Numbers
Num 1:11 Then
In the picture portrayed in Numbers, God’s move was in the Ark with the tabernacle, i.e., in Christ, the God-man, the mingling of God and man (see note 111 in Exo. 25), as the embodiment of God (Col. 2:9), with the church, the enlargement, the increase, of Christ (see notes on Exo. 26:15) as God’s dwelling place on the earth (1 Cor. 3:16; Eph. 2:21-22; 1 Tim. 3:15). The picture in Numbers shows the Triune God and His chosen people mingled together as one entity that God may move on the earth and conquer His enemy in order to regain the earth for the fulfillment of His eternal purpose (cf. Acts 1:8).
Num 1:12 spoke
See notes 12 and 13 in Lev. 1.
Num 1:1a second cf. Num. 9:1; Exo. 40:17
Num 1:2a Take vv. 2-46: cf. Num. 26:2-51
Num 1:21 families
The children of Israel were formed into a fighting army by being numbered by their families (by their fathers’ households) and leaders (vv. 1-16), i.e., by the source of life (cf. 1 Cor. 4:15) and fellowship of life (1 John 1:3) and under the leadership (authority) in life (cf. Heb. 13:17), and according to their age (vv. 20-46), i.e., according to the maturity in life (cf. 1 John 2:13). In order to be numbered the children of Israel were required to be in the fellowship of the life of their fathers’ households and had to grow in life unto maturity.
Num 1:2b number Exo. 30:12; 2 Sam. 24:2; 1 Chron. 21:2
Num 1:31a twenty Exo. 30:14; Num. 14:29; 1 Chron. 23:24
See note 141 in Exo. 30. For a vow to God, an Israelite male of the highest valuation was required to be between twenty and sixty years old (Lev. 27:3), but for fighting, an Israelite male was required to be twenty years old or above, without limit. Even at the age of eighty-five, Caleb was still a warrior, able to fight for the nation of Israel (Josh. 14:10-11).
Num 1:32 for
Lit., to war, or, to the army. The Hebrew word tsaba is also translated service (for the priestly work) in 4:3.
Num 1:33 number
Or, visit; muster.
Num 1:5a names vv. 5-15: cf. Num. 7:12-83
Num 1:16a called Exo. 18:21, 25; Num. 16:2; 26:9
Num 1:16b leaders Num. 7:2; 34:18; Josh. 22:14; cf. 1 Chron. 27:16-22
Num 1:171 Moses
The numbering of Israel was recognized by the authorities in three aspects: first, by Moses, signifying Christ as the Head (Eph. 1:22; Col. 1:18a) in His exercising His authority; second, by Aaron, signifying Christ as the High Priest (Heb. 2:17) in His carrying out His priesthood; and third, by the leaders of the twelve tribes (vv. 4-16), signifying the elders of the churches (Acts 14:23) in their taking the lead among God’s people under the headship of Christ. The deputy authorities, those delegated by God, were to recognize the things that were done according to God’s regulations.
Num 1:181 registered
Lit., declared themselves as born.
Num 1:20a And vv. 20-46: cf. Num. 2:2-32
Num 1:46a six Exo. 38:26; Num. 2:32; cf. Exo. 12:37; Num. 11:21; 26:51
Num 1:471 Levites
[ par. 1 2 ]
Num 1:471 [1] The Levites were not numbered among the army (vv. 47-49; 2:33). They were appointed to minister to the Tabernacle of the Testimony and encamp around it to keep it from being touched by the children of Israel (vv. 50-53).
Num 1:471 [2] The fighting Israelites were the outward protection for the serving Levites, who were for the testimony of God. The formed Israelites were a type of the church as a corporate warrior fighting the battle for God’s testimony (Eph. 6:10-20). The Levites also typify the church in the aspect of its service to God. For fighting, the believers are a corporate warrior, and for serving, they are the Levites, even the priests (1 Pet. 2:5, 9).
Num 1:47a not Num. 2:33; 1 Chron. 21:6; cf. Num. 26:62
Num 1:50a Levites Exo. 38:21; Num. 3:6-8, 25-38
Num 1:501b Tabernacle Exo. 38:21; Num. 1:53; 10:11; Acts 7:44; Rev. 15:5
For the meeting of God’s people with God, the tabernacle was called the Tent of Meeting (1:1); for the testimony of God, it was called the Tabernacle of the Testimony (vv. 50, 53). In the New Testament both Christ and the church, the enlargement of Christ, are the reality of the tabernacle in these two aspects.
Num 1:511 stranger
I.e., a layman, someone who was not a Levite.
Num 2:21a encamp Num. 1:52; 2:34
The children of Israel encamping in array typifies God’s redeemed people being consummated in the New Jerusalem. The New Jerusalem has twelve gates, three gates on each of the four sides, with the names of the twelve tribes of Israel on them (Rev. 21:12-13). In Numbers the twelve tribes were arranged into an array, in which three tribes, each tribe being an army, were encamped on each of the four sides of the tabernacle (vv. 2-31). Four camps of three armies each yields the number twelve. This number, composed of three multiplied by four, signifies the Triune God (three) mingled with His creatures (four), forming a unit of eternal and perfect government (cf. note 122 in Rev. 21).
Num 2:22 standard
Every man encamping by his own standard with the ensign of his father’s house signifies that God’s people were arranged not by their choice according to their preference but according to God’s ordination and arrangement (cf. 1 Cor. 12:18, 28).
Num 2:23 facing
[ par. 1 2 ]
Num 2:23 [1] Or, a distance from. That the children of Israel were encamped facing the Tent of Meeting indicates that the testimony of God—the Ark within the tabernacle, which contained the law as God’s testimony (Exo. 25:16)—was their unique center and goal (see notes 11 in Exo. 20 and 101 in Exo. 25). This signifies that Christ, the embodiment of God, is the center and goal of God’s people, who are journeying and fighting for God’s testimony.
Num 2:23 [2] The children of Israel encamping around the Tent of Meeting indicates that they were formed into an army to fight for the protection of God’s testimony (the Ark in the tabernacle, typifying Christ and His Body, the church, as the incarnated and embodied God). In the same way, the church today is fighting for the protection of the incarnated God. God in Himself needs no protection, but God in His embodiment needs to be protected by the fighting of the church as a formed, coordinated Body (Matt. 16:18 and note 6; John 1:14 and note 2; Eph. 6:10-20 and note 112, par. 2).
Num 2:3a And vv. 3-9: cf. Num. 10:14-16
Num 2:91 first
The sequence of the four camps was not according to birth but according to spiritual condition. Reuben was the firstborn (Gen. 29:31-32), but because he committed fornication he lost the birthright (Gen. 49:3-4; 1 Chron. 5:1-2) and here set out second (v. 16). Judah was born fourth (Gen. 29:31-35), but he set out first because he was an overcoming lion among the twelve brothers (Gen. 49:8-9), typifying Christ as the overcoming fighter, the Lion of the tribe of Judah (Rev. 5:5), the One who defeated God’s enemy (Heb. 2:14). Ephraim, the son of Joseph, set out third (v. 24) because of Joseph (Gen. 48:8-20). Among the camps, Dan set out last (v. 31), for he was a “serpent” (Gen. 49:17) and was the first to rebel against God’s kingdom and set up a second worship center (1 Kings 12:26-30).
Num 2:10a On vv. 10-16: cf. Num. 10:18-20
Num 2:17a Then cf. Num. 10:17, 21
Num 2:18a On vv. 18-24: cf. Num. 10:22-24
Num 2:25a On vv. 25-31: Num. 10:25-27
Num 3:1a generations cf. Gen. 5:1; 10:1
Num 3:2a Nadab Exo. 6:23; Num. 26:60
Num 3:3a anointed Exo. 28:41
Num 3:31 who
Lit, whose hands were filled.
Num 3:41a Nadab Lev. 10:1-2; Num. 26:61; 1 Chron. 24:2
See Lev. 10:1-2 and notes.
Num 3:81a furnishings Num. 4:15, 28, 33
The Tabernacle of the Testimony with all its furnishings and the altar (vv. 25-26, 31, 36-37), to which the priests ministered, are types of Christ in all His rich aspects, whom the New Testament believers minister to others (Eph. 3:8; 2 Cor. 3:3; 1 Tim. 4:6). The altar, signifying the cross (Heb. 13:10), refers to Christ’s redemption, and the tabernacle refers to Christ as the embodiment of God (Col. 2:9), through whom God dwells among men (John 1:14) and through whom men can enter into God to enjoy all that He is (John 14:2, 6, 20). To minister is to serve, and to serve is to supply people by ministering to them. The New Testament believers serve others the cross of Christ for redemption (1 Cor. 1:23; 2:2) and the riches of Christ for the life supply (Eph. 3:8; Col. 1:27-28).
Num 3:101 appoint
Or, number. See note 33 in ch. 1.
Num 3:102 stranger
I.e., a layman, someone who was not a priest.
Num 3:12a taken Num. 3:41, 45; 8:16; cf. Num. 3:9; 8:19
Num 3:121 Levites
The Levites replaced the firstborn of Israel (vv. 5-9, 11-37, 39-51). Through the passover all the firstborn of Israel were redeemed, saved, and replaced (Exo. 12:12-13, 23; 13:11-15). Because of this, in succeeding generations all the firstborn males among the children of Israel were to be replaced by the Levites, the serving ones. Hence, the number of Levites had to equal the number of firstborn, and any shortage had to be redeemed. This replacing of the firstborn by the Levites, the serving ones, indicates that everyone who has been redeemed, saved, and replaced—all the believers in Christ—must serve (cf. Matt. 25:14-30).
Num 3:13a firstborn Exo. 13:12, 15; Num. 8:17; Luke 2:23
Num 3:15a month Num. 3:39; 26:62; cf. Num. 1:3
Num 3:171 sons
God gave Jacob twelve sons so that there could be twelve tribes encamped around the tabernacle, three tribes on each of the four sides (ch. 2). God gave Levi three sons to camp around three sides of the tabernacle in the midst of the four camps (2:17)—the Gershonites on the west (v. 23), the Kohathites on the south (v. 29), and the sons of Merari on the north (v. 35). Moses, Aaron, and Aaron’s sons camped on the east, in front of the tabernacle (v. 38). Only God could provide the persons needed to have such an array. None of those involved in this array was hired; all were born. Likewise, the building up of the Body of Christ has nothing to do with hired persons; it is altogether a matter of the divine life through the divine birth and is therefore organic (Eph. 4:11-16).
Num 3:17a Gershon Gen. 46:11; Exo. 6:16; Num. 26:57; 1 Chron. 6:1, 16; 23:6
Num 3:18a sons Exo. 6:17; 1 Chron. 6:17
Num 3:19a Kohath Exo. 6:18; 1 Chron. 6:2, 18
Num 3:20a Merari Exo. 6:19; 1 Chron. 6:19; 23:21
Num 3:25a And vv. 25-26: Num. 4:24-26
Num 3:25b tent Exo. 26:7; 36:14
Num 3:25c covering Exo. 26:14
Num 3:25d screen Exo. 26:36
Num 3:26b screen Exo. 27:16
Num 3:26c cords Exo. 35:18; 39:40; Num. 3:37
Num 3:311 charge
See note 81. The Kohathites were to take care of the contents of the tabernacle (vv. 30-31; 4:15). Spiritually, this signifies taking care of Christ, i.e., ministering Christ to others by presenting to them all the aspects of the rich Christ signified by the Ark, the table of the bread of the Presence, the lampstand, the altar of burnt offering, the incense altar, the vessels of the sanctuary, and the veil. The principle is the same in caring for all the items related to the tabernacle. See notes in Exo. 25—30 concerning the different parts of the tabernacle.
