46.a. “Wilderness” – 10.g. Aaron’s Blessing

 

Num 6:22-27  The LORD spoke to Moses, saying, “Speak to Aaron and his sons, saying, Thus you shall bless the people of Israel: you shall say to them, The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace. “So shall they put my name upon the people of Israel, and I will bless them.”

 “The blessing of God is the goodness of God in action, by which a supply of all good pours down to us from His good favor as from their only fountain which signifies that He alone is the defender of tHis people, and that it is He who preserves them with His guardian care. (Calvin)

“Jehovah make His face shine upon thee, and be gracious unto thee,” defined the blessing more closely as the manifestation of the favor and grace of God. The face of God is the personality of God as turned towards man.  “Jehovah lift up His face to thee, and set (or give) thee peace” (good, salvation), set forth the blessing of God as a manifestation of power, or a work of power upon man, the end of which is peace (shalom), the sum of all the good which God sets, prepares, or establishes for His people. The blessing, he says, desired for the people “that God would give them prosperity and every good, and also guard and preserve them.” This is carried out still further. He refers to “the spiritual nature and the soul,” and observes, “Just as the sun, when it rises and diffuses its rich glory and soft light over all the world, merely lifts up its face upon all the world;…so when God gives His word, He causes His face to shine clearly and joyously upon all minds, and makes them joyful and light, and as it were new hearts and new men. For it brings forgiveness of sins, and shows God as a gracious and merciful Father, who pities and sympathizes with our grief and sorrow. This also relates to the spiritual nature and the soul, and is a desire for consolation and final victory over the cross, death, the devil, and all the gates of hell, together with the world and the evil desires of the flesh. The desire of this blessing is, that the Lord God will lift up the light of His word upon us, and so keep it over us, that it may shine in our hearts with strength enough to overcome all the opposition of the devil, death, and sin, and all adversity, terror, or despair.”) (Keil)

46. “Wilderness” – 10.f. Nazirite Vow

 

Num 6:1-6  And the LORD spoke to Moses, saying, “Speak to the people of Israel and say to them, When either a man or a woman makes a special vow, the vow of a Nazirite, to separate himself to the LORD, he shall separate himself from wine and strong drink. He shall drink no vinegar made from wine or strong drink and shall not drink any juice of grapes or eat grapes, fresh or dried. All the days of his separation he shall eat nothing that is produced by the grapevine, not even the seeds or the skins. “All the days of his vow of separation, no razor shall touch his head. Until the time is completed for which he separates himself to the LORD, he shall be holy. He shall let the locks of hair of his head grow long.  “All the days that he separates himself to the LORD he shall not go near a dead body.

 Ecclesiastes 5:4-5    When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow.  It is better that you should not vow than that you should vow and not pay.

to separate themselves: or, to make themselves Nazarites, Lahazzir, from nazar, to be separate; hence nazir, a Nazarite, i.e., a person separated; one peculiarly devoted to the service of God by being separated from all servile employments. The Nazarites were of two kinds. Such as were devoted to God by their parents in their infancy, or even sometimes before they were born; and such as devoted themselves. The former were Nazarites for life; and the latter commonly bound themselves to observe the laws of the Nazarites for a limited time. The Nazarites for life were not bound to the same strictness as the others, concerning whom the laws relate.

The vow of the Nazirite was to express one’s special desire to draw close to God and to separate oneself from the comforts and pleasures of this world. This vow could be taken by a man or woman in Israel. “The word Nazirite is sometimes confused with Nazarene, the word used to describe Jesus in terms of his hometown origin (see Matt 2:23; Mark 14:67; 16:6; Acts 24:5). While these words are based on the same root (nazar, ‘to vow’), they are distinctive words.” (Allen)

There were several remarkable Nazirites in the Bible: Samson (Judges 13:5), John the Baptist (Luke 1:15), and Paul (Acts 18:18). The mother of Samson (Manoah’s wife) took the vow of a Nazirite during her pregnancy (Judges 13:4).

