple prayer in faith. But before you do, I want you to remember that saying a prayer does not save you, trusting in Jesus Christ does. God, I admit that I have sinned. I believe Yeshua Messiah died for my sins and I want to trust Him to save me right now. Lord, please come into my heart and make me a new person. I accept your gift of salvation.

If you were to die right now, where would you go?

Why should God let you into His heaven?

That’s right, because Yeshua died to pay for your sins.⁴²³

If you prayed that prayer in faith see my commentary on The Life of Christ Bw – What
God Does for Us at the Moment of Faith.

Signs of Hope and Faith
21:1 to 22:1

A major break in the narrative of Numbers occurs with Chapter 21. For the first time in this predominantly negative portion of the book, a positive tone is struck with the account of Isra’el’s first military victory over the Canaanite king of Arad. Ever since Chapter 11, Isra’el has repeatedly rebelled and resisted God’s commands, with the result that Ha’Shem had punished Isra’el with numerous plagues and military defeats. This negative portrait is abruptly interrupted by the positive conquest story in 21:1-3. This hopeful story is followed quickly by another rebellion, but ends up with those of faith looking on the bronze snake (to see link click Di – The Healing Snake), and then another positive conquest account of military triumphs over two kings, Sihon and Og, in 21:21 to 22:1.⁴¹²

The Journey from Kadesh-barnea
to the Plains of Mo’av
21:1 to 22:1

This section describes the beginning of Isra’el’s conquering of the Land of Promise, a war that had been delayed for thirty-eight years. Jacob had acquired the land of Canaan by purchase and inheritance. Now his descendants were ready to claim their ancestral homeland.

The Death of Aaron
20: 22-29

The death of Aaron DIG: What problem might Aaron’s death cause for Isra’el? Why do you think God kept all three siblings from entering the Land? Why was he singled out with his brother Moses? How would Eleazar’s presence lessen the impact of Aaron’s death? How would Eleazar help both Moses and Joshua?

REFLECT: What turning point does Chapter 20 signal in Isra’el’s wilderness wanderings? What tearful “passing of the old guard” have you witnessed at work, home, school, or the congregations of God. What new thing emerged from that transition? Who are you mentoring to take over your ministry if needed?

With Aaron’s death, the judgment of the Exodus Generation would soon be over;
and the promise of the Wilderness Generation would soon be realized.

On the first day of the fifth month, Aaron died. The Torah tells us that his death was at the command of YHVH. Wearing the high priestly garments, Aaron ascended Mount Hor with Moses his brother and Eleazar his son. Moshe removed the priestly garments from him and placed them on Eleazar. Then Aaron died. At ADONAI’s order Aaron the priest went up on Mount Hor, and he died there on the first day of the fifth month of the fortieth year after the people of Isra’el had left the land of Egypt. Aaron was 123 years old when he died on Mount Hor (Numbers 33:38-39).⁴⁰⁴

At last the people were on the move north and east from their long stay in the wilderness near the oasis of Kadesh-barnea; and the people of Isra’el, the whole community, arrived at Mount Hor. There, by the border of the land of Edom, ADONAI said to Moshe and Aaron, “Aaron is about to be gathered to his people.” This is the usual phrase to describe the death of a righteous man in a ripe old age. It is used by Abraham, Ishmael, Isaac, Jacob, and Moses (Genesis 25:8 and 17, 35:29, 49:33, Numbers 31:2). The reason for his death was because he was not to enter the Land that ADONAI had given to the people of Isra’el, inasmuch as he rebelled against what God said at the Meribah Spring (to see link click Dd – The Sin of Moses and Aaron). Yet, the grace of YHVH is still apparent here. The language is merciful, not vindictive. The interests of both Moses and Aaron in the transfer of authority were also the interests of God. Even in the death of His servant, the LORD showed His continuing grace. Take Aaron and Eleazar his son, bring them up to Mount Hor, remove the garments from Aaron and put them on Eleazar his son. Aaron will be gathered to his people – he will die there.” The command of Ha’Shem was carried out. Moshe did as ADONAI had ordered. They went up onto Mount Hor before the eyes of the whole community (20:22-27). Before Aaron died, he was to see that his son Eleazar became his successor. This must have been a great comfort to him.⁴⁰⁵

However, Aaron’s death would not interrupt the ministry of the priesthood. In a dramatic symbol of this transfer of power and authority, Moshe removed the garments from Aaron, the signs of his divine office, and put them on Eleazar, his son. As John Wesley used to say, “God buries His workmen but His work goes on.” We find, also, that Elijah threw his garment over Elisha, when, in obedience to Divine command, God called him to the prophet’s work (see the commentary on Elijah and Elisha Au – A New Companion Named Elisha).⁴⁰⁶ And Aaron died there on the top of the mountain. This mountaintop scene was the somber outcome of Aaron’s rebellion against God’s command at the waters of Meribah. The public shame that Aaron experienced at the end of his life mirrored the shame of Miryam, who was banished from the camp for seven days because of her rebellion against Moses.⁴⁰⁷ The assumption was that Aaron was buried there by his brother and his son. When Moshe and Eleazar returned to the camp without Aaron, and the people saw Eleazar dressed in the robes of the high priest, the entire community knew that Aaron was dead (20:29a).

The late midrashic collection Yalkut Shimoni tells a beautiful story of the death of Aaron. At the beginning, Moses is uncertain of how to best break the news to Aaron. He decides to raise the subject over Torah study. They took the book of Genesis and read from it. Moses said, “What shall I say about Adam, who brought death to the world?” “Moses, my brother, replied Aaron, “Shall we not accept God’s decree in this matter?” Moshe replied, “And I, who ruled over the ministering angels, and you, who stopped the Angel of Death – will we not end thus?” As soon as Moses reminded his brother of the day of death, Aaron’s bones felt weak. “Is this matter meant for me?” he asked. “Yes,” replied Moses. Subsequently, all Isra’el saw that he was diminished in size. Moshe said to him, “Do you accept death?” “Yes,” answered Aaron. “Then let us ascend to Mount Hor,” said Moshe. When they ascended, a cave opened for them, where they found a bier [a moveable frame on which a corpse is placed before burial], which was the work of Heaven. Aaron took off one garment at a time, which Eleazar put on, then a fog enveloped Aaron. Immediately, the Divine Presence descended and kissed him. The Holy One, Blessed is He, said to Moses, “Depart from here.” When they left the cave was hidden. And Moshe and Eleazar descended (Yalkut Shimoni, Matot 787).⁴⁰⁸

Eleazar was the third son of Aaron, the first two, Nadab and Abihu, were slain by Ha’Shem for defiling the Tabernacle with strange fire (see the commentary on Leviticus Bh – The Death of Nadab and Abihu). Before becoming high priest, he was the chief leader of the Levites caring for the Tabernacle (3:32 and 4:16). He would assist Moses in taking the census of the new generation (26:1-3) as well as in commissioning Joshua to succeed Moses (27:18-23). When Isra’el had conquered the Promised Land, Eleazar helped Joshua assign each tribe its inheritance (Numbers 34:17; Joshua 14:1 and 19:51).⁴⁰⁹

From the top of Mount Hor, Aaron could look and see the Land to the northwest; this was as close as he would get to the Promised Land. Later, Moses would have a view of the Land from another mountain; and like his brother, he, too, would see the Promised Land only from a distance. Both brothers are associated with mountains at their deaths. Their sister, Miryam, was buried near the oasis of Kadesh-barnea.⁴¹⁰

Then Moshe and Eleazar came down the mountain and the whole house of Isra’el mourned for Aaron thirty days (20:28-29b). So, this chapter that began with the death of Miryam, ends with the death of Aaron. In Jewish tradition, the first seven days after mourning are the most intense days of mourning, but a person mourning is considered a mourner for thirty days. In Jewish tradition, the person does not cut his or her hair during the thirty days, attend a wedding, festive event or place of entertainment, or begin a journey.⁴¹¹ Of the original three children of Amram and Jochebed (see the commentary on Exodus Ak – A Man of the House of Levi Married a Levite Woman), only Moses remained . . . but his time was short. This was merely a rehearsal in preparation for his own climb up another mountain and his death outside the Promised Land (see the commentary on Deuteronomy Gj – The Death of Moses).

Dear Heavenly Father, Praise You that I do not need to fear death, for You have conquered it by Your resurrection. Death can be thought of as a door opener into a beautiful land! Death is how You bring me to live with You in Your eternal home of peace. There is such comfort in living with our eyes on pleasing You for all eternity. This world, no matter how good it may be at certain times, cannot compare with the fantastic joy and eternal pleasure of living with You in Your perfect heaven! Even retirement in this world will still be full of problems and body aches, but in heaven there will never be any aches nor pain. Behold, the dwelling of God is among men, and He shall tabernacle among them. They shall be His people, and God Himself shall be among them and be their God. He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away (Revelation 21:3b-4).

Heaven will be so wonderful and it will never end! The words to the song of praise to you are so beautiful and true. “When we’ve been there 10,000 years, we’ve No less days to sing your praise!” Death can be thought of as a type of entrance gate leading to an eternal party of joy and peace. I seek to live focused on preparing gifts of love for You now while we live on earth for Your gift of heaven is so great that I desire to say thanks to You with my thoughts, my money, my finances and with all I have. Though often there is suffering now for being your follower, the suffering will soon be over and heaven’s glory awaits! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). Living for eternity is a very wise idea! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Resistance of Edom
20: 14-21

The resistance of Edom DIG: Why would the king of Edom be suspicious of letting “brother” Isra’el pass through his territory? Why did Moshe decide that Isra’el wouldn’t go through Edom, but would instead take a new route? Given the king’s concerns, what do you think about his rebuff?

REFLECT: What are some of the long-term spiritual promises God has made to you? Which of these are you still waiting for? How patient are you waiting for them to be fulfilled? Have you ever found yourself asking God to bless your plans and agendas instead of asking Him first? Explain.

You are not to pass through my land;
If you do, I will come out against you with the sword.

The Israelites were about to begin their last trek in the wilderness; the people were ready to begin the march that would lead them to the Promised Land. When they came to Kadesh-barnea thirty-eight years before, it seemed that their plan of attack was to march northward through the land of Canaan, conquering as they went. But the evil reports of the spies and the rebellion of the people changed all that (to see link click Bv – The Sin of Kadesh-barnea).⁴⁰⁰

This time, an alternate route around Southern Canaan was sought since they had been defeated by the Canaanites and Amalekites near Hormah in the Negev (see Cc – Defeat by the Canaanites and Amalekites). From Kadesh-barnea, they decided to move eastward through the Nahal Zin basin in the Zin Wilderness, onward across the desert toward the territory of the Edomites. It extended from the Wadi el-Hasa on the north of the Gulf of Aqaba (Elath) on the south and to the Arabian Desert on the east. It was characterized by reddish-purple mountains in the south along the Arabah Valley, to intermittent sections of arable land in the northern half, extending from near Bozrah. Deep valleys such as the Wadi Rum provided east-west passage across the region. The Israelites were seeking passage from the south along the Kings’ Highway from its beginning on the Gulf of Aqaba, and then northward through the Transjordan table lands of Edom and Mo’ab. More likely, their intentions were to enter the region from the Arabah near Tamar into the Edomite highlands through one of the wadis, such as the Wadi Feifa toward Zalmonah or Punon, then past Bozrah, the Edomite capital city during the Iron Age.⁴⁰¹

Although Isra’el’s exact route remains unknown, it seems their most direct route from Kadesh-barnea to their destination on the eastern boundary of Canaan was through the land of Edom. Thus, Moshe sent messengers from Kadesh-barnea to the king of Edom, stating that Edom and Isra’el were brothers. The closest blood related nation. The reference to brother Isra’el was typical diplomatic language for someone considered an equal and an ally. However, the word brother had a double meaning in that it alluded to the ancestral relationship of the brothers Jacob/Isra’el and Esau/Edom (Genesis 25:21-26 and 35:9-15).⁴⁰² Jacob and Esau were twin brothers, and they are portrayed as the ancestors of the Israelites and the Edomites. Even though Esau had voluntarily given up his birthright (see  Genesis Gn – Then Jacob Gave Esau Some Stew and Esau Despised His Birthright), even though the brothers had made up (Genesis 32) and were on good terms while alive (see Genesis Gg – The Death of Abraham), the descendants of Esau still held a grudge against the Israelites. Their sibling rivalries no doubt reflected the conflicts of the two nations.

