Old Testament

Numbers 26:52-65
The Second Census, Part II

Israel is at the door of Canaan. The tribes have been counted except for Levi, and Levi is next. Their counting will be in a different way and for a different purpose, but they too will be counted.

As for the division of the land, that will be by lot. The founder of Methodism, John Wesley, was a big fan of casting lots. He would cast them for all making all kinds of decisions, including both marriage and settling tough theological issues. I wouldn’t recommend lots for either – for sure.

If you are planning on finding a wife, and you are set on casting lots, I wish you well in your misery. If you are casting lots for settling a theological debate, you might see where John Wesley landed on some rather important points of doctrine, meaning on the wrong side of them.

However, all things fit the purposes of the Lord, including someone stuck in a bad marriage who will hopefully honor the Lord – even through it. And, His purposes are realized in people with good, as well as bad, theology. Unfortunately, those who follow teachers with bad theology get sucked up into their bad theology as well.

John Wesley leaned towards the view of Jacob Arminius concerning depravity and loss of salvation. His conclusions for both of them are entirely incorrect. Today, there are still teachers out there who follow his doctrine on these issues.

Lots served a purpose at certain times in redemptive history, and they brought about the will of the Lord as He intended, but they are also never mentioned after Acts 2. At that time, the Holy Spirit was given, and in the span of a few short years, the books of the Bible were complete. What on earth do we need lots for now?

Text Verse: “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, ¹⁴ who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:13, 14

Paul says that when we trust in the word of truth, meaning believing the gospel of our salvation, the sealing of Holy Spirit of promise is the guarantee of our inheritance. Do we need to cast lots in order to know if we are saved? Do we need to cast lots in order to know if we are saved once for all time? Do we need to cast lots to determine what the effects of our salvation will be?

No! The Bible, in just those two verses tells us the answer to those (and quite a few other) questions. But, there is something about the idea of the lot, which is found right in the sermon verses we just read, that you might not be aware of.

What does a second census of Israel, just prior to their entry into Canaan, have to do with the idea of lots? Well, stick around and you might find out… pretty sure you will. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Land Shall Be Divided as an Inheritance (verses 52-65)

⁵² Then the Lord spoke to Moses, saying:

The Lord is carefully and methodically detailing His intent for Israel. In verses 26:1 & 2, which occurred after the plague, the Lord told Israel to take a census. Think of it! Israel had wandered in the desert since leaving Sinai, and all of that generation had died. The first census would have been no good to them. The number of some tribes had changed dramatically in those intervening years.

Further, some of the greatest changes of all were inferred to have come just a short time before in the plague which resulted from the incident at Peor. The Lord knew that a new census was needed, and now this is the perfect time for it to occur. And this is because they were preparing to enter into their long-awaited inheritance, Canaan. The stage has been set, and that is now explicitly stated…

⁵³ “To these the land shall be divided as an inheritance, according to the number of names.

There are three requirements of the division of the land which will be seen. The first is that of the inheritance “according to the number of names,” meaning individual people. Thus, the size of the land will be in accord with the size of the tribe…kind of. This is then further defined by the Lord with the words…

⁵⁴ To a large tribe you shall give a larger inheritance, and to a small tribe you shall give a smaller inheritance.

The words are second person, singular. The Lord is speaking to Moses – “You shall give.” However, with the exception of land east of the Jordan which will be granted before entry into Canaan, the land division doesn’t actually take place for quite some time after his death. It shows that the census under Moses is the deciding factor for those future divisions of inheritance.

As far as the size of the inheritance being larger for a large tribe and smaller for a small tribe, this seems obvious, but it is not what is being referred to. Rather, the word “tribe” is inserted by translators.

This is not referring to the land given to the tribes, but to the land within the allotted portion which is to be given to the families within the tribes. This must be so because the Lord will divide the land by lot for the tribes as is noted in verse 55. That means that the size of the lot per tribe is given by the Lord, not according to total population, but according to location regardless of size.

Despite this, one must also look at the wisdom of God in how this comes about. First, this is the official accounting of the names. And yet, the land will not be divided up according to these names until the land is subdued. That will take over seven years from this point in time as is recorded in Joshua 11 –

“So Joshua took the whole land, according to all that the Lord had said to Moses; and Joshua gave it as an inheritance to Israel according to their divisions by their tribes. Then the land rested from war.” Joshua 11:24

How many will die in battle? How many will die of natural causes? How many sons are, or will be, born to each of these groups during those seven years? And of those sons, how many will turn into adults during those seven years?

Those statistics are irrelevant. The census now will determine the land grant to each tribe after the land is subdued. This is certain, because of the words to Moses, “you shall give,” and by the fact that no census is later directed for the land division. If another census was conducted, it would have been recorded. Instead, the numbers now are the determining factor.

Because the casting of the lot will determine the actual selection of land for each tribe, the size of tribe, though seemingly a factor in deciding land division, is not what is being spoken of here.

Instead, the decision by the lot means that each tribe is to be satisfied with its inheritance as determined by the Lord. A larger family will have a larger inheritance within the confines of its land, and a smaller family will receive a smaller inheritance. Thus…

^{54 (con’t)} Each shall be given its inheritance according to those who were numbered of them.

The numbers apply to each family which comprises the tribe as seen in the counting of the first 51 verses. If you have forgotten that, we can repeat last week’s sermon. Or, we can simply note that the sons of Jacob, with the exception of Levi, were numbered. And the numbering of Joseph was divided into his two sons, Manasseh and Ephraim, who were adopted by Jacob.

Thus, there are ten natural sons, plus the two adopted sons in place of their father Joseph, making twelve tribes, and thus twelve land divisions. Within those divisions, individual families will be granted their portion according to their size.

However, whatever inheritance is given to the tribe as a whole, will be called by that name from that time forward. Thus, the land given to Judah would forever be known as the land of Judah.

From the time of the initial division, this is then seen. For example, in Isaiah 9, it notes “the land of Zebulun and the land of Naphtali.” The land is known according to the name of the father. As such, there is never a land spoken of as “Levi.”

Though there will be cities known as Levitical cities, there is no specific land named for him. This will be understood as we continue on. Levi means, “Attached,” and he will be attached to the other tribes in his own unique way.

⁵⁵ But the land shall be divided by lot;

akh b’goral yekhaleq eth ha’arets – “Surely, in lot shall be divided the land.” This is now the second requirement of the division of land. It is to be divided by goral, or lot.

So far, the only passage where the lot has been mentioned was in Leviticus 16. That lot was used to determine the status of the two goats brought before the Lord – one for sacrifice, and one as azazel, or scapegoat. As noted then, so it is to be understood now –

“The lot is cast into the lap,

But its every decision is from the Lord.” Proverbs 16:33

This then is a sign that the Lord is the ultimate determining factor of where each tribe will be situated. Though there may be greater numbers of people in a smaller parcel of land, the Lord determined that “each shall be given its inheritance according to those who were numbered of them.” In this, another proverb is to be considered –

“Casting lots causes contentions to cease,

And keeps the mighty apart.” Proverbs 18:18

One can see that the lot is given to determine what the particular situation of the land which is chosen for each tribe will be. In other words, Judah will be given land to the very south in Israel. As can be seen by the rest of Scripture, and even by prophecies which have already been made, such as by Jacob upon his sons, this is obviously by the Lord’s design.

The situation of Judah, meaning where it is located, will become a point of fulfilling those prophecies. The northern tribes will be situated where the majority of their people will be taken away in permanent exile.

However, Judah will be preserved, returning to her land after an exile of seventy years, thus allowing for the Messiah to come as prophesied. What may seem uninteresting to read actually turns out to be marvelous to the mind when properly contemplated from the larger perspective. The division of lot is next further explained…

^{55  (con’t)} they shall inherit according to the names of the tribes of their fathers.

This confirms what has already been deduced and it forms the third requirement concerning land division. The term, “the tribes of their fathers,” indicates the named tribes of the sons of Israel, minus Levi, and inclusive of Manasseh and Ephraim who represent Joseph.

⁵⁶ According to the lot their inheritance shall be divided between the larger and the smaller.”

al pi ha’goral – “according to the mouth of the lot.” It is an interesting expression which personifies the lot. As the lot speaks out, so shall the inheritance be. And again, it says, “between the larger and the smaller.”

As the larger in number may get a smaller parcel of land, or vice versa, it means that whatever the division for the size of land, so shall the decision of the lot stand according to divine providence. Once that determination is made, from there the land will be divided by family size.

What is interesting, and what speaks of the providence of God over the nations, because – as the proverb notes – the decision of the lot is from the Lord, the scholar Keil, who lived in the 1800s, notes the following –

“On this ground not only was the lot resorted to by the Greeks and Romans in the distribution of conquered lands (see the proofs in Clericus, Rosenmller, and Knobel), but it is still employed in the division of lands.” Keil

In other words, what may seem as arbitrary in the establishment of the borders of nations in history, is actually a work of God as He directs those borders. He did it first through language, separating people accordingly. However, the nations have continued to have an unseen hand which has kept them aligned according to the will and purpose of God, and this is leading everything to history’s end goal and purpose.

⁵⁷ And these are those who were numbered of the Levites according to their families:

With the census of the first twelve tribes complete, the counting of the Levites is next recorded. The Levites are counted separately because they are set apart to the Lord. He is their inheritance, and so no land division is to be made for them. Rather, they will be counted for the service of the Lord and of the people.

As a point of generational history, Levi lived to be 137 years old. He went down to Egypt with the family and died there. He is the father of the tribe, and the counting is made first by family according to the sons of Levi…

^{57 (con’t)} of Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; of Merari, the family of the Merarites.

These are the three sons of Levi. As a point of generational history, the age of Kohath is specifically given at his death. He was 133 years old when he died. It is from him and his brothers, Gershon and Merari, that the next division of families is to be made…

⁵⁸ These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, and the family of the Korathites. And Kohath begot Amram.

These are the next generation of Levites which became families in their own standing, and who are all listed by name in the earlier census in Numbers. As a point of generational history, the age of Amram is specifically given at his death. Like his grandfather Levi, he was 137 when he died.

⁵⁹ The name of Amram’s wife was Jochebed the daughter of Levi, who was born to Levi in Egypt;

Now comes a rare occurrence in Scripture where the name of a wife is included in a genealogy. The name of Amram’s wife is Jochebed. The only other time she is mentioned is in Exodus 6:20 in the counting of the listing of the family of Levi. There it said –

“Now Amram took for himself Jochebed, his father’s sister, as wife; and she bore him Aaron and Moses. And the years of the life of Amram were one hundred and thirty-seven.” Exodus 6:20

Here now, she is again noted as Amram’s wife, but instead of calling her “his father’s sister,” here she is called “the daughter of Levi who was born to Levi in Egypt.”

The specificity is not to be missed, and the importance of calling her both “his father’s sister,” and “the daughter of Levi,” is to ensure that no mistake is made concerning the generations of Moses. For example, the scholar John Lange says –

“We notice a significant fact which forms the central point in this narrative, and has occasioned some difficulty. Kohath’s son is called Amram, the father of Aaron, Moses, and Miriam bears the same name. This illustrious family is through the identity of names brought back closely to its ancestor Levi. [The recurrence of the same names constitutes no difficulty. But Jochebed could not have been the daughter of Levi in the strict sense. Generations have come and gone between Levi and the mother of Moses. She was a daughter of Levi in the sense that she was a descendant. The term does not necessarily determine the nearness of the relation.” John Lange (incorrect analysis)

John Lange, like many scholars – and as is implied in many translations – assumes that Jochebed could not be the daughter of Levi and yet the mother of Aaron, Moses, and Miriam. He believes this is impossible because, as he said, “Generations have come and gone between Levi and the mother of Moses.”

But this is incorrect. This is why the age of Levi was given at his death (137). The only other son of Jacob whose age at death was recorded was Joseph, and that because it was necessary to know.

Next, of the three sons of Levi, only the age at death is given for his son Kohath (133). And then, for all the sons of Kohath, only the age of Amram is given at his death (137). As the Israelites dwelt in Egypt for 215 years, these ages are given to show us the reliability of God’s promise to Abraham, and thus the reliability of the word of God itself. This is evidenced by the next words…

^{59 (con’t)} and to Amram she bore Aaron and Moses and their sister Miriam.

Jochebed is Levi’s natural daughter, and Kohath is Levi’s natural son. Amram is Levi’s grandson who married his aunt, Levi’s daughter. It is to this union that Aaron, Moses, and Miriam, Levi’s great-grandchildren, were born.

The special record of this line is given first to establish a direct line from Abraham to Moses and Aaron, through Isaac and Jacob. That is clearly evident when compared with the other sets of genealogies already given in the Bible. This is also recorded because God made a promise to Abraham in Genesis 15 concerning his descendants –

“Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. ¹⁴ And also the nation whom they serve I will judge; afterward they shall come out with great possessions. ¹⁵ Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. ¹⁶ But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.” Genesis 15:13-16

This specially recorded set of years of life, and the special note of Jochebed as being both the daughter of Levi and sister of Kohath, is given to show that the Lord’s words are both true and fulfilled.

Jacob went to Egypt with his family which included his son Levi and Levi’s three sons, Gershon, Kohath, and Merari. In Egypt, Kohath had a son named Amram and Amram had a son named Moses.

Thus, Moses is the fourth generation from Jacob who went to Egypt. And the sons of Aaron and Moses are the fourth generation from Kohath, Levi’s son, who also went to Egypt. As they will enter Canaan, the prophecy has been fulfilled.

This listing is a proof of the fulfillment of covenant promise. Moses, the fourth generation of Levi, has brought the people to the doorstep of the Land of Promise, even if he himself will not enter, and his sons are the fourth generation of Kohath.

Thirdly, because the specific ages of Levi, Kohath, and Amram are given, there is no need to debate the approximate length of time which the Israelites dwelt in Egypt. This dating can be checked against other dating and it confirms that there are no missing generations in the genealogies.

In other words, the line goes directly from Abraham, to Isaac, to Jacob, to Levi, to Kohath, to Amram, and then to Moses and Aaron without any interim generations being left out. The line is complete and unbroken. Moses is the 7^th from Abraham; from Promise to Deliverer. When his sons enter Canaan, they will be the 8^th generation, the generation of new beginnings.

The name Jochebed, or Yokeved, carries the abbreviated form of Yah, or Yehovah. Her name means either “Yehovah’s Glory” or “Glory of Yehovah.” It is a fitting and appropriate name indeed!

Her son, Moses, was the one who led the people of Israel as they saw the glory of the Lord in the most astonishing ways. Her husband’s name, Amram, means “A People Exalted.” Looking at this union there is a picture of what was coming. Israel, A People Exalted, have been united to the Lord of Glory.

As usual, what seems like a tedious and unnecessary listing of names which could only excite someone who had just come out of coma, or maybe put him back into one, is really a marvelously given set of hints and clues to the majesty of what God has tucked away in His superior word.

⁶⁰ To Aaron were born Nadab and Abihu, Eleazar and Ithamar.

Now, the specific line of Aaron, the priestly line, is given. As a point of generational history, the age of Aaron is recorded at his death. Numbers 33:39 will show that he was 123 when he died. Thus, the generations recorded are reliable, the dating is reliable, and the promise is fulfilled. His sons, the fourth generation from Kohath, who had entered Egypt with Jacob, would enter the land of Canaan, even if not all of his sons entered Canaan…

⁶¹ And Nadab and Abihu died when they offered profane fire before the Lord.

Aaron’s two oldest sons were excluded from entry into Canaan because they transgressed by offering profane fire before the Lord. Thus, they died and their bodies were buried in the wilderness near Mount Sinai.

Their actions stand as a witness to the holiness of the Lord. Because of their deaths, only the two younger sons would enter into the promised inheritance. But they did enter, and therefore, the promise of God, made hundreds of years earlier, that the fourth generation would enter, was fulfilled exactingly. It shows that God is not limited to time, but sees all of history open before Him.

⁶² Now those who were numbered of them were twenty-three thousand, every male from a month old and above; 

Unlike the census for the rest of Israel, which was males twenty and above, the counting of the Levites is of all males, one month old and above. The other tribes were counted from twenty because they were reckoned as men of war.

The Levites are taken in place of the firstborn of the other tribes. Because there were firstborn of all ages when that original exchange was made, all ages of Levites are counted, regardless of their ability to serve.

The tribe of Levi increased by 1000 since the first census which was recorded in Numbers 3:39. Such a small increase in number shows that the Levites probably suffered rather large losses in the rebellion of Korah.

This can be inferred because in Numbers 3 there are families – those of Shimei, Izehar, and Uzziel – who are not even listed here. Either these families died off naturally, or they may have died off in the rebellion. Whatever the case, if there were any remaining, they were probably assimilated into the other families listed here.

^{62 (con’t)} for they were not numbered among the other children of Israel, because there was no inheritance given to them among the children of Israel.

These words are based on what was recorded in Chapter 18. First for Aaron, meaning the priests –

“Then the Lord said to Aaron: ‘You shall have no inheritance in their land, nor shall you have any portion among them; I am your portion and your inheritance among the children of Israel.’” Numbers 18:20

And next, it applies to the non-priestly Levites –

“But the Levites shall perform the work of the tabernacle of meeting, and they shall bear their iniquity; it shall be a statute forever, throughout your generations, that among the children of Israel they shall have no inheritance. ²⁴ For the tithes of the children of Israel, which they offer up as a heave offering to the Lord, I have given to the Levites as an inheritance; therefore I have said to them, ‘Among the children of Israel they shall have no inheritance.’” Numbers 18:23, 24

Those words are now confirmed at this census. The tribe of Levi, or “Attached,” is counted separately because they will be attached to Israel in a unique way. That will continue to be seen as the pages of Scripture unfold in the days ahead.

⁶³ These are those who were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by the Jordan, across from Jericho.

These words take us back to verse 1 where the Lord addressed both Moses and Eleazar. They were instructed to take a census of Israel. There it mentioned those “twenty years old and above,” meaning the tribes of war-aged men. However, this now is inclusive of the census of Levi as well.

The entire congregation is numbered in the plains of Moab, or “From Father,” by the Jordan, meaning “Descender,” which is across from Jericho, or “Place of Fragrance.” One can sense a picture of the people who are accepted by God because of Christ, the Descender. Such was not always the case though…

⁶⁴ But among these there was not a man of those who were numbered by Moses and Aaron the priest when they numbered the children of Israel in the Wilderness of Sinai.

The disobedient generation is gone, consumed by time and their wanderings. This included all of the congregation, including those of Levi, who rejected the Lord some thirty-eight years earlier. And that even included Aaron who is named here as participating in the original census, but whose son has taken his place in this census.

The hope and anticipation of the people at Sinai ended in futility. It is for a new generation to enter into the promised inheritance.

⁶⁵ For the Lord had said of them, “They shall surely die in the wilderness.”

This final verse of the chapter shows us that the word of the Lord was fulfilled, exactly as He had spoken. The people had rebelled, sentence was pronounced, and the execution was completed one day at a time until all of the disobedient were gone with but two exceptions.