In a significant way, the Nazirite vow gave every Israelite the opportunity to make a priest-like vow and live in a priest-like consecration to God, at least for a time. The priesthood was restrictive. Only men of a certain age from a very particular family could be priests. The consecration of a Nazirite vow was open to all, including women.

 “There was absolutely nothing monastic in this order. These men did not separate themselves from the ordinary life of their fellows, yet they did maintain an attitude of special separation. The Nazirite was forbidden to eat or drink anything from the grape vine (from seed to skin). This was a form of self-denial connected with the idea of a special consecration to God.  During the time of a Nazirite vow, the hair was allowed to grow, and then it was cut at the conclusion of the vow. This was a way of outwardly demonstrating to the world that this man or woman was under a special vow. “There was to be no monastic association of Nazirites, no formal watch kept over their conduct. They mingled with others in ordinary life, and went about their business as at other times. But the unshorn hair distinguished them; they felt that the eye of God as well as the eyes of men were upon them, and walked warily under the sense of their pledge.” (Guzik)

The law of the Nazarite is appropriately added to other enactments which concern the sanctity of the holy nation. That sanctity found its highest expression in the Nazarite vow, which was the voluntary adoption for a time of obligations to high and strict modes of self-dedication resembling, and indeed in some particulars exceeding, those under which the priests were placed. (Barnes)

As a believer our lives should show a “Setting Apart” from the worldly lusts of the flesh. The Nazerite vow was a personal commitment to God with outward observable traits. As believers there should be outward observable traits that people should see in our actions and hear in what we say. Our lives are to be lived in such a way that honor and glory are given to Jesus Christ in all we think, say, and do. Would anyone know you are a believer in how you act and speak?

Pathway to Victory – Jeffress

 

I considered all my activities which my hands had done and the labor which I had exerted, and behold all was vanity and striving after wind and there was no profit under the sun.
–Ecclesiastes 2:11

Bernie Madoff and his wife had it all–luxury automobiles, vacation homes, a yacht. His net worth was in the hundreds of millions. There was only one problem with Madoff’s success: he was responsible for the largest investment fraud in United States history. Madoff cheated his victims out of as much as $65 billion. In 2009, he pleaded guilty to eleven felonies, and he passed away in prison twelve years later. In spite of everything Madoff once had, he lost it all.

Now, I have a hard time relating to billions of dollars. But it is possible to live a Bernie Madoff life on a much smaller scale. It is possible to invest your life in something only to lose it all. You might know what I am talking about–you invested your life in your work, but recently you were given the pink slip. Or you scrimped and saved and sacrificed to invest in your 401(k), but after a decade the balance has only decreased. Or you invested in a relationship, but you lost that person through death or abandonment. Or you invested in your children, but they have turned away from God and away from you. And in light of those losses, you begin to ask, “Why invest your life in anything if you can lose everything? Why spend your life serving God if in return all He is going to do is send you the very same problems He sends to unbelievers?”

Some people come to the conclusion that life is meaningless, and they say, “What if I were to cast off all the restraints of work, family, and faith and go in a different direction? What if I spent the rest of my life doing whatever I wanted to do?”

Fortunately or unfortunately, most of us do not have the ability to indulge our every fantasy. But years ago there lived a man who did. He had come to the conclusion that life was meaningless, so he said, “I am going to try to find purpose in life. I am going to try to find it in sex. In money. In power.” But at the end of his life, he concluded, “Everything in life is meaningless.”

That man’s name was Solomon, and he left a record of his journey for purpose in life in the Old Testament book we call Ecclesiastes. I believe Solomon has a special message for everyone–every age group, every life stage. As people around us put their faith in their money, their jobs, their relationships, or even in the government, we see the uselessness of putting our faith in anything other than God to find satisfaction in life.

