Reading 2,44 - 36 Chapters - 1,288 verses -32,902 words
The English name of the book comes from the Septuagint (the pre-Christian Greek translation of the OT) and is based on the census lists found in chs. 1; 26.The Hebrew title of the book (bemidbar, "in the desert") is more descriptive of its contents. Numbers presents an account of the 38-year period of Israel's wandering in the desert following the establishment of the covenant of Sinai (compare 1:1 with Dt 1:1).
Author and Date
The book has traditionally been ascribed to Moses. This conclusion is based on (1) statements concerning Moses' writing activity (e.g., 33:1-2; Ex 17:14; 24:4; 34:27) and (2) the assumption that the first five books of the Bible, the Pentateuch, are a unit and come from one author. See Introduction to Genesis: Author and Date of Writing.
It is not necessary, however, to claim that Numbers came from Moses' hand complete and in final form. Portions of the book were probably added by scribes or editors from later periods of Israel's history. For example, the protestation of the humility of Moses (12:3) would hardly be convincing if it came from his own mouth. But it seems reasonable to assume that Moses wrote the essential content of the book.
Numbers relates the story of Israel's journey from Mount Sinai to the plains of Moab on the border of Canaan. Much of its legislation for people and priests is similar to that in Exodus, Leviticus and Deuteronomy. The book tells of the murmuring and rebellion of God's people and of their subsequent judgment. Those whom God had redeemed from slavery in Egypt and with whom he had made a covenant at Mount Sinai responded not with faith, gratitude and obedience but with unbelief, ingratitude and repeated acts of rebellion, which came to extreme expression in their refusal to undertake the conquest of Canaan (ch. 14).The community of the redeemed forfeited their part in the promised land. They were condemned to live out their lives in the desert; only their children would enjoy the fulfillment of the promise that had originally been theirs (cf. Heb 3:7-4:11).
In telling the story of Israel's desert wanderings, Numbers offers much that is theologically significant. During the first year after Israel's deliverance from Egypt, the nation entered into covenant with the Lord at Sinai to be the people of his kingdom, among whom he pitched his royal tent (the tabernacle)—this is the story of Exodus. As the account of Numbers begins, the Lord organizes Israel into a military camp. Leaving Sinai, they march forth as his conquering army, with the Lord at the head, to establish his kingdom in the promised land in the midst of the nations. The book graphically portrays Israel's identity as the Lord's redeemed covenant people and its vocation as the servant people of God, charged with establishing his kingdom on earth. God's purpose in history is implicitly disclosed: to invade the arena of fallen humanity and effect the redemption of his creation—the mission in which his people are also to be totally engaged.
Numbers also presents the chastening wrath of God against his disobedient people. Be, cause of their rebellion (and especially the nation's refusal to undertake the conquest of Canaan), Israel was in breach of covenant. The fourth book of the Pentateuch presents a sobering reality:The God who had entered into covenant with Abraham (Ge 15; 17), who had delivered his people from bondage in the exodus (Ex 14-15), who had brought Israel into covenant with himself as his "treasured possession" (Ex 19; see especially Ex 19:5) and who had revealed his holiness and the gracious means of approaching him(Lev 1-7) was also a God of wrath. His wrath extended to his errant children as well as to the enemy nations of Egypt and Canaan.
Even Moses, the great prophet and servant of the Lord, was not exempt from God's wrath when he disobeyed God. Ch. 20, which records his error, begins with the notice of Miriam's death (20:1) and concludes with the record of Aaron's death (20:22-29). Here is the passing of the old guard. Those whom God has used to establish the nation are dying before the nation has come into its own.
The questions arise: Is God finished with the nation as a whole (cf. Ro 11:1)? Are his promises a thing of the past? In one of the most remarkable sections of the Bible—the account of Balaam, the pagan diviner (chs. 22-24)—the reply is given. The Lord, working in a providential and direct way, proclaims his continued faithfulness to his purpose for his people despite their unfaithfulness to him.
Balaam is Moab's answer to Moses, the man of God. He is an internationally known prophet who shares the pagan belief that the God of Israel is like any other deity who might be manipulated by acts of magic or sorcery. But from the early part of the narrative, when Balaam first encounters the one true God in visions, and in the narrative of the journey on the donkey (ch. 22), he begins to learn that dealing with the true God is fundamentally different from any-thing he has ever known. When he attempts to curse Israel at the instigation of Balak king of Moab, Balaam finds his mouth unable to express the curse he desires to pronounce. Instead, from his lips come blessings on Israel and curses on its enemies (chs. 23-24).
In his seven prophetic oracles, Balaam proclaims God's great blessing for his people (see 23:20). Though the immediate enjoyment of this blessing will always depend on the faithfulness of his people, the ultimate realization of God's blessing is sure—because of the character of God (see 23:19).Thus Numbers reaffirms the ongoing purposes of God. Despite his judgment on his rebellious people, God is still determined to bring Israel into the land of promise. His blessing to Israel rests in his sovereign will.
The teaching of the book has lasting significance for Israel and for the church (cf. Ro 15:4; 1Co 10:6,11). God does display his wrath even against his errant people, but his grace is renewed as surely as is the dawn and his redemptive purpose will not be thwarted.