Num 3:31a Ark Exo. 25:10
Num 3:31b table Exo. 25:23
Num 3:31c lampstand Exo. 25:31
Num 3:31d altars Exo. 27:1; 30:1
Num 3:31e screen Exo. 26:36
Num 3:36a boards Exo. 26:15; Num. 4:31-32
Num 3:36b bars Exo. 26:26
Num 3:36c pillars Exo. 26:32, 37
Num 3:36d sockets Exo. 26:19
Num 3:37a pillars Exo. 27:10
Num 3:37b pegs Exo. 27:19
Num 3:381 charge
Aaron and his sons, the priests, were to keep the charge of the sanctuary (vv. 32, 38b), i.e., to be held responsible for the entire sanctuary—the tabernacle with its two sections, the Holy Place and the Holy of Holies—and everything related to it. They were to do this “for the charge of the children of Israel,” meaning that if the children of Israel could not keep the charges given to them by God concerning the tabernacle, the priests were held responsible to correct the people or keep them away from the sanctuary or fulfill the charges for them. In principle those who serve as New Testament priests (1 Pet. 2:5, 9) bear the same responsibility for others’ service.
Num 3:46a redemption Num. 18:15-16; Exo. 13:13
Num 3:47a five Num. 18:16; Lev. 27:6
Num 4:31a thirty Num. 4:23, 30, 35, 39, 43, 47; cf. Num. 8:24; 1 Chron. 23:3, 24, 27
To serve as a Levite, one had to be between thirty and fifty years old (vv. 3, 23, 30, 35, 43, 47). Likewise, the Lord Jesus did not reach the full age for God’s service until He was thirty (Luke 3:23). To be counted in the service to God, one had to be one month old and above—those at that age needed to grow and mature (3:39, 43). To be counted in the warfare for God’s testimony, one had to be twenty years old or above—those at that age were mature and strong, without limit (1:3). To be counted in the service that was close to God, one had to be between thirty and fifty years old—those at that age were more mature and were stronger, without deterioration.
Num 4:32 service
See note 32 in ch. 1. So also in vv. 23, 30, 35, 39, and 43. The holy service of the priests and the Levites was considered a warfare. Likewise, the service of the New Testament priests of the gospel of God (Rom. 1:1; 15:16) for the building up of the Body of Christ is a warfare (2 Cor. 10:3-5; Eph. 6:12; 1 Tim. 1:18; 2 Tim. 4:7a).
Num 4:51 sets
The holy service of the priests and the Levites was for God’s move. The tabernacle moved on the shoulders of the descendants of the three sons of Levi. This moving was in a very good sequence, with no confusion. In the same manner Christ, the embodiment of God for God’s expansion, moves through those who love Him (cf. Acts 1:8; 13:1-4).
Num 4:5a veil Exo. 26:31
Num 4:5b Ark Exo. 25:10, 16
Num 4:61a porpoise Num. 4:8, 10-12, 14; cf. Exo. 26:14; Num. 4:25
The meaning of the Hebrew is uncertain. It probably refers to the skin of a sea animal such as the porpoise or sea cow. So throughout the chapter.
Num 4:6b blue Num. 4:7, 9, 11, 12; Exo. 25:4
Num 4:6c poles Exo. 25:13
Num 4:7a table Exo. 25:23
Num 4:7b plates Exo. 25:29; 37:16
Num 4:71 drink
See note 132 in Lev. 23.
Num 4:7c bread Exo. 25:30; Lev. 24:6; 2 Chron. 2:4
Num 4:8a scarlet Exo. 25:4; Lev. 14:4; cf. Josh. 2:18
Num 4:8b poles Exo. 25:14-15, 27-28
Num 4:9a lampstand Exo. 25:31-39
Num 4:12a utensils cf. 1 Chron. 9:28-29
Num 4:13a purple Exo. 25:4; Dan. 5:29; Mark 15:17
Num 4:15a carry Num. 7:9; 10:21; Deut. 31:9
Num 4:161a oil Exo. 25:6; 27:20-21; Lev. 24:2
All the items over which Eleazar was responsible signify different aspects of the rich Christ. See notes 81 and 311 in ch. 3, and notes in Exo. 25—30 concerning the items of the tabernacle.
Num 4:16b incense Exo. 25:6; 31:11
Num 4:16c anointing Exo. 30:25, 31; 31:11; 37:29
Num 4:191 assign
In addition to carrying out their own duties in the setting out of the tabernacle (vv. 5-14), the priests appointed the Levites to do their service (vv. 19, 27-28, 33). In the Old Testament there was a distinction between the priests and the Levites. However, in the New Testament there is only one class, that of the priests (Rom. 15:16; 1 Pet. 2:5, 9; Rev. 1:6; 5:10), which includes the Levites. Hence, what the Levites did in the Old Testament in type, the believers as the New Testament priests should also do in reality. The fact that the service of the Levites was under the supervision of the priests indicates that when the New Testament priests do the outward Levitical work, they must do it under the supervision of the inward, spiritual view of the New Testament priesthood. The Levitical service should never be separated from the priestly view. The outward service must become a spiritual activity that ministers life to others.
Num 4:201 the
Lit., they.
Num 4:20a see cf. Exo. 19:21; 1 Sam. 6:19
Num 4:24a service vv. 24-26: Num. 3:25-26
Num 4:25a curtains Exo. 26:1-6; 36:8-13
Num 4:25b covering Exo. 36:19
Num 4:25c screen Exo. 26:36-37
Num 4:26b screen Exo. 27:16
Num 4:26c cords Exo. 35:18
Num 4:31a charge vv. 31-32: Num. 3:36-37
Num 4:31b boards Exo. 26:15
Num 4:31c bars Exo. 26:26
Num 4:31d sockets Exo. 26:19
Num 4:32a pillars Exo. 27:10
Num 5:21a leper Lev. 13:2-3, 45-46
The three kinds of defilement dealt with in the camp of Israel typify all the uncleanness that needs to be dealt with in the church. Leprosy signifies the evil issues of the natural man, especially in rebellion (see note 21 in Lev. 13). Spiritually, discharges are the excessive, abnormal, and unrestrained issues of the natural man, signifying one’s being without control, unbridled, in relation to one’s self, temper, preferences, likes, and dislikes (see notes 21 and 41 in Lev. 15). Uncleanness through contact with the dead signifies the defilement of spiritual deadness that issues from contacting those who are spiritually dead (see notes on Lev. 11:31). God is righteous, holy, and living. Thus, these three kinds of defilement cannot be allowed to remain in God’s dwelling place, army, and priesthood.
Num 5:21b discharge Lev. 15:2
See note 21.
Num 5:21c dead Lev. 21:1; Num. 9:6, 10; 19:11, 13; Hag. 2:13
See note 21.
Num 5:3a I cf. Lev. 26:11-12
Num 5:71a confess Lev. 5:5; 26:40; Josh. 7:19
To deal with the guilt of our sinning against God is to deal with the defilement of unrighteousness, of being guilty before man and condemned before God. After making a thorough confession of our sins to God (1 John 1:9), we should go to the one we have wronged to make restitution in full for our trespass, even adding something to what we owe (Luke 19:8b).
Num 5:81 kinsman
If the wronged one is deceased, then the restitution should go to his relative. If the deceased one has no relatives, the restitution becomes holy, like a holy portion given to God for the priest. In this case we may give the restitution to the church or to one who serves God as a priest and lives by faith.
Num 5:82a ram Lev. 6:6
The ram of the expiation here typifies Christ as the propitiation for our sins (1 John 2:2; 4:10; see note 11 in Lev. 16). In dealing with the defilement of unrighteousness, first we confess our sin to God and then go to make restitution (see note 71). Afterward, we come back to God to offer Christ as our propitiatory sacrifice. This process shows how fine and detailed God is.
Num 5:9a heave Exo. 29:28; Lev. 10:14-15; Num. 18:19
Num 5:141a jealousy Num. 5:30
The dealing with a wife over whom her husband was jealous typifies Christ’s jealousy over His believers and His church (2 Cor. 11:2-3). Christ’s fighting army is composed of His overcomers, who are a fighting wife to match Christ (Rev. 19:7-9, 11-14). In order to be a part of the Lord’s fighting army, we must be chaste toward Him. Our seeking and pursuing anything other than Christ is spiritual adultery in the eyes of God (cf. James 4:4). Those who commit spiritual adultery will be judged and cursed by God (1 Cor. 16:22) and will not be able to fight for God and serve God.
Num 5:151 priest
The priest here may signify Christ or someone who is very close to God.
Num 5:15a no Lev. 5:11; cf. Lev. 2:1, 15
Num 5:152 meal
The meal offering signifies Christ in His humanity offered to God that God’s people may be acceptable (see notes in Lev. 2). In this case, the meal offering was of barley meal (the resurrected Christ—see note 92, par. 2, in John 6) with no oil (the Holy Spirit) or frankincense (resurrection) upon it. Such a meal offering of jealousy brought iniquity to remembrance.
Num 5:181 hair
The letting of the woman’s hair go loose shows that she had not subjected herself to the headship (cf. 1 Cor. 11:10, 15).
Num 5:221a Amen Deut. 27:15-26; Psa. 41:13; 72:19; 89:52; John 1:51; 3:3, 11; 5:24, 25; 6:53
A Hebrew adjective meaning firm, steadfast.
Num 5:251 wave
The waving of the meal offering signifies resurrection (see note 241 in Exo. 29). The handful of the meal offering that was burned on the altar was offered to God as a memorial portion (v. 26).
Num 5:271 womb
For the womb (abdomen) to swell meant that it became abnormal. For the thigh to waste away meant that the woman’s strength was decreasing. Such a dealing was surely miraculous.
Num 6:21 makes
Lit., shall be wonderful to vow a vow. A Nazarite was sanctified by making a special vow to separate himself to God. The priests, who were such by birth, were ordained by God out of His initiation, whereas the Nazarite, who became such by a vow, was separated to God by himself out of his initiation. God’s ordaining of one family (Aaron’s) to be the priests excluded all others from this opportunity. But the vow of the Nazarite opens the gate, affording all the people of God an equal opportunity to be absolutely for God as a warrior (Judg. 13:5) or as a priest (1 Sam. 1:11; 2:11). Whoever is willing may take this opportunity on his own initiative. The accomplishing of God’s purpose requires man’s cooperation to complement God’s ordination, as illustrated by the case of Samuel, who as a Nazarite fulfilled the duty of a priest, complementing the deficient Eli, a priest ordained by God (1 Sam. 1—3).
Num 6:2a special Lev. 22:21
Num 6:22b Nazarite Judg. 13:5
[ par. 1 2 ]
Num 6:22 [1] God desires that all His people be Nazarites. To be a Nazarite is to be sanctified, separated, absolutely and ultimately to God, i.e., to be for nothing other than God. Cf. note 192 in Rom. 6.
Num 6:22 [2] According to typology, among the human race the unique Nazarite is the Lord Jesus Christ. Hence, a Nazarite is a type of Christ in His living absolutely for God in His humanity (John 5:30; Phil. 2:8).
Num 6:23 separate
Heb. nazar; the root of the noun Nazarite. Separation unto God is on the negative side, and sanctification to God is on the positive side. Such a separating and sanctifying of oneself to God should follow the dealing with all the defilements and the test of chastity (ch. 5).
Num 6:31a wine Judg. 13:4; Luke 1:15; cf. Amos 2:12
Abstaining from wine and anything related to its source (vv. 3-4) signifies abstaining from all kinds of earthly enjoyment and pleasure (cf. Psa. 104:15; Eccl. 10:19) and from anything that issues in earthly enjoyment or pleasure. A Nazarite, one who is absolutely for God, is altogether separated from anything of earthly pleasures (cf. Matt. 8:20; James 4:4; 1 John 2:15).