45.z. “Wilderness” – 10.e. ” Jealousy – Adultery”

Num 5:11-31   And the LORD spoke to Moses, saying, “Speak to the people of Israel, If any man’s wife goes astray and breaks faith with him,  if a man lies with her sexually, and it is hidden from the eyes of her husband, and she is undetected though she has defiled herself, and there is no witness against her, since she was not taken in the act,  and if the spirit of jealousy comes over him and he is jealous of his wife who has defiled herself, or if the spirit of jealousy comes over him and he is jealous of his wife, though she has not defiled herself, then the man shall bring his wife to the priest and bring the offering required of her, a tenth of an ephah of barley flour. He shall pour no oil on it and put no frankincense on it, for it is a grain offering of jealousy, a grain offering of remembrance, bringing iniquity to remembrance. “And the priest shall bring her near and set her before the LORD. And the priest shall take holy water in an earthenware vessel and take some of the dust that is on the floor of the tabernacle and put it into the water. And the priest shall set the woman before the LORD and unbind the hair of the woman’s head and place in her hands the grain offering of remembrance, which is the grain offering of jealousy. And in his hand the priest shall have the water of bitterness that brings the curse.  Then the priest shall make her take an oath, saying, ‘If no man has lain with you, and if you have not turned aside to uncleanness while you were under your husband’s authority, be free from this water of bitterness that brings the curse. But if you have gone astray, though you are under your husband’s authority, and if you have defiled yourself, and some man other than your husband has lain with you, then’ (let the priest make the woman take the oath of the curse, and say to the woman) ‘the LORD make you a curse and an oath among your people, when the LORD makes your thigh fall away and your body swell. May this water that brings the curse pass into your bowels and make your womb swell and your thigh fall away.’ And the woman shall say, ‘Amen, Amen.’ “Then the priest shall write these curses in a book and wash them off into the water of bitterness. And he shall make the woman drink the water of bitterness that brings the curse, and the water that brings the curse shall enter into her and cause bitter pain. And the priest shall take the grain offering of jealousy out of the woman’s hand and shall wave the grain offering before the LORD and bring it to the altar. And the priest shall take a handful of the grain offering, as its memorial portion, and burn it on the altar, and afterward shall make the woman drink the water. And when he has made her drink the water, then, if she has defiled herself and has broken faith with her husband, the water that brings the curse shall enter into her and cause bitter pain, and her womb shall swell, and her thigh shall fall away, and the woman shall become a curse among her people. But if the woman has not defiled herself and is clean, then she shall be free and shall conceive children. “This is the law in cases of jealousy, when a wife, though under her husband’s authority, goes astray and defiles herself, or when the spirit of jealousy comes over a man and he is jealous of his wife. Then he shall set the woman before the LORD, and the priest shall carry out for her all this law. The man shall be free from iniquity, but the woman shall bear her iniquity.”

This unique passage deals with the problem of a spirit of jealousy in a marriage. Part of the foundation for marriage is the expectation that one’s spouse will be romantically and sexually faithful, and there is a justified jealousy that comes from this expectation. However, there may also be unfounded jealousy that can damage a marriage. This passage gave Israel a way to deal with a spirit of jealousy that may or may not be justified. “This law was given partly to deter wives from adulterous practices, and partly to secure wives against the rage of their hard-hearted husbands, who otherwise might upon mere suspicions destroy them, or at least put them away.” 

Sometimes jealousy in a marriage is revealed to be justified; other times it is found to be false. Either way, God gave Israel a way to dealt with this spirit of jealousy. Sometimes a husband or wife knows by intuition if their spouse has been unfaithful, through interpreting dozens of subtle indications. Yet, this intuition is not infallible – it is sometimes wrong. Accusations of infidelity that can’t be “proven” should be rightly resolved, and God gave Israel this unusual procedure to resolve such matters. This unusual law is evidence that God does not want couples to live in an on-going state of jealousy. The LORD gave a ceremony to resolve jealous feelings in a marriage, by either proving them or disproving them. This meant that the husband did not have the right to do as he pleased with his wife. He had to bring his wife to the priest and have the matter resolved by a higher authority. It was a serious, solemn thing to bring before the priest, discouraging groundless or frivolous accusations. The water was made bitter in two ways. First, it contained the dust from the floor of God’s holy tabernacle. Second, it contained the ink from the scroll containing God’s curse upon the sinner. The combination of seeing the holiness of God and the just penalty upon sinners is bitter.