Interestingly, there is an acrostic found in the words, ki amar Yehovah lahem mot yamutu, or “For said Yehovah of them dying they shall die.” The last letters of four of those words spell out hemtu – “They were killed.” It is an additional emphasis in God’s word concerning this disobedient generation. The Lord promised that dying they would die, and – in fact – He killed them off to the last disobedient man.” That left just two of the entire generation…

*^65 (fin) So there was not left a man of them, except Caleb the son of Jephunneh and Joshua the son of Nun.

The words here confirm the words of Numbers 14 –

“Say to them, ‘As I live,’ says the Lord, ‘just as you have spoken in My hearing, so I will do to you: ²⁹ The carcasses of you who have complained against Me shall fall in this wilderness, all of you who were numbered, according to your entire number, from twenty years old and above. ³⁰ Except for Caleb the son of Jephunneh and Joshua the son of Nun, you shall by no means enter the land which I swore I would make you dwell in. ³¹ But your little ones, whom you said would be victims, I will bring in, and they shall know the land which you have despised.”

As noted then, Joshua and Caleb were given as types of those would enter the promise. Caleb, or “Dog,” pictures those Gentiles who are of faith and who receive the promise. Joshua, who is also a type of Christ elsewhere, here pictures those Jews who are of faith and who receive the promise. In this typology, the promise was made, and it reflects the notion of entering into the inheritance based on one’s faith in the promise of the Lord. For the others who lacked faith, they met their end apart from the promise of God.

The final words here do not bode well for Moses. Only two names are given as to those who will enter Canaan. Moses is not one of them. Though still alive in order to complete the Torah, he will die outside of the land of promise. The law is not of faith, but of works. The typology was set before time began, and Moses happened to be the one selected to fit the typology. The law has no part in the inheritance.

The lot to help me decide is cast into the lap
In hopes of telling me what to do
After I settle the matter of divine election I’ll take a nap
After I cast the lot, this is what I will do

I don’t have to think the matter through
Because I have the lot to make the decision for me
Soon I will take my nap, so I will do
When I cast the lot, the truth of the matter I shall see

It must be the right way to handle such matters
It worked when the Lord told Israel to do this very thing
But so many people’s doctrine are found in tatters
Surely only good doctrine will casting the lot bring

II. The Casting of Lots

The land of Canaan was to be portioned out to the tribes according to goral, or lots. That word comes from an unused root meaning to be rough like a stone, and thus it signifies a pebble. Figuratively, the word signifies a portion, or a destiny. That is seen, for example, in Jeremiah where the word goral is used in this figurative way –

“‘This is your lot,
The portion of your measures from Me,’ says the Lord,
‘Because you have forgotten Me
And trusted in falsehood.’” Jeremiah 13:25

Interestingly, the same idea is seen in the Greek. The kléros, or lot, is seen in both its literal and figurative sense in the New Testament. Figuratively, it means a portion, or inheritance, just as in the Hebrew. Lots were cast for Christ’s garment at the cross. Likewise, kléros, or lots, were cast for choosing an apostle to replace Judas who once had his own kléros, or “portion” in Christ’s ministry. The irony there is palpable.

In Acts 8, Simon the Sorcerer was told he had no kléros, or “portion” in the matter of the Holy Spirit because he was not right in the sight of God. However, Jesus’ said this to Paul at in his conversion –

“I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, ¹⁸ to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.” Acts 26:18

Paul, that same apostle, later wrote this to those at Colosse –

“…giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. ¹³ He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, ¹⁴ in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:12-14

The word kléros, in turn, comes from klaó, to break – specifically bread. It is used fourteen times in the New Testament, and always in relation to the breaking of bread, implying fellowship. The bread, however, is given as a symbol of Christ’s body which was broken, just as bread is broken. But that was, again, in order to grant fellowship.

Without the breaking of His body, there would be no fellowship with God, because He is the only conduit through which fellowship with God could come about. Without Him, meaning what He did and how He did it in the giving of Himself, such could never be.

Understanding these things, we can see that the matter of the lot concerning Israel’s inheritance is only spoken of now, after the time of the wilderness wanderings. Though a census was made at the beginning of the book of Numbers, nothing was said of a division of the land at that time.

And yet, that was before any rejection of the Lord by, or sentence upon, the offenders. The Lord already knew that Israel would reject Him, and so there was no explanation given to them concerning the lot and the land division at that time, because there would be no inheritance for that generation.

The inheritance is granted based on faith in the Lord, not works of the law. Levi was given no inheritance because the Lord is said to be their inheritance. Levi represents the law, and thus the Lord is the law’s inheritance. It was He alone who would come and fulfill the law. In His fulfillment of the law, and in His death which is that final fulfillment of the law, the law received its portion.

Only after that came about could the inheritance, the kléros, be portioned out. The amazing details of the first census, which seemed so dull and unpalatable before we started into it, is eclipsed by the magnificent concepts and details which are found in this second census, which certainly must have seemed even more dull and more unpalatable before we entered into it.

But such is not the case. God is, in these difficult accounts of recorded history, revealing His plan and the glory of what He would do, and has done, through His Son, Jesus.

As we saw from Proverbs 16, there is nothing arbitrary about the casting of lots. Rather, when the lot is cast, the decision is from the Lord. And in the casting of the lot, the inheritance is given, whatever that may be.

Christ Jesus broke the bread and said, “This is My body.” And then Christ Jesus gave of His body so that we could obtain the inheritance; our portion among the saints. Just as the Lord knew that the first census would not result in an inheritance, and just as the Lord knew that it would be the fourth generation of those who entered into Egypt that would then enter into Canaan, God knew that the law could not save, apart from the giving of His Son.

Today, I would appeal to you to refrain from attempting to please the Lord through self. Give up on self, and come to Christ. Why do I feel qualified to give you this advice? Because I am a member of kleroi, or clergy – one appointed to a lot or inheritance. In this life, my portion is – by the grace of God – one who has been appointed to serve you through the word. And I assure you that my solemn duty is to inform you of your need for Jesus. Come to the Bread which has been broken in order to secure your inheritance with the saints of God. Come to Christ, and receive your allotted, heavenly portion.

Closing Verse: “In Him also we have obtained an inheritance (kléroó – to cast lots), being predestined according to the purpose of Him who works all things according to the counsel of His will, ¹² that we who first trusted in Christ should be to the praise of His glory.” Ephesians 1:11, 12

Next Week: Numbers 27:1-11 The girls get an inheritance! Isn’t that rad!… (The Daughters of Zelophehad) (52^nd Numbers sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

The Second Census

Then the Lord spoke to Moses, saying:
These words to him He was then relaying

“To these the land shall be divided as an inheritance
———-according to the number of names
To a large tribe you shall give a larger inheritance, so shall it be
And to a small tribe you shall give a smaller inheritance
Each shall be given its inheritance according to those who were
———-numbered of them, as directed by Me

But the land shall be divided by lot
They shall inherit according to the names of the tribes
———-of their fathers, one by one
According to the lot their inheritance shall be divided
Between the larger and the smaller, is how it shall be done

And these are those who were numbered of the Levites
According to their families is how it shall be
Of Gershon, the family of the Gershonites
Off Kohath, the family of the Kohathites
———-of Merari, the family of the Merarites, as directed by Me 

These are the families of the Levites:
The family of the Libnites, the family of the Hebronites as well
The family of the Mahlites, the family of the Mushites
And the family of the Korathites, so the record does tell

And Kohath begot Amram
The name of Amram’s wife was Jochebed, so was she
The daughter of Levi who was born to Levi in Egypt
And to Amram she bore Aaron and Moses
———-and their sister Miriam, so we see

To Aaron were born Nadab and Abihu, Eleazar and Ithamar too
And so died – when they offered profane fire before the Lord –
———-Nadab and Abihu

Now those who were numbered of them were
———-twenty-three thousand
Every male from a month old and above, as the record does tell
For they were not numbered among the other children of Israel
Because there was no inheritance given to them
———-among the children of Israel

These are those who were numbered by Moses and
———-Eleazar the priest, as the counting did go
Who numbered the children of Israel in the plains of Moab
———-by the Jordan, across from Jericho 

But among these there was not a man
Of those who were numbered by Moses and Aaron the priest
When they numbered the children of Israel
In the Wilderness of Sinai; from the greatest to the least

For the Lord had said of them
“They shall surely die in the wilderness; each and every one
So there was not left a man of them
Except Caleb the son of Jephunneh and Joshua the son of Nun

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

Numbers 26:1-51
The Second Census, Part I

Today we have a sermon that is comprised almost solely of names and numbers. Very little else will be presented, and almost all of the time, you will simply be hearing the meaning of the names of the people, or – in some cases – the best guess of the meaning.

Some names are so rare and obscure that a best guess is all that can be given. Don’t fret over the names, trying to remember them. You won’t. But when evaluating the word, one verse at a time, this is the logical and proper way of handling sections like this.

There may be a time when you say, “I need to know what that guy’s name means.” Don’t worry, someone has spent his entire Monday figuring it out for you. Even if you never come back to this passage again, you won’t have lost anything. Sunday morning is to be filled with the word. That much is certain.

As I will repeat towards the beginning of the verses, the main thing to pay heed to is the fact that this listing differs from the first census because it is based on tribe and then named-family unit.

On the other hand, the first census, was based on the tribe, the chosen leader of each tribe, and then the tribe’s total number – as it says – “by their families, by their fathers’ house, according to the number of names.”

But, in that listing, no families were named. Here, they are. Why are the named families important? Well, we’ll see as we go along. There is a harmony which is presented that will take us until the end of the sermon to see.

Text Verse: “When the Most High divided their inheritance to the nations,
When He separated the sons of Adam,
He set the boundaries of the peoples
According to the number of the children of Israel.” Deuteronomy 32:8

The Lord plans everything very, very meticulously. This is true with Israel, this is true with the nations, and this is true with the times and the seasons, the epochs and the eras. Everything fits because God is a God of order, structure, harmony, and wisdom.

When we take a genealogical listing of people such as are found in today’s listing, and we consider that God is the Source of this group, and it is recorded for a reason, we should say, I’m sure we have important information to be gleaned from it. Such is the case here. Even if it is just one thing that is revealed, it will be something that speaks out that God is in control.

We will see this today, because this record is another marvelous part of His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

According to Their Families

And it came to pass, after the plague, that the Lord spoke to Moses and Eleazar the son of Aaron the priest, saying:

Here we begin a completely new path in the history of Israel. In Numbers 20:23, we saw this –

“And the Lord spoke to Moses and Aaron in Mount Hor by the border of the land of Edom, saying:”

That was the last time that the Lord addressed Aaron. Shortly after that, Moses, Aaron, and Eleazar ascended Mount Hor and Aaron was gathered to his fathers. Since then, Moses has been spoken to several times, but now, for the first time, the Lord includes Eleazar in his words, calling him, “the son of Aaron the priest.”

This is noted to be “after the plague.” The plague was mentioned in verses 8 and 9 of the previous chapter where it was seen that twenty-four thousand had perished. Now, because of this large change in the size of Israel, and because this is an entirely new generation, a census will again be made of the people.

The plague is seen to have come after the deaths of the previous generation who were told they would die for disobedience. Therefore, it means that those who died were of those who should have entered into Canaan and been granted an inheritance with the people. But through their own fault, this was denied them.

The lesson had been learned, and now a counting of those who remained is set to take place. It should be remembered that the previous chapter ended with Moses being instructed to harass the Midianites. The census is taken before doing this, not after.

This is evident from the words of Chapter 31 where statements are made concerning the number of the fighting men who survived the battle. Those words clearly indicate that the battle against Midian occurred after the census which will now be taken…

² “Take a census of all the congregation of the children of Israel from twenty years old and above, by their fathers’ houses, all who are able to go to war in Israel.”

The words are similar to what was stated to Moses over thirty-eight years earlier. Numbers 1:2, 3 said –

“Take a census of all the congregation of the children of Israel, by their families, by their fathers’ houses, according to the number of names, every male individually, ³ from twenty years old and above—all who are able to go to war in Israel. You and Aaron shall number them by their armies.”

That census was intended to have an accurate counting of the men who would enter Canaan and be ready for battle just a few short days afterwards. But such was not to be the case. Instead of a counting of how many would fight the Lord’s battles, there was a counting for all to know how many would perish in the wilderness.

Now, those who are battle-ready will again be counted. However, this census is also made to catalog who is in what family and where people belong accordingly, and then from those numbers it will be determined how the land of Israel will be portioned out. This will become evident before the census is complete.

³ So Moses and Eleazar the priest spoke with them 

What is left unsaid, but what should be understood, is that Moses and Eleazar are to speak to the leaders of the people, just as during the first census. This is obvious from how the next verse is worded.

^3 (con’t) in the plains of Moab by the Jordan, across from Jericho, saying:

b’arbot moav al yarden y’rekho – “in the plains of Moab by Jordon of Jericho.” It is the same location as that recorded in Numbers 22:1. Israel is still encamped where they were when Balak called Balaam to come and curse the people, which is directly opposite Jericho in the land of Canaan.

⁴ “Take a census of the people from twenty years old and above, just as the Lord commanded Moses and the children of Israel who came out of the land of Egypt.”

The words, “Take a census of the people” are inserted by the translators, but they are rightly included. Further, the idea of having come out of Egypt is stated to show that the same group of people standing before Moses now, and who are about to be counted, are the same people who came out of Egypt, or who descended from those who came out of Egypt.

The Lord did not unredeem Israel. Rather, they remained under His control despite their extended period of punishment. What was started will find its completion, even though there is a sizable delay in it having come about.

⁵ Reuben was the firstborn of Israel. The children of Reuben were: of Hanoch, the family of the Hanochites; of Pallu, the family of the Palluites;

The listing of the tribes follows that of Numbers 1, with the exception of Manasseh being placed before Ephraim in this census. The names begin with the firstborn, Reuben, which means, “See, a Son.” He came through Jacob’s wife Leah. His sons are listed with Khanokh, or “Dedicated,” first. Next is listed Pallu, meaning “Separated,” “Distinguished,” or even “Wonderful.”

⁶ of Hezron, the family of the Hezronites; of Carmi, the family of the Carmites.

Khetsron means “Enclosure,” or “Surrounded by a Wall.” Karmi means “Vinedresser,” or “My Vineyard.”

⁷ These are the families of the Reubenites:

Here we have the main feature of this particular census, the tally according to family. The stress on the unity of the family, along with the unity of the tribe, is given because the land is to be divided not merely by tribe, but by family within the tribe. The evidence of this will be seen especially when we arrive at the families of Manasseh and see what occurs there.

^7 (con’t) those who were numbered of them were forty-three thousand seven hundred and thirty.

The total in Numbers 1 was 46,500. That means Reuben has decreased by 2770. Some of this decrease is probably attributable to the families of Dathan and Abiram being destroyed in Korah’s rebellion in Numbers 16, as will be noted in a minute.

⁸ And the son of Pallu was Eliab.

U-bene pallu eliav – “and the sons of Pallu were Eliab.” It is plural, but there is one son. The plural is given for the singular to indicate the family. Eliab means “My God is Father.”

⁹ The sons of Eliab were Nemuel, Dathan, and Abiram.

Nemuel may be the same as Yemuel. Yemuel means “Day of God.” Dathan probably means “Their Law.” Abiram means “Exalted Father,” or “My Father is Exalted.”

^{9 (con’t)} These are the Dathan and Abiram, representatives of the congregation, who contended against Moses and Aaron in the company of Korah, when they contended against the Lord;

The infamy of Dathan and Abiram are remembered, but they are remembered as “representatives of the congregation.” The word is qari, and it is the last time it is used in Scripture. It signifies “called,” or “famous.” They weren’t just average Joe’s, but rather they were leaders who stood against Moses and Aaron. Because Moses and Aaron were called of the Lord, these men are said to have contended against the Lord. Because of this…

¹⁰ and the earth opened its mouth and swallowed them up together with Korah when that company died, when the fire devoured two hundred and fifty men; and they became a sign.

The fate of these men is recounted in order to remind the people of what occurred, and that these men were from Reuben. They had no right to the priesthood or leadership, and yet they presumed to take hold of what was not theirs.

Here, it says they became a nes, or a sign. It is the same word used to describe the standard upon which was placed the bronze serpent. They were to be remembered as a conspicuous sign, or banner, to the people of Israel to never again attempt to usurp the Lord’s decisions concerning His leadership and mediatorial choices.

¹¹ Nevertheless the children of Korah did not die.

There are many views on the inclusion of these words. It says in Numbers 16 –

“Now it came to pass, as he finished speaking all these words, that the ground split apart under them, ³² and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods.” Numbers 16:31, 32

What is probable is that the sons of Korah were old enough to have moved out and started their own families. Therefore, they were not a part of those who were destroyed with Korah. It is a statement, then, that the children of the fathers will not be destroyed with their fathers if they do not share in their sins.

¹² The sons of Simeon according to their families were: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites; of Jachin, the family of the Jachinites;

Simeon means, “He Who Hears.” He is the second son of Jacob and also born through Leah. Nemuel, again, may be the same as Yemuel, or “Day of God.” Yamin means, “Right Hand.” Yakin means something like, “He Will Establish.”

¹³ of Zerah, the family of the Zarhites; of Shaul, the family of the Shaulites.

Zerakh means, “Dawning.” Shaul means, “Asked For.”

¹⁴ These are the families of the Simeonites: twenty-two thousand two hundred.

The total number for Simeon in Numbers 1 is 59,300. Here, it is 22,200. Thus, his numbers dropped by 37,100. It is the largest decrease of any tribe. This is probably because many of the tribe were killed in the matter of Peor. It appears that it is their tribe which was most associated with that, and thus they were destroyed by sword and plague because of it.

¹⁵ The sons of Gad according to their families were: of Zephon, the family of the Zephonites; of Haggi, the family of the Haggites; of Shuni, the family of the Shunites;

Gad means, “Good Fortune.” He is the seventh son of Israel, and the first born to Leah’s maid Zilpah. He is recorded now because he was encamped with Reuben and Simeon. Tsephon means something like “Gaze,” as in watching. Khagi means, “Festal.” Shuni means something like, “Resting,” or “Quiet.”

¹⁶ of Ozni, the family of the Oznites; of Eri, the family of the Erites;

Ozni means, “My Hearing,” or “My Ear.” Eri means, “Watching,” or maybe, “Watcher of the Lord.”

¹⁷ of Arod, the family of the Arodites; of Areli, the family of the Arelites.

Arod is a rare and difficult name. It may mean, “Fugitive.” Areli probably means “Heroic,” or “Valiant.”

¹⁸ These are the families of the sons of Gad according to those who were numbered of them: forty thousand five hundred.

The total number for Gad in Numbers 1 is 45,650. Here it is 40,500. Thus, his numbers dropped by 5,150. As Gad was positioned on the same side of the sanctuary as Reuben and Simeon, it is possible that his numbers were reduced by the same events as for those of the other two tribes.

¹⁹ The sons of Judah were Er and Onan; and Er and Onan died in the land of Canaan.