Num 6:5a no Judg. 13:5; 16:17; 1 Sam. 1:11; Ezek. 44:20; cf. 1 Cor. 11:14
Num 6:51 razor
Not shaving the head signifies not rejecting but being absolutely subject to the headship of the Lord (cf. 1 Cor. 11:3, 6, 10, 15) as well as to all deputy authorities appointed by God (Rom. 13:1-2a; Eph. 5:21, 23; 6:1; Heb. 13:17; 1 Pet. 5:5). Cf. note 181 in ch. 5.
Num 6:6a All vv. 6-9: cf. Lev. 21:1-11; Num. 19:11-16
Num 6:61 dead
The most hateful thing in the eyes of God is death. A Nazarite must not touch anything dead so that he might not be defiled. See note 312 in Lev. 11.
Num 6:71 his
Or, separation to his God. A Nazarite should not be defiled by the death of his blood relatives, the relatives closest to him, but should remain in his separation to be holy to God. This signifies that we should not be defiled by the deadness that comes through natural affection, but should keep ourselves clean in our sanctification (cf. Matt. 12:46-50). The defilement of death will make void our Nazarite vow.
Num 6:91 suddenly
If the head of a Nazarite’s separation was defiled by the sudden death of one beside him, he was to be cleansed on the seventh day (the last day of his separation—Acts 21:27) by shaving his head. This indicates that if we are defiled by some unexpected deadness, we should be cleansed by reseparating ourselves to the Lord.
Num 6:9a shave Lev. 14:9; Num. 6:18; Acts 18:18; 21:24
Num 6:101 eighth
The first day of a new week, signifying the day of resurrection (John 20:1). On the eighth day the Nazarite was to have a new beginning by bringing two turtledoves or two young pigeons to the priest, one for a sin offering (Lev. 4) and the other for a burnt offering (Lev. 1), to make expiation for him (vv. 10-11). This signifies that we should offer Christ as both the sin offering and the burnt offering, in resurrection, for our forgiveness through His redemption (Eph. 1:7).
Num 6:10a two Lev. 5:7; 14:22; 15:14
Num 6:111 sanctify
The Nazarite’s sanctifying his head means that he was to have a new consecration for his subjection under the headship.
Num 6:121 separate
This was a new vow of consecration for the Nazarite to separate himself to God again. For this he needed a lamb for a trespass offering. His failure in his vow was a sin, for which he needed a sin offering (vv. 10-11). His mistake in touching something dead was a trespass, for which he needed a trespass offering. Once our former separation has been made void, we should reseparate ourselves to God by taking Christ as our trespass offering.
Num 6:131 days
The Nazarite’s separation lasted for seven days (Acts 21:27), signifying a full course, even a lifetime (cf. note 81 in 1 Cor. 5). Each of the offerings brought to God by the Nazarite was a type of Christ. The enjoyment of Christ as these offerings indicates the overcoming of natural affection, earthly pleasure, rebellion, and death (see notes 31 through 71).
Num 6:13a fulfilled Acts 21:26
Num 6:141a male Lev. 9:3; 23:12
Here male signifies strong, lamb signifies meek, a year old signifies fresh, and without blemish signifies without defects. The lamb for a burnt offering typifies Christ as our burnt offering that we may be acceptable to God in Him and live to God by Him (see notes on the burnt offering in Lev. 1). In offering the burnt offering, the offerer laid his hands on the offering (Lev. 1:4), thus identifying himself with the offering and making himself one with the offering. This signifies our offering not only Christ Himself but also ourselves identified with Christ. The completion of the Nazarite’s days of separation signifies not an ending but a beginning of a life of the burnt offering, a life absolutely, utterly, and ultimately for God.
Num 6:142 female
Here a female lamb signifies submission. It typifies Christ as our sin offering for our redemption. Because we are still in the old creation, at the beginning of our Nazarite life we need God’s redemption, which has been completed in Christ (Heb. 9:12).
Num 6:143b ram Lev. 9:4, 18
The ram here signifies being strong for enjoyment. It typifies Christ as our peace offering for our mutual enjoyment with God in fellowship with peace. The result of the burnt offering and the sin offering is the peace offering. Cf. note 372 in Lev. 7.
Num 6:151 basket
In this verse a basket signifies fullness, unleavened signifies without sin, bread signifies formed, cakes signifies more formed, fine signifies even and balanced, flour signifies Christ ground in His humanity, with oil signifies with the Holy Spirit (divinity), wafers signifies easy to eat, anointed signifies poured upon, meal offering signifies holy food, and drink offerings signifies holy drinks for God. All this typifies Christ in His humanity with His divinity offered to God for us as food both to God and to us and also as holy drinks to God.
Num 6:15a unleavened Exo. 29:2; Lev. 2:4
Num 6:152b drink Exo. 29:41; Num. 15:4-10
See note 132 in Lev. 23.
Num 6:181a shave Acts 21:24; cf. Acts 18:18
The shaving of the head did not mean that the Nazarite put away the headship and gave up his submission. The Nazarite had offered the burnt offering (v. 14), which was a promise to God that he would continue for his whole life to live as in the days of his separation.
Num 6:191 shoulder
In vv. 19-20 the shoulder signifies strength to bear, to wave signifies to offer in resurrection, the breast signifies love to embrace, the wave offering signifies resurrection, and the heave offering signifies ascension. All of the above refer to Christ in different aspects. The types here signify that the believer who separates himself by a vow to be a Nazarite and becomes a serving one of God will be supplied by Christ with Himself as the life supply in different aspects in His resurrection and ascension.
Num 6:20a wave Exo. 29:24, 26-27; Num. 5:25
Num 6:231a bless Lev. 9:22; Deut. 21:5; 1 Chron. 23:13
[ par. 1 2 ]
Num 6:231 [1] The blessing in vv. 23-27 comes after the dealing with defilement (5:1-10), the test for chastity (5:11-31), and the Nazarite vow (vv. 1-21). This blessing, like that in 2 Cor. 13:14, is not outward and material. Rather, it is the eternal blessing of the Triune God, which is the Triune God dispensing Himself in His Divine Trinity into us for our enjoyment. In the entire universe the unique blessing is the Triune God, and this blessing comes to us through the dispensing of the divine Being into us in His Divine Trinity—in the Father, the Son, and the Holy Spirit. Ephesians 1 gives us a record of how the Triune God blesses His chosen, redeemed, and transformed people in His Divine Trinity, issuing in the church as the Body of Christ, the fullness of the One who fills all in all (see notes in Eph. 1). As the consummation of the entire record of the Bible, the New Jerusalem is the very God in His Divine Trinity—the Father, the Son, and the Spirit—mingled with His chosen, redeemed, transformed, and glorified people as their eternal blessing. Such a blessing is the ultimate fulfillment of God’s blessing to Israel in Num. 6.
Num 6:231 [2] “Jehovah bless you and keep you” (v. 24) can be ascribed to the Father; “Jehovah make His face shine upon you and be gracious to you” (v. 25) can be ascribed to the Son; and “Jehovah lift up His countenance upon you and give you peace” (v. 26) can be ascribed to the Holy Spirit. The Father blesses us, the Son shines upon us, and the Holy Spirit lifts up His countenance upon us. As a result, we are kept, we receive grace, and we have peace.
Num 6:241a bless Psa. 134:3
The Father blesses us in every way and in every aspect in His love (cf. Eph. 1:3), and He keeps us in every way and in every aspect in His power (cf. John 17:11, 15; 1 Pet. 1:5).
Num 6:24b keep Psa. 121:3-8; 1 Pet. 1:5; Jude 24
Num 6:251a face Psa. 17:15; 31:16; 67:1; 80:3, 7, 19; 119:135; Dan. 9:17; Rev. 22:4; cf. 1 Pet. 3:12
The word face here signifies presence. As the One whose face shines upon us, Christ the Son is the visible presence of the invisible God (cf. John 14:7-9). God and His presence are invisible, but through His incarnation He became the shining sun (Luke 1:78; cf. Matt. 4:16; John 8:12). This shining sun is God’s invisible presence becoming visible.
Num 6:252 shine
Jehovah’s face shining on us and His being gracious to us are equivalent to God’s incarnation as the shining of His presence, which was accompanied by grace (John 1:14, 16-17). For the Lord to be gracious to us means that He is continually grace to us. This grace is the grace of Christ (2 Cor. 13:14a), which is actually Christ Himself.
Num 6:25b gracious Exo. 33:19
Num 6:261a countenance Psa. 4:6; 42:5; 44:3; 89:15
The face (v. 25) denotes the presence of the person, and the countenance denotes the expression of the person. To lift up one’s countenance upon a person means to confirm, assure, promise, and give everything to that person. Jesus, the Son, came as the face of God (see note 251), and the Holy Spirit comes as the countenance of God (cf. Eph. 4:30). When the Triune God is dispensed into us, we have the face of the Triune God and also His countenance. Eventually, we are kept in the Triune God, the Triune God becomes grace to us, and we have peace.
Num 6:26b peace Psa. 29:11; Isa. 26:12; 57:19; 2 Thes. 3:16
Num 6:27a name Deut. 28:10; 2 Chron. 7:14; Dan. 9:18-19
Num 7:1a tabernacle Exo. 40:17-18
Num 7:11b anointed Lev. 8:10-11
The anointing oil, a compound of olive oil and four spices, typifies the compound, all-inclusive Spirit as the consummation of the processed Triune God, who includes Christ’s divinity, humanity, incarnation, human living, death, resurrection, and ascension (Exo. 30:23-25 and note 251). Hence, to anoint signifies to apply the processed and consummated Triune God with all His elements and processes as a whole to the object of the anointing, thus making this object absolutely one with the compounded, consummated God. For us to be anointed (2 Cor. 1:21) means that the processed Triune God is put into us and upon us and even mingled with us to make us God-men, those who are one with God. See note 261 in Exo. 30.
Num 7:31 six
The offering of six wagons and twelve oxen was for the transporting of the tabernacle (not including its furnishings—v. 9) and the altar (vv. 7-8), and it was to match God’s move in His dwelling place on the earth. According to His New Testament economy, God will not move, act, or do anything by Himself. He needs man’s cooperation and coordination. In Numbers the omnipotent God moved in a portable home in wagons drawn by oxen. Similarly, today God needs His people to offer themselves to Him as the means for His move.
Num 7:101 offerings
[ par. 1 2 ]
Num 7:101 [1] In their cooperating with God for His service, the leaders of the twelve tribes of Israel offered twelve silver plates, twelve silver basins, and twelve gold cups full of incense (vv. 84-86), signifying Christ in His redemption (silver) and His divine nature (gold) as a fragrant satisfaction (incense) to God. Because the offerers were sinful, in their coordinating with God they also offered twelve oxen, twelve rams, twelve lambs a year old, and their meal offering for the burnt offering; twelve male goats for a sin offering; and twenty-four oxen, sixty rams, sixty male goats, and sixty male lambs a year old for the peace offering (vv. 87-88). These offerings signify Christ as our sin offering to redeem us from sin, Christ as our burnt offering for our living to God, and Christ as our peace offering, through which we and God enjoy Christ mutually in peace. All these offerings were for the worship of God, signifying that in order to worship God, we must offer ourselves to Him; then we must offer Christ as our sin offering, burnt offering, and peace offering so that we and God may enjoy Christ in mutuality and be satisfied with Him.
Num 7:101 [2] Twelve is the number of absolute perfection and eternal completion in God’s administration (see notes 122, 162, and 171 in Rev. 21). The offerings were offered by the twelve tribes in twelve days, and the number of the sacrifices was twelve multiplied either by one (twelve), two (twenty-four), or five (sixty), signifying that the offering time, the offering people, and the offerings were absolutely perfect and eternally complete in God’s administration.
Num 7:10a dedication Num. 7:84, 88; 2 Chron. 7:9
Num 7:13a flour Exo. 29:40-41; Lev. 2:1
Num 7:14a incense Exo. 30:34-35
Num 7:84a dedication Num. 7:10
Num 7:89a speak Exo. 33:9-11; Num. 12:8
Num 7:89b cherubim Exo. 25:22
Num 7:891 he
Or, He (Jehovah) spoke to him (Moses).