Notably, if the woman was guilty, her punishment was not in the hand of her husband or even the community. Under the law of jealousy, the punishment of the woman was only in the hand of God. If the woman was innocent, it was known the entire community. At the very least, because this was a public ceremony, it made the entire community aware of the evil of adultery – and the seriousness of trying to hide your sin. The existence of the ceremony itself was an incentive to faithfulness in marriage, and therefore it was good for the entire nation.

 Surely, both the holiness of God and the perfection of His word testifies against us. We should be forced to drink a bitter cup that would destroy us – but Jesus drank it for us. (Guzik)

45.y. “Wilderness” – 10.d. “Not only confession, but restitution, in every possible case”

 

Num 5:5-7  And the LORD spoke to Moses, saying, “Speak to the people of Israel, When a man or woman commits any of the sins that people commit by breaking faith with the LORD, and that person realizes his guilt, he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong. (This expression does not merely refer to the actual criminality of the person, but to his consciousness of guilt respecting it. For this case must be distinguished from that of a person detected in dishonesty, which he attempted to conceal.) “he shall bear his iniquity”,”and he realizes his guilt”, “when he comes to know it, and he realizes his guilt in any of these” (Not only confession, but restitution, in every possible case, is necessary in order to obtain forgiveness.)

 Leviticus 5:17   “If anyone sins, doing any of the things that by the LORD’s commandments ought not to be done, though he did not know it, then realizes his guilt, he shall bear his iniquity.

 Psalms 32:5   I acknowledged my sin to you, and I did not cover my iniquity; I said, “I will confess my transgressions to the LORD,” and you forgave the iniquity of my sin. 

 Proverbs 28:13    Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.

 1 John 1:8-10   If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.  If we say we have not sinned, we make him a liar, and his word is not in us.

Part of this section (Numbers 5:6-8) is supplementary to the regulations in Leviticus 6:1-7. It is there laid down that if anyone incur guilt through wronging his neighbour by robbery, or oppression, by appropriating something committed to his keeping as a deposit, or by concealing the fact that he has found lost property, he must confess, and restore the property plus one-fifth, and offer to God as an atonement for his sin a guilt-offering of a ram. It is, to use a modern phrase, ‘conscience money.’ In the present passage it is further provided that if the neighbour whom he has wronged be dead, and there be no gô’çl (see note below) to whom the property can be restored, it is to be paid to the priest. The ram of the guilt-offering is, of course, to be offered as well. (Cambridge)

I say, furthermore, that “ a sin,” to speak more particularly, consists in doing, saying, thinking; or imagining, anything that is not in perfect conformity with the mind and law of God. Of course I need not tell any one who reads bjs Bible with attention, that a man may break God’s law in heart and thought, when there is no overt and visible act of wickedness. But I do think it necessary in these times to remind my readers that a man may commit sin and yet be ignorant of it, and fancy himself innocent when he is guilty. Sin is a disease which pervades and runs through every part of our moral constitution and every faculty of our minds. The understanding, the affections, the reasoning powers, the will, are all more or less infected. Even the conscience is so blinded that it •cannot be depended on as a sure guide, and is as likely to lead men wrong as right, unless it is enlightened by the Holy Ghost. He must dig down very low if he would build high. The plain truth is that a right knowledge of sin lies at the root of all saving Christianity. The first thing, therefore, that God does when He makes any one a new creature in Christ, is to send light into his heart, and show him that he is a guilty sinner. If a man does not realize the dangerous nature of his soul’s disease, you cannot wonder if he is content with false or imperfect remedies. I believe that one of the chief wants of the Church in the nineteenth century has been, and is, clearer, fuller teaching about sin. Sin, in short, is that vast moral disease which affects the whole human race, of every rank, and class, and name, and nation, and people, and tongue. I admit fully that man has many grand and noble faculties left about him, and that in arts and sciences and literature he shows immense capacity. But the fact still remains that in spiritual things he is utterly “ dead,” and has no natural knowledge, or love, or fear of God.