Judah is the fourth son of Jacob, and the fourth born to Leah. The first two sons of Judah, and what little is recorded about them, is found in Genesis 38. They died before the Lord because of the sins they committed. Judah means, “Praise.” Er means, “Watchful.” Onan means, “Strong,” or “Vigorous.”

²⁰ And the sons of Judah according to their families were: of Shelah, the family of the Shelanites; of Perez, the family of the Parzites; of Zerah, the family of the Zarhites.

Shelah means, “Sent Out,” or “Branch.” Perets means, “Break Through.” Zerakh means, “Dawning.”

²¹ And the sons of Perez were: of Hezron, the family of the Hezronites; of Hamul, the family of the Hamulites.

Khetsron means, “Enclosure,” or “Surrounded by a Wall.” Khamul means, “Spared.”

²² These are the families of Judah according to those who were numbered of them: seventy-six thousand five hundred.

The total number for Judah in Numbers 1 is 74,600. Here it is 76,500. Thus, his numbers increased by 1,900.

²³ The sons of Issachar according to their families were: of Tola, the family of the Tolaites; of Puah, the family of the Punites;

Yisakar means, “He is wages.” He is the ninth son of Jacob, and the fifth born to Leah. Tola means, “Worm.” Puah is difficult to determine. Maybe it means, “Mouth,” or “Utterance.”

²⁴ of Jashub, the family of the Jashubites; of Shimron, the family of the Shimronites.

Yashuv means, “He Returns.” Shimron means, “Vigilant Guardian.”

²⁵ These are the families of Issachar according to those who were numbered of them: sixty-four thousand three hundred.

The total number for Issachar in Numbers 1 is 54,400. Here it is 64,300. Thus, his numbers increased by 9,900.

²⁶ The sons of Zebulun according to their families were: of Sered, the family of the Sardites; of Elon, the family of the Elonites; of Jahleel, the family of the Jahleelites.

Zebulun means, “Glorious Dwelling Place.” He is the tenth son of Jacob, and the sixth born to Leah. Sered is from a root meaning “to tremble.” Elon means, “Oak.” Yahleel means, “Hope of God.”

²⁷ These are the families of the Zebulunites according to those who were numbered of them: sixty thousand five hundred.

The total number for Zebulun in Numbers 1 is 57,400. Here it is 60,500. Thus, his numbers increased by 3,100.

²⁸ The sons of Joseph according to their families, by Manasseh and Ephraim, were:

Yoseph means, “He will add.” He is the eleventh son of Jacob, and the first born to Rachel. Manasseh means, “Forgetting.” Ephraim means, “Twice Fruitful.”

²⁹ The sons of Manasseh: of Machir, the family of the Machirites; and Machir begot Gilead; of Gilead, the family of the Gileadites.

Manasseh, son of Joseph, was adopted by Jacob to receive an inheritance among his other sons. He is the firstborn of Joseph. His son Makir means, “Salesman.” 1 Chronicles 7:14 says that Manasseh bore Makir by a concubine from Aram. This may explain why he then named his own son Gilead.

Gilead means, “Perpetual Fountain,” or “Heap of Booty.” It is the border area between Syria and Canaan, and he may have called him this to honor the union between the two people groups he came from. This also explains why this is said in Numbers 32 –

“And the children of Machir the son of Manasseh went to Gilead and took it, and dispossessed the Amorites who were in it. ⁴⁰ So Moses gave Gilead to Machir the son of Manasseh, and he dwelt in it.” Numbers 32:29, 40

The same place from which Machir’s son was named – because of the union between his father and mother, Manasseh and Manasseh’s Aramitiss concubine – became their possession.

³⁰ These are the sons of Gilead: of Jeezer, the family of the Jeezerites; of Helek, the family of the Helekites;

Iezer means, “Helpless.” Khelek means, “Portion.”

³¹ of Asriel, the family of the Asrielites; of Shechem, the family of the Shechemites;

Asriel means, “Vow of God.” Shekhem means, “Shoulder.”

³² of Shemida, the family of the Shemidaites; of Hepher, the family of the Hepherites.

Shemida means, “Name of Knowing.” Hepher means, “Pit.”

³³ Now Zelophehad the son of Hepher had no sons, but daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Here now are introduced five women who will be mentioned four times together in Numbers and Joshua. They are the daughters of Tselophekhad, or “Shadow of Fear.” Makhlah means, “Infirmity.” It is akin to the name of one of the sons of Elimelech and Naomi in the book of Ruth – Makhlon. Noah signifies, “Shaky Girl,” or “Wandering.” Khoglah means, “Turning in joy.” It is akin to the word khag which is a festival. Milcah means, “Queen.” Tirzah means, “Well-pleasing” or “Delight.”

Noting now that Zelophehad only had daughters, and then naming those daughters, is intended to pave the way for a legal decision concerning land division which will be mentioned in the next chapter.

³⁴ These are the families of Manasseh; and those who were numbered of them were fifty-two thousand seven hundred.

The total number for Manasseh in Numbers 1 is 32,200. Here it is 52,700. Thus, his numbers increased by 20,500. This is the largest increase of all of the tribes.

³⁵ These are the sons of Ephraim according to their families: of Shuthelah, the family of the Shuthalhites; of Becher, the family of the Bachrites; of Tahan, the family of the Tahanites.

Ephraim, son of Joseph, was adopted by Jacob to receive an inheritance among his other sons. He is the second son of Joseph. Shuthelakh means something like, “Breach of Ruins.” Beker means, “Born First.” Takhan means, “Encampment.”

³⁶ And these are the sons of Shuthelah: of Eran, the family of the Eranites.

v’elleh bene shutalakh – “And these are the sons of Shuthelah.” As in verse 8, the plural stands for the singular. Eran means, “Watchful.”

³⁷ These are the families of the sons of Ephraim according to those who were numbered of them: thirty-two thousand five hundred.

The total number for Ephraim in Numbers 1 is 40,500. Here it is 32,500. Thus, his numbers decreased by 8000. Jacob had prophesied that Ephraim would become greater than his older brother Manasseh, and so it appears here that the prophecy had failed. But such is not the case.

In the song of Moses in Deuteronomy 33, Moses will again prophesy of the greatness of Ephraim over Manasseh. In the end, this will be the case. This great change in numbers in favor of Manasseh will be temporary.

^{37 (con’t)} These are the sons of Joseph according to their families.

This is stated in this way to show Jacob’s double blessing upon his beloved Joseph, calling the names of Joseph’s sons as his own.

³⁸ The sons of Benjamin according to their families were: of Bela, the family of the Belaites; of Ashbel, the family of the Ashbelites; of Ahiram, the family of the Ahiramites;

Benjamin means, “Son of the Right Hand.” He is the twelfth son of Jacob, and the second born to Rachel. Bela means, “Gulp” and thus “Destruction.” Ashbel means, “Flowing.” Akhiram means, “Brother of Height.”

³⁹ of Shupham, the family of the Shuphamites; of Hupham, the family of the Huphamites.

Sh’phupham means, “Serpent.” Khupham means, “Protected.”

⁴⁰ And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites; of Naaman, the family of the Naamites.

Ard means, “Fugitive.” Naaman means, “Pleasant.”

⁴¹ These are the sons of Benjamin according to their families; and those who were numbered of them were forty-five thousand six hundred.

The total number for Benjamin in Numbers 1 is 35,400. Here it is 45,600. Thus, his numbers increased by 10,200. There is a rather large difference between the names here and those of the family of Benjamin in Genesis 46. Two explanations are that the grandsons were counted as sons, which is acceptable in such genealogies, and that some of the sons may have died early and/or childless.

⁴² These are the sons of Dan according to their families: of Shuham, the family of the Shuhamites. These are the families of Dan according to their families.

Dan means, “Judge.” He is the fifth son of Jacob and the first from his concubine Bilhah. Shukham means, “Humbly.” Again, as has been seen twice, the verse says “sons” in the plural which simply stands for the singular. Dan had one son.

⁴³ All the families of the Shuhamites, according to those who were numbered of them, were sixty-four thousand four hundred.

Here, the counting of Dan is under his single son Shuham. Despite being one son, he became a giant-sized family. The total number for Dan in Numbers 1 is 62,700. Here Shuham is listed at 64,400. Thus, his numbers increased by 1,700.

⁴⁴ The sons of Asher according to their families were: of Jimna, the family of the Jimnites; of Jesui, the family of the Jesuites; of Beriah, the family of the Beriites.

Asher means, “Happy.” He is the eighth son of Jacob and the second born to his concubine Zilpah. Yimna means, “Right Side,” and thus, “Prosperity.” Yishvi means, “Equal.” Beriah means, “In Trouble.”

⁴⁵ Of the sons of Beriah: of Heber, the family of the Heberites; of Malchiel, the family of the Malchielites.

Khever means, “Community.” Malkhiel means, “My King is God.”

⁴⁶ And the name of the daughter of Asher was Serah.

Serakh means, “Abundance.” The rarity of mentioning the name of a daughter is not to be missed. She is recorded here, setting her apart as a noted exception to the standard names in such a record. The only record I could find on her is from the sage Maimonides who said that she was the daughter of Asher’s wife by another man, who had no sons, and therefore his inheritance went to her. That may be just a Jewish fable attempting to explain her inclusion, so please don’t make a permanent stamp in your brain with it.

⁴⁷ These are the families of the sons of Asher according to those who were numbered of them: fifty-three thousand four hundred.

The total number for Asher in Numbers 1 is 41,500. Here it is 53,400. Thus, his numbers increased by 11,900.

⁴⁸ The sons of Naphtali according to their families were: of Jahzeel, the family of the Jahzeelites; of Guni, the family of the Gunites;

Naphtali means, “My Wrestling.” He is the sixth son born to Jacob, and the second born to his concubine Bilhah. Yakhtseel means, “God Divides.” Guni means, “My Defense.”

⁴⁹ of Jezer, the family of the Jezerites; of Shillem, the family of the Shillemites.

Yetser means, “Form,” or “Purpose.” Shillem means, “Recompense.”

⁵⁰ These are the families of Naphtali according to their families; and those who were numbered of them were forty-five thousand four hundred.

The total number for Naphtali in Numbers 1 is 53,400. Here it is 45,400. Thus, his numbers decreased by 8,000.

*⁵¹ These are those who were numbered of the children of Israel: six hundred and one thousand seven hundred and thirty.

The corresponding number in Numbers 1 was 603,550. Thus, in the years since leaving Sinai, there was a decrease in the people of 1,820. In other words, the total number of people, though reduced, had remained virtually unchanged during the years of wilderness wanderings.

Of the twelve tribes listed here, five decreased in size – Reuben, Simeon, Gad, Ephraim, and Naphtali. The other seven all saw increases. Of these twelve tribes, there are fifty-seven family divisions recorded.

The largest numerical increase was that of Manasseh, increasing by 20,500. The largest decrease was Simeon, dropping by 37,100 – more than one half of what it was at the start. They are both the largest percentage change as well, both of them surprisingly changing by exactly 63%.

Interestingly, if you take the fifty-seven named families, and then add in the names of the twelve patriarchs, and then add in the name Jacob, you will arrive – once again – at a total of seventy. The proportion is the same as that was recorded when Jacob went down to Egypt in Genesis 46, and which is again recorded in Exodus 1.

Further, it is the same as the number of nations listed according to in the Table of Nations in Genesis 10. There is an order and a harmony in how the Lord conducts His affairs in the world, and that order is worked out in and through the people of the world – both obedient and disobedient.

The number seventy wasn’t arbitrarily obtained by pulling one number from here and one number from there in order to come to a result. It is exactly what is intended in this listing. As it said in verse 2 –

“Take a census of all the congregation of the children of Israel, by their families, by their fathers’ houses, according to the number of names, every male individually.”

The families are what have been detailed in this listing. The father’s houses noted in that verse are the twelve patriarchs. Manasseh and Ephraim fall under Joseph. And, Levi – though counted separately due to inheritance – is one of the twelve patriarchs. Therefore, this entire long and seemingly tedious listing has been given to show us that God is in control.

After thirty-eight years of these people wandering in punishment and dying off as they went, the harmony and structure of Israel never changed. Israel went down to Egypt as a group of seventy. This number was restated a couple hundred years later before their exodus from Egypt for the purpose of showing that the same group who went was the same group who came out – only vastly larger in number.

In their affliction in Egypt, they had grown abundantly and multiplied exceedingly. However, after their being redeemed from Egypt, they rebelled against the Lord, and their numbers were diminished overall, while their total number of adults was completely eradicated, with the exception of Joshua and Caleb.

The Lord consumed them in the wilderness, and yet He preserved them through the wilderness at the same time. And now, as that time ends and the prospect of future blessing is set before them once again, the tally shows that He has been overseeing every step of the process. Nothing is left to chance, and every detail harmoniously shouts out, “I am the Lord. I am in control.”

We can learn from Israel. They were afflicted and the Lord prospered them. They were given freedom and abundance, and they rebelled against Him. The Lord comforts those who face affliction, and His hand is against those who are contrary to Him. It is that simple, even if in the short term it seems otherwise.

Be sure that if you are sitting here with a difficult time weighing you down, He is there with you in it. And be sure that if you are hiding some sin from Him, you aren’t hiding anything from Him. He is fully aware of it.

Draw close to Him and He will draw near to you. Resist the devil and he will flee from you. Turn your heart to the Lord, and be refreshed in the cleansing power of Christ. But whatever you ultimately choose to do, today’s passage shows that your decision will not change the fact that He is completely in control of the situation. He is the God of order, despite our lives of disorder.

Closing Verse: “Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. ²⁹ For the gifts and the calling of God are irrevocable. ³⁰ For as you were once disobedient to God, yet have now obtained mercy through their disobedience, ³¹ even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. ³² For God has committed them all to disobedience, that He might have mercy on all.” Romans 11:28-32

Next Week: Numbers 26:52-65 It’s the end of a long chapter, it is true… (The Second Census, Part II) (51^st Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

The Second Census

And it came to pass, after the plague
Without any further delaying
That the Lord spoke to Moses and Eleazar
The son of Aaron the priest, saying: 

“Take a census of all the congregation of the children of Israel
From twenty years old and above, as to you I now tell
By their fathers’ houses
All who are able to go to war in Israel

So Moses and Eleazar the priest
As the account was next relaying
Spoke with them in the plains of Moab
By the Jordan, across from Jericho, saying: 

“Take a census of the people
From twenty years old and above, no one shall be clipped
Just as the Lord commanded Moses and the children of Israel
Who came out of the land of Egypt

Reuben was the firstborn of Israel
The children of Reuben were:
Of Hanoch, the family of the Hanochites
Of Pallu, the family of the Palluites; for sure

Of Hezron, the family of the Hezronites
Of Carmi, the family of the Carmites; so all the names agree
These are the families of the Reubenites
Those who were numbered of them were
———-forty-three thousand seven hundred and thirty 

And the son of Pallu was Eliab, the poor guy
The sons of Eliab were Nemuel, Dathan, and Abiram
———-that is why

These are the Dathan and Abiram
———-representatives of the congregation
Who contended against Moses and Aaron, acting untoward
In the company of Korah
When they contended against the Lord 

And the earth opened its mouth and swallowed them up together
With Korah when that company died
When the fire devoured two hundred and fifty men
And they became a sign, against anyone else who might have tried 

Nevertheless the children of Korah did not die
The Lord is gracious and merciful; that is why

The sons of Simeon according to their families were:
Of Nemuel, the family of the Nemuelites
———-of Jamin, the family of the Jaminites, so we see
Of Jachin, the family of the Jachinites; Of Zerah
———-the family of the Zarhites
Of Shaul, the family of the Shaulites, each according to family 

These are the families of the Simeonites:
———-all Simeonite born and bred
Twenty-two thousand two hundred

The sons of Gad according to their families were:
A large group of families for sure

Of Zephon, the family of the Zephonites; of Haggi
———-the family of the Haggites
Of Shuni, the family of the Shunites; of Ozni
———-the family of the Oznites; and there are more to go
Of Eri, the family of the Erites; of Arod
———-the family of the Arodites
Of Areli, the family of the Arelites, that is all the families
———-now we know 

These are the families of the sons of Gad
———-all Gadites born and bred
According to those who were numbered of them:
———-forty thousand five hundred

The sons of Judah were Er and Onan
And Er and Onan died in the land of Canaan

And the sons of Judah according to their families were:
Plenty of these guys for sure

Of Shelah, the family of the Shelanites; of Perez
———-the family of the Parzites;
Of Zerah, the family of the Zarhites; this is lots of “ites”
And the sons of Perez were:
Of Hezron, the family of the Hezronites; of Hamul
———-the family of the Hamulites 

These are the families of Judah; all Judah born and bred
According to those who were numbered of them:
———-seventy-six thousand five hundred

The sons of Issachar according to their families were:
Of Tola, the family of the Tolaites; of Puah, the family of
———-the Punites; and there are more, born and bred
Of Jashub, the family of the Jashubites; of Shimron, the family of
———-the Shimronites
These are the families of Issachar according to those who were
———-numbered of them: sixty-four thousand three hundred

The sons of Zebulun according to their families were:
Of Sered, the family of the Sardites; of Elon, the family of the
———-Elonites; and one more family to be named, born and bred
Of Jahleel, the family of the Jahleelites
These are the families of the Zebulunites according to those who
———-were numbered of them: sixty thousand five hundred

The sons of Joseph according to their families, for sure
By Manasseh and Ephraim, were:

The sons of Manasseh: of Machir, the family of the Machirites
———-that is one
And Machir begot Gilead; of Gilead, the family of the Gileadites
———-yes, Gilead was Machir’s son

These are the sons of Gilead:
Of Jeezer, the family of the Jeezerites; of Helek, the family of
———-the Helekites, starting us out
Of Asriel, the family of the Asrielites; of Shechem, the family of
———-the Shechemites
Of Shemida, the family of the Shemidaites; of Hepher, the family
———-of the Hepherites. Lots of families, no doubt 

Now Zelophehad the son of Hepher had no sons, but daughters
And the names of the daughters of Zelophehad were Mahlah, Noah
———-Hoglah, Milcah, and Tirzah; five daughters born and bred
These are the families of Manasseh
And those who were numbered of them were
———-fifty-two thousand seven hundred

These are the sons of Ephraim according to their families:
Of Shuthelah, the family of the Shuthalhites; of Becher
———-the family of the Bachrites, so they were
Of Tahan, the family of the Tahanites
And these are the sons of Shuthelah: of Eran, the family
———-of the Eranites, for sure

These are the families of the sons of Ephraim
According to those who were numbered of them:
———-thirty-two thousand five hundred
These are the sons of Joseph according to their families
All the sons of Joseph, born and bred

The sons of Benjamin according to their families were:
Of Bela, the family of the Belaites; of Ashbel, the family
———-of the Ashbelites, so we see
Of Ahiram, the family of the Ahiramites; of Shupham,
———-the family of the Shuphamites
Of Hupham, the family of the Huphamites. Yes, of the
———-Huphamite’s family

And the sons of Bela were Ard and Naaman:
Of Ard, the family of the Ardites; of Naaman, the family
———-of the Naamites, born and bred
These are the sons of Benjamin according to their families
And those who were numbered of them were
———-forty-five thousand six hundred

These are the sons of Dan according to their families
Of Shuham, the family of the Shuhamites, born and bred
These are the families of Dan according to their families
All the families of the Shuhamites, according to those who were
———-numbered of them, were sixty-four thousand four hundred

The sons of Asher according to their families were:
Of Jimna, the family of the Jimnites as are named
Of Jesui, the family of the Jesuites
Of Beriah, the family of the Beriites. Beriah’s name they claimed

Of the sons of Beriah: of Heber, the family of the Heberites
Of Malchiel, the family of the Malchielites
And the name of the daughter of Asher was Serah
To that name, she claimed the rites

These are the families of the sons of Asher, all born and bred
According to those who were numbered of them:
———fifty-three thousand four hundred

The sons of Naphtali according to their families were:
Of Jahzeel, the family of the Jahzeelites; of Guni, the family
———-of the Gunites, these for sure

Of Jezer, the family of the Jezerites
Of Shillem, the family of the Shillemites, born and bred
These are the families of Naphtali according to their families
And those who were numbered of them were
———-forty-five thousand four hundred

These are those who were numbered of the children of Israel:
Six hundred and one thousand seven hundred and thirty
———-as the record does tell

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

Numbers 25:1-18
The Zeal of Phinehas

There are a lot of confusing subjects in Scripture, but one of the most confusing of all comes from the book of James, which, by the way, we are currently going through in our daily verse by verse analysis of Scripture. You might learn something if you follow along *hint hint.*

In James 2, he speaks about faith verses works, and justification in relation to that. It is such a difficult subject to understand that there are still giant differences in theology among scholars concerning his words two thousand years after they were penned.