Num 8:21a seven Exo. 25:37; 37:18; Rev. 4:5
The seven lamps, signifying the seven Spirits (Rev. 4:5), gave light in front of the lampstand, shining toward the middle of the tabernacle. Thus, the shining of the lamps was in the right direction for serving and moving. At this point God’s people could begin to render their spiritual service to Him.
Num 8:4a beaten Exo. 25:18, 31; 37:7, 17, 22; Num. 10:2
Num 8:41 pattern
Or, vision; thing seen (different from the word used in Exo. 25:9, 40). For the workmanship of the lampstand, see notes in Exo. 25:31-40.
Num 8:71 cleanse
Concerning the cleansing of the Levites, sprinkling the water of purification upon the Levites signifies the application of the effectiveness of the redemption of Christ upon the serving believers; shaving off all the hair of the body signifies the cutting off of all the natural strength; washing their clothes and cleansing themselves signify dealing with their conduct and their person; and offering the sin offering, the burnt offering, and the meal offering (vv. 8, 12) indicates that the Levites needed Christ to be their offerings and their replacement because they were sinful, because they should live for God, and because they should live as Christ lived in His humanity (see notes in Lev. 1—5 for the significance of the offerings).
Num 8:7a water Num. 19:17-19
Num 8:9a Tent cf. Exo. 29:4; 40:12
Num 8:101a lay Acts 6:6; 13:3; 1 Tim. 4:14; cf. Num. 8:12
The services of the tabernacle should have been taken care of by the sons of Israel, yet God chose the Levites to replace the sons of Israel (vv. 16-18; 3:12 and note; see note 271 in Exo. 32). The laying on of hands here signifies that the sons of Israel identified themselves with the Levites, meaning that in the presenting of the Levites, all the sons of Israel were presented to God.
Num 8:111 wave
A wave offering typifies the resurrected Christ (see note 241 in Exo. 29). The Levites as living persons were offered as a wave offering that they might do the service of God (cf. Rom. 12:1, 4-6a).
Num 8:121a lay cf. Exo. 29:10; Lev. 1:4
For the Levites to lay their hands on the bulls meant that they identified themselves with the bulls. Through the laying on of hands three parties—the sons of Israel (v. 10), the Levites, and the bulls—were identified with one another.
Num 8:14a separate Num. 16:9; Deut. 10:8
Num 8:16a taken Num. 3:12, 45; 18:6
Num 8:17a firstborn Exo. 13:2; Num. 3:13; Luke 2:23
Num 8:24a From vv. 24-25: cf. Num. 4:3, 23; 1 Chron. 23:3, 24-27
Num 8:241 twenty-five
According to 4:3, a Levite had to be thirty years old to be qualified to carry out the service in the tabernacle. Based on this verse, at the age of twenty-five a Levite must have begun a five-year period of apprenticeship, in which he was trained to minister in the tabernacle. Every aspect of the service in the tabernacle had to be exact; no mistakes were tolerated. Therefore, those who served in and around the tabernacle had to be trained to do things accurately. After a Levite had completed his five-year apprenticeship, he was qualified, at the age of thirty, to serve in the tabernacle.
Num 8:251 retire
The word in vv. 25-26 concerning the retiring of the Levites indicates that what they had gained in experience through the twenty-five years of their service was still needed after the age of fifty. Because God is serious about the laws governing the tabernacle, the offerings, and the Levitical work, there was the need of some experienced ones to instruct God’s people, especially the young ones, so that they would not become careless and unconsciously offend God in their service. The same need exists regarding the service in the church.
Num 9:11 first
Chapters 1—8 of this book were spoken by God to Moses on the first day of the second month in the second year after the exodus from Egypt (1:1), whereas the words in 9:1-14 were spoken in the first month of the same year (v. 1). In the second month as Moses was recording all the divine speakings, God must have charged him to write something concerning the passover, of which God had spoken to Moses in the first month. Moses’ recording of God’s charge concerning the passover at this juncture indicates that after fulfilling the divine requirements and partaking of the divine provisions in the first eight chapters of this book, God’s people should have a corporate feast to enjoy Christ before God and with God for their mutual satisfaction. This shows the importance of keeping the passover in relation to the move of God’s redeemed people with God in His activity. Similarly, because the Lord’s table has much to do with God’s move on earth, the New Testament believers must keep the Lord’s table (1 Cor. 11:23-26).
Num 9:21a passover Exo. 12:11
For the details of the passover, see notes in Exo. 12:1-28, 43-51. The passover in the Old Testament was a yearly reminder to the children of Israel, whereas the Lord’s table, instituted by the Lord Jesus to replace the passover (see note 261 in Matt. 26), is a weekly reminder to the believers in Christ. Both the passover and the Lord’s table remind us that we were destined to die under God’s righteous judgment, but God prepared Christ to be our replacement to die for us, thus saving us from the death-judgment of God’s righteousness. Furthermore, they remind us that we do not belong to ourselves but to the One who replaced us and who is now our life and life supply. Since Christ is our life and life supply, we should live by Him (John 6:57).
Num 9:3a fourteenth Exo. 12:6; Lev. 23:5
Num 9:31 at
Lit., between the two evenings. So also in vv. 5 and 11.
Num 9:32 statutes
See note 64 in Luke 1.
Num 9:6a dead Num. 5:2; 19:11, 13
Num 9:11a second 2 Chron. 30:2-3, 13, 15
Num 9:11b unleavened Exo. 12:8; Deut. 16:3
Num 9:12a morning Exo. 12:10
Num 9:12b bone Exo. 12:46; John 19:36
Num 9:131 man
That an Israelite who was clean was required to keep the passover signifies that the redeemed believers are required to partake of the Lord’s table (1 Cor. 11:23-26). A stranger being permitted to keep the passover with the sons of Israel (v. 14) signifies that the believing Gentiles have been destined to partake of the Lord’s table (cf. Eph. 2:11-19).
Num 9:14a stranger Exo. 12:48-49
Num 9:151a cloud Exo. 40:34; cf. Heb. 12:1
In typology the cloud signifies the Spirit (1 Cor. 10:1-2 and notes 14 and 23) and the fire, for enlightening, signifies the Word of God (Psa. 119:105). The Spirit and the Word are one (John 6:63; Eph. 6:17). Cf. note 211 in Exo. 13.
Num 9:16a cloud Exo. 13:21
Num 9:171 cloud
After the children of Israel had been formed into an army, they were ready to journey to fight for God so that He could gain the ground on earth to build up His kingdom with His house. Their moving was not up to them; it was altogether according to God’s guidance. The guidance for the children of Israel in their move was both from the heavens (the cloud—vv. 15-23) and from the earth (the two trumpets—10:1-10). The guidance in the form of a cloud signifies God in the sense of God’s presence, i.e., God Himself consummated to be the Spirit. This indicates that the New Testament believers should always follow the indwelling Spirit (Rom. 8:4, 14; Gal. 5:16, 18, 25).
Num 9:17a taken Exo. 40:36; Num. 9:22; 10:11
Num 10:21 silver
In typology silver signifies Christ’s redemption.
Num 10:2a beaten Exo. 25:18, 31; Num. 8:4
Num 10:3a blow Num. 10:7-8; cf. Jer. 4:5; Joel 2:15-16
Num 10:4a leaders Num. 1:16; 7:2
Num 10:51 alarm
Here the sound of the trumpet was called an alarm because, in God’s thought, the children of Israel were continually at war. When they moved, they moved in a fighting way (cf. Exo. 12:51; 13:18). This signifies that the Christian walk, the Christian move, is a fighting move (Eph. 6:10-20; 1 Tim. 1:18; 6:12a; 2 Tim. 4:7a).
Num 10:6b alarm 2 Chron. 13:12; Joel 2:1
Num 10:8a blow 1 Chron. 15:24; 2 Chron. 7:6
Num 10:9a alarm Num. 31:6; 2 Chron. 13:14; cf. 1 Cor. 14:8
Num 10:10a appointed Exo. 23:14; Lev. 23:2, 4
Num 10:101b blow Psa. 81:3
To blow the trumpet over our burnt offerings and the sacrifice of our peace offerings here signifies to proclaim what Christ is to God and His people. The burnt offering signifies Christ as our acceptance by God and as our living for God; the peace offering signifies Christ as our peace and enjoyment with God (see notes 31 in Lev. 1 and 11 in Lev. 3). Of the five basic offerings (Lev. 1—7) these two were great enjoyments to God and His people. When in the church today God’s children are absolute for God and dwell together with God in peace, there is a great day, a day worthy of the blowing of trumpets.
Num 10:11a taken Exo. 40:36; Num. 9:17, 22
Num 10:12a Sinai Exo. 19:1-2; Num. 1:1; 9:5
Num 10:121 settled
Lit., tabernacled.
Num 10:12b Paran Num. 12:16; 13:3, 26; Deut. 1:1
Num 10:14a And vv. 14-28: Num. 2:3-31
Num 10:14b first Num. 2:9; Judg. 20:18; cf. Zech. 12:7
Num 10:17a taken Num. 1:51
Num 10:17b carried Num. 4:24-33
Num 10:21a carried Num. 4:15; 7:9; 10:17
Num 10:29a Hobab Judg. 4:11
Num 10:29b Reuel Exo. 2:18
Num 10:29c give Gen. 12:7
Num 10:29d promised cf. Gen. 32:12; Exo. 3:8
Num 10:311 Moses
Lit., he.
Num 10:312 eyes
Moses thought that his father-in-law would be a great help, but God’s sovereignty would not allow any man to come in. Thus, Moses and the children of Israel had to put their trust in the Lord. This account of Moses’ trusting in man is inserted here to compare man’s leading with the leading of the Ark in the subsequent verses.
Num 10:33a mountain Exo. 3:1
Num 10:331b Ark Josh. 3:3-4, 6; cf. Num. 14:44; Exo. 25:16; Deut. 10:2
[ par. 1 2 ]
Num 10:331 [1] God’s guidance to His people in a general way was by the cloud and the trumpets (9:15—10:10), whereas His leading of His people in a particular way was through the Ark (vv. 33-36), a type of the crucified and resurrected Christ in His resurrection. Hence, the unique Leader of God’s people is not any man (cf. vv. 29-32) but is the crucified and resurrected Christ (Matt. 23:10). He is the Leader, and He leads us to the proper place of rest on the long and rugged journey of the Christian life (Heb. 4:8-9 and notes).
Num 10:331 [2] The leading of the Ark of the Covenant indicates that the leading of Christ is faithful, according to a covenant. God made a covenant with Abraham and his descendants to bring them into the good land (Gen. 17:1-8; cf. note 201 in Exo. 23). Eventually, God’s covenant was placed in the Ark; thus, the Ark was called the Ark of the Covenant. Hence, the Christ who leads us into a resting place is the Christ of the covenant, the Christ of God’s faithfulness (cf. 2 Cor. 1:19-20).
Num 10:33c resting Deut. 1:33; Psa. 132:8; Jer. 31:2
Num 10:34a cloud Exo. 13:21-22
Num 10:351a Rise Psa. 68:1-2
Numbers 10:35 is quoted in Psa. 68:1. In Eph. 4:8-10 Paul applied the word in Psa. 68 to the ascension of Christ. Hence, the rising up in this verse refers to Christ’s rising up to the heavens in His ascension. See note 11 in Psa. 68.
Num 10:361 Return
Since the rising up in v. 35 refers to Christ’s rising up to the heavens in His ascension (see note 351), the word return spoken by Moses in this verse must refer to the second coming of Christ. Moses’ word in vv. 35-36 portrays a full view of God’s economy from Christ’s incarnation to be the Ark, the embodiment of the Triune God, through His ascension to His second coming.