We, on the other hand,—poor blind creatures, here to-day and gone to-morrow, bom in sin, surrounded by sinners, living in a constant atmosphere of weakness, mfirmity, and imperfection,—can form none but the most inadequate conceptions of the hideousness of evil. We have no line to fathom it, and no measure by which to gauge it. The blind man can see no difference between a masterpiece of Titian or Raphael, and the Queen’s Head on a village signboard. The deaf man cannot distinguish between a penny whistle and a cathedral organ. The very animals whose smell is most offensive to us have no idea that they are offensive, and axe not offen¬ sive to one another. And man, fallen man, I believe, can have no just idea what a vile thing sin is in the sight of that God whose handiwork is absolutely perfect,—perfect whether we look through telescope or microscope,—perfect in the formation of a mighty planet like Jupiter, with his satellites, keeping time to a second as he rolls round the sun,—perfect in the formation of the smallest insect that crawls over a foot of ground. But let us nevertheless settle it firmly in our minds that sin is “ the abominable thing that God hateth. No proof of the fullness of sin, after all, is so over¬ whelming and unanswerable as the cross and passion of our Lord Jesus Christ, and the whole doctrine of His substitution and atonement. Terribly black must that guilt be for which nothing but the blood of the Son of God could make satisfaction. Heavy must that weight of human sin be which made Jesus groan and sweat drops of blood in agony at Gethsemane, and cry at Golgotha, “ My God, my God, why hast Thou forsaken Me ?.” (Matt, xxvii. 46.) Nothing, I am convinced, will astonish us so much, when we awake in the resurrection day, as the view we shall have of sin, and the retrospect we shall take of our own countless shortcomings and defects. Never till the hour when Christ comes the second time shall we fully realize the ” sinfulness of sin.” (Ryle)

Turning Point – Dr. Jeremiah

 

Casting all your care upon Him.
1 Peter 5:7

A Gallup poll showed that U.S. adults are rating their own mental health the lowest in twenty years. Less than a third consider themselves in excellent mental health, and nearly a quarter are seeking treatment.1

If you’re struggling with mental health issues, reach out to your pastor, church, or doctor. There’s help! And don’t neglect the promises of God and the reassurances of Scripture, for God’s Word is the foundation for sound thinking and healthy attitudes.

Peter wrote, “Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you” (1 Peter 5:6-7). Why must we humble ourselves before God? We cannot “fix” ourselves; we need His help to navigate the distresses we face. We need to be willing to cast everything at His feet and place everything in His hands.

Life is filled with many worries and anxieties, but God is eager for us to pour out our worries to Him, which we can do through prayer. No matter what your concerns are today, bring them to your Heavenly Father, give them to Him, and ask Him to work where you cannot.

Cast your care on Him, He that calls the stars by their names and leads them out by numbers.

45.x. “Wilderness” – 10.c. “That they may not defile their camp, in the midst of which I dwell.”

 

Num 5:1-4  The LORD spoke to Moses, saying,“Command the people of Israel that they put out of the camp everyone who is leprous or has a discharge and everyone who is unclean through contact with the dead. You shall put out both male and female, putting them outside the camp, that they may not defile their camp, in the midst of which I dwell.” And the people of Israel did so, and put them outside the camp; as the LORD said to Moses, so the people of Israel did.

That Moses was truly a prophet of the LORD. The commands God spoke to Moses were not secret revelations, they were meant to be spread throughout the whole community of Israel. These words of God were authoritative commands, not suggestions. It wasn’t that any of these things made a person or proved them to be a notorious sinner (though that was often wrongly assumed). Rather, it was that leprosy, unclean discharges, and dead bodies were reminders of the effects of sin – from which Israel must separate as they prepared to march towards the Promised Land. We could consider these three sources of uncleanness as an analogy of humanity’s sin nature, inherited from Adam. A leper does not choose leprosy, but inherits it, so our sin nature is not chosen – but inherited from Adam. We choose individual acts of sin, but our sin nature was inherited. At this stage in Israel’s progression to the Promised Land, they had been organized and ordered by God – now, they would be challenged to become a community that valued purity. God desired to make Israel a “Promised Land people” – and that means a purified, holy people. Neither men nor women were to be excluded from this command. Neither perceived sympathy nor perceived superiority could spare someone the effects of sin in the world and our sinful nature. “This does not, of course, mean they were left behind to perish, but that they were not allowed to march in their proper place with the tribes of their people.” God is concerned with far more than our individual acts of sin; He demands our sin nature be addressed. Only in Jesus can our sin nature – (the old man) be crucified, and the nature of Jesus (the new man) be given to us, making us new creations. God does not have a relationship of love and fellowship with the old man, but He does with the new man. (Guzik)