Paul says in Romans 3, “Therefore we conclude that a man is justified by faith apart from the deeds of the law.” But James says in James 2, “You see then that a man is justified by works, and not by faith only.” That sounds like a contradiction, doesn’t it?

Some say it is, and that Scripture isn’t reliable. The Roman Catholics grab on to James’ words and beat congregants over the head with them in order to justify the unjustifiable. In fact, they say in Canon 10 from the Council of Trent that –

“If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.”

In other words, they mean that a person isn’t saved by grace through faith alone. Rather, we need to do stuff in order to be justified before God. However, the reformers came out and said, “No, we are saved by grace through faith alone.” So how did they handle the words of James? They said, and they still say today, that works stem naturally from saving faith and they are the fruit of that faith. If we don’t have works, we probably aren’t saved.

That begs a lot of questions, first and foremost, “Just what works are you implying?” Regardless of that though, the RCC came back against that with Canon 24 at the Council of Trent –

“If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.”

So we have some faulty logic from the reformers, but we also have some heretical teachings from the RCC. Where do we go to get an answer to these things?

Text Verse: “They joined themselves also to Baal of Peor,
And ate sacrifices made to the dead.
²⁹ Thus they provoked Him to anger with their deeds,
And the plague broke out among them.
³⁰ Then Phinehas stood up and intervened,
And the plague was stopped.
³¹ And that was accounted to him for righteousness
To all generations forevermore.” Psalm 106:28-31

It says here that the Phinehas stood up and intervened. Because of that, it “was accounted to him for righteousness.” In other words, he was justified before God. That sounds a lot like the Roman Catholic position, doesn’t it? He did something and he was reckoned as righteous.

Is that what Numbers 25 teaches? If so, should we take Paul’s words and chuck them out of the Bible? Where do we go to get a proper answer? It is, “To the word of God.” Yes, every such answer is to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Deed Done in Faith (verses 1-9)

Now Israel remained in Acacia Grove, 

v’yeshev yisrael ba-shitim – “And sat Israel in the Shittim.” The name Shittim is first seen here, but the last place that they were noted at was recorded in Numbers 22 –

“Then the children of Israel moved, and camped in the plains of Moab on the side of the Jordan across from Jericho.” Numbers 22:1

This is further defined by Numbers 33 –

“They camped by the Jordan, from Beth Jesimoth as far as the Abel Acacia Grove in the plains of Moab.” Numbers 33:9

Israel is spread out over this large grassy area. The name Shittim means Acacias. That, in turn, comes from a word signifying “a scourge.” This is because of its scourging thorns which cover the tree and are hard and sharp. It is in this place that another event occurs which will be remembered throughout the pages of the Bible, even to the book of Revelation.

This is the last stop for Israel before entering into Canaan, and yet, it is here that Israel succumbs to great temptation and the violate the very laws which they had been given to keep them from such things. This is evidenced with the words…

^1 (con’t) and the people

The words, “and the people,” are general in nature. It doesn’t mean “all the people,” but rather it is referring to Israel as a whole regardless as to the number who actually fell into transgression.

^1 (con’t) began to commit harlotry

The word here has a two-fold meaning. First, it signifies that the people engaged in actual physical fornication. However, the word also signifies harlotry against God. When one worships other gods, it is harlotry against the true God. Both are occurring as can be seen from the context of the passage.

What certainly happened is that the enticements of the women of Moab in a physical manner led the men to also succumb to the spiritual harlotry against the Lord. This is a pattern which any and all need to be aware of. The natural will lead to the spiritual. It is found, for example, in Solomon many years later –

“But King Solomon loved many foreign women, as well as the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites— ² from the nations of whom the Lord had said to the children of Israel, “You shall not intermarry with them, nor they with you. Surely they will turn away your hearts after their gods.” Solomon clung to these in love. ³ And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. ⁴ For it was so, when Solomon was old, that his wives turned his heart after other gods; and his heart was not loyal to the Lord his God, as was the heart of his father David. ⁵ For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. ⁶ Solomon did evil in the sight of the Lord, and did not fully follow the Lord, as did his father David. ⁷ Then Solomon built a high place for Chemosh the abomination of Moab, on the hill that is east of Jerusalem, and for Molech the abomination of the people of Ammon. ⁸ And he did likewise for all his foreign wives, who burned incense and sacrificed to their gods.” 1 Kings 11:1-8

For Israel, they were first enticed…

^1 (con’t) with the women of Moab.

el benot moav – “with the daughters of Moab.” Here we have a great source of falling away from God. Balaam was unsuccessful in his attempts to curse Israel. Instead, his words blessed them. He had subsequently advised Moab that the only way they were going to overcome Israel would be through seduction. This is certain based on the words of Numbers 31 (and elsewhere) where it is noted that Balaam was killed along with the Midianites for recommending this course of action.

By enticing the men with women, they were able to draw them away from their allegiances. This same pattern is seen throughout history in espionage rings which set honey traps for unsuspecting fools. For Israel…

² They invited the people to the sacrifices of their gods,

The carnal led directly to the spiritual. This was warned against by the Lord in Exodus 34 –

“Take heed to yourself, lest you make a covenant with the inhabitants of the land where you are going, lest it be a snare in your midst. ¹³ But you shall destroy their altars, break their sacred pillars, and cut down their wooden images ¹⁴ (for you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God), ¹⁵ lest you make a covenant with the inhabitants of the land, and they play the harlot with their gods and make sacrifice to their gods, and one of them invites you and you eat of his sacrifice, ¹⁶ and you take of his daughters for your sons, and his daughters play the harlot with their gods and make your sons play the harlot with their gods.” Exodus 34:12-16

He told them that when they came into Canaan, they were to be watchful and not fall into such temptation. They are not even in the land yet, and it has happened. They failed to heed…

^2 (con’t) and the people ate and bowed down to their gods.

Exactly as the Lord had said would occur with those in Canaan has come about even before entering it. It specifically notes that the people ate. The reason for this inclusion is two-fold. First, when a sacrifice is made to a god, it is customary to participate in the eating of that sacrifice. Thus, one joins himself to that god.

But secondly, it is to be remembered that Israel had the manna each morning. They had complained against that on several occasions, but the manna pictures Christ’s sustaining influence. They found Christ tasteless and insufficient, and so they went after other gods. What started with sexual enticement took the people in a completely unholy direction.

Through sexual enticement, the hearts of the people were drawn to spiritual harlotry. Does anyone here today think they are immune from this? Watch and pay heed.

³ So Israel was joined to Baal of Peor,

In the previous verse, the word “gods” was used twice. It is the standard word for “god” which is elohim. The plural here stands for the singular. Israel joined himself to Baal of Peor, which is believed to be a different name for their god Chemosh, the god of war.

The word Baal simply means “master” or “lord,” and it can be used to speak of a person or even the Lord, but in the context, it is referring to the lord of Peor. Peor comes from the verb paar meaning “to open wide.” Thus, it means “The Opening.” Abarim says of this word –

“It’s used to apply to the mouth but suggests to allude to other bodily cavities. This verb yields no nouns, which suggests that it describes doings out of a kind of hunger or desire rather than merely the mechanics of opening. In that sense it means to desire, to yearn and obviously also to lust.”

The name fits the account. The people are drawn to the “master of lusts.” Also in this verse, the word tsamad, or joined, is introduced. It is a rare word, and three of its five uses will be in connection with this occurrence now. It signifies to join or fasten. Israel had bound itself to a false god, coming under its yoke and rule through this event. Because of this…

^3 (con’t) and the anger of the Lord was aroused against Israel.

v’yikhar aph Yehovah b’yisrael – “and burned the nostril of Yehovah in Israel.” As has happened before, the anger of the Lord was so hot, it was as if flames shot out of His nostril. There could be no excuse for what occurred and no leniency upon the offenders.

What is implied here is that the plague, which will be mentioned later, began immediately because of the anger of the Lord. The only way to stop what had begun would be to take the actions next directed by the Lord. This is the same in thought, then, that was seen in Numbers 16:46 –

“So Moses said to Aaron, ‘Take a censer and put fire in it from the altar, put incense on it, and take it quickly to the congregation and make atonement for them; for wrath has gone out from the Lord. The plague has begun.’”

The necessary remedial action is next described…

⁴ Then the Lord said to Moses, “Take all the leaders of the people and hang the offenders before the Lord,

Though debated, this probably doesn’t mean that the leaders would be hung, but that the leaders would be those to testify to the names of the people below them who had gone astray. From there, the leaders would execute punishment upon them.

What occurs here is hard to determine. The word is yaqa, and it has only been used so far to describe Jacob’s thigh which was dislocated. The word means “to alienate” or “dislocate.” Thus, translations will say “hang.”

However, the next verse leads to the thought that they were first executed and then hung. Either way, the thought is that they will be publicly and openly exposed, just as they had publicly and openly disgraced the name of the Lord through their actions. In saying, l’Yehovah, or “for the Lord,” the idea is that their being exposed was as means of appeasing His wrath.

^4 (con’t) out in the sun, that the fierce anger of the Lord may turn away from Israel.”

The Hebrew reads neged ha’shemesh, or “against the sun.” The idea is that they would be on display in the open sun, and then their bodies would be taken down at the setting of the sun. Their being exposed was to humiliate them for their actions, just as their actions had humiliated the Lord’s name among the people.

⁵ So Moses said to the judges of Israel, “Every one of you kill his men who were joined to Baal of Peor.”

In the last verse, the rashe, or heads were mentioned. Here the shofete, or judges, are mentioned. They are probably the same people, first designated by their status, and now by their function. As heads of the people, they were to be judges of their actions. And more, they were then to be the executioners of the offenders. Anyone who had transgressed and joined to the Baal of Peor was to be called out, judged, and executed.

⁶ And indeed, one of the children of Israel came and presented to his brethren a Midianite woman

It is certain that the anger of the Lord and the plague upon the people had begun. Further, the command to execute the offenders has been given, but this person was probably unaware of it and was simply on his way to enjoy himself.

The Hebrew says, “the Midianite woman,” not “a Midianite woman.” She is singled out here first because of her status, which will be explained later, and which means this event was not by chance, but was rather planned.

Secondly, it is seen that the Midianites are actually the force behind what is occurring, even though they are first mentioned here. And thirdly, calling her “the Midianite” sets her apart for all future references to this event in the memory of Israel.

^6 (con’t) in the sight of Moses and in the sight of all the congregation of the children of Israel, who were  weeping at the door of the tabernacle of meeting.

The transgression of this person is aggravated by the fact that this individual not only brought a foreign woman into the camp, but he brought her directly before the tent of meeting. Moses’ tent was stationed directly east of the sanctuary.

This is a willful act of defiance against the Lord, against Moses, and in a spiteful jab at the people who gathered at the tent of meeting to mourn the events which had taken place, including the plague of the Lord’s anger. With the authorization of the Lord for action to be taken already given, a hero arises to do just that…

⁷ Now when Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he rose from among the congregation and took a javelin in his hand;

The name phinekhash, or Phinehas, comes from the words mouth and brass or mouth and serpent. Thus, the name means “Mouth of Brass,” meaning “Mouth of Judgment,” because brass signifies judgment, or “Mouth of a Serpent.”

It is apparent that he was one of the congregation weeping at the tent of meeting. He was distraught by the events which had occurred, and at the anger of the Lord which had arisen because of the actions of the people.

In his anger, he got up and grabbed a romakh or javelin. It is a new word which comes from an unused root meaning to hurl. Thus it is a weapon, like a spear or javelin, one would hurl at an enemy.

⁸ and he went after the man of Israel into the tent and thrust both of them through, the man of Israel, and the woman through her body.

Here is a word found only here in Scripture, ha’quvah, or “the tent.” It signifies an arched area. It is the inner or rear part of the tent where privacy would be sought. The privacy they sought was ended with the coming of Phinehas.

The context clearly implies that the two were one above the other, and thus in the act of having sex. In his anger at the events, Phinehas took the javelin and plunged it through them both.

In this is another word found only here in the Bible, qovah, or belly. Both words – quvah, or tent, and qovah, or belly, are derived from the word qavav, or curse, which was used eight times in the Balaam passages. That word signifies “to scoop out.” Thus, it almost appears as if the words are selected to show a connection to the attempted curses of Balaam on Israel and to what occurs here.

Regardless of that, the action of Phinehas was enough to satisfy the Lord that the honor of His name had been defended…

^8 (con’t) So the plague was stopped among the children of Israel.

Just as in Numbers 16 when Aaron went among the congregation with the incense to atone for the sins of the people, thus stopping the plague, so the actions of Phinehas also stopped the plague. The Lord looked on his deeds with approval and relented from any further slaughter of the people, but by then, many had died…

⁹ And those who died in the plague were twenty-four thousand.

Here is an interesting dilemma between the Old and New Testaments, which liberals will often use to say that the Bible has contradictions in it. In 1 Corinthians 10:8, Paul says, “Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell.” The Old says 24,000 while Paul says 23,000. However, Paul does say, “in one day.”

What appears to be the case is that one thousand died separately from the others. This would then be those tried and executed by Moses which would be in addition to the 23,000 who died in the plague. As always, there is an individual punishment for offense, and there is collective punishment as well. There is no reason to assume that there is any contradiction between what Paul wrote and what is recorded in Numbers.

Lord God, wickedness is everywhere and it tears me up
If I could I would end it all now
I would give the wicked their overflowing cup
And I would put it all to an end for sure somehow

But I am not in the judgment seat
And I can only do what I can do
And so I speak of Jesus, my Lord, so sweet
Look on my heart, O God; my intentions are true

Reward me according to my righteousness
Reward me according to the cleanness of my hands
Though this world is in a dreadful mess
You are the One who sees my heart, and in seeing understands

II. Harass the Midianites (verses 10-18)

¹⁰ Then the Lord spoke to Moses, saying:

With these words, a new section is introduced, even though it bears directly on what has just been recorded.

¹¹ “Phinehas the son of Eleazar, the son of Aaron the priest, has turned back My wrath from the children of Israel, because he was zealous with My zeal among them, so that I did not consume the children of Israel in My zeal.

Again, as in verse 7, the lineage of Phinehas is given. This is to show that he was of the priests and one who bore authority. It is how he has used that authority which is commendable. At other times in Scripture, such people in authority will act in a vastly different manner.

Here the Lord speaks of His khemah, or wrath. That word was used in Leviticus to describe the fury of the Lord when Israel disobeys. Even though they have not yet entered into the land of Israel, they have already now partaken of that fury through their vile conduct.

However, His fury was stayed by the zeal of Phinehas. The word here signifies jealousy. It has been seen so far seven times in Numbers 5 concerning the jealousy of a husband in regards to his possibly unfaithful wife.

The Lord is treating Israel as His bride in a covenant relationship. When she strays, His jealousy is aroused. But because of Phinehas’ jealousy for the sake of the Lord, he has accepted his actions as an atoning offering and the relationship is restored, and…

¹² Therefore say, ‘Behold, I give to him My covenant of peace;

The covenant of the Lord’s peace signifies divine favor and protection. It does not mean that all will be well at all times, but that the Lord will not forget, and that peace between the two shall never end. This is alluded to between the Lord and the people in Isaiah 54 where the term, “covenant of My peace” is used.

Paul uses that passage from Isaiah, and he equates it to the church in Galatians 4. Phinehas is used here as a type of Christ who is zealous for the name and honor of the Lord. Thus, the covenant of peace anticipates that greater covenant to come in Christ.

¹³ and it shall be to him and his descendants after him a covenant of an everlasting priesthood,

This needs to be taken in its proper light. The word here is olam. It comes from a word which signifies to conceal. Thus, it speaks of time out of mind. It can mean forever, but the Mosaic covenant is not a forever covenant. It was a covenant which anticipated a New Covenant. Thus, the priesthood of Phinehas would last until it was superseded by the greater priesthood of Christ.

The line of Phinehas continued on until the coming of Christ with only one short interruption which went from the time of Eli until David. The promise of this enduring priesthood was fulfilled by the Lord as spoken here.

^{13 (con’t)} because he was zealous for his God, and made atonement for the children of Israel.’”

The words here look to the greater work of Christ in two ways. First, the zeal of Christ was seen in His defense of the Lord and the temple in John 2 when He cleared the temple which had been defiled by the people.

Secondly, Christ is the one who made the full and final atonement for the children of Israel. Phinehas’ actions atoned for Israel so that the plague of wrath was stopped, but Christ’s cross atoned for Israel, and – indeed – all the world so that the plague of death is forever ceased in Him.

¹⁴ Now the name of the Israelite who was killed, who was killed with the Midianite woman, was Zimri the son of Salu, a leader of a father’s house among the Simeonites.

The name Zimri probably deals with music and thus it would be My Musician, My Praise, My Song, or Song of the Lord. He is specifically noted as a leader of his father’s house, and thus he was all the more responsible for his actions.

But not only that, this shows the bravery of Phinehas’ action because Zimri’s status would mean that there would be many who could claim the status of the avenger of blood and thus come against Phinehas. It is certainly only through the Lord’s strong approval of his actions that this did not come about.

It appears from Numbers 26, that the main group of those who died in the plague were probably from Simeon. During the second census of the people which is recorded there, Simeon is the tribe with the smallest total number. As they were to the far south of the encampment, they were probably closest to the town which seduced Israel through the Baal of Peor.