So the first basis of the request that Moses makes is the brotherly relationship between the two nations. The messengers said: You know (implying that the Edomites had kept up with Jewish history and knew all about Isra’el’s sufferings) all the troubles we have gone through – that our ancestors went down into Egypt, we lived in Egypt a long time, and the Egyptians treated us and our ancestors badly. Then summarizing the Exodus, when we cried out to ADONAI, he heard us, sent an angel and brought us out of Egypt. Now here we are in Kadesh-barnea, a city at the edge of your territory. Please let us pass through your land. The message pledged that no economic cost to the Edomites would be involved. We will not go through fields or vineyards, and we won’t drink any water from the wells. We will go along the King’s Highway, not turning aside either to the right (east) or to the left (west) until we have left your territory (20:15-17).

But, this first request was turned down.

In Genesis 32, we saw how Jacob elected to send messengers ahead to ask Esau for safe passage as he returned from Aram. As he attempted to reenter the Promised Land, Jacob knew he must face Esau. However, Jacob’s messengers were not well received. They returned to report to Jacob that Esau was coming with 400 men, armed for battle (see Genesis Hx – Jacob Looked Up and There was Esau, Coming with His Four Hundred Men). So too with the children of Isra’el as they were coming back into the Promised Land after their long exile. Moses sent messengers ahead to the Edomites. His request was almost the same as Jacob’s. He sought only safe passage for Isra’el. Notice the similarity between Jacob’s message in Genesis 32:4-5 and Moshe’s message in Numbers 20:14-17.

Just as Jacob’s message was met with hostility and the threat of violence, Moshe’s message was met with a similar threat of war. The king of Edom warned: You are not to pass through my land; if you do, I will come out against you with the sword. Isaac had prophesied over Esau, “By your sword you shall live” (Genesis 27:40). Then Moses made his second request, saying: We will keep to the highway; if we do drink the water, either we or our livestock, we will pay for it. Just let us pass through on foot – it’s nothing. But Edom said: You are not to pass through. Just as Jacob was met by a fighting force of 400 men led by Esau, we read that Edom threatened the Israelites with a heavy force and with a strong hand. Thus, Edom refused to allow Isra’el passage through its territory (20:18-21). The reason why the Israelites did not use force against the Edomites was that they were forbidden by Divine command not to attack them (see  Deuteronomy Aq – Events in Seir). So Isra’el turned away, southward, toward the Sea of Reeds to avoid the land of Edom.⁴⁰³

The Sin of Moses and Aaron
20: 2-13

The sin of Moses and Aaron DIG: Consider the response of the people in this passage to the difficulty they were facing. Compare their reaction to that of Moshe. What is the difference? What was Moses’ sin? Whatever sin Moses committed, why was Aaron also included in the ban from the Promised Land?

REFLECT: How can the account of Moses getting water from a rock encourage you in difficult times? What are you successful at? How might this success cause you to trust in yourself instead of God? He disciplined Moses for disobedience. How can we know if at any certain point we are being disciplined by the Lord?

ADONAI holds spiritual leaders to a greater responsibility;
from everyone who has been given much, much will be demanded (Luke 12:48b).

Because the people had no water, they assembled themselves against Moshe and Aaron (20:2). Why was there no water just as they were about to enter the Promised Land? They were in a second location called Kadesh (to see link click Ge – The Second Stage: Rephidim to Mount Hor 32 They left Etzion Geber and camped at Kadesh, in the wilderness of Tzin), and it was a great oasis! Perhaps they had become too comfortable and needed to move on. When we get too comfortable, too cozy in a certain place and do not want to move on, sometimes ADONAI will help us out a little bit! He did a similar thing to the Messianic community in Jerusalem (see the commentary on Acts Ax – The Stoning of Stephen). Only persecution drove them out so the Word of God could be spread to the nations. Isra’el had no water because they needed to get out of there.

They had encountered having no water before (see the commentary on Exodus Cu – Strike the Rock and Water Will Come Out of It) and should have learned that God would provide for them. The Exodus version presents the request for water by refugee slave people in the desert as a legitimate need. But at this point in the story of Numbers, readers are conditioned to assume that any complaint here by the people is a sign of sinful rebellion – not only against Moshe and Aaron, but especially against YHVH. We are primed to believe the people are deserving of divine judgment whenever they complain.

The disobedience of the people: The cycle of complaints and rebellions in Numbers has been consistent and unrelenting. The people complained about their misfortunes, and the anger of Ha’Shem burned the edges of the camp (see Bp – Complaining at Tav’erah). The Israelites complained about the manna and yearned for meat, and God sent a plague in connection with eating the quail meat (see Bt – ADONAI’s Response). A jealous Aaron and Miryam challenged the authority of their brother Moses, and YHVH struck Miryam with leprosy and banished her from the camp for seven days (see Bu – The Rebellion of Miryam and Aaron). All the people heard the spy report from Canaan and refused to enter the Promised Land, planning instead to choose a new leader and return to Egypt (see Bz – Faith and Obedience). The LORD responded in anger by condemning the Exodus generation to die in the desert (see Cb – God’s Response). Korah, Dathan, Abiram and 250 other lay leaders challenged Moshe and Aaron in their roles as leader and priest, and God caused the earth to swallow some of them, while others were burned alive with divine fire (see Cr – The Response of God). All the people accused Moses and Aaron of killing their leaders, and YHVH sent a plague (see Cs – The Rebellion of the People). Every time we hear the first hint of complaining from the people in Numbers, we automatically assume that the people’s complaint is illegitimate, that the attack on Moshe and Aaron is unjustified, and that the anger and righteous judgment of ADONAI on the people will follow like clockwork. This background information is crucial in understanding the dynamics of the perplexing story about water from the rock.

Numbers 20:2 states that the people had no water, and like their parents, they resorted to complaining. This is a somewhat jarring note because the lack of water in the desert seems to be a very legitimate complaint. Yet we have been conditioned to assume every complaint in Numbers is unreasonable and self-serving (see above). This is the first hint to the reader that something different is going on in this story.³⁹⁴ The people complained against Moshe and said: We wish we had died when our [parents] died before ADONAI. Why did you bring ADONAI’s people into this desert? To die there, we and our livestock? It is striking that they recognized themselves as God’s people, yet did not trust Him to take care of them. Why did you make us leave Egypt? To bring us to this terrible place without seed, figs, grapevines, pomegranates or even water to drink (20:3-5)? The real problem was a hardened heart, their excuse was that they had no water to drink.

Moses and Aaron’s response: The complaint against Moses and Aaron set in motion the same sequence of actions that they had performed in other complaint stories. Moshe and Aaron left the assembly, went to the entrance of the Tabernacle and fell on their faces. Then, as anticipated, YHVH appeared. The Sh’khinah glory of ADONAI appeared to them (see the commentary on Isaiah Ju – The Glory of the LORD Rises Upon You). But amazingly, in this case, there was no fire. Initially, there was no judgment. There was no anger. There was just a gentle word.³⁹⁵ ADONAI said to Moshe, “Take the staff, and you and your brother Aaron gather the people together.” We notice that the staff is not the staff of Aaron that had budded, but the same staff that Moses had used to do wonders in Egypt and in the wilderness for forty years. Although he was to take his staff, the symbol of his power through the LORD, he was merely to speak to that rock (Hebrew: sela, meaning a cliff rock, which has the definite article in front of it, so God was referring to a specific rock) before their eyes and it will pour out its water. YHVH wanted to make sure that the people saw this miracle. God’s directive seems to suggest that the people’s need for water was legitimate and that He intended to satisfy their need. You will bring them water out of the rock and thus enable the people and their livestock to drink (20:6-8). But the reader cannot be sure; in an earlier request for meat, Ha’Shem had responded with abundant quail, but it was also accompanied with a plague (11:33).³⁹⁶

The disobedience of Moses: Moshe took the staff from the presence of ADONAI, as he had ordered him. But after Moshe and Aaron had assembled the people in front of the rock, he angrily said to them, “Listen here, you rebels! Are we (not God) supposed to bring you water from this rock” (20:9-10)?” By saying we, it seems that Moses and Aaron wanted to take credit for a miracle that ADONAI intended for His own glory. Then Moshe raised his hand and hit the rock twice with his staff. Back in Exodus 17:1-7 he was told to strike the rock once. Here, he was only told to speak to the rock; however he hit the rock twice out of anger. This was clearly a sin of mistrust. Moses was the best man that Israelite society could produce, he even saw God face-to-face. But he fell. Thus, we are taught to trust in Messiah. No one else can help us. He is the Rock of our salvation (Psalm 62:6-8).

The grace of God: Grace is receiving what you don’t deserve, and mercy is not receiving what you do deserve. Here, YHVH demonstrated His grace on the children of Isra’el. In His unmerited favor, water flowed out in abundance, and the people and their livestock drank (20:11). Nehemiah 9:15a says: For their hunger you gave bread from heaven; for their thirst you brought forth for them water from the rock. Psalm 78:15-16 remembers: He broke apart the rocks in the desert and let them drink as if from boundless depths; yes, He brought streams out of the rock, making the water flow down like rivers. And finally, Isaiah 48:21 declares: They weren’t thirsty when He led them through the deserts, He made water flow from the rock for – He split the rock and out gushed the water.