The camps and divisions of priests, Levites, and people being thus settled, now was the time when the law about excluding leprous and unclean persons from the camps was to take place; God having, for wise reasons, appointed that all persons under such legal impurities should, in proportion to the degree of them, be excluded from the community where he himself dwelt by the symbols of his divine presence till they were cleansed again. (Benson)

It is easy to see the effects of sin in another person, but what if our sins were openly exposed and easily recognized by anyone who saw us? What if they were like a flashing spotlight on a billboard seen by anyone near enough to see it. I would think the shame of these known by everyone around us would humble us. They would give us pause before we would criticize others. They would make us aware of the great grace, mercy, and love God has in accepting us as we are. They would surely point us in the direction of what love towards others should be.

Enduring Word – Guzik

 

Watch, stand fast in the faith, be brave, be strong. Let all that you do be done with love. (1 Corinthians 16:13–14)

Near the end of this letter to the Corinthian disciples of Jesus, Paul hoped to stir their sense of responsibility and courage for the Christian life. In these two verses, Paul told them to do four things, and then gave an overall principle for how they must do the four things.

Each of the four things were military in nature, describing things a soldier might do.

A Special Kind of Soldier

Christians are to watch. They are to be continually on guard and live in such a way that they are not surprised by difficulties or by great blessings, such as the return of the Lord Jesus Christ. Jesus commanded His disciples to watch (Matthew 24:42, 26:41, Mark 13:37).

Christians are to stand fast in the faith. The idea is that there are many things that would shake or move a believer from their secure footing in the Christian faith. This also has the sense of soldiers standing together, ready to face and fight the enemy. A few scattering soldiers can mean defeat. Like a soldier needs a strong standing position in battle, the disciples of Jesus need to stand strong. Paul warned believers to stand fast in their liberty in Jesus (Galatians 5:1), in Christian unity (Philippians 1:27), in the Lord Himself (Philippians 4:1), and in the teaching of the apostles (2 Thessalonians 2:15).

Christians are to be brave. This is the only place in the New Testament where this word is used (andrizomai). Literally it means, “to act like a man.” There is a place for all disciples of Jesus Christ, men and women, to choose the courage a brave soldier must have in his time of battle: unflinching, pressing forward. This quality is especially necessary among Christian men, but it isn’t limited to them.

Christians are to be strong. The believer’s strength comes not from their own resources, but from the Lord and His power. We can be strong in the Lord and the power of His might (Ephesians 6:10, 2 Timothy 2:1). The strength of individual believers helps the church of Jesus Christ as a whole.

Those four things are important to the soldier and, by analogy, to the disciples of Jesus Christ: readiness, steadfastness, bravery, and strength. Yet for the solider, there is a sense in which they are enough–but not for the Christian. For the follower of Jesus Christ, all the watching, all the standing fast, all the bravery, and all the strength appropriate for the solider might mean nothing without love. That’s why God told us, let all that you do be done with love. If the Christian loses love, they lose everything (1 Corinthians 13:1–3).

Dear brother or sister in Jesus Christ, take seriously your responsibility as God’s solder. Yet realize you are special kind of soldier, one that needs to do it all with love. God helping us, we will.

Turning Point – Dr. Jeremiah

 

Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths.
Proverbs 3:5-6

Most Jesus followers understand something about trusting the Lord, acknowledging Him, and seeking His paths. But what does it mean to “lean not on your own understanding”? It means we shouldn’t try to do anything on our own. We shouldn’t try to figure things out on our own without consulting God, giving Him every aspect of the decision and letting Him guide our thoughts. When we live independently of God, it’s impossible to exercise wisdom. The Lord wants us to use our brains and to ponder our decisions, but not on our own! He wants us to use our sanctified minds.