Further, noting his position shows that Phinehas did not regard the position, but rather the actions of the man. In his failure to meet the call to his office, and the honor of the Lord, he forfeited his life.

¹⁵ And the name of the Midianite woman who was killed was Cozbi the daughter of Zur; he was head of the people of a father’s house in Midian.

The name Cozbi comes from the word kazav, meaning to lie, or to be a liar. Thus, her name either means “Lying,” or “My Lie.” Her father’s name, Tsur, means, “Rock.” He is said to have been a head of the people of a father’s house in Midian, just as Zimri was in Simeon. He is named as one of the five kings of Midian in Numbers 31.

The arrangement appears to be a purposeful attempt to subvert the people’s authority through such arrangements.

¹⁶ Then the Lord spoke to Moses, saying:

Once again, a new thought is introduced. Each step, the narrative is slowly unfolding to lead to a climax in the events. The words here come later in the chronology of events, and they are directly connected to Chapter 31 where the command now to be stated is actually carried out. And for that command, Moses is told to…

¹⁷ “Harass the Midianites, and attack them;

tsaror eth ha’midyanim – “Treat like enemies the Midianites.” From this, it is apparent that Midian was behind the seduction of Israel, even if it was in Moabite territory. It was seen at the beginning of the Balaam passage that it is probable that Midian ruled over Moab at this time. That seems to be borne out by the command now.

The Lord tells Moses that they are to treat Midian as enemies and to attack them. This will be carried out in Chapter 31. In this attack, the righteous anger of Phinehas is to be transferred to the whole nation. They are being instructed to learn to detest what God hates, and to destroy that which God has determined is to be destroyed.

Phinehas has set the example, and the people are to learn from it and follow suit.

¹⁸ for they harassed you

The same word from the previous verse is used again. “Treat them as enemies because they treated you as enemies.” There was no enmity between the two until Midian determined to subvert the people’s devotion to the Lord and pull them away from Him…

^{18 (con’t)} with their schemes by which they seduced you

Here, the same word in noun and verb form is used. In essence, it says, “with the beguilings by which they beguiled you.” They came to Israel with a set purpose and intention. It was to draw the people away from the Lord which was…

^{18 (con’t)} in the matter of Peor and in the matter of Cozbi,

There is an emphasis in these words. The matter of Peor was exacerbated by the matter of Cozbi. The foes had attempted to seduce Israel through their leadership and by their leadership. This was because Cozbi was…

^{18 (con’t)} the daughter of a leader of Midian, their sister,

The focus is on Cozbi and her position within the community. She was both the daughter of one of their leaders, elevating the matter, and she was also their sister, meaning that it was a commonly known matter. It could not be that it was a secretly conducted affair, but one which was planned at the top and known by all.

*^18 (fin) who was killed in the day of the plague because of Peor.”

The inclusion of these words, the substance of which is already known, is certainly to indicate that as she was killed, so are all of Midian to be killed. In other words, what is said here is given to justify what will be recorded in Chapter 31 –

“And Moses said to them: ‘Have you kept all the women alive? ¹⁶ Look, these women caused the children of Israel, through the counsel of Balaam, to trespass against the Lord in the incident of Peor, and there was a plague among the congregation of the Lord. ¹⁷ Now therefore, kill every male among the little ones, and kill every woman who has known a man intimately. ¹⁸ But keep alive for yourselves all the young girls who have not known a man intimately.’” Numbers 31:15-18

Cozbi’s actions were known and condoned by the leadership and the people. Therefore, their attitude was approving of what she did, and it was a part of their moral makeup. For them, destruction was the only remedy.

I have a zeal for You in my heart, O God
It consumes me throughout the day and into the night
It burns in me with every step I trod
I wish to honor Your name, Your power, and Your might

When I see the wicked, I am distressed indeed
And I loathe what they do, they mock Your glory
They follow hard after their father, they are Satan’s seed
It is a sad, maddening truth to life’s story

But some I can tell about Jesus and His cross
And some will turn away and mock Your glory still
For those who listen, there will be gain, not loss
But for the others, may be done in them, O God, Your will

III. Phinehas

What we have here is a picture of the battle God’s people have faced, and Christ’s victory over it. Man is caught in the trap of the devil’s lies, stuck in a system of works-based righteousness.

Israel, God’s people, are said to be in Shittim, meaning “Scourges.” The root of that word, shotet, is used only once in the Bible. In Joshua 23:13, it said –

“…know for certain that the Lord your God will no longer drive out these nations from before you. But they shall be snares and traps to you, and scourges on your sides and thorns in your eyes, until you perish from this good land which the Lord your God has given you.” Joshua 23:13

The people of Canaan are equated to scourges who would afflict Israel. Thus, the scourges are that which draw the people away from faith in the Lord and to that which is false. In this place of scourges, the people are beguiled and drawn away from the Lord through the beguilings of Midian – meaning “Place of Judgment.”

But in this place of scourges, along comes a hero, Phinehas, or “Mouth of Judgment.” He is the son of Eleazar, or Whom God Helps. He pictures Christ, who bears the mouth of judgment. He entered into the very spot where man is harassed and beguiled.

In order to restore God’s people to Him, Phinehas went into the tent and pierced Zimri and Cozbi through the belly. The words quvah, or tent, and qovah, or belly, are both derived from qavav, meaning a curse.

Here, Phinehas pictures Christ, entering the quvah, or place of the curse, meaning our world where death reigns. He destroys the curse, pictured by piercing the qovah (the belly – the curse), with the spear. He is victorious over the curse, and the plague of death upon the people is stopped.

Cozbi, or “Liar,” pictures the lies of the devil. He is called, the “father of lies” by Jesus. She is the daughter of Tsur or “Rock.” Tsur represents the rock of works-based righteousness who is contrasted to the true Tsur, or rock, which is the faith of Abraham. That is seen in Isaiah 51:1 –

“Listen to Me, you who follow after righteousness,
You who seek the Lord:
Look to the rock from which you were hewn,
And to the hole of the pit from which you were dug.
² Look to Abraham your father,
And to Sarah who bore you;
For I called him alone,
And blessed him and increased him.” Isaiah 51:1

The man Zimri, or “My Song,” or “My Praise,” is man who is drawn away from the Lord, enticed by the lies of the devil, into works-based righteousness. The “song” here is emblematic of following one’s own course, or song, and uniting with the lie. This is what is destroyed by Christ, represented by the actions of Phinehas.

In his act, Phinehas is granted a covenant of peace with the Lord and an everlasting priesthood, just as Christ was granted through His work. As it says in Hebrews 5, when speaking of Christ –

“So also Christ did not glorify Himself to become High Priest, but it was He who said to Him:
‘You are My Son,
Today I have begotten You.’
⁶ As He also says in another place:
‘You are a priest forever
According to the order of Melchizedek.’” Hebrews 5:5, 6

This, in short, is the pictorial meaning of the passage we have before us today. Christ is the Victor over the devil through His noble actions. From there, we can also see in this passage what it means to be people of faith who live out lives of faith, and how that relates to our deeds before the Lord.

In our text verse, it was said of what Phinehas did that it “was accounted to him for righteousness.” These are the same words, and it is the same sentiment that was spoken of Abraham in what Paul uses as his declaration of justification by faith alone.

And more, the exact same words in the Greek translation of the Old Testament which speak of Phinehas in Psalm 106, are spoken of Abraham in James 2:24, where James then says, “a man is justified by works, and not by faith only.”

The question is, “Why would the Lord inspire James to use a passage from Abraham, many years after he had been declared righteous, instead of just citing this account concerning Phinehas whose deeds coincided with his declaration?” It’s a good question. Does anyone want to answer it?

The answer is that Phinehas’ deeds didn’t justify him. His zeal for the Lord did. The Lord looks at intent as action complete. If I have it in my mind to commit adultery, my intent has caused me to sin. That is why there is a tenth commandment which requires no action at all. Coveting is intent.

If Phinehas had jumped up and grabbed the spear and then was restrained by someone, it would make no difference in God’s eyes. His intent was to defend the zeal of the Lord. He simply had nothing to obstruct his following through with that intent.

It was God’s intent, from the foundation of the world, that Christ would go to the cross of Calvary. That is stated explicitly in Revelation 13:8. The difference between the Lord’s will and ours is that ours does not always get carried through to its fulfillment.

We may not commit adultery actually, but we do so when we lust after another in our hearts. We may not be able to defend the Lord’s honor in some manner, but our intent to do so is seen and known. Phinehas may not have been able to carry through with his intent, but his zeal showed that he would have.

These things do not mean that if we “say” we intended to do something, that we are credited for that action. Rather, the intent has to be real and in our hearts where God will read it. We cannot pay lip service to God with our hearts. He reads every motive behind every action – intended or completed.

Phinehas may be the person most emblematic of the Lord above every other person in the Bible simply because everything said about him in this passage reflects Christ.

Phinehas, or Mouth of Judgment, rose from the congregation – as did Christ. He had a zeal for the honor of the Lord, as did Christ. He had a desire to defend that honor, as did Christ, whose mouth speaks judgment. And, he was able to follow through with that in action, as was Christ. In doing so, it says he provided atonement for the children of Israel, as did Christ. In turn, he was promised a covenant of an everlasting priesthood, as was Christ.

In saying that Christ defended the honor of the Lord, it means that He did for the people what they could not do. In the incident here, many people were executed. The executioners were told what to do, and they did it. There was no righteousness imputed to them for what they did. They simply obeyed and acted.

Phinehas, however, did what he did for the Lord’s name, not out of command. Likewise, Christ voluntarily gave Himself. As it says in the book of Jonah, “Salvation is of the Lord.” Jesus, or Yeshua, is Salvation, and He is of the Lord. The Lord Himself worked out salvation, defending His honor, because it is not by works, but by faith that one is saved.

Phinehas’ actions did not save him. His faith in, and zeal for, the Lord did. His desire was simply worked out in action.

Let’s get this right so that we understand what James is saying, and what we are to learn from Phinehas. James says, “faith by itself, if it does not have works, is dead.” What is he talking about? He is talking about intent. Faith is what saves. If we don’t have faithful intent in our action, our faith is dead.

Likewise, when he says that “a man is justified by works, and not by faith only,” how do you explain that to a quadriplegic who loves Christ and yet can’t do anything at all for Him? You tell him that his intent, his heart, is what God is evaluating.

In the end, our salvation is solely and entirely of grace through faith. And our rewards will be given to us, or taken from us, based on our true and heartfelt intent, even if we do not, or cannot, act on our intent. When we lust after another, rewards will be lost. When we honestly desire to do, but cannot, rewards will be gained. And when we desire to do and are able to, it will be commendable indeed.

When we cannot follow through, it does not mean we are being un-Christlike. It simply means that we have been inhibited by God from being able to do that thing that we desire to do for Him because He has another plan in store for us.

Christ went through with His mission because He was preordained to do so. When God says, “I will do,” it is done. We are not always in such a position, but He knows that already. David desired to build a temple for the Lord his God, but Solomon explains how that went –

“Now it was in the heart of my father David to build a temple for the name of the Lord God of Israel. ¹⁸ But the Lord said to my father David, ‘Whereas it was in your heart to build a temple for My name, you did well that it was in your heart.’” 1 Kings 8:17, 18

Let us be like these heroes of the faith and be like Christ in the process, because they were like Christ. God will look upon your heart and know if you are truly sincere in your desire, or if you are just blowing smoke. So, don’t blow smoke. Live for Christ, pursue Christ, and honor Christ with all your heart and in your actions when you can – to the glory of God.

Closing Verse: “But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, ⁶ just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:
⁷ ‘Blessed are those whose lawless deeds are forgiven,
And whose sins are covered;
⁸ Blessed is the man to whom the Lord shall not impute sin.’” Romans 4:5-8

Next Week: Numbers 26:1-51 We are going to keep counting until the thing is done… (The Second Census, Part I) (50^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

The Zeal of Phinehas

Now Israel remained in Acacia Grove there and then
And the people began to commit harlotry with Moab’s women

They invited the people to the sacrifices of their gods
And the people ate and bowed down to their gods for a spell
So Israel was joined to Baal of Peor
And the anger of the Lord was aroused against Israel

Then the Lord said to Moses
“Take all the leaders of the people
———-And hang the offenders before the Lord
Out in the sun, that the fierce anger of the Lord
———-may turn away from Israel, and you be restored

So Moses said to the judges of Israel for sure
“Every one of you kill his men who were joined to Baal of Peor

And indeed, one of the children of Israel
Came and presented to his brethren, a despicable greeting
A Midianite woman in the sight of Moses and in the sight of all
———-the congregation of the children of Israel
Who were weeping at the door of the tabernacle of meeting

Now when Phinehas the son of Eleazar
The son of Aaron the priest, saw it
He rose from among the congregation
And took a javelin in his hand, for some violence to commit 

And he went after the man of Israel
Into the tent and thrust both of them through, so the word does tell
The man of Israel, and the woman through her body
So the plague was stopped among the children of Israel 

And those who died in the plague that day
Were twenty-four thousand, yes twenty-four thousand passed away

Then the Lord spoke to Moses, saying:
These words to him He was relaying 

“Phinehas the son of Eleazar
The son of Aaron the priest, has turned back My wrath
———-from the children of Israel
Because he was zealous with My zeal among them
So that I did not consume the children of Israel in My zeal as well 

Therefore say, ‘Behold, I give to him
My covenant of peace; let it be understood
And it shall be to him and his descendants after him
A covenant of an everlasting priesthood

Because he was zealous for his God, yes he did well
And made atonement for the children of Israel

Now the name of the Israelite who was killed
Who was killed with the woman of the Midianites
Was Zimri the son of Salu
A leader of a father’s house among the Simeonites 

And the name of the Midianite woman
Who was killed was Cozbi the daughter of Zur
He was head of the people of a father’s house in Midian
But he didn’t get to see his daughter anymore, for sure

Then the Lord spoke to Moses, saying:
These words He was to him relaying

“Harass the Midianites, and attack them
For they harassed you with their schemes
By which they seduced you in the matter of Peor
And in the matter of Cozbi; bad news for them, so it seems

The daughter of a leader of Midian
———-who got ran through there on the floor
Their sister, who was killed in the day of the plague
———-because of Peor

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

Numbers 24:12-25
Balaam’s Fourth Oracle

I won’t lie to you. I almost broke my brain on each of these Balaam sermons. They have been complicated, difficult to determine what is being pictured, and scholarly comment on the verses, along with the many translations of them, are so divergent that it seemed almost hopeless to try to resolve what the text is actually saying.

It has been an extremely complicated six weeks. One of the most frustrating parts of each day was holding my tongue from some type of profanity directed at the scholars at Cambridge as they continuously argued about the unreliability of the text, about the additions that came from later scribes, and so on as they tried their best to destroy the word of God rather than to take the time to figure out what it is saying and how reliable it actually is.

For example, a part of their analysis of verse 19 says it is –

“An obscure verse, which is perhaps a later addition to the song. It appears to look forward to a Messianic prospect of universal dominion. Some think that Numbers 24:18-19 are both entirely corrupt beyond restoration.”

First, there is no evidence at all that verse 19 was added later. And then secondly, their next comment completely destroyed their own supposition. How can it be that a later addition to the song is entirely corrupt and beyond restoration? The point of adding something later would be to add clarity and correction.

It is maddening to see how people who went to school for an education in biblical theology, and who are trained in the biblical languages, then spend the rest of their lives trying to destroy the very basis for their education. It is like a person who goes to school to become an engineer, and who then spends the rest of his life working on designs that can never cross a span of any length or bear a weight of any amount. Who would do that?

Text Verse: “O My people, remember now
What Balak king of Moab counseled,
And what Balaam the son of Beor answered him,
From Acacia Grove to Gilgal,
That you may know the righteousness of the Lord.” Micah 6:5

The Bible is not only perfectly reliable, but it is astonishingly intricate and detailed, validating itself time and time again. The Lord, through Micah, appealed to Israel to remember what Balak counseled. That was for Balaam to curse Israel.

And then He asks them to consider what Balaam answered to Balak. That was the four oracles of these sermons. The Lord purposed that Balaam would bless them, and he did. But the Lord also gave him a prophetic look into the future concerning the coming Messiah, and also the times which still lie ahead which are coming because of their rejection of Him.

This is what the Lord is trying to wake Israel up to in the book of Micah, and it is what the Lord has been trying to wake them up to throughout the Bible and throughout their continued history in relation to the Bible. He calls out, “Wake up!”

History is set and will not change. How do we know? It is because the book is written. The prophecies have been given, and they point to what has been determined. Let us pay heed to the word, this marvelous word of God, which tells us of the coming Messiah.

It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. I Am Going to My People (verses 12-14)

¹² So Balaam said to Balak, “Did I not also speak to your messengers whom you sent to me, saying,

We left off the passage last week with the indignation of Balak on prominent display. Balaam had blessed Israel for a third time, and in response to that, we then read –

“Then Balak’s anger was aroused against Balaam, and he struck his hands together; and Balak said to Balaam, ‘I called you to curse my enemies, and look, you have bountifully blessed them these three times! ¹¹ Now therefore, flee to your place. I said I would greatly honor you, but in fact, the Lord has kept you back from honor.’” Numbers 24:10, 11

Balaam’s response now is that he did not follow any intentional path of trickery, but had already told Balak’s messengers that things might not come out as Balak desired. This, however, is not the full story.

As we saw, Balaam did not convey the full word of the Lord to the messengers on the first visit, and he failed to immediately dismiss them on the second visit, which would have been acting in obedience to the original word of the Lord. Despite that, and to remind Balak of what he had already told him in Chapter 22, he continues on with…

¹³ ‘If Balak were to give me his house full of silver and gold, I could not go beyond the word of the Lord, to do good or bad of my own will. What the Lord says, that I must speak’?

This is a combination of verses 22:18 and 22:38. They said –

“Though Balak were to give me his house full of silver and gold, I could not go beyond the word of the Lord my God, to do less or more.” (22:18)

“Look, I have come to you! Now, have I any power at all to say anything? The word that God puts in my mouth, that I must speak.” (22:38)

There are a few changes in what he relayed between these two times. When speaking to the messengers, he said “the word of the Lord my God.” Here, he only says, “the word of the Lord.”

This inconsistency reveals a dishonest streak. Before, when a possible reward awaited him, he said, “the Lord my God.” Now, to justify himself by distancing himself from the Lord, he simply says “the Lord,” as if Yehovah were one of many gods.

Also, there he said “less or more.” However, here he says “good or bad.” The fact is that he did speak less to the messengers than the Lord spoke to him. Now, he is claiming a type of righteousness by saying laasot tovah o raah milibi, or “to do good or bad of my own heart.”

But as testified to by the Lord when He met Balaam on the donkey, this is exactly what was on his mind. As it said, “I have come out to stand against you, because your way is perverse before Me.” He did intend to pursue good or bad according to his own heart.

Another difference is that in chapter 22 he said, “The word that God puts in my mouth, that I must speak.” Here he says, “What the Lord says, that I must speak.”