The judgment of God: Whereas Aaron’s sons died on the spot for offering incense that was not commanded (see the commentary on Leviticus Bh – The Death of Nadab and Abihu), Moses and Aaron received a lighter sentence. ADONAI said to Moshe and Aaron, “Because you did not trust in Me enough to demonstrate My holiness to the people of Isra’el, you will not bring this people into the Land I have promised them” (20:12 NLT). This seems to be a rather harsh judgment for such a small act of disobedience. What exactly was the sin of Moses? There are seven reasons for God’s judgment on Moshe. First, Moses clearly displayed anger (Psalm 106:33); second, he took credit for the giving of water (20:10), third, he struck the rock twice (20:11); fourth, he failed to trust God (20:12a); fifth, he failed to trust God enough to demonstrate His holiness to the people of Isra’el (20:12b, 27:14; Deut 32:51); sixth, his action was viewed as an act of rebellion by God (Numbers 27:14; Deuteronomy 32:51). This was also true of Aaron (Numbers 20:24); seventh, Moses suffered vicariously for the people, saying: Ha’Shem was angry with me for your sakes (Deut 1:37). Deuteronomy 4:21 also says: But ADONAI was angry with me on account of you and swore that I would not cross the Jordan and go into the good Land, which ADONAI your God is giving you to inherit. Aaron was also included in the ban. It seems strange that he was punished for this, an obscure sin that he barely participated in. But we must always remember that ADONAI holds spiritual leaders to a greater responsibility.³⁹⁷

The name of judgment: Once again, a name of judgment was given to a place of Isra’el’s journey. This time the name is Meribah, a word that means a place of strife or complaining. This is Meribah Spring (Hebrew: the waters of contention), where the people of Isra’el contended with ADONAI (Deuteronomy 33:38; Psalm 81:7 and 106:32; Ezeki’el 47:19 and 48:28), and He proved Himself holy, set apart, among them (20:13). The same name was used forty years earlier at the first occasion of bringing water from the rock in Exodus 17:7, also called Massah, or testing. Psalm 95:8 laments the rebellion at Meribah and Massah, and Psalm 114:8 celebrates both occasions of God’s grace. For Meribah and Massah serve for both; they are reminders of the rebellion and symbols of the celebration of God’s grace.³⁹⁸

The story of the rock in the wilderness and its life-giving water provided images for the B’rit Chadashah and early reflections on Yeshua; the waters of baptism and new life through the Gospel. In First Corinthians 10:4, Paul allegorizes the rock into an image of Messiah, “And they all drank the same drink from the Spirit – for they drank from a Spirit-sent Rock which accompanied them, and that Rock was the Messiah” (also see Psalm 31:3). The word Paul uses here for Rock is not petros, meaning a small stone or pebble, but petra, meaning a massive immovable cliff, rock or ledge, just like the one at Caesarea Philippi (see the commentary on The Life of Christ Fx – On This Rock I Will Build My Church). Messiah was also the source of supernatural water for the Corinthians. The same image of the rock and its water stands behind Yeshua’s words in John 7:37b-38: Let anyone who is thirsty come to Me and drink. Whoever believes in Me, as Scripture has said, rivers of living water will flow from within them. Messiah’s discussion with the Samaritan woman concerning living water is an echo of the rock in the Torah and its living water (John 4:10).

When Yeshua told His apostles of His impending suffering and death, Peter pledged that it should never happen. Then, the Lord issued a surprisingly stern rebuke to Peter saying: Get behind me, Satan! You are a stumbling block to Me; for you are not setting your mind on divine things but on human things (Matthew 16:23). The severity of Peter’s rebuke, the leader among the twelve apostles, echoed Ha’Shem’s stern rebuke and judgment against Moses and Aaron, the leaders of the twelve tribes. Both the TaNaKh and the B’rit Chadashah share a healthy realism about the frailty of human leadership and the capacity of even the most trusted leaders to fail to discern God’s will and fall into disobedience.³⁹⁹

Dear Heavenly Father, Praise You for the victory over death, the ultimate penalty for our sin (Romans 6:23). Death that separated mankind from God and broke that relationship, was crushed and destroyed by Your sacrifice on the cross (John 1:29) and resurrection victory (Second Corinthians 5:21). Though You won the ultimate victory over sin, it is so important for me to walk in such a way as to maintain with a pure and loving heart my daily relationship with You our dear Heavenly Father God. As David, a man after your own heart (Acts 13:22) realized after he sinned, that though he had had a wonderful relationship with You, sin hurt that relationship and he needed to repent, confessing his sin and turning back to You. The sacrifices of God are a broken spirit. A broken and a contrite heart, O God, You will not despise (Psalms 51:17).

Thank You for providing the way for the relationship to be mended by confessing my sins (First John 1:9). I want to show You my love and appreciation for all the great shame and pain you willing went thru (Hebrews 12:2) to buy my redemption. I desire to worship and obey You, and when I sin I desire to run quickly back to You with a humble heart asking for Your forgiveness. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Death of Miryam
20: 1

She was the only woman whose death has been remembered from the Exodus generation.

Chapter 20 opens with a one-sentence account of the death and burial of Miryam at the infamous Kadesh. The people of Isra’el, the whole new wilderness generation, entered the Tzin Desert in the first month (Pesach, Hag Ha’Matzah, Resheet), and they stayed in Kadesh. Therefore, that oasis marked the beginning of the wilderness wandering (to see link click By – The Report of the Spies), and now marks the end of the wilderness wandering. From that point, the Israelites will be proceeding towards the Promised Land. There Miryam died, and there she was buried in the sand of the wilderness. She was gone, approximately 126 years old, and she was the only woman whose death has been remembered from the Exodus generation. She last appeared on the stage in Chapter Twelve along with Aaron in a revolt against the authority and leadership of Moses (see Bu – The Rebellion of Miryam and Aaron). Miryam, Moses, and Aaron were siblings (Exodus 6:20 and 15:20), and they were co-leaders in the wilderness journey from Egypt to their current location (Micah 6:4). Numbers Twelve recounted the jealous challenge of Aaron and Miryam to Moshe’s authority, and described the leprosy (see the commentary on Leviticus Cg – The Test of M’tsora) that Miryam alone suffered as punishment. The end of Numbers 12 noted that all the people waited the traditional seven days for Miryam before setting off again on the march. Her leadership was clearly honored by the people, and that honor was extended to her again according to the death and burial notice here in the Torah. The text does not imply that Miryam’s death outside the Promised Land was the result of her earlier rebellion; it simply reports that she died and was buried in Kadesh-barnea. The same will not be true for the upcoming deaths of Aaron and Moses, as we shall see, they die outside of the Land because of their sin.³⁹³

Dear Heavenly Father, Praise You for Your Awesome Love that willingly paid the great price to ransom and rescue me from spiritual death. Messiah is preparing a home in heaven for me (John 14:1-3). But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). Though my earthly body will die, my soul will be eternally with Messiah because of His bearing of my sins and rising from the dead.! And just as it is appointed for men to die once, and after this judgment, so also Messiah, was offered once to bear the sins of many. He will appear a second time, apart from sin, to those eagerly awaiting Him for salvation (Hebrews 9:27-28). May I live my life focusing on loving You back and thanking You for Your gift of an eternal home in heaven, my Wonderful and Loving Heavenly Father! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Death of Isra’el’s Leaders
20: 1-29

The story of Chapter 20 returns the reader to the forward movement of Isra’el’s camp after the interruption of the mitzvot of Chapter 15, rebellion of Chapter 16, and more mitzvot in Chapters 17 through 19. Numbers 20:1a reports that the whole community entered the Sin Desert in the first month, and they stayed in Kadesh. The people had traveled from Egypt in a southeasterly direction through the Sinai Peninsula to Mount Sinai. From there, they moved north to the southern edge of the Promised Land (to see link click Bv – The Sin of Kadesh-barnea), but they then turned back into the wilderness to wander for forty years. Numbers 20:1a places them once again at Kadesh in the wilderness of Zin, located in the northern-eastern part of the Sinai Peninsula. At this point in the story, the people are moving closer again to the Promised Land. Before the story resumes, virtually the entire Exodus generation had died. Of those who were over the age of twenty when the nation rejected the Land, only Moshe, Aaron, Joshua and Caleb remained alive.

However, just as Chapter 20 gets the march of Isra’el’s camp underway, it recounts a series of dramatic events that rock Isra’el to the core: the death of the leader Miryam; the rebellion against ADONAI by Moshe and Aaron; Ha’Shem’s command that Moses and Aaron would not lead Isra’el into the Promised Land; the refusal of the brother nation Edom to allow Isra’el safe passage through its territory; and the death of Aaron the high priest. This series of tragic blows again interrupts the reader’s sense of a moving story and a moving Israelite camp. After the lies of the spies (see By – The Report of the Spies), every time Isra’el gets up and recovers from one of its rebellions, it is interrupted again by accounts of mitzvot, rebellion, and death.³⁹²

The Red Heifer
19: 1-22

The red heifer (DIG): With so much death and the pollution of corpses in their midst, how were the Israelites to be declared ritually clean? What was the ritual of the red heifer? Why a red heifer? Was the ritual Temple dependent? Are there any red heifers today? Are there any previous red heifer ashes today? Who was, and is, needed to prepare the ashes?

REFLECT: In what way are God’s people to purify themselves today (First John 1:8-9). Who solves the purity paradox? How do we deal with our uncleanliness, our sin nature today? According to Hebrews, what kind of purification did Yeshua accomplish? Explain the paradox of the person who prepared the living water and ashes which purified, to become impure himself in the process.

Parashah 39: Chukat (Regulation) 19:1 to 22:1
(See my commentary on Deuteronomy, to see link click Af – Parashah)

[In regular years read with Parashah 40, in leap years read separately]

The Key People are Moshe, Aaron, Miryam, the kings of Edom, Arad, the Ammonites, Bashan and Isra’el.

The Scenes include the Tabernacle, the Desert of Zin, Kadesh, Meribah, Edom, Mount Hor, the Negev, Hormah, various stops on the way to Mo’ab, Jahaz, Amorite territories and capital of Heshbon, and Bashan.

The Main Events include the mitzvah of the brownish red heifer for purification; Miryam’s death; Moshe striking the rock twice, which would later bar his entry into the Promised Land, the detour around Edom, Aaron’s death, more complaints, the Israelites being bitten by snakes, and the bronze serpent lifted up, and more traveling, with defeats of the Amorites and Bashan.

Staying clean in the midst of death.

The generation that left Egypt was condemned to wander and die in the wilderness. Their rejection of the Land resulted in forty years of despair. YHVH had told them: For forty years in the wilderness . . . until the desert eats up your carcasses (14:33). The story of Korah’s rebellion (to see link click Cn – Korah’s Rebellion) is the last we hear of them in the Torah. And the last words we hear from them are: Behold, we are perishing, we are being exterminated . . . are we all to completely perish (17:12-13)? Before the story resumes, virtually the entire generation had died. Of those who were over the age of 20 when the nation rejected the Land, only Moshe, Aaron, Joshua and Caleb remained alive. And before this portion is over Aaron and Miryam will have both been laid to rest (see Dc – The Death of Miryam).

There is no transition between the death of the Exodus generation and the story that begins in Numbers 20. Instead, the Torah teaches us the mitzvah of the red heifer. First, the mitzvah surrounding Numbers 19 seems to interrupt the narrative progression. But on closer examination, we realize that the mitzvah of the red heifer concerns the ritual uncleanness that arises from human death. And as the corpses of the Exodus generation fell in the wilderness, the Torah tells us about the remedy for the contamination of death.³⁷⁷

I. The ashes of the red heifer (19:1-10).

A. The red heifer (19:1-2): ADONAI said to Moshe and Aaron. This chapter was addressed to Moshe and Aaron, but Eleazar was the one who carried out the ritual, thus suggesting that Eleazar was operating as an associate with his father and proving that the threat to his ascendancy to the priesthood by the rebellion of Kora was a thing of the past.³⁷⁸ This is the mitzvah from the Torah which ADONAI has commanded. Tell the people of Isra’el to bring you a young red (Hebrew: adummah, meaning reddish brown, being the only time in the Torah where the color of an animal is specified) heifer without fault (Hebrew: tamim, meaning unblemished or perfect) or defect. This apparent redundancy is for the sake of emphasis. And which had never borne a yoke (19:1-2). The fact that it had never worked in the fields suggests that it must have been healthy, whole, and strong in every way – a pure and pristine animal fit to accomplish the sacred role for which it had been born.³⁷⁹ It had to be completely brownish red; two white or black hairs would disqualify any prospective heifer.