The large numbers of men conscripted into Israel's army (see, e.g., the figures in 1:46; 26:51) have puzzled many interpreters. The numbers of men mustered for warfare seem to demand a total population in excess of 2,000,000. Such numbers appear to be exceedingly large for the times, for the locale, for the desert wanderings, and in comparison with the inhabitants of Canaan. See note on 3:43.
Various possibilities have been suggested to solve this problem. Some have thought that the numbers may have been corrupted in transmission. The present text, however, does not betray textual difficulties with the numbers.
Others have felt that the Hebrew word for "thousand" might have a different meaning here from its usual numerical connotation. In some passages, for example, the word is a technical term for a company of men that may or may not equal 1,000 (e.g., Jos 22:14,"family division"; 23:23,"clans"). Further, some have postulated that this Hebrew word means "chief" (as in Ge 36:15). In this way the figure 53,400 (26:47) would mean "53 chiefs plus 400 men." Such a procedure would yield a greatly reduced total, but it would be at variance with the fact that the Hebrew text adds the "thousands" in the same way it adds the "hundreds" for a large total. Also, this would make the proportion of chiefs to fighting men top-heavy (59 chiefs for 300 men in Simeon).
Another option is to read the Hebrew word for "thousand" with a dual meaning of "chief" and"1,000," with the chiefs numbering one less than the stated figure. For example, the 46,500 of Reuben (1:20) is read as 45 chiefs and 1,500 fighting men, the 59,300 of Simeon (1:23) is read as 58 chiefs and 1,300 fighting men, etc. But in this case, as in the former, the totals of 1:46 and 2:32 must then be regarded as errors of understanding (perhaps by later scribes).
Still another approach is to regard the numbers as symbolic figures rather than as strictly mathematical. The numerical value of the Hebrew letters in the expression bene yistv'el ("the Israelite community," 1:2) equals 603 (the number of the thousands of the fighting men, 1:46); the remaining 550 (plus 1 for Moses) might come from the numerical equivalent of the Hebrew letters in the expression "all the men ... who are able to serve in the army" (1 :3). This symbolic use of numbers (called "gematria") is not unknown in the Bible (see Rev 13:18), but it is not likely in Numbers, where there are no literary clues pointing in that direction. While the problem of the large numbers has not been satisfactorily solved, the Bible does point to a remarkable increase of Jacob's descendants during the four centuries of their sojourn in Egypt (see Ex 1:7-12). With all their difficulties, these numbers also point to the great role of providence and miracles in God's dealings with his people during their life in the desert (see note on 1:46).
Numbers Interpretive Challenges
Four major interpretive challenges face the reader of Numbers:
First, is the book of Numbers a separate book, or is it a part of a larger literary whole, the Pentateuch? The biblical books of Génesis, Exodus, Leviticus, Numbers, and Deuteronomy from the Torah. The remainder of the Scriptures always views these five books as a unit. The ultimate meaning of Numbers cannot be divorced in the Pentateuch. The first verse of the book speaks of the Lord, Moses, the tabernacle, and the Exodus from Egypt. This assumes that the reader is familiar with the three books that precede Numbers. Still, every Hebrew manuscript available divides the Pentateuch in exactly the same way as the present text. In them the book of Numbers is a well-defined unit, with a structural integrity of its own. The book has its own beginning, middle, and ending, even as it functions within a larger whole. Thus, the book of Numbers is also to be viewed with singular identity.
The second interpretive question asks is there a sense of coherence in the book of Numbers? It is readily evident that Numbers contains a wide variety of literary materials and forms. Census lists, genealogies, laws, historical narratives, poetry, prophecy, and travel lists are found in this book. Nevertheless, they are all blended to tell the story of Israel’s journey from Mt. Sinaí to the plains of Moab.
A third issue deals with the large numbers given for the tribes of Israel in 1:46 and 26:51. These two lists of Israel’s men of war, taken 39 years apart, both put the number over 600,000. These numbers demand a total population for Israel in the wilderness of around 2.5 million at any one time. From a natural perspective, this total seems too high for the wilderness conditions to sustain. However, it must be recognized that the Lord supernaturally took care of Israel for 40 years (Dt 8:1-5). Therefore, the large numbers must be accepted at face value (1:46).
The fourth interpretive challenge concerns the heathen prophet Balaam, whose story is recorded in 22:2— 24:25. Even though Balaam claimed to know the Lord (22:18), Scripture consistently refers to him as a false prophet (2Pe 2:15, 16; Jude 11). The Lord used Balaam as His mouthpiece to speak the true words He put in his mouth (22:2— 24:25).
God' character in Numbers
God is long-suffering - 14:18
God is merciful - 14:18
God is provident - 26:65
God is true - 23:19
God is wrathful - 11:1, 33; 12:9-10; 14:37, 40-45; 16:31, 35; 21:6; 25:9; 32:14
Christ in Numbers
The NT remains a source of insight into the presence of Christ in the Book of Numbers. In chapter 21, verse 4 through 9, the Israelite people who looked upon the serpent lifted up by Moses were healed. John describes this as a picture of the Crucifixion: "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up" (John 3:14). The manna that sustained the people also illustrated Christ as the Bread of life (John 6:31-33). Furthermore, the rock that brought water to the people was also a type of Christ. Paul's letter to the Corinthians refers to this rock as "that spiritual Rock that followed them, and that Rock was Christ" (1 Cor 10:4).