Num 10:362 Jehovah
Or, Jehovah of the ten thousands, to the thousands of Israel.
Num 11:1a murmur Exo. 15:24; 16:2; 17:3; Num. 14:2, 27-29, 36; 16:41; 17:5, 10; 21:5; Deut. 1:27; Psa. 106:25; 1 Cor. 10:10
Num 11:1b anger Deut. 9:22; Psa. 78:21
Num 11:1c fire Lev. 10:2; Num. 16:35; 2 Kings 1:12; Psa. 106:18; Rev. 13:13
Num 11:31 Taberah
Meaning burning.
Num 11:41a mixed Exo. 12:38
The mixed multitude (cf. Exo. 12:38) consisted of those who did not know of whom they were born or to what family they belonged. The lusting of the mixed multitude stirred up the lust of the children of Israel (cf. 1 Cor. 5:6).
Num 11:4b lusted Num. 11:34; Psa. 106:14; 1 Cor. 10:6
Num 11:51 fish
The foods in Egypt signify the fleshly enjoyment of the world. See notes 31 and 131 in Exo. 16.
Num 11:61 this
Manna signifies the heavenly Christ as the daily food for God’s people (John 6:29-35). See notes 41 and 151 in Exo. 16. The people of Israel abhorred the heavenly taste of manna and lusted for the worldly taste of the Egyptian food.
Num 11:6a manna Exo. 16:4, 14-36; Psa. 78:24-25; John 6:31; 1 Cor. 10:3; Rev. 2:17
Num 11:71a coriander Exo. 16:31
For the characteristics of manna, see notes 132 and 311 in Exo. 16.
Num 11:8a gathered Exo. 16:16-18
Num 11:8b taste cf. Exo. 16:31
Num 11:9a dew Exo. 16:13-14
Num 11:12a bring cf. 1 Cor. 4:15
Num 11:12b bosom Isa. 40:11
Num 11:12c nurse Isa. 49:23; 1 Thes. 2:7
Num 11:12d land Gen. 13:15; 50:24; Exo. 13:5
Num 11:14a alone Exo. 18:18; Deut. 1:9, 12
Num 11:15a please cf. 1 Kings 19:4; Jonah 4:3, 8
Num 11:161a seventy Exo. 24:1, 9; Num. 11:24
Seventy, composed of seven times ten, is the number of completion (seven—see note 291 in Rev. 2) and fullness (ten—see note 102 in Rev. 2). God’s raising up of seventy elders indicates that when He does something, He does it completely and in full.
Num 11:17a Spirit 2 Kings 2:9, 15; Neh. 9:20
Num 11:17b burden Exo. 18:22
Num 11:19a eat Psa. 78:29
Num 11:21a six Exo. 12:37; cf. Exo. 38:26; Num. 1:46
Num 11:23a short Isa. 50:2; 59:1
Num 11:24a seventy Num. 11:16
Num 11:25a came Num. 11:17
Num 11:25b Spirit 1 Sam. 10:10; 19:20; Joel 2:28
Num 11:251 prophesied
See note 291.
Num 11:28a restrain cf. Luke 9:49
Num 11:291 all
Moses desired that all the people of Israel would be prophets, those who spoke for God (see note 11 in Exo. 7). This word was a great prophecy uttered by Moses. It was promoted by Paul in 1 Cor. 14 and is fulfilled in God’s New Testament economy by the prophesying of the believers in the church meetings (1 Cor. 14:24, 31).
Num 11:31a quails Exo. 16:13; Psa. 105:40; cf. Psa. 78:26-28
Num 11:33a teeth Psa. 78:30
Num 11:33b anger Psa. 78:31
Num 11:341a Kibroth-hattaavah Deut. 9:22
Meaning graves of lust. God’s dealing with those who lusted was for the purpose of clearing up the mixed multitude, thus purifying His people.
Num 11:34b lusted Psa. 106:14; 1 Cor. 10:6
Num 11:35a From Num. 33:17
Num 12:1a Miriam Exo. 15:20; Micah 6:4
Num 12:21a Has cf. Num. 16:3
[ par. 1 2 ]
Num 12:21 [1] Miriam and Aaron were Moses’ blood relatives and were both prophets (Exo. 4:10-16; 6:30—7:1; 15:20). Their word here indicates that, being older than Moses, they regarded themselves higher than Moses and were jealous of the greater respect that Moses received. Miriam and Aaron took Moses’ apparent mistake in marrying a Cushite woman as an excuse to slander him (v. 1); however, the real issue here concerned the question of who had God’s oracle. Although Miriam and Aaron were used by God to speak for Him, neither was God’s spokesman; only one, Moses, had the oracle of God. Being jealous of Moses, Miriam and Aaron were in rivalry with Moses in the matter of speaking for God.
Num 12:21 [2] In speaking against Moses, Miriam and Aaron were speaking against the deputy authority of God. God had appointed Moses to be His deputy authority, His representative authority on earth (Exo. 3:10-18a; 7:1). According to God’s governmental administration, Miriam and Aaron should have submitted themselves to Moses. But they rebelled.
Num 12:2b spoken Exo. 4:30; 15:20-21
Num 12:31a meek Psa. 147:6; Matt. 5:5; 11:29
Or, humble.
Num 12:5a Then cf. Deut. 31:15
Num 12:51 came
God took the slander of Miriam and Aaron seriously because this matter challenged God’s authority, thus assailing God’s throne.
Num 12:61 prophet
Or, prophet of Jehovah among you, I will make Myself known…
Num 12:6a vision Gen. 46:2; Job 33:15; Ezek. 1:1; Dan. 8:1-2; 10:8, 16; Luke 1:22
Num 12:6b dream Gen. 20:3, 6; 31:10-11; 1 Kings 3:5; Matt. 1:20; cf. Matt. 27:19
Num 12:71a He Heb. 3:2, 5
Or, He is entrusted with all My house.
Num 12:8a face Exo. 33:11; Deut. 34:10; 1 Cor. 13:12
Num 12:8b form cf. Exo. 33:19, 23
Num 12:10a Miriam Deut. 24:9
Num 12:101b leprous Lev. 13:9-11
Miriam’s becoming leprous was God’s governmental dealing. God punished Miriam but not Aaron because it is likely that Miriam took the lead and was the instigator in this rebellion. Moreover, because rebellion is particularly unseemly for a female, God punished Miriam to warn and alarm all the females among the children of Israel, so that they would not follow Miriam (cf. 1 Cor. 11:3; Eph. 5:22-24).
Num 12:131 Please
Moses’ praying for Miriam is a further indication of Moses’ meekness (v. 3). See note 51 in Matt. 5.
Num 12:14a outside Lev. 13:46; cf. Luke 17:12
Num 12:16a Hazeroth Num. 33:18
Num 13:21 Send
God had brought the children of Israel to the border of the good land, and they could have easily crossed the border and entered into the land. But God knew their heart, and He purposely gave the word to send out the twelve spies to spy out the land (vv. 1-2) in order to test them (Deut. 8:2). This test exposed them to the uttermost. The entire history of the children of Israel, including the failures recorded in chs. 11—14, was written for the admonition of the New Testament believers (1 Cor. 10:1-13).
Num 13:2a spy Num. 32:8; Deut. 1:22-25
Num 13:22 land
See note 71 in Deut. 8.
Num 13:6a Caleb Num. 13:30; 34:19; Deut. 1:36; Judg. 1:12, 20
Num 13:8a Hoshea Num. 13:16
Num 13:161 Hoshea
Meaning he saved, or salvation.
Num 13:162a Joshua Exo. 17:9; 24:13; Num. 14:30; Deut. 1:38; 31:23; 32:44; Josh. 1:1-9; Neh. 8:17
Meaning Jehovah Savior, or the salvation of Jehovah. The Greek form of the name is Jesus (see note 211 in Matt. 1).
Num 13:211 entrance
Or, Lebo-hamath.
Num 13:221a Anak Num. 13:33; Deut. 1:28; 9:2; Josh. 11:21-22
See v. 33 and note.
Num 13:22b Hebron Gen. 13:18
Num 13:22c Zoan Psa. 78:12, 43; Isa. 19:11, 13; 30:4; Ezek. 30:14
Num 13:23a Valley Num. 32:9; Deut. 1:24-25
Num 13:241 Eshcol
Meaning cluster.
Num 13:27a milk Exo. 3:8
Num 13:27b fruit Deut. 1:25
Num 13:28a people Deut. 1:28; 9:1-2
Num 13:30a Caleb Num. 14:24; Deut. 1:36
Num 13:31a not cf. Num. 32:9; Deut. 1:28; Josh. 14:8
Num 13:32a evil Num. 14:36-37
Num 13:32b great Amos 2:9
Num 13:331a Nephilim Gen. 6:4
See note 41 in Gen. 6. Because the Nephilim, a mixture of fallen angels and fallen man, dwelt in the land of Canaan, God commanded the children of Israel to take over this land and to destroy every living being there so that the human race could be cleared up (Deut. 7:1-2).
Num 14:3a return Acts 7:39; cf. Deut. 17:16
Num 14:51a fell Num. 16:4; 20:6
This shows their meekness.
Num 14:6a Joshua Num. 13:16
Num 14:6b Caleb Num. 13:6, 30; 34:19; Deut. 1:36
Num 14:6c tore 2 Kings 18:37; 19:1; Matt. 26:65; Acts 14:14
Num 14:71a good Deut. 1:25; 8:7
See note 71 in Deut. 8.
Num 14:8a milk Exo. 3:8; Num. 13:27
Num 14:91 do
The words do not rebel against Jehovah indicate that not to believe in the Lord is to rebel against Him (cf. Deut. 1:26, 32).
Num 14:9b with Gen. 48:21; Deut. 20:1; Judg. 1:22
Num 14:10a stone Exo. 17:4
Num 14:10b glory Exo. 16:10; Lev. 9:23; Num. 16:19, 42; 20:6
Num 14:111 How
As indicated by the evil report of the ten spies (13:31-33) and the murmuring of the people against Moses and Aaron (14:1-4), the children of Israel did not care for God but cared only for themselves. In everything and in every way they were for themselves, not for God’s interests. Because of this, they did not believe in God, and they offended God to such an extent that they became abhorrent to Him. Their situation brought in God’s judgment and punishment. God alone is the source of faith. If we would have faith, we must learn to care for God’s interests and not for our benefit.
Num 14:11a not Deut. 1:32; 9:23; Psa. 78:22, 32; 106:24; Heb. 3:18; cf. John 12:37
Num 14:12a nation Exo. 32:10
Num 14:131 Then
Moses prayed for the people not according to his concept but according to God’s word (vv. 17-18). His prayer bound God according to what He had spoken and what He is.
Num 14:13a might Exo. 32:11
Num 14:14a pillar Exo. 13:21
Num 14:16a Because Deut. 9:28
Num 14:18a slow Exo. 34:6-7; Psa. 86:15; 103:8; 145:8
Num 14:19a Pardon Exo. 32:32; 34:9; Psa. 78:38
Num 14:201 pardoned
God pardoned the people according to Moses’ prayer; nevertheless, their unbelief had certain negative consequences (vv. 21-38). Cf. Heb. 3:7-19. God forgave the sinning Israelites yet still punished them. This shows that God’s forgiveness is of different kinds. One kind is forgiveness through punishment. Cf. notes 322 in Matt. 12 and 341 in Matt. 18.
Num 14:21a filled Psa. 72:19; Hab. 2:14
Num 14:23a swore Num. 32:11; Deut. 1:35; Psa. 95:11; 106:26; Ezek. 20:15; Heb. 3:17-18
Num 14:24a Caleb Num. 13:6
Num 14:24b fully Num. 32:12; Josh. 14:8-9; cf. Num. 32:11
Num 14:27a murmurs Num. 11:1; 1 Cor. 10:10
Num 14:29a fall Num. 26:65; 1 Cor. 10:5; Heb. 3:17
Num 14:29b twenty Exo. 30:14; Num. 1:3
Num 14:301a swore Heb. 3:18
Lit., lifted up My hand.