B. Burned to ashes (19:3-6): You are to give it to Eleazar the priest, it is to be brought outside the camp and slaughtered in front by the first layman (19:3). This is the only animal that was ritually slaughtered outside the camp. The writer to the Hebrews saw a Messianic foreshadowing in this purification offering burned outside the camp. In Temple times, the entire city of Jerusalem was considered “the camp.” He wrote: just as the purification offerings were brought outside Jerusalem, so too Messiah, the ultimate purification offering, was sacrificed outside the camp. And so Yeshua also suffered outside the City gate to make the people holy through His own blood (Hebrews 13:12).³⁸⁰

Eleazar the priest is to take some of its blood with his finger and sprinkle this blood toward the front of the Tabernacle of seven times (19:4). This is very similar to the procedure of the purification offering in Leviticus 4:6, 11 and 21. There it was sprinkled seven times towards the inner veil in the Sanctuary; here, it was sprinkled seven times toward the front of the Tabernacle because the red heifer was slaughtered outside of the Tabernacle courtyard. In the Second Temple era, the slaughter and burning of the heifer took place on the Mount of Olives directly across from the Temple.

The heifer was laid upon a great pile of logs to be burned to ashes before Eleazar’s eyes – its skin, meat, blood and dung is to be burned to ashes (19:5). It was to be burned entirely outside the camp; this was true of the purification offering. This was true of the Yom Kippur offering (Leviticus 16:27), and could also be seen in the dedication of the priesthood (Exodus 29:14 and Leviticus 8:17). The red heifer offering was the only one that was burned without draining the blood from the animal because burning the flesh with the blood would make the ashes. The first layman did the burning while Eleazar did the officiating. When the entire animal was reduced to ashes, bones too large for burning were crushed. The ashes were then mixed with large quantities of living water drawn from natural sources. Only a pinch of ash was sufficient to render a large container of water useful for purification. In fact, the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law) states that only nine red heifers were killed from Moshe to the destruction of the Second Temple.³⁸¹

Then Eleazer himself was to take cedar-wood, hyssop and scarlet yarn (see the commentary on Joshua Ao – The Scarlet Cord) and throw them onto the heifer as it was burning up, which would add to the effectiveness of the cleansing (19:6). These three elements were also used for the cleansing of the healed leper (Leviticus 14:4, 6, 49, 51-52). There were four factors that indicated that the killing of the red heifer was not an ordinary offering: first, it was the only offering that was not eaten; secondly, it was the only offering that was taken outside the camp; thirdly, its blood was not drained from its body; and fourthly, its offal was not cleansed.

C. The need for purification (19:7-10): This mitzvah specifically concerned with the procedure of making with waters of purification for those who come into physical contact with the dead (see the commentary on Leviticus Bo – Ritual Uncleanness Through Contact). Then we have the cleansing of the first layman, which was done in four specific stages. First, he was to wash his clothes; secondly, he would immerse himself in water; thirdly, after which he could re-enter the camp; and fourth, he would remain ritually unclean until evening (19:7-8).

Then a second layman, who was ritually purity (see the commentary on Leviticus Bj – The Mitzvot of Purification), was to collect the ashes of the heifer and store them in a ritually clean vessel outside the camp in a ritually pure place until they were needed. The Oral Law states that during the Second Temple period, the ashes were divided into three parts. One part was kept in a designated place inside the Temple, and two parts were kept on the Mount of Olives where the slaughter and the burning took place once they settled in the Land. They are to be kept for the Israelites to prepare water mixed with ashes for ritual uncleanness, it is a purification offering. The second layman who collected the ashes was to wash his clothes and be ritually unclean until evening. For the people of Isra’el and for the foreigner staying with them this will be a mitzvah forever (see the commentary on Exodus Da – The Dispensation of the Torah) (19:9-10).

D. So, three people were involved. First, Eleazar the priest, who brought the brownish red heifer outside the camp, he officiated over the slaughter, sprinkled the blood seven times toward the Tabernacle, and he officiated over the burning. He then tossed the cedar-wood, hyssop and scarlet yarn onto the fire as the heifer was burning up. In the cleansing process, he washed his clothes, immersed himself in a mikvah, and came back into the camp. The second person, the first layman, slaughtered the red heifer, he then burned its skin, meat, blood and dung before undergoing the cleaning process of washing his clothes and immersing himself in a mikvah. The third person, the second layman, was responsible for gathering up the ashes, placing them in a ritually clean place outside the camp, and his cleansing process was merely to wash his clothes.³⁸²

The purity paradox: The ashes of the red heifer cleansed the ritually unclean, and those who came into contact with a human or animal corpse were purified by the ashes of the red heifer. But on the other hand, it made the clean, ritually unclean . . . the priest and the two laymen involved. That’s why they had to be immersed in a mikvah. The red heifer was not Tabernacle or Temple dependent, but the Tabernacle or Temple was red heifer dependent because no one was allowed to enter the Tabernacle or Temple while in state of ritual uncleanness. This means that even if the Dome of the Rock vanished tomorrow and Isra’el was invited to rebuild the Holy Temple on Mount Moriah, no offering could be brought. Without the ashes, there is no ritual purity, and without ritual purity, there can be no Temple.

The situation is further complicated by the rabbinical teaching that only a person in a state of ritual purity can administer this rite. Though it is not explicitly stated in the Torah, it is implied that the person administering the rite is made unclean by it. To be made unclean, we must assume that he must have been pure to begin with. This creates an obvious paradox. In our day, there is no previous ashes of the red heifer with which to purity a priest who could prepare more ashes of the red heifer. Therefore, before Isra’el can reinstitute the Temple offerings, the priesthood needs to be in a state of ritual purity; they would need to be sprinkled with the ashes of the brownish red heifer. However, before they can obtain the water of purification, they need a purified priest to oversee the making of the ashes. But, before they can raise up a ritually pure priest, they need the ashes of the red heifer. Thus, we have a purity paradox!³⁸³

II. The Mitzvah of corpse contamination (Numbers 19:11-22).

A. The general rule (19:11-13): Anyone who touches a corpse, no matter whose dead body it is, will be unclean for a minimum of seven days. While unclean, everyone he touches will also be rendered unclean. Even vessels and containers that he handles are made unclean. To be purified, he must be sprinkled with the living water and ashes from the red heifer on the third day and seventh day in a week-long purification process. However, corpse contamination does not wear off by itself after seven days. It can only be removed through the sprinkling of the waters of the red heifer. Only then will he be clean. But if he does not purify himself the third and seventh days, he will not be clean. Anyone who touches a corpse, no matter whose dead body it is, and does not purify himself has defiled the Tabernacle of ADONAI. That person will be cut off from Isra’el, because the water for purification was not sprinkled on him.

As far as being cut off from his people, rabbinic literature calls the penalty karet, or being “cutting off.” This penalty is usually formulated in terms of being cut off from his kin. He will be unclean; his uncleanness is still on him. In priestly literature, the penalty of karet was understood to include a series of related punishments at the hand of God, ranging from the immediate death of an offender, as in Leviticus 20:17, to his premature death at a later time, and even to the death of his descendants. In Mishnah Sanhedrin 9:6 and Mishnah Keritot 1:2, this penalty was characterized as mitah biydei shamayim, or “death at the hands of heaven.” Since in Leviticus 7:20-21 karet is mentioned in the context as childlessness, there is the implication that it took that course as well.³⁸⁴ The Tabernacle of YHVH was a place of life. It was the Dwelling Place of He who is the source of life. Death had no place in His courts. It was banished from His Holy House. Even the shadow cast by death was not allowed in His presence. This is why the meat of the sacrifices were not allowed to be putrefy. This is why the bread was made unleavened, free of corruption and souring. Death, decay and decomposition were banished from the Tabernacle, and later the Temple.³⁸⁵

B. Two specific cases (19:14-16): This is Torah (Hebrew: This is instruction). The two realms of life in which this form of uncleanness may be contacted are examined; the interior, the tent and the exterior, an open field. When a person dies in a tent, everyone who enters the tent and everything in the tent will be unclean for seven days. Every open container without a cover closely attached is impure. Also whoever is in an open field and touches a corpse, whether of someone killed by a weapon or of someone who died naturally, or the bone of a person, or a grave, will be unclean for seven days. Dealing with the dead was not to be thought of as a casual thing. Even today, Jewish people strive to complete their task for burial preparation within a day’s time and under strict conditions. These factors heighten our appreciation of those who cared for the body of our Lord, helped with His burial (see the commentary on The Life of Christ Lx – The Burial of Jesus in the Tomb of Joseph of Arimathea), and planned for the full anointing and preparation of His body after the Shabbat was completed. Those loving disciples were voluntarily placing themselves in a position of ritual uncleanness for seven days. Yet it was something they did without hesitation, such was their love for Him.³⁸⁶

C. Purification on the third and seventh day (19:17-19): For the ritually unclean person they are to take some of the ashes of the animal burned up as a purification from sin and add them to living water in a container. A priest was not necessary for the sprinkling. Anyone in a state of ritual purity could administer the sprinkling of ashes. A clean person, a layman, is to take a bunch of hyssop leaves, dip it in the water and sprinkle it on the tent, on all the containers, on the people who were there, and on the person who touched the bone or the person killed or the one who died naturally or the grave. The clean person will sprinkle the sprinkler who had become ritually unclean on the third and seventh days. There is no mention of anyone being banished from the camp during the period of uncleanness. The third day is associated with resurrection. After two days, He will revive us; on the third day, He will raise us up; and we will live in His presence (Hosea 6:2). On the third day, putrefaction became obvious and the rabbis teach that the soul finally leaves the body completely on the third day (see the commentary on The Life of Christ Ia – The Resurrection of Lazarus: The First Sign of Jonah). On the seventh day he will purify him.