First, he has gone from the idea of God instilling a word in him to a word which the Lord speaks to him. Secondly, the word elohim, or “God,” may or may not be speaking of the Lord. Without the article, it can mean any “god.” He has gone from the general to the specific in name.

What seems as if he is justified in his words is not as sure when the two passages are placed side by side. For a person who supposedly was to speak the exacting words of the Lord, he is not nearly as careful – either intentionally or incompetently – with his own words. Despite this, he does have more words to speak, and they are precise because Scripture records them as another oracle…

¹⁴ And now, indeed, I am going to my people.

Balaam realizes that he is no longer wanted, and that no reward is forthcoming. Whereas he came to a royal welcome, he is now to return with no formal sendoff at all. He will return to the land he came from with a stain on his record in the eyes of those who had eagerly sought his abilities in the past. But, before he goes, he is to speak one last time…

^{14 (con’t)} Come, I will advise you what this people will do to your people in the latter days.”

The word he uses, translated as “advise,” is yaats. It is meant to give counsel. In other words, “I will tell you what is coming upon your people so that you will be able to consider it now.” The words are set as an obvious warning to Balak. It can be inferred that “What this people will do to your people” means something negative. Further, it will come about, as it says, “in the latter days.”

This is now the second of sixteen times that the term b’akharit ha’yammin, or “in the end of the days” is seen. There is debate over what it means exactly, but it often certainly covers the total time of Israel’s existence, from whatever point it is spoken all the way through until the millennial kingdom of Christ.

These are prophetic utterances which will come about according to the timeline the Lord has set, but they are spoken and recorded in Scripture, and so they are guaranteed to occur at some point during the history of Israel.

Some of the words he will speak will be of the coming Messiah. They are exact and precise and they have always been considered as referring to Messiah. That along with other words of how Israel will interact with the surrounding nations is now to be relayed to Balak, and also to us through the recorded word…

Before I leave, I will share the word
It was given to me and now I pass it on to you
It is that which came from the Lord
It is sure, it is fixed, and it is faithful and true

I will tell you of things which are yet come to pass
They are things that will surely come about
To know such things is worth more than you could amass
Because they will leave you with certainty; not wonder or doubt

It is the word of the Lord who has come among men
And what has been assures us of what He promises to do
And so carefully pay heed, time and again
And this word will be a guide and a lamp for you

II. A Star and a Scepter (verses 15-19)

¹⁵ So he took up his oracle and said:

The oracle he now speaks is unlike those already given in that it will be solely future prophecy. It is not so much a blessing upon Israel as it is an explanation of their future in regards to the coming Messiah, and of their relation to the nations of the world.

It is divided into four sections, each with the same words as we see now, “So he took up his oracle and said.” Thus, though this is counted as one oracle overall, making four total from Balaam, it is actually four separate oracles, making seven total from Balaam. The first will speak of Messiah and how He will deal with the two relatives of Israel through Lot, Moab and Edom.

The second will deal with the arch-enemy of Israel, Amalek. The third will deal with the Kenites, who were allies of Israel, and who dwelt closely with them. The final oracle will deal with distant nations and the judgment upon them. Each of these is a mashal, or parable, which will follow exceptional literary techniques, just as the previous oracles did.

^{15 (con’t)} “The utterance of Balaam the son of Beor,

neum bil’am beno beor – “Utterance Balaam son of Beor.” As in verse 24:3, he identifies himself by name and by heritage, Balaam the son of Beor. As there, these are words spoken by him, even if the Lord directed him. It is a way of saying that his eyes were closed, just as the eyes of his father had been closed, but that is now changed.

Again also, he uses the word neum, or utterance. It is a word almost exclusively used concerning what is said by the Lord. Here, it is the Lord’s prophetic word being spoken through him. He is speaking it as if it is from his own viewpoint, but it is the word of the Lord being revealed through him.

^{15 (con’t)} And the utterance of the man whose eyes are opened;

u-neum ha’geber shethum ha’ayin – “And utterance the man are opened the eyes.” Balaam again uses the word neum, or utterance. It is from one whose eyes are opened. The intent is that his eyes were shut, but that they are now spiritually opened through the effect of the Spirit upon him.

It is the second and last time in the Bible that the word shatham is used. It means “to unveil.” His eyes were closed, but now they are unveiled. God has opened his spiritual insight to reveal, through him, words concerning His people, Israel, including their Messiah.

¹⁶ The utterance of him who hears the words of God,

neum shomea imre el – “Utterance of him who hears words of God.” It is the same as verse 24:4. He implies that his utterance is in accord with the words of God. He is speaking out what he hears and what will be said is that which is directed by God. Further…

^{16 (con’t)} And has the knowledge of the Most High,

v’yodea daat elyon – “And knows knowledge of Most High.” These words are now added to what he said in his third oracle. It does not say “the knowledge” though. It simply says, “knowledge.” He possesses knowledge of or from the Most High, but he does not possess the Most High’s knowledge. The translation leaves an incorrect sense of what is said.

^{16 (con’t)} Who sees the vision of the Almighty,

makhazeh shaddai yekhezeh – “Vision of Shaddai sees.” The words are similar to those in verse 24:4. It is a vision which comes from God which has opened his spiritual eyes so that he can perceive that which would otherwise be hidden.

Again as before, he then says, Shaddai, or Almighty. This is not a mere god, but the all-powerful God. The words come from the Source of all power, and therefore what will be said are words which reflect that power. Nothing can thwart them…

^{16 (con’t)} Who falls down, with eyes wide open:

nophel u-eglui enayim – “Who falls down and opens wide his eyes.” It is the same words as in 24:4. He has been overwhelmed by the force of what has occurred.

It should be noted again that this is unlike the other true prophets, such as Daniel, Ezekiel, and John. He is overthrown by an opposing and greater force, casting him down and impelling him to speak contrary to what he would otherwise proclaim.

As before, he is still standing in the place where all Israel was laid out before him in the shape of a cross. With that in perfect view, he next speaks of the One who would prevail over that cross…

¹⁷ “I see Him, but not now;

erenu v’lo attah – “I see Him, and not now.” This cannot be speaking of Israel the people. They are there before him. Further, it is third person, masculine, singular. Therefore, this is clearly a reference to the Messiah who would come from Israel.

It is true that David, and kings in his line, could be considered, but ultimately it is speaking of One who would come as the final Victor over the enemies of God’s people. Balaam could see Him, but He was also far in the distant future…

^{17 (con’t)} I behold Him, but not near;

ashurenu v’lo qarov – “I behold Him, but not near.” The clause is parallel to the previous one. The word shur is used, as it was in verse 23:9. It gives the sense of perceiving as if through a close inspection. His spiritual eye could see One that was there in front of him, and yet He was also in the distance, certainly meaning in time. At some future point He would be revealed…

^{17 (con’t)} A Star shall come out of Jacob;

darak kokav miyaaqov – “Has marched forth a Star from Jacob.” It is a new word, darak, which signifies to tread. It is in the perfect tense. Thus, the prophecy – though of a future event – is spoken of as if it has occurred.

It is as if the Star has marched out of Jacob and into the stream of humanity. Jacob is the natural man. This Star shall come forth from Jacob in a natural sense. He will be a human being. Of this, Hengstenberg notes –

“A star is so natural an image and symbol of imperial greatness and splendour, that it has been employed in this sense in almost every nation. And the fact that this figure and symbol are so natural, may serve to explain the belief of the ancient world, that the birth and accession of great kings was announced by the appearance of stars.” Hengstenberg

Thus, we have in this a foreshadowing of the coming of the star of Bethlehem which anticipates the Star, or Ruler, out of Jacob, Jesus.

^{17 (con’t)} A Scepter shall rise out of Israel,

v’qam shevet miyisrael – “And has risen a Scepter from Israel.” It is parallel to the previous clause. The scepter indicates rule and authority. The words are again in the perfect tense. It is spoken of as having occurred, and thus it is certain to come about. This Scepter has already been prophesied by Jacob, who is Israel, in Genesis 49 –

“The scepter shall not depart from Judah,
Nor a lawgiver from between his feet,
Until Shiloh comes;
And to Him shall be the obedience of the people.” Genesis 49:10

This Scepter, anticipated in the prophecy of Jacob, has arisen from this spiritual people, meaning Israel, who are Yehovah’s people. He is a particular Ruler who has caught the full attention of the prophetic eye of Balaam.

^{17 (con’t)} And batter the brow of Moab,

u-makhats paate moav – “And shatter the sides Moab.” The word paate is widely translated. It signifies a side or a corner, but what that is referring to must be taken from what it says in Jeremiah –

“Those who fled stood under the shadow of Heshbon
Because of exhaustion.
But a fire shall come out of Heshbon,
A flame from the midst of Sihon,
And shall devour the brow of Moab,
The crown of the head of the sons of tumult.” Jeremiah 48:45

There it speaks of the brow, or forehead, of Moab. Thus, this verse in Numbers is speaking of the sides of the forehead, meaning the temples. It then looks to the destruction of Moab from the left and the right, crushing his forehead. But there is more…

^{17 (con’t)} And destroy all the sons of tumult.

v’qarqar kal bene sheth – “and destroy all sons of tumult.” This clause is parallel to the previous one. The words are debated over, and translations vary widely. However, Jeremiah 48:45 again may provide the correct interpretation. There it says v’qodqod instead of v’qarqar. The two letters in Hebrew are very similar in appearance. If this is correct, then it would say, “And the skull of the sons of tumult.” The Moabites here are being equated to a fierce, tumultuous group of people.

Again, if correct, then the idea is that the Scepter would come and batter Moab on both temples and crush the crown of his head. No matter what translation, the symbolism is obvious from the destructive nature of the surrounding words. Bad times lay ahead for Moab, or “From Father.”

Moab, or “From Father,” can have one of two pictorial meanings. Is it speaking of “From Father,” meaning God, or “From father,” meaning the devil. Jesus spoke of those whose father is the devil. This is what is being referred to here.

There is a literal fulfillment of subduing the nation of Moab. But there are also those who are enemies of Messiah, and who have failed to come to God through faith in Christ and who remain under the devil’s authority, and thus they are sons of tumult.

¹⁸ “And Edom shall be a possession;

v’hayah edom yereshah – “and shall be Edom a possession.” Here is a word found twice in this verse, and nowhere else in the Bible, yereshah, or possession. It signifies that Edom would become the property of this Ruler to come.

Edom had been subdued and ruled by Israel, but this looks forward both to a literal possession of the land by Messiah, and also to what Edom pictures, Adam, the fallen man. Edom or Adam, shall be possessed by the Messiah. Such is literally true in the sense of what the Bible teaches, as prophesied in graphic detail in Isaiah 63:1-4 –

Who is this who comes from Edom,
With dyed garments from Bozrah,
This One who is glorious in His apparel,
Traveling in the greatness of His strength?—
“I who speak in righteousness, mighty to save.”
² Why is Your apparel red,
And Your garments like one who treads in the winepress?
³ “I have trodden the winepress alone,
And from the peoples no one was with Me.
For I have trodden them in My anger,
And trampled them in My fury;
Their blood is sprinkled upon My garments,
And I have stained all My robes.
⁴ For the day of vengeance is in My heart,
And the year of My redeemed has come.” Isaiah 63:1-4

The judgment upon Edom is also detailed minutely in the book of Obadiah.

^{18 (con’t)} Seir also, his enemies, shall be a possession,

v’hayah yereshah seir oyevaiv – “And shall be a possession Seir his enemies.” The words are parallel to the previous clause. Seir is mountain range in Edom, known as Mount Seir, or the hairy mountain, because of its appearance. The word Seir comes from sear, or hair. This too shall be the literal possession of the Messiah.

However, as has been seen in the past, hair in the Bible signifies awareness. Those who have an awareness are being referred to. It speaks of the cognitive, thinking being who is man. Just as Edom – or Adam, meaning man – shall be his possession, so also man, the sentient being of God’s creation, shall be.

^{18 (con’t)} While Israel does valiantly.

v’yisrael oseh khayil – “And Israel does valiantly.” This clause stands alone, without a parallel thought. It signifies that Israel, certainly the Israel of God, meaning those Jews who belong to Messiah, will be remarkable in their state under Messiah.

¹⁹ Out of Jacob One shall have dominion,

v’yered miyaaqov – “And shall rule One out of Jacob.” This speaks of Messiah, and it is more fully explained in Psalm 78:2 –

“He shall have dominion also from sea to sea,
And from the River to the ends of the earth.” Psalm 78:2

The One coming from Jacob is prophesied to have dominion, meaning rule. Thus, it is implying total dominion.

^{19 (con’t)} And destroy the remains of the city.”

v’heevid sarid me-ir – “And destroy survivor from the city.” The words are in the singular, but they are probably signifying the plural. In other words, the clause is parallel to the previous one. Just as the One from Jacob is ruler, so the one from the city will be destroyed. As Albert Barnes notes –

“The phrase tersely describes a conqueror who first defeats his enemies in battle, and then hunts out the fugitives until he has cut off all of every place.”

The idea here is that the ruler is the absolute ruler, and the foe is absolutely destroyed. This fits perfectly with the concept of the rule of Messiah, Jesus, as revealed in Scripture.

Out of Israel shall come to Me
One who will lead and protect them as they go
He shall destroy the enemies valiantly
And into confusion, His enemies He shall throw

Moab and Edom shall face His hand
And over them His dominion shall extend
His victories are assured, and they shall be grand
He shall sustain Israel through it; to the end

Who can rouse himself against the Lord
And who can stand against the Holy One of Israel
He stands victorious with His bloodied sword
As the word of God reveals all too well

III. From the First to the Last (verses 20-25)

²⁰ Then he looked on Amalek, and he took up his oracle and said:

This now begins the second part of Balaam’s forth oracle. It is a judgment pronounced upon Amalek. To look upon Amalek does not mean physically. Rather, he is looking on them in the vision instilled in his mind.

As seen in previous sermons, the name Amalek is derived from the word am, or people, and malaq which means to nip or wring off the head of a bird with or without severing it from the body.

Thus, they are the “The People Who Wring Off.” They are those who are disconnected from the body and strive to disconnect the body. Balaam next describes them…

^{20 (con’t)} “Amalek was first among the nations,

reshit goyim amaleq – “First the nations Amalek.” This is not speaking of either first in power, or first in time, such as “the oldest among the nations.” Rather, this is speaking of being the first of the enemies of Israel. No sooner had Israel left Egypt than they faced their first foe in battle, Amalek. That is recorded in Exodus 17, and the passage ended with this thought –

“Then the Lord said to Moses, ‘Write this for a memorial in the book and recount it in the hearing of Joshua, that I will utterly blot out the remembrance of Amalek from under heaven.’ ¹⁵ And Moses built an altar and called its name, The-Lord-Is-My-Banner; ¹⁶ for he said, ‘Because the Lord has sworn: the Lord will have war with Amalek from generation to generation.’” Exodus 17:14-16

As I said, they are disconnected from the body and they war to disconnect others from the body. It was and remains a picture of those who pursue the law rather than grace in order to be restored to God, such as the Judaizers of Paul’s time, and the Hebrew Roots adherents of our time. Amalek of the flesh was destroyed by Israel, but the spirit of Amalek continues, and the war is ongoing…

^{20 (con’t)} But shall be last until he perishes.”

v’akharito ade obed – “And his latter end – forever he perishes.” Until the end of the age, there will be those who remain disconnected from the body, and they will work to disconnect others. The war against them remains, and it will continue until they are finally and completely destroyed. The word “perishes” here is obed. It will only be seen here and in verse 24 in the Bible.

²¹ Then he looked on the Kenites, and he took up his oracle and said:

This now begins the third part of Balaam’s forth oracle. It is a prophecy pronounced upon the Kenites. The name is the same as that of Cain, the son of Adam. That comes from qanah, meaning to acquire. The words of this oracle are extremely hard to pin down, including exactly who is being referred to.

In Genesis 15, God promised the land to Abraham, a land which included Kenites. However, in Israel’s history, a group known as the Kenites were close to them, and were exempted from the destruction upon Israel’s foes in battle. It appears that this is that group, and the words need to be carefully translated to reflect this.

Instead of being Israel’s enemies as Amalek was, they are Israel’s friends, but apart from the people Israel. Thus, this oracle is set in contrast to that which was pronounced upon Amalek.

^{21 (con’t)} Firm is your dwelling place,

ethan movoshavekha – “Enduring is your dwelling.” With the Kenites dwelling among Israel, and not at war with them, they were secure, and their dwelling was secure.

^{21 (con’t)} And your nest is set in the rock;

v’sim basela qinekha – “and was laid in a rock your nest.” This is parallel to the previous clause. Just as their dwelling was firm, so is a nest set on a rock. It has a foundation and stability. There is a play on words here where the Hebrew for Kenite and for nest are grammatically similar.

²² Nevertheless Kain shall be burned.

Ki im yihyeh l’baer qayin – “Is it that shall be burned Kain?” It is a question anticipating a negative answer, until a certain point. In other words, it is saying that Kain shall be safe until that time which is set, which is…

^{22 (con’t)} How long until Asshur carries you away captive?”

ad mah ashur tisbekha – “Until when Asshur carries you away captive.” What is being said is that this group of people, who were allied with Israel, but not of Israel, would remain until they were carried away captive by Asshur or Assyria.

Thus, the Kenites, because of their favorable alliance with Israel, would be safe until the time that Israel was taken captive by the Assyrians. The sad end of the Kenites is found in the fact that though they were Israel’s friends, they never joined themselves with Israel and the God of Israel. Thus, when Israel’s judgment came, so came the destruction of the Kenites.

The lesson here is that those who join to the people of God in friendship only, but who do not join the people of God in faith, will inevitably be brought to ruin, despite their favorable alliance.

²³ Then he took up his oracle and said:

This is now the fourth and final part of Balaam’s fourth oracle.

^{23 (con’t)} “Alas! Who shall live when God does this?

oy mi yihyeh misumo el – It is a very difficult set of words that is not agreed on by almost any scholar. However, Cambridge – the most liberal bunch of yahoos around – still have valuable insights. They state, “The only rendering which the words will bear is ‘on account of God appointing him.’”

Therefore, the words, oy mi yihyeh misumo el are literally translated as, “Alas! Who shall live when establishes Him God?” In other words, “Alas, who shall live from the time He is established by God?” Balaam cries out “Woe!” because it applies to his own people in the future, as well as Israel.

This, however, calls for an answer as to, “Who is ‘him?’” Is it someone in the previous oracle, meaning Asshur or Assyria? Is it someone in this oracle? No, rather, this is the final sub-oracle of Balaam’s fourth main oracle. That is based on the words of the first prophetic portion of the first sub-oracle. It is speaking of the Messiah, the Star out of Jacob and the Scepter out of Israel.

And so the question is, “Alas! Who shall live from the time He is established by God?” It is reminiscent of the question proposed by the Lord in the book of Malachi towards Israel –

“But who can endure the day of His coming?
And who can stand when He appears?” Malachi 3:2

It is not only disobedient Israel who must face His coming, but the world must face His being established by God.