Num 14:30b Caleb Num. 26:65
Num 14:31a little Num. 14:3; Deut. 1:39
Num 14:32a fall Num. 14:29
Num 14:33a forty Num. 32:13; Psa. 95:10; Acts 7:36
Num 14:331 unfaithfulness
Lit., fornications.
Num 14:34a forty Num. 13:25; cf. Ezek. 4:5
Num 14:341 displeasure
Or, opposition.
Num 14:35a consumed Num. 14:29; 1 Cor. 10:5
Num 14:36a evil Num. 13:32
Num 14:38a Joshua Num. 13:16; 14:6
Num 14:38b Caleb Num. 13:6; 14:6, 24
Num 14:411 again
The children of Israel were not only a rebellious people but also a stubborn people (Exo. 32:9; 33:3; Deut. 10:16; Isa. 48:4). Their disobeying God here was caused by their unbelief (Deut. 1:32; Heb. 3:18-19).
Num 14:431 turned
Before this time the children of Israel had followed the Ark, a type of the Triune God in His incarnation embodied in Christ, but from this point they gave God up and would not follow Him any longer.
Num 14:44a presumed Deut. 1:43
Num 14:441b Ark Num. 10:33; cf. 1 Sam. 4:3
The people were to move only when the Ark moved (10:33); but when God asked them to move, they did not. Now they presumed to move by themselves.
Num 14:451a Amalekites Exo. 17:8; Deut. 1:44
In biblical typology, the Amalekites signify the flesh, the fallen, fleshly people (see Exo. 17:8 and notes). The Canaanites signify human beings who have joined themselves to the evil spirits, to the satanic power of darkness in the air.
Num 15:11 spoke
After the failures in chs. 11—14, this chapter was inserted in the divine record perhaps to remind the children of Israel concerning the way to be kept in a proper relationship with God. If the children of Israel had kept the ordinances in this chapter, they would have been rescued from further turmoil (cf. ch. 16).
Num 15:31 offering
All the offerings are types of Christ in various aspects. To present an offering to God indicates that we realize that we cannot do anything to please God; hence, we offer Christ to God as our replacement that we may be accepted by God. For the detailed significance of the offerings, see notes in Lev. 1—7 and Lev. 23:13.
Num 15:32 make
Lit, be wonderful to make a vow. So also in v. 8.
Num 15:3b special Lev. 22:21; 27:2
Num 15:3c satisfying Gen. 8:21; Exo. 29:18; Lev. 4:31; Num. 28:27
Num 15:4a The vv. 4-11: Num. 28:12-14
Num 15:5a drink Gen. 35:14; Exo. 29:40; Lev. 23:13; Num. 28:7; cf. Phil. 2:17
Num 15:8a peace Lev. 3:1-17; 7:11
Num 15:151 one
The same statute and ordinance were for all the people of Israel and the sojourning strangers and the heathen among the people of Israel (vv. 13-16). This signifies that all the heathens and strangers share Christ in the same way as the people of Israel (Eph. 2:12-19; 3:6).
Num 15:15a stranger Exo. 12:48-49; Num. 9:14; 15:29-30
Num 15:19a bread cf. Josh. 5:11-12
Num 15:19b heave Num. 18:8, 26-30
Num 15:201a first Deut. 26:2, 10; Neh. 10:37; Ezek. 44:30; cf. Rom. 11:16
A cake of the first of the dough signifies Christ as the firstfruits (1 Cor. 15:20, 23). Such a Christ is offered in His ascension (the heave offering) to God as God’s food. The cake in this verse not only refers to Christ Himself but also indicates Christ’s Body, the church (1 Cor. 10:17).
Num 15:221 you
Plural in Hebrew. The unintentional sin of the whole assembly of Israel signifies the unintentional sin of the church against God and man. Although such a sin was unintentional, a burnt offering, with its meal offering and its drink offering, and a sin offering were to be offered so that the whole assembly could be forgiven (vv. 24-26).
Num 15:22a sin cf. Lev. 4:2
Num 15:24a sin Lev. 4:23-24; Num. 28:15
Num 15:251a expiation Lev. 1:4
See note 11 in Lev. 16. God’s forgiveness is based on the redemption of Christ accomplished for propitiation, without which God has no ground to forgive man (Heb. 9:22) even though He has a heart to do so. Christ’s propitiation affords God the way to fulfill the desire of His forgiving heart. If man takes Christ’s redemptive death as his standing and asks God to forgive him, God must do it based on His righteousness, not on His mercy (1 John 1:9). This is according to God’s governmental administration.
Num 15:27a sins Lev. 4:27-28
Num 15:29a stranger Num. 15:15
Num 15:301 high
To do things with a high hand is to do as one wishes without caring for others. Those who behave in this way utterly disregard both man and God.
Num 15:32a Sabbath Exo. 20:8-10; 35:2-3
Num 15:351a put Exo. 31:14-15
Breaking the Sabbath signifies denying God and all that He has done for us (see notes 21 in Gen. 2 and 81 in Exo. 20). This results in spiritual death.
Num 15:35b stone Lev. 24:14, 16; Josh. 7:25; 1 Kings 21:13; Acts 7:58
Num 15:381a fringes Deut. 22:12; Matt. 23:5; cf. Matt. 9:20; Luke 8:44
See note 204 in Matt. 9.
Num 15:382 cord
A cord signifies binding, and blue signifies heavenly. Hence, a cord of blue signifies that, as children of God, our conduct and behavior should be beautiful and should be under the binding of the heavenly government.
Num 15:41a Jehovah Lev. 22:32-33
Num 16:1a Korah Exo. 6:21; Num. 27:3; Psa. 42:1; Jude 11
Num 16:21 two
The rebellion in this chapter was a widespread, universal rebellion among God’s people (v. 19a).
Num 16:3b among Exo. 29:45; Num. 35:34
Num 16:31 exalt
This word and Moses’ word in vv. 9-10 show that the root of this rebellion was ambition, the struggle for power and for a higher position. Ambition undermines God’s plan and damages His people. Throughout the centuries many problems among Christians have been caused by ambition (cf. Matt. 20:20-28; 3 John 9-11).
Num 16:4a fell Num. 14:5; 16:22, 45; 20:6
Num 16:51 In
Although Moses was humble in falling on his face (v. 4), he did not give up his God-given position as God’s deputy authority (vv. 5-11, 16-18). Moses did not fight back; rather, he brought the rebels and the ones against whom they rebelled to God. As God’s deputy, or delegated, authority, Moses referred this case to God as the highest authority, for His speaking, exposing, and judging. In a struggle for power the only One who can judge and expose the real situation is God Himself.
Num 16:5a who cf. 2 Tim. 2:19
Num 16:5b choose Num. 17:5; 1 Sam. 2:28; Psa. 105:26
Num 16:6a censers Lev. 10:1; 16:12-13
Num 16:61 your
Lit., his.
Num 16:9a separated Num. 8:14; Deut. 10:8
Num 16:11a what Exo. 16:8; cf. 1 Cor. 3:5
Num 16:11b murmur Jude 16
Num 16:13a milk cf. Exo. 3:8
Num 16:13b lord cf. Exo. 2:14; Acts 7:27, 35
Num 16:14a milk cf. Num. 16:13
Num 16:141 Will
These rebels were eloquent and very stubborn.
Num 16:15a regard cf. Gen. 4:4-5
Num 16:15b donkey 1 Sam. 12:3; cf. Acts 20:33; 2 Cor. 7:2
Num 16:19a glory Num. 14:10
Num 16:21a Separate Num. 16:45; cf. Gen. 19:17, 22; Jer. 51:6; Rev. 18:4
Num 16:22a fell Num. 16:4; Luke 17:16
Num 16:221b spirits Num. 27:16; Eccl. 12:7; Isa. 57:16; Zech. 12:1; Heb. 12:9; Rev. 22:6
God is the God not of people’s flesh but of their spirit (cf. Heb. 12:9).
Num 16:28a sent Exo. 3:12, 14-15
Num 16:30a new cf. Isa. 43:19; Jer. 31:22
Num 16:301 Sheol
See note 231 in Matt. 11.
Num 16:32a swallowed Num. 26:10; Deut. 11:6; Psa. 106:17
Num 16:32b Korah cf. Num. 26:11; 1 Chron. 6:33-37; Psa. 84:1; 88:1
Num 16:331 descended
[ par. 1 2 ]
Num 16:331 [1] Korah and the others went down to Sheol alive. They went there directly; they did not need to die first (cf. Rev. 19:20). This was something new that Jehovah brought about (vv. 29-30).
Num 16:331 [2] According to 26:11, the sons of Korah did not die with Korah and his company. Apparently, they did not join the rebellion but departed from it. In God’s sparing Korah’s descendants, we can see God’s unlimited mercy and grace. One of Korah’s descendants was Samuel (1 Chron. 6:33-37), who became a great prophet and a Nazarite priest. Another was Heman, a grandson of Samuel, who was not only a psalmist (Psa. 88, title) but also a singer in the temple under David’s arrangement (1 Chron. 6:31-33).
Num 16:33a closed cf. Rev. 20:3
Num 16:35a fire Psa. 106:18; Lev. 10:2; Num. 11:1
Num 16:351b consumed Num. 26:10
God’s judgment of these 250 men signifies the judgment of the cross on all of man’s service to God that is according to man’s opinions, by his flesh, and in rivalry with others.
Num 16:37a Eleazar Num. 3:32; 4:16; 19:3
Num 16:38a covering Exo. 27:2
Num 16:381 altar
See note 22 in Exo. 27.
Num 16:40a Aaron Num. 3:10
Num 16:40b burn 2 Chron. 26:18; cf. Heb. 7:13
Num 16:411a murmured Num. 11:1; 14:2; 1 Cor. 10:10; Jude 16
The murmuring of the people against Moses and Aaron proves that their rebellious nature had not been subdued. See note 121 in ch. 17.
Num 16:42a cloud Exo. 40:34
Num 16:42b glory Num. 14:10
Num 16:45a Get Num. 16:21-22
Num 16:45b fell Num. 16:4, 22
Num 16:46a fire Lev. 16:12; Isa. 6:6; Rev. 8:5; cf. Lev. 10:1
Num 16:461b expiation Exo. 30:7-10
See note 11 in Lev. 16.
Num 16:48a stopped Num. 16:50; cf. Num. 25:8; Psa. 106:30; 2 Sam. 24:25
Num 16:49a died 1 Cor. 10:10
Num 17:21a rods cf. Ezek. 37:16
A rod signifies authority (cf. Rev. 2:26-27; 19:15).
Num 17:41 Testimony
The testimony is the Ten Commandments in the Ark, which typifies Christ and was the place where God met with His people (see notes 341 in Exo. 16 and 101 in Exo. 25). This signifies that everything had to be brought into the presence of God to allow God to make the real situation clear by speaking the truth to all the people through His vindication.
Num 17:4a meet Exo. 25:22
Num 17:5b murmur Num. 16:11; 1 Cor. 10:10
Num 17:81 budded
[ par. 1 2 ]
Num 17:81 [1] A rod is a piece of dead wood that has not only been cut but is also dried up. Yet such a dead and dried-up piece of wood budded! A bud is something organic, something of life. The budding rod of Aaron typifies not a dead Christ but the resurrected Christ, the budding Christ, who not only buds but also blossoms and bears fruit to maturity. Such a Christ imparts life to others (John 12:24; 1 Pet. 1:3). Today He is still budding, and we are the fruit, the almonds, of His budding.