The significance of the seventh day is that it anticipates the final redemption. Seven is the divine number of redemption (see the commentary on Genesis Ae – The Number Seven). The seventh-day Shabbat is a foretaste of the Messianic Kingdom which starts with the resurrection. The High Holidays, with all their rich resurrection allusions, are celebrated in the seventh month of the year, and the seventh dispensation is the Dispensation of the Messianic Kingdom (see the commentary on Revelation Fh – The Dispensation of the Messianic Kingdom). Therefore the sprinkling on the third and seventh days after contact with the corpse symbolize the final victory over death. Indeed, as disciples of the risen Lord we have already seen the power of the third day which began our purification. Now we only await our day of final resurrection (see Revelation Ff – Blessed and Holy are Those Who Have Part in the First Resurrection). After the sprinkling had been administered on the seventh day, the person being purified was required to go through a full immersion. Then he will wash his clothes and himself in water; and he will be ritually clean at evening.³⁸⁷

D. The importance of following the correct procedure (19:20-22): A summary statement reviews the basic principles of uncleanness. The person who remains ritually unclean and does not purify himself will be cut off from the community because he has defiled the sanctuary of ADONAI. Now, the sin itself might not be known to the general community, so the cutting off may be done purely by the hand of God. The water for purification has not been sprinkled on him; he is ritually unclean. This is to be a permanent regulation for them during the Dispensation of the Torah. The person who sprinkles the water for purification is rendered unclean and required to wash his clothes. Whoever touches the water for purification will be ritually unclean until evening. Anything the ritually unclean person touches will be ritually unclean, and anyone who touches him will be ritually unclean until evening. Every person who merely touched the water of ashes was made unclean. Again, this is the paradox of the purity ritual. While cleaning others, the one doing the cleansing was made unclean. This seems like a contradiction, but it is perfectly consistent with the principles of the Kingdom. To ascend you must descend. To be first you must be last. To lead you must serve. To be exalted you must be humbled. To be rich you must be poor. To cleanse you must be made unclean.³⁸⁸

Hebrews has the answer to the purity paradox: The red heifer is specifically mentioned in Hebrews (see the commentary on Hebrews Bx – The Insufficiency of the Blood of Bulls and Goats). The atonement of Yeshua puts an end to the ritual of purification. For, the ashes only affected the outward purification. Messiah’s sacrifice goes far beyond the red heifers. It does so because the red heifer’s offering could never cleanse a dead soul from his dead works. It only cleansed one from contact with a dead body. Our Lord’s sacrifice provides spiritual cleansing. Just as contact with the realm of death prohibited one from being in the intimate presence of the Holy One, personal “contact” with the realm of spiritual death prohibits the sinner from an intimate personal relationship with God. Therefore, the cleansing of the Master renders the believer totally and forever cleansed within (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). Whatever may happen to our physical body, we are radically changed to function in another spiritual dimension where ritually pure and impure are irrelevant. This is because of the miracle of a new birth (see the commentary on Second Corinthians Bd – A New Creation) created by God in all of us who have truly placed our faith in the once-and-for-all and sufficient atonement of Yeshua.³⁸⁹

III. Quest for the red heifer: As explained above, without the ashes of the red heifer, it is impossible to reinstitute the Temple or the Levitical sacrificial system. Without the ashes of the red heifer, priests remain in a state of ritual uncleanness, and without a priest who had been cleansed by the ashes of the red heifer, new ashes cannot be made. Therefore, some hope that a repository of the ancient ashes might still be discovered in the archaeology of Isra’el. But this is merely Indiana Jones stuff. It has little relationship with reality. Even if a collection of ashes were found in a sealed jar labeled “Ashes of the Red Heifer,” there would be no guarantee that they were really the genuine article, prepared by the priesthood. It is almost unthinkable that modern-day Judaism would think it to be legitimate.

Therefore, the quest for a new red heifer has begun in earnest. The radical sect of Orthodox Judaism, represented by the Temple Institute in Jerusalem, has been raising cattle from Texas in an attempt to produce the perfect red heifer. So far their efforts, though generously assisted by many eager eschatology enthusiasts, have not met with success. Occasionally, potential brownish red heifers grab international headlines and stir up a lot of excitement, but even if they did manage to produce a perfect red heifer that met all the biblical and Talmudic criteria, who would slaughter it, burn it and prepare the waters? The Torah requires a ritually clean person, and without the ashes, there is none.

The idea of pregnant women of the Cohanim giving birth to sons in a ritually clean place that was guaranteed not to be a burial site. Today genetic DNA markers can identify the Cohanim. The results of the analysis of the Y chromosome markers of the Cohanim and non-Cohanim were indeed significant. A particular marker, (YAP-) was detected in 98.5 percent of the Cohanim, and in a significantly lower percentage of non-Cohanim. Today, Cohanim boys are raised in this ritually pure environment and great care is taken to ensure that they never come into contact with a grave or death. Then, when they are of an age to do so, they would be ready to carry out the rituals of the red heifer, mix the ashes and administer the sprinkling. It could work, but there is a much simpler solution.

In the days of the Tabernacle, the priesthood and the people were similarly ritually unclean through corpse contamination. Who then prepared the first red heifer? The Torah tells us that Eleazar did it (19:3), but wasn’t Eleazar in a state of ritual impurity from the death contamination as well? Surely he was. But on the authority of Moses, he did it. Therefore, the first red heifer offering was attributed to Moshe, even though Eleazar carried it out. The Oral Law states that, “Moses prepared the first red heifer” (M.Parah 3:5). When the prophet like Moses comes (see the commentary on Deuteronomy Dk – A Prophet Like Moses), He will have the authority to order the ritual. He, who has already overcome death and now lives in eternal purity does not need the ashes or the water.³⁹⁰ And just as those in the Dispensation of the Torah had in this ritual the means of making one ritually clean, so we are reminded that the blood of Yeshua cleanses us from all sin (First John 1:7).³⁹¹

Dear Heavenly father, Praise Your steadfast love (Psalms 63:3) and total holiness! Thank You so much for the purity that You give those who love You thru the blood of Messiah. In Him we have redemption through His blood – the removal of trespasses – in keeping with the richness of His grace that He lavished on us. In all wisdom and insight (Ephesians 1: 7-8). What marvelous grace You give Messiah’s righteousness to me! He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21).

The gift of Messiah’s righteousness, thru His death and righteousness, cost you so much shame and pain (Hebrews 12:2). My love and worship of You is not just lip service. I desire to please You by the way I live my life. I love to praise and glorify Your Name. As David wrote we also desire to live that: May the words of my mouth and the meditation of my heart be acceptable before You, ADONAI, my Rock and my Redeemer (Psalms 19:14). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

A Tenth of the Tithe
18: 25-32

A tenth of the tithe DIG: What is the tithe? Who is the subject to the mitzvah of tithing? Who was the first tithe given to? What was the purpose of the second tithe? The third? In turn, what were the Levites to give back to ADONAI and why? What is the principle taught here?

REFLECT: Is it right for our spiritual leaders to receive income from the work of teaching and leading congregations? On what basis? How much should we be giving to charity and to religious institutions like our congregations and ministries that handle the Word?

So, the Israelites gave their tithes to the Levites,
and the Levites, in turn, gave their tithe to the priesthood.

The tribe of Levi was not allotted a portion of the land of Isra’el. They were the servants of the Tabernacle and the priesthood; they were God’s property. They were given cities to live in among the tribes, but they didn’t have any agricultural lands by which to earn a living. In the Dispensation of Torah (see the commentary on Exodus, to see link click Da – The Dispensation of Torah), to be landless meant to be without a means of income. The priests were supported by the terumah portions, gifts, and offerings of the Israelites (see Cy – The Portion for the Priests). The Levites, however, did not have a share in those gifts and offerings. Instead, they depended entirely upon an annual tithe of agricultural produce. That tithe was to be regarded as the Levite’s inheritance (18:24).³⁶⁹

A. Instruction (18:25): ADONAI now spoke to Moshe. But not to Aaron, as He had done three times previously, in order to avoid any conflict of interest because it would have seemed rather self-serving if this came from Aaron himself.³⁷⁰ In turn, Moses instructed the Levites about the process of collection of the tithes from the Israelites and their duty of tithing the best of that to Aaron. When you take from the people of Isra’el the tithe (Hebrew: tenth) of the produce which I have given you from them as your inheritance, you are to set aside from it an offering for ADONAI, a tenth of the tithe (18:25).

B. The best part of the grain and wine (18:27): The offerings of the Levites were not themselves fresh. Their grain was not new; neither was their wine. But since they themselves were not doing the harvesting of their own lands to bring their firstfruits to ADONAI, the produce of others would be regarded as their own. For those who could not harvest for themselves, God reckoned their gifts as though they were just harvested. The LORD will consider this offering to be the best of your harvest offering, as though it were the first grain from your own threshing floor or wine from your own winepress (18:27 NLB).

C. A tenth of the tithe (18:26 and 28): When you receive from the people of Isra’el the tithes I have assigned as your allotment, give a tenth (Hebrew: maasrah, or a tithe) of the tithes you receive – a tenth of the tithe – to the LORD as a sacred offering. The text is careful to make the distinction that the Levite tithe was first given to YHVH, and then to Aaron.³⁷¹ In this way you will set aside this offering for ADONAI from all your tithes (tenths) that you receive from the people of Isra’el, and from these tithes you are to present it to Aaron the high priest the offering set aside for ADONAI (18:26 and 28). So, the Israelites gave their tithes to the Levites, and the Levites, in turn, gave their tithe to the priesthood. The number of priests was much smaller than the number of Levites, so it made sense to proportion it in that way. The principle is that those who received tithes are to also offer tithes. Just because the Levites were in the ministry, it didn’t mean that they didn’t pay tithes.

B. The best part of the grain and wine (29-31): YHVH is never pleased to receive left-overs, He demands the best of what one has. From everything given to you, you are to set aside all that is due Ha’Shem, the best part of it (literally it’s fat), its holy portion.³⁷² Therefore you are to tell them, “When you set aside from it its best part, the fat, it will be accounted to the Levites as if it were grain from the threshing-floor and grape juice from the wine vat. You may eat it anywhere, you and your households; because it is your payment in return for your priestly service in the Tabernacle. The Levites were a select tribe, set apart by ADONAI for special service, and hence were the initial recipients of that which was the best of the land. The sons of Aaron, the priests, were the select clan from among the select tribe of Levi and hence would be given the offering of only the very best of that which God had so blessed His people.³⁷³

A. Conclusion (18:32): The conclusion is a reminder of the seriousness of the service given to the Levites and the priests. Moreover, because you will have set aside its best parts, you will not be committing any sin because of it. A loss of quality control could lead to the loss of life by one of God’s faithful servants. When the Levites took the people’s tithes and, in turn, offered their own tithe to the LORD through the priesthood, they would be using the people’s gifts as God intended. and would thus be free from blame (18:32).³⁷⁴

Tithing one’s income: But that is not the standard for us today in the Dispensation of Grace (see The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others: To guide us, the Bible teaches seven principles of scriptural giving). It is often pointed out that there is a contradiction around the practice of tithing that is very popular in Church teaching. Since churches have to pay their bills, tithing is often couched in the language of the Torah, meaning believers should tithe ten percent of their income. But there is a certain irony in this. The pastors who would demand a Torah-imposed tithe of ten percent are some of the very teachers that declare to their congregations that they are free from the law of the Torah!

Is it right for our spiritual leaders to receive an income from the ministry of teaching and leading a congregation? Absolutely. This principle is illustrated by the priests and Levites who drew their income from tithes and offerings. Paul argues for a teacher’s right to be paid: Have you ever heard of a soldier paying his own expenses? or of a farmer planting a vineyard without eating its grapes? Who shepherds a flock without drinking some of the milk (First Corinthians 9:7)? The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, “You shall not muzzle the ox while he is threshing” (First Timothy 5:17-18 quoting Deuteronomy 25:4 and Mt 10:10).