Making decisions is an integral part of life. As Christians, we seek to make wise decisions that honor God. It’s through seeking His guidance that we are able to do just that. We make decisions prayerfully. We make decisions that don’t go against Scripture. We make decisions with the inner peace of sensing His guidance.

Whatever decisions you face today, ask God to lead and direct you.

His faithful follower I would be, for by His hand He leadeth me.

45.w. “Wilderness” – 10.b. “Levite redemption of Israelite firstborn”

 

Num 3:40  And the LORD said to Moses, “List all the firstborn males of the people of Israel, from a month old and upward, taking the number of their names. And you shall take the Levites for me—I am the LORD—instead of all the firstborn among the people of Israel, and the cattle of the Levites instead of all the firstborn among the cattle of the people of Israel.”  So Moses listed all the firstborn among the people of Israel, as the LORD commanded him. And all the firstborn males, according to the number of names, from a month old and upward as listed were 22,273. And the LORD spoke to Moses, saying, “Take the Levites instead of all the firstborn among the people of Israel, and the cattle of the Levites instead of their cattle. The Levites shall be mine: I am the LORD. And as the redemption price for the 273 of the firstborn of the people of Israel, over and above the number of the male Levites, you shall take five shekels per head; you shall take them according to the shekel of the sanctuary (the shekel of twenty gerahs), and give the money to Aaron and his sons as the redemption price for those who are over.” So Moses took the redemption money from those who were over and above those redeemed by the Levites.  From the firstborn of the people of Israel he took the money, 1,365 shekels, by the shekel of the sanctuary.  And Moses gave the redemption money to Aaron and his sons, according to the word of the LORD, as the LORD commanded Moses.

Number all the first-born of the males of the children of Israel, &c.—The principle on which the enumeration of the Levites had been made was now to be applied to the other tribes. The number of their male children, from a month old and upward, was to be reckoned, in order that a comparison might be instituted with that of the Levites, for the formal adoption of the latter as substitutes for the first-born. The Levites, amounting to twenty-two thousand, were given in exchange for an equal number of the first-born from the other tribes, leaving an excess of two hundred seventy-three; and as there were no substitutes for these, they were redeemed at the rate of five shekels for each (Nu 18:15, 16). Every Israelite would naturally wish that his son might be redeemed by a Levite without the payment of this tax, and yet some would have to incur the expense, for there were not Levites enough to make an equal exchange. Jewish writers say the matter was determined by lot, in this manner: Moses put into an urn twenty-two thousand pieces of parchment, on each of which he wrote “a son of Levi,” and two hundred seventy-three more, containing the words, “five shekels.” These being shaken, he ordered each of the first-born to put in his hand and take out a slip. If it contained the first inscription, the boy was redeemed by a Levite; if the latter, the parent had to pay. The ransom-money, which, reckoning the shekel at half a crown, would amount to 12s. 6d. each, was appropriated to the use of the sanctuary.  (Brown)

The number of firstborn sons is low if accounted for all the nation; it would mean that only one in 27 sons were firstborns – an unlikely percentage. It is more probable that the 22,273 firstborn sons were those born in the thirteen months since their departure from Egypt.  “The price for the redemption of the excess firstborn of the Israelites was five shekels, or about 2.1 ounces of silver per person. The Israelites not covered by a Levite were redeemed with a silver shekel, but under the New Covenant the believer is redeemed with something far more costly and precious: the blood of Jesus Christ, as a lamb without blemish. (Guzik)

God said, “the firstborn are Mine”. The firstborn of the Israelites and of their flocks were for special service and use by God. This at first glance seems a bit strange when we consider “All” is God’s. Yet here we have God calling out the firstborn for special service. In His plan and purpose, God, ordained a redemption of the Israelites firstborn by a Levite. God ordains and gives His redeemed children gifts and talents for His service, honor and glory.