Num 17:81 [2] Since the rebellion of Korah and his company in ch. 16 was related to the priesthood (16:3, 8-10), the budding of Aaron’s rod was a vindication indicating that Aaron was the one accepted by God as having authority in the God-given ministry of the priesthood.
Num 17:8a almonds cf. Exo. 25:33; Jer. 1:11
Num 17:101 Put
The budding rod was placed in the Ark along with the hidden manna and the testimony of God, the law (Exo. 16:32-34; Deut. 10:5; Heb. 9:4). All three items are types of Christ. The three items placed in the Ark in the Holy of Holies also refer to the three of the Divine Trinity: the hidden manna in the golden pot refers to God the Father as the divine source of all supply (John 6:32), the budding rod signifies Christ as the resurrection (John 11:25), and the tablets of the law refer to the Spirit of life as the inner law (Rom. 8:2). Thus, the Holy of Holies is the dwelling place of God in His Divine Trinity. When we enter into the Holy of Holies, i.e., into our regenerated spirit (see note 191 in Heb. 10), we enter into God and meet the Father as the source of supply, the Son as the resurrection, and the Spirit as the law of life.
Num 17:10a sign Num. 16:38
Num 17:121 die
The children of Israel should have been subdued by God’s threefold judgment on the rebels in ch. 16 and by God’s vindication in this chapter. However, they still complained. This shows the perverseness of the rebellious nature of fallen mankind (cf. Rev. 20:7-9). It is no wonder that none of these children of Israel, except Joshua and Caleb, were permitted to enter into the promised land (14:28-30).
Num 18:11 said
After the rebellion in ch. 16, which was an attack on the priesthood of Aaron and his household, a definite word was given in this chapter regarding the service of the Levites and the priesthood of Aaron and his sons and also regarding the reward (v. 31) they received as the compensation for their service. The reward given to the priests was a strong vindication of the priesthood in addition to the vindication by the budding rod in ch. 17.
Num 18:1a bear Exo. 28:38; Num. 18:22-23
Num 18:12 iniquity
The priesthood was a service to offer all kinds of offerings and sacrifices to God, all of which were types of different aspects of the rich Christ. Thus, it was a very important and serious matter. The priests were required to fulfill their charge without making mistakes so that their priestly service would not have any iniquity.
Num 18:21 Levi
The service of the Levites was to take care of the Tent of Meeting, the Tabernacle of the Testimony (vv. 1a, 2a, 3-4, 6). In taking care of the tabernacle and its contents, the Levites did not serve God directly; rather, they served the priesthood and the priests, who served God directly.
Num 18:3a tent Num. 3:25, 31, 36
Num 18:51 sanctuary
The whole tabernacle was the sanctuary, which typifies Christ and also the church (see note 92 in Exo. 25). The altar, which was outside the sanctuary, signifies the cross of Christ (Heb. 13:10). Therefore, the sanctuary and the altar typify Christ with the church and His cross.
Num 18:61a gift Num. 3:9; 8:19
The Levites were a gift to Aaron and his sons, a gift that had first been given to God. The children of Israel gave their firstborn to God as a gift, and these were replaced by the Levites (3:12-13 and note 121). God then gave the Levites, who had been given to Him, as a gift to the priests.
Num 18:7b priesthood Num. 3:10; Heb. 5:4
Num 18:71 gift
The priesthood, as the highest service rendered by God’s people to God, was a great gift given by God to Aaron and his sons. Moreover, the reward given to the priests for their service was superior to that given to the Levites. This might have been a primary reason that Korah was ambitious to seek the priesthood (16:10).
Num 18:8a anointing Exo. 29:29; 40:13, 15
Num 18:91 kept
All the portions of the sons of Israel were offered to God through fire for His enjoyment. God kept some parts of the offerings from the fire that they might become the portion of the priests. This means that the priests enjoyed what God enjoyed, all of which typify Christ. God’s delight, enjoyment, and satisfaction is the Son of God, Jesus Christ (Matt. 3:17). Hence, both God and His serving ones, the priests, enjoy the same portion—the all-inclusive Christ.
Num 18:92 offering
For the significance of all the offerings, see notes in Lev. 1—7.
Num 18:9c trespass Lev. 7:7; 14:13
Num 18:93 most
Because the offerings kept from the fire were God’s food (28:2), they were to be most holy to the priests.
Num 18:101 male
Signifying those who are spiritually stronger (cf. 1 Pet. 3:7). The enjoyment of Christ makes us stronger, and this affords us the capacity to enjoy Christ in a stronger way (cf. Eph. 3:16-18).
Num 18:11a heave Exo. 29:27-28; Lev. 7:30-34; Neh. 10:35-36
Num 18:11b wave Exo. 29:24
Num 18:11c you Lev. 10:14; Deut. 18:3
Num 18:111 sons
The heave offering (the ascended Christ) and wave offering (the resurrected Christ) were given not only to the priests but also to the sons (the stronger ones) and daughters (the weaker ones) of the priests. This indicates that as long as we belong to the priestly family, whether we are strong or weak, we can enjoy such a Christ. See note 101.
Num 18:11d eat Lev. 22:11-13
Num 18:121 best
Lit., fat. So throughout this chapter. The fat of the oil signifies Christ’s best part, which was for God, and the best of the new wine and of the grain signify the Christ who was poured out to God (cf. Phil. 2:17). The firstfruits (vv. 12-13) signify the resurrected Christ (1 Cor. 15:20).
Num 18:12a oil Deut. 18:3-4; Neh. 10:37
Num 18:12b firstfruits Exo. 23:19; 34:26; Lev. 2:14; Deut. 26:2; Neh. 10:35-36
Num 18:14a devoted Lev. 27:28
Num 18:15a opens Exo. 13:2
Num 18:151b redeem Exo. 13:13; 34:20
Since each firstborn son did not belong to his parents, the parents were to redeem him at a cost (v. 16).
Num 18:16a five Lev. 27:6; Num. 3:47
Num 18:17a firstborn Deut. 15:19
Num 18:18a wave Exo. 29:26-27; Lev. 7:30, 34; Num. 18:11
Num 18:19a heave Num. 18:11
Num 18:191b covenant Lev. 2:13; 2 Chron. 13:5
See note 132 in Lev. 2.
Num 18:20a You Deut. 10:9; 18:1-2; Josh. 13:33; 18:7; Ezek. 44:28
Num 18:201 no
Neither the priests nor the Levites (vv. 23b, 24b) had any inheritance or any portion in the land of Israel. God Himself was their portion and their inheritance among the sons of Israel (Deut. 10:9; 18:2; Josh. 13:33; Ezek. 44:28). Not only was God’s food their portion—God Himself was their portion and their inheritance. Because God was their portion and inheritance, they did not need any other portion or inheritance. Cf. notes 186 in Acts 26 and 122 in Col. 1.
Num 18:20b portion Psa. 16:5; 73:26; Lam. 3:24
Num 18:211a tithe Lev. 27:30, 32; Num. 18:24, 26; Deut. 14:22; Neh. 10:37; 12:44; Heb. 7:5
I.e., ten percent. The tithe was to be offered to God for the Levites and was considered the Levites’ inheritance (v. 24).
Num 18:23a service Num. 3:7
Num 18:261a heave Num. 18:11
The tithe from the Levites was considered a heave offering, which typifies the ascended Christ. This thought corresponds to the Lord’s word in Matt. 6:19-20, where we are told to “store up for yourselves treasures in heaven” rather than on earth. To store up treasures in heaven is to “send” our money to heaven, and to do this is to “heave up” our money (cf. Phil. 4:18).
Num 18:26b tithe Neh. 10:37-38
Num 18:28a Jehovah’s cf. Num. 31:29
Num 18:281 Aaron
[ par. 1 2 ]
Num 18:281 [1] The tithe from the people was given to the Levites (vv. 21, 26a), and the tithe of the tithe (v. 26b) from the Levites was given to Aaron the priest to be offered to God as a heave offering. This became God’s food, a portion of which was also the food of the priests. Thus, the Levites lived on the tithe from the people, and God and the priests lived on the tithe from the Levites.
Num 18:281 [2] God and His people, including the serving ones, were one large family. In this family God the Father as the source gave the good land to His children, who then had to work the land. Eventually, they reaped a harvest, which was to be enjoyed by both God and all the people. They were to bring a portion of the produce to the serving ones, and the serving ones were to offer a portion of what they received to God. In this way, God and His serving ones shared the tithes and lived together. The good land is a type of the all-inclusive Christ (see note 71 in Deut. 8). God’s food is the riches of Christ, typified by the produce of the good land, and this produce comes through our labor. We need to labor on Christ and experience Christ. Then Christ will be the produce not only for our satisfaction but also for God’s satisfaction.
Num 18:31a eat Luke 10:7; 1 Cor. 9:13; cf. Matt. 10:10; 1 Tim. 5:17-18
Num 18:311 reward
The reward, or compensation, given to Aaron and his sons as the priests (18:8-20) and to the serving Levites (vv. 21-32) altogether typifies Christ. In type, the priests and the Levites had no portion other than Christ. Christ was everything to them. Our service to God in the New Testament is not in the realm of material things; therefore, our reward is not in that realm. The only reward, the only compensation, for our priestly and Levitical service is Christ as everything to us (cf. Phil. 3:7-14).
Num 19:21 red
The heifer, the principal component of the water for impurity (v. 9), signifies the redeeming Christ. The color red signifies the likeness of the flesh of sin, which is for the bearing of man’s sin outwardly. The heifer being without defect signifies that although Christ was in the likeness of the flesh of sin, He did not have the sinful nature (Rom. 8:3 and note 3). That the heifer was without blemish indicates that Christ was perfect (see note 61, par. 1, in Exo. 12). The heifer having never been under a yoke signifies that Christ was never used by anyone, especially by or for God’s enemy, Satan (cf. Exo. 12:5 and note 1).
Num 19:2a heifer Deut. 21:3; Heb. 9:13
Num 19:2b yoke Deut. 21:3; 1 Sam. 6:7
Num 19:31a outside Lev. 4:12; cf. Heb. 13:11
Christ was crucified outside the camp (Heb. 13:12-13), on Calvary, a small mount outside the city of Jerusalem (Matt. 27:33 and note).
Num 19:4a sprinkle Lev. 4:6, 17; 16:14, 19; Heb. 9:13
Num 19:5a burned Exo. 29:14; Lev. 4:11-12
Num 19:61a cedar Lev. 14:4
Cedar wood signifies Christ in His dignified humanity, hyssop signifies Christ in His humbled humanity, and scarlet signifies redemption in its highest significance (see note 42 in Lev. 14). The high and dignified Christ and the lowly and humbled Christ in His redemption were elements for the composition of the water for impurity (v. 9).
Num 19:7a wash Lev. 11:25
Num 19:81 the
Lit., it.
Num 19:91a ashes Heb. 9:13; cf. Lev. 4:12; 6:11
Ashes signify Christ reduced to nothing (Mark 9:12). These ashes were kept for the water for impurity; it was a purification of sin, or a sin offering.
Num 19:9b water Num. 19:13, 20-21; 31:23
Num 19:92 impurity
The impurity in this chapter does not refer to sin but to death (vv. 11, 13-16). Death issues from sin, and sin is the root of death (Rom. 5:12). From the sin of rebellion (chs. 11—14 and 16), death became prevailing among the children of Israel (16:49). Thus, there was the need for the water for impurity. Only the working of Christ’s redemption, through His dignified and humbled humanity, with His death and the Spirit of His resurrection (v. 17 and note), could heal and cleanse the situation from the uncleanness of death.
Num 19:11a dead Num. 19:13; 5:2; 9:6, 10; Lev. 21:1, 11
Num 19:12a purify Num. 31:19
Num 19:121 third
In typology, the third day signifies resurrection, and the seventh day signifies completion.