But at the same time Paul himself would not take pay directly from the people he was teaching. He emulated Moses who was able to refute Korah’s rebellion by saying: I have not taken a single donkey from them, nor have I done harm to any of them (Numbers 16:15). This is a worthy example to follow. Nevertheless, it is not only permissible, it is appropriate that our teachers should be compensated for their efforts the same as we compensate any other tradesman who performs a service for us. It is a right thing to support those who are doing the work of the Lord.

Tithing consistently and giving to charity on a regular, continual basis helps us guard against greed. It prevents us from falling into the sin of the love of money (First Timothy 6:10a). The Talmud speculates that the source of Korah’s pride was his great wealth. “The keys of Korah’s treasure-house were a load for three hundred white mules” (b. Pesachim 119a)! The book of Jude warns against men who allow the love of money to turn them from the way of truth: For they have rushed [headlong] for profit into Balaam’s error (see the commentary on Jude Aq – They Have Taken the Way of Cain, Rushed into Balaam’s Error, and have been Destroyed by Korah’s Rebellion).³⁷⁵

Haftarah Korach: First Samuel 11:14 – 12:22
(see the commentary on Deuteronomy Af – Parashah)

Samuel appointed Sha’ul to be Isra’el’s first king. The request of the people, seen as an act of hostility against God’s authority, is granted anyway (First Samuel 12:1). The coronation of Sha’ul (First Samuel 11:14-15), and Samuel’s defense of himself (First Samuel 12:2-5), is followed by a defense of God (First Samuel 12:6-11), the offense of the people for desiring a king for ungodly reasons (First Samuel 12:12-18), and finally with the people admitting their lack of faithfulness (First Samuel 12:19-22). Irony abounds! Samuel, Korah’s descendent (Exodus 6:24; First Samuel 1:19-20), sides with God’s interests by insisting on kings who serve Torah, safeguard national righteousness, and reflect God’s glory. The Haftarah ends with sending thunder and rain, and all the people being very much afraid of ADONAI (First Samuel 12:18). Samuel intercedes for the people, assuring them that God will not abandon them (First Samuel 12:22).

B’rit Chadashah Korah: Acts 5:11

Ananias and Sapphira hold back some proceeds from the house that they claimed to donate to God. Their deceit incurs swift retribution. Shocked, Peter asks Ananias, “Why has the Adversary so filled your heart that you lie to the Ruach Ha’Kodesh and keep back some of the money you received from the land” (Acts 5:3). On hearing these words, Ananias fell down dead; and everyone who heard about it was terrified (Acts 5:5). Three hours later, his wife enters the scene. She, too, lies in an attempt to cover up the deception. Peter condemns her and she falls over dead at his feet. The church, and even those on the fringes were shocked, as Sapphira was hastily buried beside her husband (Acts 5:10-11). Swift and unforgiving justice from God was necessary at the beginning of the Dispensation of Grace (see Hebrews Bp – The Dispensation of Grace).³⁷⁶

Dear Heavenly Father, Praise You for being such a wonderful and loving Heavenly Father! How amazing that You paid the huge price to ransom me by Messiah’s death and resurrection (Matthew 20:28, Mark 10:45, Hebrews 9:15)! Your gift of Messiah’s righteousness for all who love and follow Him is fantastic (Second Corinthians 5:21)! Your fantastic love is a covenant love, and is not just a “freebie” given to all who want it. Living out a relationship of love is what Your covenant is about. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). We don’t buy our salvation, but one way to show our love back to You is by joyfully giving You the tithe from our earnings. Giving financially is a joyful expression of letting You know that I do not take Your love for granted, but am very thankful for all You have done for me.

In this day when love of self and self-pleasing is so important, sometimes the thought gets forgotten that a covenant is a two-way relationship. You guide and watch over me with utmost care. In turn, I trust and follow Your Spirit and Your Word. Giving a tithe to You is one small way for me to show my love and appreciation to You. It is not a “have-to,” but a “want-to” from a loving heart. Thank You for the joy of letting me show my love for You by the giving of my tithe. Let each one give as he has decided in his heart, not grudgingly or under compulsion – for God loves a cheerful giver (Second Corinthians 9:7). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Portion for the Levites
18: 21-23

The Portion for the Levites DIG: How much was the total tithe in ancient Isra’el? How were the Levites cared for? Why the firstfruits of their harvests? What does the Bible say about our tithing today? What was the most famous function of the Levites? Why didn’t the Levites have any inheritance of land?

REFLECT: How can, and should, we care for our spiritual leaders, both paid and unpaid? What do you think is the believer’s responsibility in the area of giving? Are the needs of your spiritual leaders being cared for? What sacrifices do you need to make for your spiritual leaders so that their needs are met?

This was their inheritance, as the inheritance of ADONAI, in the present and future;
when God would bring Isra’el into the Land of their inheritance.

The tithe of the firstfruits (18:21a): To the descendants of Levi I have given the entire tenth of the produce, the firstfruits, collected in Isra’el as their portion as part of their tithe (18:21a). This is a continuation of the address given to Aaron, implying that Aaron, as head of the tribe of Levi, was responsible for seeing to it that the Levites received their tithes. This tithe was a compulsory, permanent grant to the Levites. It was due on every crop in the Promised Land as an annual wage (Lev 27:30-31).³⁶¹

The Israelites were obligated to pay three different tithes: first, a tithe of their firstfruits to the Levites, seen here; second, a tithe that was set aside from the farmer’s crops and livestock, which was taken to Jerusalem and eaten by the owner, his family and friends during the week-long festival of Sukkot (see the commentary on Leviticus Eg – Hag Sukkot) and was, as it were, a tithe to be eaten before ADONAI; and third, there was another ten percent to be given every third year to provide for the outsider, the orphan and the widow (see the commentary on Deuteronomy Cx – Do Not Neglect the Levite).The sum total of the religious obligations levied upon the Israelites in the Dispensation of the Torah was, to say the least, nothing short of enormous (see Exodus Da – The Dispensation of the Torah).³⁶² But that is not the standard for us today in the Dispensation of Grace (see the commentary on The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others: To guide us, the Bible teaches seven principles of scriptural giving).

The duty of guarding the Tabernacle (18:21b-22): The tithe was their inheritance in payment for the service they rendered in the Tabernacle. The tithes that were transferred to the Levites here were clearly not simply a gift, but was looked upon as a wage given in exchange for their ministry in the Tabernacle.³⁶³ From now on, the people of Isra’el are not to approach the Tabernacle, so that they will not bear the consequences of their sin and die. During the wilderness wanderings, the three clans of Levites and the Aaronic priests would camp in the immediate vicinity of the four sides of the Tabernacle, between it and the three other tribes who camped on the perimeter (see Am – The Camp of the Twelve Tribes of Isra’el). They acted first as a barrier between the holy Tabernacle and the community at large, ensuring its sanctity by guarding against advance by any unauthorized person, including any unclean of their own Levite clans.³⁶⁴

Only the Levites are to perform the service in the Tabernacle, and they will be responsible for whatever they do wrong. Therefore, if, through their negligence, an unauthorized person approached the Sanctuary to perform holy functions (see Cn – Korah’s Rebellion), the Levites would bear the sin committed by that person. Together, the priests and the Levites guarded the Israelite camp from encroaching upon the holiness of God’s Presence in their midst. In this way, they protected the people from the wrath of Ha’Shem and the death that it brought (18:1-5).³⁶⁵

Other Levitical duties: The priests functioned primarily inside the Sanctuary with the holy things and the bronze altar; while the Levites assisted the priests by guarding the outside of the Tabernacle from any encroachment by any Israelite in the camp, carrying the holy things on the march (for example At – The Clan of Kohath), teaching the people the Torah, being gatekeepers and Temple guards, also serving as judges in the cities of refuge (see the commentary on Deuteronomy Dm – Six Cities of Refuge). ADONAI knew that the priests would need reliable helpers who could assist them in their duties. All priests were to be Levites, but not all Levites were priests.

Levitical musicians and singers: The most famous function of the Levites was that of Tabernacle/Temple musicians and singers. They ministered with song before the Tabernacle, until Solomon had built the house of ADONAI in Jerusalem (First Chronicles 6:32), at which time they were divided into regular rotations, singing daily in the Temple accompanying themselves with harp, lyre, trumpet, cymbal and drum. Their song book was the book of Psalms. Their praiseful music accompanied the various daily offerings.

The Temple choir sang on the fifteen semicircular steps led from the Court of the Women, through the Nicanor Gate and into the Court of Isra’el. During the great feasts these magnificent steps served as a podium for the choir and the orchestra. From the Talmud Tractate tamid we know exactly which Psalm would have been sung on which day of the week in connection with the daily burnt offering in the Temple. It is astonishing how closely each of the Psalms coincides with the singing of these daily readings. In addition, it is amazing how the daily psalms coincided exactly with the daily events during the Holy Week (see the commentary on The Life of Christ It – Jesus’ Triumphal Entry into Jerusalem as the Passover Lamb).³⁶⁶

King David appointed three Levitical families at the head of the Temple choirs: the sons of Asaph, Heman and Jeduthun. These were the key Levites that were given the responsibility of conducting the Tabernacle worship services when David brought the ark of the covenant to Jerusalem (First Chronicles 16:37-42). All these were under the direction of their father to sing in the house of ADONAI, with cymbals, harps and lyres, for the service of the house of God. Asaph, Heman, and Jeduthun were under the direction of the king (First Chronicles 25:6). Psalms 50 and 73-83 are attributed to Asaph. Psalms 39, 62 and 77 mention Jeduthun, while Psalm 88 specifically references Heman.

It is interesting to note that Heman and his sons were descendants of Korah (First Chronicles 6:32-38). Psalms 42-49, 84-85, 87-88 are all attributed to the sons of Korah. Apparently, Korah’s infamy did not prevent his descendants from rising to a place of great prominence among the house of Levi. The psalms are filled with references to the Levitical singers. Musical notations indicating instrumentation, melody and genre often head the Psalms. Frequently, the Psalms themselves make reference to the song service. Rejoice in ADONAI, you righteous! Praise is well-suited to the upright. Give thanks to ADONAI with the lyre, sing praises to him with a ten-stringed harp (Psalm 33:1-2). For the director of music. According to gittith (probably a musical term) Of Asaph. Sing for joy to God our strength; shout aloud to the God of Jacob! Begin the music, strike the timbrel, play the melodious harp and lyre (Psalm 81:1-2).