²⁴ But ships shall come from the coasts of Cyprus,

v’tsim miyad kittim – “And ships from the hand of Cyprus.” The clause has no verb. As this is so, it forms the subject for what is in the next clause. The tsiy, or ship is introduced here. It comes from tsavah, a command, because a ship is a fixture, like the fixing of a command. It will be seen just four times in the Bible.

The word Kittim is generally translated as Cyprus, but it appears from Daniel 11:30 that this is speaking of the Romans and the islands which were under their authority. This is in agreement with the Latin Vulgate. It is these ships that are next spoken of…

^{24 (con’t)} And they shall afflict Asshur and afflict Eber,

v’inu ashur v’inu eber – “And they shall afflict Asshur and afflict Eber.” Asshur is Assyria. But, it is a bit harder to determine who Eber is speaking of. Genesis 10 shows that Eber is from the line of Shem. In Genesis 10:21, it says that Shem is the father of all of the children of Eber.

It is the line from which Israel descends, and it is where the designation “Hebrew” comes from. Eber means, “the region beyond.” And so what we see here is a battle which is coming from the area of Rome, and which will afflict the Middle East, including the land of Israel, who are included in the children of Eber.

This matches Daniel’s prophecy of Daniel 9:27 which reveals that the anti-Christ will come from Rome.

^{24 (con’t)} And so shall Amalek, until he perishes.”

v’gam hu ade obed – “And also he forever destruction.” The NKJV adds in the name Amalek here. This is because of the use of the word obed which was used when speaking of Amalek in verse 20. That word was first used there, and this is its last use in Scripture. They have assumed that he is the subject of both, even though his judgment has already been pronounced.

This is speaking not specifically of Amalek, but of the anti-Christ who is representative of the spirit of Amalek and who will be found in Rome, the seat of the anti-Christ in the end times.

Thus, this final oracle of Balaam today is a prophecy like bookends on the afflictions of Israel. The first was Amalek, and the final one will be Antichrist who is spiritually of Amalek. It is Rome, or Mystery Babylon, who sits on the seven hills.

The Lord, through Israel, began and continued on the battle against Amalek, Israel’s first enemy. It is the Lord who will bring the final destruction on Rome, Israel’s last great enemy.

What we have in Balaam’s fourth oracle, which is comprised of four sub-oracles, is a picture of human history. The first part gave a view of Messiah who was, and who is, and who is to come. He has always existed, and He has come, and He shall come again. It is He who is designated to subdue the rebellious fallen of humanity, pictured by Moab and Edom.

One is either from father, meaning the devil, or from Father, meaning reborn of God. Those who remain in the devil will be destroyed, those who come to Christ will be subdued through peace. Edom represents Adam. Adam, representing humanity, is fallen and of the devil, but he will again be God’s possession through the last Adam, Christ.

This will come about through Israel, meaning Christ and the people of Messiah who, as it says, “does valiantly,” meaning they bring Adam’s fallen seed to God. God’s highest creation, man the sentient being, represented by Seir, will again be God’s possession.

The second part spoke of Amalek, who can be equated here with the devil. He was the one who disconnected the head from the body, meaning man from the Lord. He was first among the nations but in the latter end, he shall perish forever. His doom is seen in Revelation 20.

The third part referred to the Kenites. They are a real people who lived among Israel, but in type, they are those of Cain, the son of Adam. He was among the people of God, but never became a part of them. His line was taken away in the flood, and the same will happen to those who are like him in the future. One cannot merely be a friend of God’s people, but he must join them through Christ, or he will be taken away.

The fourth and final part is future to us and is as was explained already. It is referring to Antichrist and his final destruction.

Balak had called Balaam to curse Israel, but instead, he has blessed Israel, and he has pronounced a prophetic oracle which outlines what will occur to and around Israel until the end of the age. With that now complete, it says…

²⁵ So Balaam rose and departed and returned to his place;

Here it says that Balaam rose, departed, and turned towards his place, meaning his homeland. But it does not mean that he returned there. He simply headed back in that direction. Numbers 31, however, shows that he wound up with the Midianites and he will die among them, because he led Israel into sin through the Midianites.

It could be questioned how Israel knows of the prophecies of Balaam, and it is supposed that he may have actually went to Israel to explain to them what had happened in hopes of getting his reward from them. That is not recorded anywhere, but it is possible. Or, the Lord simply revealed to Moses what occurred without the need for involving Balaam any further.

Either way, the word is recorded, and it tells us of God’s faithfulness to Israel throughout the ages, but it also shows that difficult times lie ahead for Israel before they call on Christ and are rescued from the hand of the Antichrist. It is a sound record of their history which agrees with the rest of Scripture in this regard.

*^25 (fin) Balak also went his way.

It must be that these two meet up again. Despite having turned to his home, Revelation 2 says –

“But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality.” Revelation 2:14

Therefore, despite Balak not being mentioned in the coming destruction of Midian, the Lord, through the Apostle John, shows that Balak was considered a part of what is coming in the Chapters ahead. As the leader of the five kings of Midian, the Lord shows that he ultimately was the one who was deceived by Balaam, even if he was not killed by Israel in the battle.

For now, it simply finishes with the thought that he went his way. The story of Balaam is one which has been difficult in many ways to grasp, and yet there are obvious points which have come out from it. One is that God is completely faithful to His covenant with Israel, and therefore, we can be assured that He will be completely faithful to His New Covenant and all that it details concerning our eternal future.

Secondly, we can see that though on the surface, Balaam might have seemed like a reasonable person, with a detailed study, we find that he was one who was sold out to money. He did the right thing despite his ways, not because of them. And that should lead us to always consider that this is possible with those we interact with, especially those who appear to be religiously sound.

Far too many people have been led astray by those who have claimed that had special insights into the things of God, or who claim that they have a special ability or personal connection to God concerning prophetic matters. We need to be extremely careful to not simply believe people like this.

It is the word of God, and that alone, from which we receive our instruction in such things. If we were to count the number of supposed prophets, healers, miracle workers, and etc., throughout the church age, the list would go on and on. They are there in abundance today, and they add nothing to the Word of God.

Let us be reasonable in our doctrine, and let us pursue sound theology by pursuing God through His word alone. In that, we will stand approved, and not be remembered as Balaam and Balak, but as great people of God who are found pleasing in His eyes. This is our charge, and this is our responsibility. And so let us assume it, and let us pursue it all the days of our lives. To the glory of God.

Closing Verse: “Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘Thus with violence the great city Babylon shall be thrown down, and shall not be found anymore.’” Revelation 18:21

Next Week: Numbers 25:1-18 This guy was full of high octane gas… (The Zeal of Phinehas) (49^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Balaam’s Fourth Oracle

So Balaam said to Balak
“Did I not also speak to your messengers
———-Whom you sent to me, saying, and I am saying still
‘If Balak were to give me his house full of silver and gold
I could not go beyond the word of the Lord
———-to do good or bad of my own will

What the Lord says, that I must speak
And now, indeed, I am going to my people, my path I will blaze
Come, I will advise you
What this people will do to your people in the latter days

So he took up his oracle and said:
Words that should make Balak dread…

“The utterance of Balaam the son of Beor,
And the utterance of the man whose eyes are opened;
The utterance of him who hears the words of God,
And has the knowledge of the Most High,
Who sees the vision of the Almighty,
Who falls down, with eyes wide open:
“I see Him, but not now;
I behold Him, but not near;
A Star shall come out of Jacob;
A Scepter shall rise out of Israel,
And batter the brow of Moab,
And destroy all the sons of tumult.
“And Edom shall be a possession;
Seir also, his enemies, shall be a possession,
While Israel does valiantly.
Out of Jacob One shall have dominion,
And destroy the remains of the city.”

Then he looked on Amalek, and he took up his oracle and said:
Things that for Amalek lay ahead

“Amalek was first among the nations,
But shall be last until he perishes.”

Then he looked on the Kenites, and he took up his oracle and said:
Words for them of what lay ahead

“Firm is your dwelling place,
And your nest is set in the rock;
Nevertheless Kain shall be burned.
How long until Asshur carries you away captive?”

Then he took up his oracle and said:
What things would be like in the days ahead

“Alas! Who shall live when God does this?
But ships shall come from the coasts of Cyprus,
And they shall afflict Asshur and afflict Eber,
And so shall Amalek, until he perishes.”

So Balaam rose and departed and returned to his place
Balak also went his way, with mud all over his face

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 24:1-11
Balaam’s Third Oracle

The words of today’s verses include lots of happy images of Israel’s future exaltation. They are spoken by Balaam about Israel. Of this, there is no doubt, but if that was all the imagery there was to be seen in them, it wouldn’t be a very happy passage.

Yes, Israel has had times of great prosperity, wealth, and blessing, but they have also had lots of the opposite as well. If the past times for Israel are all that are being spoken of, then the passage is unhappy at best.

And if the passage only speaks of things yet future to us now, then it really isn’t happy for the rest of the world. They will devour their enemies and sit fat, dumb, and happy in their permanently exalted state! That doesn’t really seem like a swell picture for anyone else but Israel.

But, if you follow the messianic cults in Israel, this is what they are hoping for, and this is their expectation. They kind of overlook the obvious similarities between Leviticus 26 where God promises to punish them for disobeying Him, and how things have come out for them over the past two thousand years in exactly the same way that He said they would in that passage.

It is as if that was some type of accidental occurrence, not worth looking into as to why those things came about. Only when passages like the one today are taken in light of the greater promises to Israel which point not merely to their exaltation as a nation, but to the exaltation of God in Christ, do the words really have any meaning.

But until they stop looking at the world as being subservient to them, and start looking at it as being subservient to Christ the Lord, they will never be in the idyllic circumstances which Balaam’s third oracle proclaims. Only then will such passages make sense.

Text Verse: “Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. ²⁹ For the gifts and the calling of God are irrevocable. ³⁰ For as you were once disobedient to God, yet have now obtained mercy through their disobedience, ³¹ even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. ³² For God has committed them all to disobedience, that He might have mercy on all.” Romans 11:28-32

God has wonderful promises in store for Israel, but they first and foremost are for Israel under Him, not simply Israel over the nations. It is Christ who is Lord of all and over all. In their rejection of Christ, they brought upon themselves terrible times, but God promises them mercy in due time.

And with mercy, they will receive pardon, purification, and exaltation. But their exaltation will be in accord with the Lord’s glory, not despite it. When we bless Israel, we are – hopefully – doing it with the purpose of their being blessed as the people of God in a faithful, covenant relationship with Him.

Until they enter the New Covenant, this is not possible. And so when we bless them, let us do it with this in mind. We are to bless them for who they will be in Christ. He has promised them this, and it shall come to pass. Until it happens, let us keep proclaiming Jesus. Eventually, they will get it, and He will return to them when they do.

Such wonderful promises and truths are to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. From the Top of Peor (verses 1 & 2)

The previous sermon ended with Balak having failed twice to get Balaam to curse Israel. The first attempt was at the high places of Baal. The second attempt was as the field of Zophim. At the end of the last sermon, the chapter closed with them at the top of Peor, overlooking the wasteland.

In this location, we have the completion of a marvelous pattern which has developed over these three locations where these three oracles are uttered – Baal, Zophim, and Peor.

The first, bamoth baal, or the high places of Baal, looks to the superintending lordship of the people. The word ba’al simply means owner, lord, or master. Thus, it was an attempt to curse the people, dissolving the spiritual authority over them.

The next location, sadeh tsophim, or the “field of the watchers,” then looks to an attempt to curse the people’s intellect. As a watchman looks out and discerns who is coming and what type of a threat they are, so that was an attempt to curse their ability to rightly discern what is correct.

The third place, now introduced, is rosh ha’peor, or the top of the Peor. This place signifies that which leads to yearning and even to lust. Thus, this is an attempt to curse Israel’s moral underpinnings.

Balak is not merely attempting to curse Israel arbitrarily, but he is methodically pursuing a path of attempting to find a weakness in Israel which he can exploit between them and their God. It is what the devil did to Jesus in Matthew 4.

First, he came to tempt Him into making the stones into bread, thus he attempted to destroy the spiritual hierarchy which is found in God. He then tested Jesus’ intellect by misusing Scripture, but which Christ corrected. And then he appealed to Jesus based on the lust of the flesh by showing him all the kingdoms of the world and their glory. The devil, in essence, set about to curse these orders, but he failed.

This is what Balak intends now, and it is a prefiguring of the trials of Jesus by the devil in the wilderness. Will Balak succeed? Would the devil succeed? Not when Yehovah, the Lord, is in the equation! That begins to be evidenced in the first verse of this passage…

Now when Balaam saw that it pleased the Lord to bless Israel,

Twice, Balaam has gone forth, and both of those times, it is implied that he looked for a word from God in the use of sorcery. That will be seen in just a moment. In his previous attempts to curse Israel, he found that it would not be possible to do so. Rather, “it pleased the Lord to bless Israel.”

The Hebrew literally reads, “that it was good in the eyes of Yehovah to bless Israel.” What Balaam looked to see in the obtaining of a curse was exactly the opposite of what was pleasing in the Lord’s eyes. For him to see what the Lord saw, he had to submit to what the Lord determined, and that was to bless. Now understanding this, it says…

^1 (con’t) he did not go as at other times,

Here is a curious phrase that will be seen just five times between now and 1 Samuel 20, k’paam b’paam, or “as at a time, in a time.” The means of obtaining his oracle from the Lord in the past was one way. Now, having seen that “as at a time, in a time” the Lord would not submit to cursing, he has clued in that this will not change. Because of this, there was no need…

^1 (con’t) to seek to use sorcery,

The word used, nekhashim, was introduced in verse 23:23 and now this is its second and last use in Scripture. It is a verb indicating some sort of divination. It is debated exactly what type of divination was used, but it was certainly some type of augury.

One might find it surprising that the Lord would allow Himself to be sought out through, and to respond to, such things, but that would be to misunderstand what is happening. The Lord has a plan. That plan will not be thwarted.

If someone comes to the Lord through such a divination, and that divination will yield a result which would stand in the way of His plans, then He will intervene to ensure that what He intends comes out. A perfect example of this is found in Ezekiel 21.

The king of Babylon sought for a sign in order to determine which path he should take in order to engage one foe or another in battle. The result was to come against Jerusalem, as the Lord’s plan determined –

“The word of the Lord came to me again, saying: ¹⁹ ‘And son of man, appoint for yourself two ways for the sword of the king of Babylon to go; both of them shall go from the same land. Make a sign; put it at the head of the road to the city. ²⁰ Appoint a road for the sword to go to Rabbah of the Ammonites, and to Judah, into fortified Jerusalem. ²¹ For the king of Babylon stands at the parting of the road, at the fork of the two roads, to use divination: he shakes the arrows, he consults the images, he looks at the liver. ²² In his right hand is the divination for Jerusalem: to set up battering rams, to call for a slaughter, to lift the voice with shouting, to set battering rams against the gates, to heap up a siege mound, and to build a wall. ²³ And it will be to them like a false divination in the eyes of those who have sworn oaths with them; but he will bring their iniquity to remembrance, that they may be taken.’” Ezekiel 21:18-23

Balaam has seen that seeking a divination against Israel is pointless, and so he no longer bothered to pursue this path…

^1 (con’t) but he set his face toward the wilderness.

The question here is, “Does Balaam intend to bless Israel because it pleases the Lord, or does Balaam intend to curse Israel by forsaking the divination so that he, rather than the Lord, will control the outcome?”

The entire point of coming to Balak, and then going to the various places they have gone, was to curse Israel, not bless them. How one would answer that question would probably be based on whether they were a half-cup full or half-cup empty type.

I would go with the half-empty and say he desired still to curse Israel, and so he left behind the divination and set his face toward the wilderness, meaning the area where Israel sat encamped. Now, facing in that direction, it next says…

² And Balaam raised his eyes, and saw Israel encamped according to their tribes;

From the top of Peor, Balaam could see the entire encampment of Israel. John Lange’s commentary places the spot where Balaam is to the east of Israel, with Edom on the south and the vast desert reaching to the river of Assyria behind him. With this view, looking west and down upon Israel, he views them, as it says “according to their tribes.

The layout, as seen in the Numbers 3:14-39 sermon, is that of a giant cross, extending out to the east, west, north, and south, and with the tabernacle directly in the center. Where Balaam was then, he would see the entire cross from the base – meaning east, and extending out from there directly in front of him. With this massive cross directly in his view, it then says…

^2 (con’t) and the Spirit of God came upon him.

Unlike the previous two times where it says the Lord put a word in his mouth, this time, the ruakh elohim, or Spirit of God, came upon him. He is cast into an ecstatic state which opens his spiritual mind and leads him to utter his oracle, regardless as to what he purposed.

One might question, “How could it be that he wanted to curse Israel, but instead he was led to bless them?” The question would assume that Balaam was intending on speaking for God in a positive blessing all along and that God would not otherwise come upon a wicked person. This is incorrect thinking. First, Deuteronomy 23 clearly shows this was his intent –

“Nevertheless the Lord your God would not listen to Balaam, but the Lord your God turned the curse into a blessing for you, because the Lord your God loves you.” Deuteronomy 23:5

Secondly, Scripture in several instances, shows that those who may or may not be right with the Lord will still speak according to the Spirit. This will be seen in king Saul in 1 Samuel 19:23. He had lost favor with the Lord, and yet the same terminology is used there as it is here. The Spirit of God came upon him and he prophesied.

It also is the case that Caiaphas, the wicked high priest of Israel prophesied the word of the Lord, as is seen in John 11 –

“Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, ⁵² and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.” John 11:51, 52

In such instances, God will come upon even the wicked to effect His purposes. As John Gill rightly states, such as are “not in his grace but in his gifts; not as a spirit of sanctification, but as a spirit of prophecy.” In this state, and with the Lord in control of the events, it says (after a brief poetic interlude)…

A sign to the world for all to see
It is set on high by God for fallen man
A torn body hanging on a tree
The sign determined before the world began

How terrible and yet lovely is the cross
Terrible because we caused our Lord to go there
But O so lovely too, no more sin nor loss
For Christ our Lord, our sin did bear

The Lion of Judah has prevailed
The cross was not the end of our beautiful Lord
Victory over death, the grave He has assailed
And to God through Him we have been restored

How beautiful is the cross that brought us back to You
How beautiful are You, O Lord, ever faithful and true

II. Balaam’s Oracle (verses 3-11)

³ Then he took up his oracle and said:

Here again Balaam is said to take up his mashal, or oracle. It is a proverb or parable, and thus it is a comparative saying where one thing in a clause is like another in the next. The words that are to be spoken are an allegory or a representation of the intent of the Lord as spoken through Balaam.

In other words, it is the word of the Lord in intent, but it is spoken from Balaam’s perspective. In this, there will be a progression of speech from that which is individual and concrete to that which is more universal and general.

This mashal, or oracle, will be like those he has already spoken, which is in a highly poetic form and in standard meter.