A glimpse into the life of Levitical singers: The Scriptures give us several glimpses into the world of the Levitical singers. In one instance ADONAI prophecies through the mouth of a Levitical singer (Second Chronicles 20:14). Jehoshaphat sent the Levitical singers at the head of the army singing, “Give thanks to ADONAI, for His lovingkindness is everlasting” (Second Chronicles 20:21). In Psalm 42, a Levitical singer reminisces about the glad days when he used to go along with the worshippers and lead them in procession to the house of God, with the voice of joy and thanksgiving, a multitude observing the festival (Psalm 42:4). In Psalm 137, a Levitical singer, then a captive in Babylon, laments that his Babylonian captors wanted him to provide some entertainment: When those who had taken us captive asked us to sing them a song; our tormentors demanded joy from us saying: Sing us one of the songs from Tziyon!” How can we sing a song about ADONAI here on foreign soil? The psalmist would rather forget how to play the harp: may my right-hand wither away, and lose his voice: may my tongue stick to the roof of my mouth, than to play the holy music of the Temple for the Babylonians.³⁶⁷

No inheritance of the Land (18:23-24): This is to be a permanent regulation through all your generations during the Dispensation of Torah. And like the priests, they were to have no inheritance among the people of Isra’el (18:23). Instead, they would be scattered in 48 cities among the other tribes. Because I have given to the Levites as their inheritance the tenths of the produce which the people of Isra’el set aside as a gift for ADONAI.  This is why I have said to them that they are to have no land inheritance among the people of Isra’el (18:24). The principle here is clear, and is often emphasized in the Scripture. Those who serve the Lord and His people should be supported from the material blessings God gives His people. For the worker deserves his wages (Luke 10:7; Matthew 10:10), Yeshua said, and Paul wrote: In the same way, the Lord has commanded that those who preach the Gospel should receive their living from the Gospel (First Cor 9:14). Paul further explained this principle in Galatians 6:6-10; Philippians 4:10-19; and First Timothy 5:17-18.

The Israelites didn’t always obey this mitzvah and bring their tithes to the LORD, and as a consequence, the ministry of the Tabernacle and the Temple suffered (Nehemiah 10:35-39, 12:44-47, 13:10-14; Malachi 1:6 to 2:9). If the priests and Levites didn’t have food for their families, then they had to leave the Tabernacle and go to work in the fields (Nehemiah 13:10). It’s tragic when God’s people don’t love the Lord and the Lord’s house enough to support it faithfully.³⁶⁸

Dear Heavenly Father, praise Your graciousness and kindness to allow me the privilege of serving You, the great Almighty Sovereign of the Universe. It is a privilege to honor You by giving back to You from what You have bestowed upon me. By Your Word You created (Colossians 1:16, Genesis 1) and You could just speak and continue creating whatever the priests You needed, but it was Your kindness to allow that the needs of the priests would be fulfilled by the people. You open a door of blessing for those who gave generously.

You love to bless! Your blessing of salvation is fantastic! You also bless by giving rewards to Your children. It is not the size of the gift that is so important to You, but You look at the heart that gives the gift and You look for the attitude of humbleness and love. For no one can lay any other foundation than what is already laid – which is Yeshua the Messiah. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear. For the Day will show it, because it is to be revealed by fire; and the fire itself will test each one’s work – what sort it is.  If anyone’s work built on the foundation survives, he will receive a reward (First Corinthians 3:11-14). It is a joy to bless You by giving tithes and offerings! Giving generously to You of our time, money, and talents is the wisest way to invest in future eternal joy! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Salt Covenant
18: 8-18

The salt covenant DIG: How might material concerns damage the ability of the priests and Levites to adequately compensate them for this calling? Why do you think God allowed priests and Levites to eat the sacrifices offered to Him? What does this teach us about the worth of priests and Levites in God’s eyes?

REFLECT: Your Messianic rabbi and pastor work like salty priests, to preserve the spiritual health of your place of worship. How faithful are you in your giving to the Lord? Does He get the leftovers, or the best? The first, or the last? Does the Bible demand that you give ten percent as your tithe? Why? Why not?

I am your portion and inheritance among the people of Isra’el.

The most holy offerings, that were only eaten by the priests in the Tabernacle courtyard (18:8-10): ADONAI, for the second time (18:1), spoke to Aaron, saying: I Myself have put you in charge of the offerings given to Me. The priests were to receive parts of the sacrifices, firstfruits of the harvest and first-born animals. Most of those rights had already been mentioned in Leviticus 6:14 to 7:36, and 27:6-33.³⁵⁴ All the holy offerings the Israelites give Me, I give to you and your sons as your portion, your perpetual mitzvah (literally, a mitzvah for an age or dispensation). This shall be yours from the most holy gifts reserved from the fire, that portion that was NOT burned on the bronze altar. Something was regarded as holy, not because of some mysterious inner quality, but because it had been presented to ADONAI for His use. He then transferred the use of some of His holy things to the priests.³⁵⁵ There were three kinds of most holy offerings for the priesthood:

Every grain offering (see Leviticus, to see link click Aj – The Grain Offerings: Dedicated to God), was an unleavened mixture of fine flour, oil, and incense. A memorial portion was burned on the bronze altar as a sweet smelling aroma to ADONAI, and the remainder was eaten by the priests in the Tabernacle courtyard, every purification offering (see Leviticus Al – The Purification Offering: Purified by the Blood) was specified according to one’s ranking within the Levitical society. They ranged from a bull for the high priest, as that which was sacrificed by the high priest for himself and his family on Yom Kippur (Leviticus 16:3-14), to the two turtle doves or pigeons brought by the poor (Lev 5:7-10), or even a tenth of an ephah or two quarts of fine flour for a destitute individual (Lev 5:11-13), and every guilt offering (see Leviticus Am – The Guilt Offering: Evidence of Repentance) brought as a result of the violation of someone’s property or the inadvertent breaking of a covenant stipulation, usually consisted of a ram or its equivalent in silver shekels, plus a penalty of one-fifth of the value of the animal (5:14-19).³⁵⁶ Every male may eat it in an especially holy place, meaning the Tabernacle courtyard; it will be set apart for you (18:8-10). Only men could be priests, so naturally, only men could be inside the Tabernacle courtyard to eat the priestly portion. Because the priesthood was set apart as holy to YHVH, the food that they ate was likewise to be holy and set apart.

The holy gifts, which could be eaten by the priests and their families at their homes (18:11-13): Also, yours is the wave offerings that the people of Isra’el give (see the commentary on Leviticus Au – The Wave Offering and Priestly Portion). I have given these to you, your sons and your daughters with you. They could take these holy gifts home and share them with their families. This was a perpetual mitzvah. The food remained holy and was not to be violated by any unclean person. Everyone in your family who is ritually clean may eat it (see Leviticus Bk – Ritually Clean and Unclean Animals). Since the best items of produce were to be given to the LORD, they became the special food of the priests and their families. All the best of the olive oil, wine and grain, the firstfruits of what they give to ADONAI, I have given to you. The first ripe fruits of all that is in their land, which they bring to ADONAI, is to be yours.

The concept that God gets “the best of the first” is a constant theme in the Bible. The olive oil and wine mentioned here were not the dregs, but the finest of the first ripe fruits. In giving the first and best to Ha’Shem, believers were affirming with confidence that there would be something left over for their own needs. And if not, faithful believers still bless the Lord. As of today, believers don’t worship ADONAI just to fill their stomachs. But they (then, and we now) expect that the giving of the first and best to God will often result in enjoying more abundance than ever for themselves and for their family. Tithing in the Dispensation of Torah was about 25 percent (see Cz – A Tenth of the Tithe), but that is not the standard for us today in the Dispensation of Grace (see the commentary on The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others: To guide us, the Bible teaches seven principles of scriptural giving).

In addition, on the basis of the provisions YHVH intended for the priests in the Torah, the writers of the B’rit Chadashah argued that those who minister the Word of God in the present Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace) should also be paid appropriately for their ministry (see the commentary on First Corinthians Bo – Laying Aside Rights).³⁵⁷

Redeeming the firstborn (18:14-18): The mitzvah of the redemption of the firstborn males has already been discussed in Ap – Redeeming the Firstborn and As – The Census and the Redemption of the Firstborn. Everything in Isra’el which has been devoted (Hebrew: cherem) unconditionally belonged to the priests (unless, of course, such things were destroyed, as in the story of Jericho). Everything that comes first out of the womb, of all living things which they offer to ADONAI, whether human or animal, will be yours (Exodus 13:2). Now we learn that the firstborn was a means of supporting the priests. However, the firstborn of a human being you must redeem because God does not allow human sacrifice, and the firstborn of an unclean beast you are to redeem because they could not be sacrificed either. The sum to be paid for redeeming anyone a month old or over is to be five shekels of silver [two ounces], as you value it, using the sanctuary shekel (this is the same as twenty gerahs) (18:14-16). The priests were to take the redemption price in exchange for the firstborn of the people.

Seemingly, the reason for paying a redemption price for the firstborn humans and unclean animals and the sacrifice of the firstborn of clean animals was to provide a perpetual reminder that conception, birth, and life are gifts of YHVH. Thus, Exodus 22:29-30 reads: You must give Me the firstborn of your sons. Do the same with your cattle and your sheep. As we think of these rituals throughout the biblical record, we realize that they extended to the life of the Savior. Since Yeshua was the firstborn of Mary, He had to be redeemed (see The Life of Christ Au – Jesus Presented in the Temple); then He became the Redeemer of all.³⁵⁸

But the firstborn of the clean animals, an ox, sheep or goat, were not to be redeemed; they are holy, devoted to ADONAI. They were to be sacrificed in the usual manner. You are to offer them up and splash their blood against the bronze altar and make their fat go up in smoke as an offering made by fire, as a fragrant aroma for ADONAI. Their meat will be yours, like the breast that is waved and the right thigh – they will be yours (18:17-18).

The salt covenant with the priesthood (18:19): All the contributions of holy furnishings which the people of Isra’el offer to ADONAI I have given to you, Aaron, your sons and your daughters with you; this is a perpetual mitzvah, an eternal covenant of salt before ADONAI for you and your descendants with you. In the ancient world, salt was chiefly employed as a perspective. In the days before chemical additives and refrigeration, salt came to represent a state of permanence. A covenant of salt was a covenant of perpetual obligation. In the comments on Leviticus 2:13, we learned that all the sacrifices placed on the bronze altar were salted as a symbol of the covenant of salt between God and Isra’el. In Second Chronicles 13:5, the Davidic right to the throne of Isra’el is spoken of as a covenant of salt. Do you not know that ADONAI has given the kingship of Isra’el to David and his descendants forever by a covenant of salt?

When explaining the symbolism of a salt covenant, the operative words are eternal and forever. Salt is a symbol of permanence. It is by this eternal covenant, that the throne of David belongs to the house of David. Similarly, it was by way of a salt covenant that the sacrifices of Isra’el belong to the house of Aaron. How ironic that these two institutions, both bestowed as eternal, remain in ruins today. The holy Temple has been in ruins for 2,000 years, and the sons of Aaron have no share in the terumah. The Davidic throne in Jerusalem has not been occupied by a son of David since the fall of Jerusalem in 586 BC (see The Life of Christ Mt – The Destruction of Jerusalem and the Temple Remembered on Tisha B’Av in 70 AD). Does this mean that the salt covenant has failed? Has God’s promise of an eternal inheritance come up short in both instances? No. The right to the gifts and sacrifices of the Israelites still belong exclusively to the sons of Aaron. If there were a Temple today, the descendants of Aaron would be entitled to those privileges. The right to the throne of Isra’el still belongs exclusively to the house of David. If there were a place for a sovereign monarch to rule over all Isra’el today, only a descendant of David would have the right to that throne.

But the prophet Hosea foresaw a long exile in which the children of Isra’el would be without a king, prince, or sacrifice. At the end of this exile, the children of Isra’el will repent, returning to ADONAI and the rightful Davidic King. For the Israelites will live many days without king or prince, without sacrifice or sacred stones, without ephod or household idols. Afterward the Israelites will return and seek ADONAI their God and David their king. They will come trembling to ADONAI and to His blessings in the last days (Hosea 3:4-5). As believers, we are confident that we have identified the man who will one day (and now occupies!) the throne of David. As the Son of David, He will satisfy the eternal salt covenant of the kingship made with the house of David (see the commentary on Revelation Fi – The Government of the Messianic Kingdom). We also read in the prophets that the Aaronic priesthood will one day be restored to their position of service and prestige during the Messianic Kingdom (see Jeremiah Gs – God Shows a Vision of the Messianic Temple).³⁵⁹

I am your portion (18:20): The priests were landless. They had no means of procuring an income aside from the priesthood. ADONAI said to Aaron, “You are not to have any inheritance or portion in their land; I am your portion and inheritance among the people of Isra’el.” The prophet Ezeki’el says the same thing: Their inheritance is to be this: I Myself am their inheritance. You are not to grant them any possession in Isra’el – I Myself am their possession (Ezeki’el 44:28). Therefore, YHVH assures the sons of Aaron that, although they are landless and without inheritance in Isra’el, He is their portion; He is their inheritance. This is a rich heritage indeed!

For the priesthood, the concept of having God alone as one’s portion resonates with our own position in the world today. It is the reality of our daily lives. Aside from the provision secured for Messianic rabbis and pastors ministering for the Lord, we have no portion. It is the same for those disciples who heed the Master’s call to forsake all and follow after Him: Yes! I tell you that there is no one who has left house, brothers, sisters, mother, father, children or fields, for My sake and for the sake of the Good News, who will not receive a hundred times over, now, in the present age, homes, brothers, sisters, mothers, children and lands — with persecutions! — and in the age to come, eternal life (Mark 10:29-30).³⁶⁰

Dear Heavenly Father, Praise You that You are our portion forever! How very wonderful that when I chose to follow You as my Lord and Savior, that You came to live within me! Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). You are always near! For God Himself has said, “I will never leave you or forsake you,” (Hebrews 13; 5b). Peace reigns within my heart for You are always with me.

How wonderful You are my portion. I don’t have to seek after riches or fame (which both disappear), but only to rest in the joy of pleasing You! You are a wonderful Father! You are always completely Holy, Loving, Wonderful, Omniscient, Omnipresent, Omnipotent . . . What a joy to have such as Awesome Heavenly Father who is always watching over me, and waiting patiently for me to come to Him in prayer. Habakkuk came to You with a troubling question, ‘Why would You use a more evil nation, Babylon, to punish Israel?’ Habakkuk wisely realized that he could trust in the God of Salvation (Hab 3:13). But the righteous will live by faith. Though the fig tree does not blossom, and there is no yield on the vines, though the olive crop fails, and the fields produce no food, the flock is cut off from the fold, and there are no cattle in the stalls. Yet will I triumph in ADONAIi, I will rejoice in the God of my salvation! ADONAI my Lord, is my strength. He has made my feet like a deers, and will make me walk on my high places (Hab 2:4c, 3:17-19).

We can see clearer now to trust in the God of Salvation. Habakkuk lived several hundred years before Messiah appeared. We have seen come true the fulfillment of Messianic prophecies, such as Isaiah 53 and Micah 5:2. God’s children can see God’s great love in Messiah Yeshua’s willingness to bear the sins of the world, that all who chose to love and follow him would receive Messiah’s righteousness (Second Corinthians 5:21), be saved and go to live forever in heaven. How fantastic that You are the portion for Your children and that nothing can separate them from Your love! But in all these things we are more than conquerors through Him who loved us.  For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Mutual Obligations
18: 1-32

The responsibilities of the priests and Levites,
the responsibilities of the people,
and the responsibility of ADONAI.

The atmosphere of the last several chapters in Numbers has gradually shifted. We began in Numbers 16 with 250 leaders offering strange fire that cost them their lives (to see link click Cr – The Response of God). The test of the tribal staffs in Numbers 17 was much calmer and ended with Aaron’s priesthood being firmly established once-and-for-all (see Cu – Aaron’s Staff Budded). As we move into Numbers 18, that narrative pauses for a time as first Aaron, and then Moshe, receive further mitzvot regarding the priesthood, which has been the main point of contention starting with the rebellion of Korah (see Co – The Rebellion of Korah). The mitzvot include mutual obligations of the people towards the priests and Levites. Because the people realized, more than ever, the necessity of a truly faithful priesthood, they were then ready, at least for the present time, to listen and be taught.

Numbers 18 begins with the words: ADONAI said to Aaron (18:1). The phrase occurs again twice in 18:8 and 18:20. In every other case in the Torah except in (Leviticus 10:8), God never spoke to Aaron directly, but always through Moses. In this case, YHVH gives Aaron the benefit of personal communication as a further sign of His special relationship to God. This, and the other events of preceding chapters, confirms Aaron’s status as high priest, a status that was under question ever since Miryam and Aaron’s rebellion against Moshe (see Bu – The Rebellion of Miryam and Aaron) and the challenges of the people in Chapter 16.

Ha’Shem’s word to Aaron stress the responsibility of the inner circle of Aaronic priests as mediators between the God of Abraham, Isaac, and Jacob and His people. The priests were to protect the people from drawing near to the holy things in the Sanctuary. Failure to do so would result in death of those who approached as well as the death of the priest responsible for guarding the holy things (18:3). The Levites formed a second line of protection around the Tabernacle. Together, the priests and the Levites guarded the Israelite camp from encroaching upon the holiness of God’s Presence in their midst. In this way, they protected the people from the wrath of Ha’Shem and the death that it brought (18:1-5). The service that the priests and Levites offered the people was a gift from YHVH designed for their own well-being. So, the support of the priests and Levites should have been generous and done with a sense of gratitude and not mere obligation (17:6-7).

The priests: Numbers 18:8 begins an extended summary of the animal sacrifices, the firstfruit offerings of crops, the firstborn animals, and the devoted items captured in holy war conquests that the priests were to receive as their due. The basic understanding is stated by ADONAI to the priests in this way: I Myself have put you in charge of the offerings given to Me. Everything dedicated by the people of Isra’el I have given and set aside for you and your sons; this is a perpetual mitzvah. In other words, the people made offerings to God, and God, in turn, passed those offerings on to the priests. Many of these same mitzvot concerning sacrifices and offerings are found elsewhere in the Torah (see the commentary on Leviticus An – The Offerings from the Priests Perspective). Their role here is to review the obligations the people bore to support the priests as they made their sacrifices and offerings in thanksgiving and repentance before YHVH.

ADONAI pledges in a covenant of salt forever that all the offerings of holy things which the people of Isra’el offer to ADONAI I have given to you, your sons and your daughters with you; this is a perpetual mitzvah, an eternal covenant of salt before ADONAI for you and your descendants with you (see Cx – The Salt Covenant). Salt is a preservative, and it often formed a significant part of the covenant meals and agreements in the ancient Near East. Thus, Chapter 18 deals with obligations and responsibilities on the part of the priests and Levites as well as the people of God. The system of support is extended to future generations as a perpetual mitzvah. This reminder pushes our gaze for a moment to the future of the wilderness generation in the Promised Land. Like the mitzvot on sacrifices and offerings in Numbers 15, the mitzvot here in Numbers 18 concerning the sacrifices, offerings, and devoted spoils of holy war (see the commentary on Deuteronomy Ag – The Problem of Holy War in the TaNaKh) all pertain only to the time when Isra’el entered into, and settled the land of Canaan. The long list of various sacrifices and offerings conjures up a picture of a lush and fertile land, settled and secure communities, productive agriculture, and herds and flocks on all the hills. This specific note about the sons and daughters of Aaron also point ahead to the death of Aaron (see Df – The Death of Aaron), and the succession of the priesthood to his sons. These mitzvot ensured that material support for the priests would continue even after Aaron was gone.

The primary rationale for the priests receiving the offerings made to YHVH is noted in Numbers 18:20. Ha’Shem declares to Aaron, “You are not to have any inheritance or portion in their land; I am your portion and inheritance among the people of Isra’el.” The priests lived in total dependence on God, with no property of their own in the land of Canaan. The priests were a constant reminder of what was ultimately true of all the Israelites; they all lived in dependence on the gifts and blessings of ADONAI.

The Levites: Numbers 18:21-29 turns our attention from the priests, the sons of Aaron, to the descendants of Levi (see the commentary on Ezra-Nehemiah An – Priests, Levites and Temple Servants). Basically, the Levites worked under the supervision of the priesthood (Aaron and his sons Eleazar and Ithamar), and that the work of the priests and Levites was different. The priests functioned primarily inside the Sanctuary with the holy things and the bronze altar; while the Levites assisted the priests by guarding the outside of the Tabernacle from any encroachment by any Israelite in the camp, carrying the holy things on the march, teaching the people the Torah, being gatekeepers, singers, and also serving as judges in the cities of refuge. ADONAI knew that the priests would need reliable helpers who could assist them in their duties. All priests were to be Levites, but not all Levites were priests.

The people: Although the Levites had been implicated in the previous rebellion of Korah and his followers (Numbers 16:1 and 7), God reassured them that their role in providing service to the priests would continue. ADONAI also assured them that they would receive the tithe (or one-tenth) offering of the people. God’s provision for the support of the Levites through the tithe offering reinforced, in no uncertain terms, their important role into future generations. The Levites, like the priests, had no tribal territory of their own, but were scattered throughout the Promised Land. Therefore, they were dependent on the LORD and the tithe offerings of the people (18:24).

ADONAI: In this final section, ADONAI turns from speaking to Aaron and speaks, instead, to Moshe (18:25). The reason for this is because God was instructing the Levites about their need to give an offering to the priestly sons of Aaron from the offerings that they had received. It would have seemed unseemly for Aaron himself to command the Levites to give an offering to Aaron and his sons, and so the LORD turned to Moses for that part of the mitzvot. The Levites receive the tithe or one-tenth offering to help support their life and work in the Tabernacle. In turn, the Levites were to give a tithe (or one-tenth) of the tithe they received to the Aaronic priests. That tithe was to be the best of what they received (18:25-31). In that way, the important, but subordinate, role of the Levites was built into the very structure of their ongoing support and ministry. The words to the Levites end in 18:32 with a final warning that any further revolts or misuse of the holy gifts of the people, as in the case of Korah, would only end in death.

The B’rit Chadashah also deals with the need to support the Messianic rabbis and pastors in their ministry of sharing the Gospel. Rabbi Sha’ul defended the need of the people to share its material benefits with the apostle and other congregational leaders. He even made reference to the priests and Levites when he asked: Don’t you know that those who work in the Temple get their food from the Temple, and those who serve at the bronze altar get a share of the sacrifices offered there? In the same way, the LORD commanded that those who proclaim the Good News should get their living from the Good News. Yeshua Himself sent out the seventy disciples on a mission to proclaim the Gospel without any money so that they would have to be dependent on the hospitality from the villages they visited: for the worker is deserving of his support (see the commentary on The Life of Christ Gv – Jesus Sends Out the Seventy). First Timothy 5:17-18 takes up the same idea in urging the support of the church’s pastors. Therefore, the people of God are called to diligently support those who shepherd them in their life of worship and service.³⁴⁶