^3 (con’t) “The utterance of Balaam the son of Beor,

neum bil’am beno beor – “Utterance Balaam son of Beor.” In these words, Balaam identifies himself by name and by heritage, Balaam the son of Beor. It is, therefore, words spoken by him, even if the Lord directed him. It is a way of indicating that his eyes were closed, just as the eyes of his father had been closed. Now, there is a change which he will explicitly state in a minute.

For now, he uses the word neum, or utterance. This is a word that is almost exclusively used when proclaimed by the Lord. There are only three exceptions to this where the word is attributed to a human bearer. This is the first. It will be used by David in 2 Samuel 23:1, and then by Agur in Proverbs 30:1.

In this case, it is the Lord’s prophetic word being spoken through Balaam. He is speaking it as if it is from his own viewpoint, but it is the word of the Lord being revealed through him. This is more fully realized with the next words…

^3 (con’t) The utterance of the man whose eyes are opened,

u-neum ha’geber shethum ha’ayin – “And utterance the man are opened the eyes.” Balaam again uses the word neum, or utterance, and then he says that it is his utterance – he is the man whose eyes are opened. Some translations will say, “The man whose eyes are shut.” His eyes were shut, but the intent is that they are now spiritually opened through the effect of the Spirit upon him.

The word is a new and rare one, shatham. It means “to unveil,” and it will only be seen here and in verse 15. Balaam’s eyes were closed, but now they are unveiled. God has opened his spiritual insight to reveal through him words concerning His people, Israel.

⁴ The utterance of him who hears the words of God,

neum shomea imre el – “Utterance of him who hears words of God.” Here, he again uses the word neum, or utterance, but he says that it is the utterance of him who hears the words of God. Thus, he is implying that his utterance is in accord with those words. He is speaking out what he hears and what will be said is that which is directed by God. Further, he is one…

^4 (con’t) Who sees the vision of the Almighty,

asher makhazeh shaddai yekhezeh – “Who a vision of the Almighty sees.” He now states that he sees a makhazeh, or vision. It is a very rare word, used just four times, but two of them are in this chapter. It was used in Genesis 15:1 when it said that the word of the Lord came to Abram in a vision. That was a vision to a friend of God. Now it is a vision to one who has been a foe of God.

He further uses the term, Shaddai, or Almighty. This is not a mere god, but the all-powerful God. The words come from the Source of all power, and therefore what will be said are words which reflect that power. Nothing can thwart them. Despite his previous state of one who came to curse, he cannot. Instead, he is now one…

^4 (con’t) Who falls down, with eyes wide open:

nophel u-gelui enayim – “Who falls down and opens wide his eyes.” The idea of falling down is being overwhelmed by force of what has occurred. It is similar to what happened to Saul in 1 Samuel 19:23, 24. There it says –

“Then the Spirit of God was upon him also, and he went on and prophesied until he came to Naioth in Ramah. ²⁴ And he also stripped off his clothes and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Therefore they say, ‘Is Saul also among the prophets?’”

This then would be unlike the other true prophets, such as Daniel, Ezekiel, and John, who were overwhelmed by the vision of the splendor and glory of the Lord. Rather, like Saul, Balaam is overthrown by an opposing and greater force, casting him down and impelling him to speak contrary to what he originally intended.

In this, Keil notes that “upon men like Balaam, whose inner religious life was still very impure and undeveloped, the Spirit of God could only operate by closing their outward senses to impressions from the lower earthly world, and raising them up to visions of the higher and spiritual world.”

With that accomplished, his spiritual eyes were now open to what they had been completely closed to in the past. The words concerning his eyes being opened here are different than those used concerning them in the previous verse. With his spiritual eyes opened, and now gazing with his physical eyes upon this massive cross in the wilderness, he begins his words of blessing…

⁵ “How lovely are your tents, O Jacob!

mah tovu ohalekha yaaqov – “How pleasing are your tents Jacob.” This is certainly not referring to the individual tents. A tent is a tent. It is referring to their layout – the order, structure, and beauty of the cross which stood before him.

Rather than a group of people haphazardly jumbled around the valley, they were meticulously aligned around their central sanctuary. Outside of it would be the Levites, and then outside of them would be three individual camps branching out in each direction.

There was order, harmony, and design in the cross, just as out of the cross of Christ comes order, harmony, and design. There is a purposeful intent behind the structures because they form the very heart of God for the people of the world as revealed in redemptive history.

^5 (con’t) Your dwellings, O Israel!

miskenotekha yisrael – “Your tabernacles, Israel.” This clause is parallel to the previous one. The tent is the edifice which is seen, the mishkan, or tabernacle, is the place of dwelling itself. The words are almost used synonymously. It would be comparable to saying, “Your house is beautiful; the place where you reside.” From there, he describes how this is so…

⁶ Like valleys that stretch out,

kinkhalim nitayu – “like valleys which extend.” The four branches which extended out from the sanctuary were like valleys. In the center is Life, and from that point the Life extended to the farthest reaches of Israel. So much so that they were…

^6 (con’t) Like gardens by the riverside,

keganot ale nahar – “Like gardens by a river.” The words are parallel to the previous clause. The tents of Israel were so ordered and structured that together each branch appeared to be a garden all its own. When one plants a garden, they do so in rows, each with its own fruit, and each according to its most propitious place in regards to soil, sunlight, and space.

The camps of Israel were shorter at the far end, longer nearer to him, and of equal distance on each side, but each was vibrant and orderly, as if aligned along the side of a river. They were…

^6 (con’t) Like aloes planted by the Lord,

ka-ahalim nata Yehovah – “As aloes planted by Yehovah.” This is speaking of the lignum or wood aloes. It is a tree eight to ten feet tall which has a sweet smell, and provides shade. It also provides the source for aromatic resins and incense. It is used when speaking of the Lord in the 45^th Psalm –

“All Your garments are scented with myrrh and aloes and cassia,
Out of the ivory palaces, by which they have made You glad.” Psalm 45:8

The word itself is spelled the same as that of “tent,” and so it is somewhat of a pun saying that their tents are like these aloes. Both provide shade. As the aloes are planted by the Lord, they are orderly and beautiful, just as the tents of Israel are. They are also…

^6 (con’t) Like cedars beside the waters.

ka-arazim ale mayim – “Like cedars by the waters.” This is now parallel to the previous clause again. Cedar is also an aromatic wood. And as the aloes were planted by the Lord, signifying order and beauty in their arrangement, these cedars are “besides the waters,” implying great health and beauty. The sentiment is later reflected in Psalm 104 –

“The trees of the Lord are full of sap,
The cedars of Lebanon which He planted.” Psalm 104:16

⁷ He shall pour water from his buckets,

yizal mayim midaleyav – “Will flow water from his buckets.” Here is a new and rare word, deli. It’s not a place to get sandwiches. Rather, it is a bucket. It will only be seen here and in Isaiah 40:15. There, in Isaiah, the nations are counted as drops in a bucket. However, here, there is the opposite thought.

The idea one gets is a man carrying two buckets which are so full that they overflow. Immediately, it is a picture of abundance and life. In a parched land, water is precious, but this looks to such an abundance that water in the buckets will freely flow out of them.

However, it is a prophecy of the Spirit flowing forth to such an extent from the buckets of Israel, meaning that found in Christ, that when carried by those who proclaim the gospel, it will overflow, watering all who are provided from the abundance. Though the nations are but a drop in a bucket, the Spirit overflows in the greatest of abundance to God’s people.

^7 (con’t) And his seed shall be in many waters.

v’zaro b’mayim rabbim – “And seed in waters many.” It is parallel in thought to the previous clause. Immediately, one would think of seed for planting because of the abundant waters, and this is the thought Balak must have considered, but this is more especially speaking in a prophetic sense of descendants, which the word “seed” is used to refer to.

The idea of many waters is elsewhere equated to people groups. Thus, it is a prophecy of the seed of Israel going forth to many people groups. In its fullest sense, it looks to the peoples of the nations being brought into the commonwealth of Israel.

^7 (con’t) “His king shall be higher than Agag,

v’yarom me-agag malkow – “And shall be higher than Agag, his king.” The name Agag is connected to the word gag, or roof. It thus signifies that which is the highest. This name is directly connected to the names Gog and Magog.

Magog goes back to Genesis 10:2 as a son of Japheth. Gog and Magog are found as the great enemies who will come against Israel as noted in Ezekiel 38 and Revelation 20. Agag, or the “Highest,” will be topped by the King of Israel. It is a prophecy of the coming of Messiah who will be above all other kings.

^7 (con’t) And his kingdom shall be exalted.

v’tinase malkuto – “And shall be exalted his kingdom.” The kingdom of Israel was exalted for a period under David and Solomon, but those were short lived. This is speaking of something beyond that. Balaam’s spiritual eyes were opened to the kingdom of God in Christ which will cover the world, and to which all kingdoms will be subservient.

⁸ “God brings him out of Egypt;

el motsio mimitsrayim – “God brought him out of Egypt.” The words of this and the next clause are almost identical to Numbers 23:22. The only difference is it said “them” there, and it says “him” here. In those verses, it was speaking of Israel the people. Here it appears to be immediately speaking of Israel the collective, but it is prophetically speaking of Messiah.

Egypt is the place of bondage. Christ was born under the law, a yoke of bondage, but God in Christ brought Him out of that. Only in that, could He then bring us out of that bondage.

^8 (con’t) He has strength like a wild ox;

ketoaphot reem lo – “Like strength, a wild ox.” This is parallel to the previous clause. Bringing one out of Egypt implies great strength. Here, that strength is described as a reem, or wild ox. It looks forward to the strength of God, in Christ. It is what Paul refers to in Romans 1:3, 4 –

“…concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, ⁴ and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.”

The strength of God in Christ is untameable and matchless.

^8 (con’t) He shall consume the nations, his enemies;

yokal goyim tsarav – “He eats up the nations, his enemies.” In the immediate sense, this is speaking of Israel, entering Canaan and destroying the nations which currently occupied the land, but this looks forward, again, to Messiah who will subdue all nations. They will either come to him in peace, or be consumed by Him in pieces.

^8 (con’t) He shall break their bones

v’atsmotehem yegarem – “And their bones, he makes bare.” Another rare word, garam, is seen, it gives the sense of denuding. Thus, the clause is parallel to the previous one. As He eats ups the nations, so He shall devour them, making bare their bones. It signifies that all of their strength will be consumed by Him.

^8 (con’t) And pierce them with his arrows.

v’khitsav yimkhats – “And with arrows, he shall shatter.” It is another new word, makhats, meaning to shatter, wound, pierce-through, etc. It is a complicated clause because of the structure of the Hebrew. But what it appears to be saying is that after His victory, He will break His own arrows because they will no longer be needed. It would then follow along with the words of Isaiah –

“He shall judge between the nations,
And rebuke many people;
They shall beat their swords into plowshares,
And their spears into pruning hooks;
Nation shall not lift up sword against nation,
Neither shall they learn war anymore.” Isaiah 2:4

When the Lord destroys His enemies He will destroy His weapons of war, and the nations shall follow suit.

⁹ ‘He bows down, he lies down as a lion;

kara shakav kaari – “He crouched, he lay down, as a lion.” Here the words are similar to those of 23:24, but they have richer significance. In 23:24, it said –

“Look, a people rises like a lioness,
And lifts itself up like a lion;
It shall not lie down until it devours the prey,
And drinks the blood of the slain.”

There, the lion rises and goes forth to devour. Here, the lion crouches and lies down in victory, having devoured. This reflects, again, both Israel and Messiah. Israel went forth as a lion, but only in Christ is the victory won. Israel’s battles were earthly, Christ’s battles are spiritual. In His victory over the law, sin, death, and the devil, He then found His rest.

^9 (con’t) And as a lion, who shall rouse him?’

u-kelavi mu yeqimenu – “And as a lioness who shall stir him up?” Who would dare consider it? The lioness at rest is not to be disturbed. Likewise, who would consider provoking the Lord from His place of rest. Here, as throughout the utterance, the words speak immediately of Israel, but they find their ultimate fulfillment in the One Israel anticipated. And so like Israel…

^9 (con’t) “Blessed is he who blesses you,

And cursed is he who curses you.”

mevarakhekha varukh – “Is he who blesses you blessed.”

v’orerekha arur – “And is he who curses you cursed” The words of these clauses go back to Genesis 27:29 where Isaac pronounced his blessing upon Jacob –

“Let peoples serve you,
And nations bow down to you.
Be master over your brethren,
And let your mother’s sons bow down to you.
Cursed be everyone who curses you,
And blessed be those who bless you!”

The blessing was upon Jacob, who is Israel, but it pointed to the coming of Messiah. In Messiah, Israel is blessed. Apart from Him, they are cursed. This isn’t a secret or something hidden. Rather it is the reality of the situation. In cursing Christ Jesus, they have only brought a curse upon themselves. When they bless Him, so will they be blessed.

And such is true with all peoples and nations. Those who bless God’s Anointed will be blessed. For Balak, it is a warning to cease his attempts to curse Israel. For Balaam, who will later attempt to curse Israel in a different way, it will be a death sentence. For all, it is a warning to come to Christ while there is time. Those who curse Him are cursed. So ends the third oracle of Balaam.

¹⁰ Then Balak’s anger was aroused against Balaam, and he struck his hands together;

Again we see the descriptive term v’yikhar aph balaq, or “And burned the nostril of Balak.” By this point, he is fuming mad, and so it says that he saphaq, or struck, his hands together. It is a new word which means to clap, strike, slap, etc. But it comes with the sense of grief or indignation. The same gesture is not uncommon in much of the Mideast today. The sentiment is well reflected in Lamentations when speaking of the ruined state of Jerusalem after the Lord’s judgment fell upon it –

All who pass by clap their hands at you;
They hiss and shake their heads
At the daughter of Jerusalem:
“Is this the city that is called
‘The perfection of beauty,
The joy of the whole earth’?” Lamentations 2:15

Balak has spent great time and effort to get Balaam to do just a simple thing for him, not realizing that Balaam is wholly incapable of following through with the request, even though he wanted to. Therefore, in his anger…

^{10 (con’t)} and Balak said to Balaam, “I called you to curse my enemies, and look, you have bountifully blessed them these three times!

If you think about it, Balak isn’t just a dolt, but he is a sub-dolt. He was told when he sent his first emissaries that the Lord had refused him permission to go. He then told him that he could only speak the word the Lord put in his mouth. He then blessed Israel, instead of cursing them – three times.

The fact that someone traveled as far and as long as Balaam did just to do the opposite of what he was being paid for, demonstrates either an idiot, or someone who is compelled, apart from his will, to take the course he has taken. Balak however, accuses Balaam of being in the wrong in this particular matter. And so he continues…

¹¹ Now therefore, flee to your place. 

The words don’t really catch the emotion that was surely welled up inside of Balak. Something more close in thought would be, “Now beat it. Get back to where you belong!”

He had his fill of Balaam, and all he could think of was putting him on his donkey and giving her a good swat on the rear to get her moving along. But before that, he finishes the passage with one more thought…

*^11 (fin) I said I would greatly honor you, but in fact, the Lord has kept you back from honor.”

The words, whether he actually believes the Lord spoke through Balaam or not, are loaded with irony. Balak promised great honors to Balaam, and yet – one way or the other – it was the Lord who kept him from that honor.

From this, it is surmised by some that Balaam felt justified in himself and that he was blessed along with Israel for having blessed Israel. However, this is not the case. Nor will it be the case after he finishes his final oracle.

Balaam turned not to bless Israel, but to curse them. It was only because the Lord thwarted his attempt that he instead blessed them. That is certain from the surrounding events. Because of this, he could not feel that he was entitled to the blessing.

Further, if he really accepted that the words he uttered were true, he would have ridden his donkey to the camp of Israel, not in the opposite direction. Rather than aligning himself with the people of God, like Rahab the harlot did, he will go back to his old practices.

It is a fatal mistake for any who turned from Israel because it was Israel through whom God sent His Son. And in sending Jesus, it was a fatal mistake for many generations of His own people who ignored the very warnings of God spoken through Balaam.

Israel means “He strives with God.” He either strives with God, for God, or he strives with God, against God. But either way, Israel strives with God. The forty years of punishment in the wilderness are behind them as they sit encamped at Moab. And the two thousand years of punishment among the nations is coming to its own close as they slowly regather from among the nations.

Balaam’s final oracle will speak of the destruction of the nations around Israel by Israel. Later in Scripture, the destruction of the nations is again prophesied, and that final judgment is summed up in the words of Jesus in how the nations treated His brethren, meaning Israel, as recorded in Matthew 25.

At that time, He will separate the nations according to the blessing which rests upon Israel. For now, our passage is complete and it calls out for us to consider how we will respond to the Messiah. Though Israel is the immediate subject of the verses, it is the One who came from Israel who is the ultimate Subject. One cannot escape making a decision in regards to Christ Jesus.

You can either choose to receive and bless Him, or you – by default – curse Him. Whether actively or passively, it makes no difference. To fail to choose Christ is to reject Christ. He is the Subject of this marvelous word God has given us, and it is laid out so that we don’t miss that fact. Be sure to call on Jesus and be reconciled to God through this marvelous Gift.

Closing Verse: “Now therefore, be wise, O kings;
Be instructed, you judges of the earth.
¹¹ Serve the Lord with fear,
And rejoice with trembling.
¹² Kiss the Son, lest He be angry,
And you perish in the way,
When His wrath is kindled but a little.
Blessed are all those who put their trust in Him.” Psalm 2:10-12

Next Week: Numbers 24:12-25 It is future, but it is also historical… (Balaam’s Fourth Oracle) (48^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Balaam’s Third Oracle

Now when Balaam saw
That it pleased the Lord to Israel bless
He did not go as at other times, to seek to use sorcery
But he set his face toward the wilderness 

And Balaam raised his eyes
And saw Israel encamped, and he was awed
Laid out according to their tribes
And came upon him the Spirit of God

Then he took up his oracle and said:
These are the words by which he was led

“The utterance of Balaam the son of Beor,
The utterance of the man whose eyes are opened,
The utterance of him who hears the words of God,
Who sees the vision of the Almighty,
Who falls down, with eyes wide open:
“How lovely are your tents, O Jacob!
Your dwellings, O Israel!
Like valleys that stretch out,
Like gardens by the riverside,
Like aloes planted by the Lord,
Like cedars beside the waters.
He shall pour water from his buckets,
And his seed shall be in many waters.
“His king shall be higher than Agag,
And his kingdom shall be exalted.
“God brings him out of Egypt;
He has strength like a wild ox;
He shall consume the nations, his enemies;
He shall break their bones
And pierce them with his arrows.
‘He bows down, he lies down as a lion;
And as a lion, who shall rouse him?’
“Blessed is he who blesses you,
And cursed is he who curses you.”

Then Balak’s anger was aroused against Balaam
And he struck his hands together as things had gotten worse
And Balak said to Balaam
“I called you my enemies to curse

And look, you have bountifully blessed them these three times!
Now therefore, flee to your place; heed my word
I said I would greatly honor you
But in fact, has kept you back from honor the Lord

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…