Num 19:13a defiles Num. 19:20; Lev. 15:31
Num 19:13b water Num. 19:9
Num 19:17a ashes Num. 19:9
Num 19:171 running
Lit., living. The living water here signifies the Holy Spirit in the resurrection of Christ (John 7:37-39 and notes 382 and 391). In the water for impurity, there is the efficacy of Christ’s redemption with the washing power of the Spirit of His resurrection.
Num 19:18a hyssop Exo. 12:22; Psa. 51:7
Num 19:18b sprinkle Heb. 9:13
Num 19:19a sprinkle Heb. 9:13
Num 19:20a water Num. 19:9
Num 20:1a Miriam Exo. 15:20; Num. 12:1; 26:59
Num 20:2a no cf. Exo. 15:22; 17:1; Num. 33:14; Deut. 8:15
Num 20:21 water
The trouble in vv. 2-13 was caused by the shortage of water, which typifies the Spirit of life (John 7:37-39; Rom. 8:2). In type, this shows that whenever God’s people are short of the Spirit of life, they will have problems (cf. note 21 in Exo. 16). When God’s people have an abundance of the Spirit, their problems among themselves and with God are solved.
Num 20:5a place cf. Num. 16:14; Deut. 8:8
Num 20:6a fell Num. 14:5; 16:4, 22, 45
Num 20:6b glory Num. 14:10
Num 20:81b rock Exo. 17:6
[ par. 1 2 ]
Num 20:81 [1] The rock in this chapter typifies the crucified and resurrected Christ (1 Cor. 10:4b), and the water that flowed from the rock typifies the Spirit (1 Cor. 10:4a) as the living water that flowed out of the crucified Christ (John 19:34 and note). In Exo. 17 Moses struck the rock with his rod, and water flowed out for the people to drink (see notes 62 and 63 in Exo. 17). According to Paul’s word in 1 Cor. 10:4 (see note 42 there), this rock was a spiritual rock that followed God’s people in their journey through the wilderness. This signifies that Christ has been crucified to become a rock that follows His people. This following rock is the resurrected Christ as the life-giving Spirit (1 Cor. 15:45), who is always with the church to supply His believers with the water of life.
Num 20:81 [2] Since Christ has been crucified and the Spirit has been given, there is no need for Christ to be crucified again, i.e., no need to strike the rock again, that the living water may flow. In God’s economy Christ should be crucified only once (Heb. 7:27; 9:26-28a). To receive the living water from the crucified Christ, we need only to “take the rod” and “speak to the rock.” To take the rod is to identify with Christ in His death and apply the death of Christ to ourselves and our situation. To speak to the rock is to speak a direct word to Christ as the smitten rock, asking Him to give us the Spirit of life (cf. John 4:10) based on the fact that the Spirit has already been given. If we apply the death of Christ to ourselves and ask Christ in faith to give us the Spirit, we will receive the living Spirit as the bountiful supply of life (Phil. 1:19).
Num 20:9a rod Num. 17:10
Num 20:10a said Psa. 106:32-33
Num 20:101b rebels cf. Matt. 5:22
Here Moses condemned the people as rebels, but Moses was the one who rebelled against God’s word (v. 24; 27:14).
Num 20:11a struck Exo. 17:6; Psa. 78:20; cf. Num. 20:8
Num 20:121a sanctify Num. 27:14; Deut. 32:51
[ par. 1 2 ]
Num 20:121 [1] To sanctify God is to make Him holy, i.e., separate from all the false gods; to fail to sanctify God is to make Him common. In being angry with the people (v. 10) and in wrongly striking the rock twice (v. 11), Moses failed to sanctify God. In being angry when God was not angry, Moses did not represent God rightly in His holy nature, and in striking the rock twice, he did not keep God’s word in His economy (see note 81, par. 2). Thus, Moses offended both God’s holy nature and His divine economy. Because of this, even though he was intimate with God and may be considered a companion of God (Exo. 33:11), Moses lost the right to enter the good land.
Num 20:121 [2] In all that we say and do concerning God’s people, our attitude must be according to God’s holy nature, and our actions must be according to His divine economy. This is to sanctify Him. Otherwise, in our words and deeds we will rebel against Him and offend Him.
Num 20:12b into Deut. 1:37
Num 20:131a Meribah Exo. 17:7; Num. 27:14; Deut. 32:51; 33:8; Psa. 81:7; 95:8; 106:32
Meaning contention.
Num 20:14a Kadesh Judg. 11:16-17
Num 20:141 Edom
Edom consisted of the descendants of Esau, the brother of Jacob (Gen. 36:1). The children of Israel were descendants of Jacob. Thus, there was a close relationship between Israel and Edom. In typology Israel may signify our spirit, and Edom may signify our flesh. Israel’s attempt to get help from Edom (vv. 14-17, 19) signifies that we may sometimes try to help our spirit by depending on our flesh. Just as Edom refused to help Israel (vv. 18, 20-21), our flesh will never help our spirit (cf. Gal. 5:16-17). We should be those who are in the spirit and who do not try to get help from the flesh (Phil. 3:3).
Num 20:15a Egypt Gen. 46:6; Acts 7:15
Num 20:15b dwelt cf. Exo. 12:40
Num 20:15c ill-treated Exo. 1:10, 11; Deut. 26:6; Acts 7:19
Num 20:16a cried Exo. 2:23; 3:7
Num 20:16b Angel Exo. 3:2; 14:19; 23:20; 33:2; Judg. 2:1
Num 20:17a let cf. Num. 21:22; Deut. 2:27
Num 20:181 my
Lit., me.
Num 20:21a refused Judg. 11:17
Num 20:22a journeyed Num. 33:37
Num 20:24a gathered Num. 27:13; Deut. 32:50; cf. Gen. 25:8
Num 20:24b rebelled Num. 27:14
Num 20:26a garments Exo. 28:1-43; 29:29-30
Num 20:281a died Num. 33:38; Deut. 10:6; 32:50
On their journey the children of Israel had a number of failures. The book of Numbers shows us that the result of those failures was death, not only of the common Israelites (11:1, 33-34; 14:36-37, 45; 16:32-33; 25:3-9) but also of Miriam (20:1), Aaron (20:23-29), and Moses (27:12-14). This should be a warning to us to be careful concerning failures because failures result in death, and some even in physical death (cf. Acts 5:1-11; 1 Cor. 11:27-30; 1 John 5:16).
Num 20:29a thirty cf. Deut. 34:8
Num 21:11a Canaanite Num. 33:40
In the typology of the Old Testament, Canaan has two aspects: on the positive side Canaan, a land of riches (Deut. 8:7-10 and note 71), typifies the all-inclusive Christ with His unsearchable riches (Col. 1:12; Eph. 3:8), and on the negative side, it signifies the aerial part, the heavenly part, of the dark kingdom of Satan. As the ruler of this world (John 12:31) and as the ruler of the authority of the air (Eph. 2:2), Satan has his authority (Acts 26:18) and his angels (Matt. 25:41), who are his subordinates as principalities, powers, and rulers of the darkness of this world (Eph. 6:12). Hence, he has his kingdom (Matt. 12:26), the authority of darkness (Col. 1:13). The Canaanites typify the fallen angels, the rebellious angels who follow Satan (Rev. 12:4, 7), who have become the powers, rulers, and authorities in Satan’s kingdom (cf. Dan. 10:13, 20). The fighting of the children of Israel against the Canaanites that they might possess and enjoy the good land typifies the spiritual warfare of the church as a whole, including all the members, against “the spiritual forces of evil in the heavenlies” (Eph. 6:12) that the saints may enjoy Christ as the all-inclusive land. The church must be such a corporate warrior, fighting against Satan’s aerial forces so that God’s people may gain more of Christ for the building up of the Body of Christ, establishing and spreading the kingdom of God so that Christ can come back to inherit the earth.
Num 21:12 Arad
The kings of Arad, of the Amorites (v. 21), and of Bashan (v. 33) were the “gate guards” on the east of the Jordan, guarding the land of Canaan, the kingdom of darkness, for Satan. In order for the children of Israel to enter into the good land, they had to pass through the territory controlled by these kings and had to fight against them, destroy them, and take over their territory. This signifies that in order to enjoy the unsearchably rich Christ, the church must defeat and take over the territory of the enemies signified by these kings. See note 11.
Num 21:2a vow cf. Gen. 28:20; Judg. 11:30
Num 21:31 Hormah
Meaning destruction.
Num 21:4a around Judg. 11:18
Num 21:41 the
Lit., the soul of the people became short. In ch. 20 the children of Israel’s contending for water was fair because it came from the people’s thirst. In this chapter their contending was not fair, because it came from the people’s impatience. God did not punish the people in ch. 20, but He did punish them in this chapter.
Num 21:51a light cf. Num. 11:6
Or, contemptible, worthless.
Num 21:6a serpents Deut. 8:15; Jer. 8:17; 1 Cor. 10:9; cf. Rev. 9:19; 12:9; 20:2; Gen. 3:1; Luke 10:19
Num 21:81 pole
Or, standard. So also in v. 9. The pole, or standard, here signifies the cross of Christ.
Num 21:91a bronze Num. 21:8; John 3:14-15; cf. 2 Kings 18:4
Bronze signifies judgment. The bronze serpent is a type of the Lord Jesus, who was crucified in the likeness of the flesh of sin as our Substitute and Replacement that we might “look at” (believe into) Him and have eternal life (John 3:14-15 and notes; Rom. 8:3 and note 3).
Num 21:9b looked cf. Isa. 45:22; Zech. 12:10; John 1:29; Heb. 12:2
Num 21:10a And vv. 10-11: Num. 33:43-44
Num 21:12a Zered Deut. 2:13
Num 21:13a journeyed Judg. 11:18
Num 21:161 Beer
Meaning a well. The rock in 20:8 and Exo. 17:5-6 typifies Christ crucified (smitten) on the cross by God so that the living water, the consummated Spirit of the processed Triune God, might flow out into us, whereas the well at Beer typifies Christ within us (John 4:11-12, 14). The digging of the well (v. 18) signifies the digging away of the “dirt,” the barriers in our heart—our mind, emotion, will, and conscience—so that the Spirit as the living water may spring up within us and flow freely.
Num 21:16a water cf. Exo. 17:6; Num. 20:8
Num 21:181 leaders
Those who seek after the Spirit and take the lead to dig the well are noble and are leaders.
Num 21:20a Pisgah Num. 23:14
Num 21:21a sent Deut. 2:26; Judg. 11:19
Num 21:211 Amorites
See note 12.
Num 21:22a Let cf. Num. 20:17
Num 21:23a But Deut. 2:30; Judg. 11:20
Num 21:24a struck Deut. 2:33; 29:7; Josh. 12:1-2; Neh. 9:22; Psa. 136:19
Num 21:28a For vv. 28-29: Jer. 48:45-46
Num 21:281 And
According to the Septuagint; the Hebrew text reads, The lords of the high places of the Arnon.
Num 21:301 Fire
According to the Septuagint; the Hebrew text reads, Which.
Num 21:32a spy Num. 13:2; Josh. 2:1
Num 21:33a Og Deut. 1:4; 3:1-6; Josh. 13:12
Num 21:331 Bashan
Bashan, mentioned in Psa. 22:12; 68:15, 22; 135:11; and 136:20, is a mountain standing in opposition to God’s dwelling place. Thus, Bashan is a type of the satanic authority in the air. See note 12.
Num 22:1a journeyed Num. 33:48
Num 22:2a Balak Josh. 24:9; Judg. 11:25; Micah 6:5; Rev. 2:14
Num 22:41 Moab
Moab was a son born of Lot and one of his daughters through incest (Gen. 19:30-38). Hence, Moab represents the fruit of fleshly lust. Midian was very close to the children of Ishmael, who represents the flesh, in contrast to Isaac, who represents that which is born of the Spirit (cf. Gal. 4:22-23, 28-29). Thus, Midian also signifies the flesh.
Num 22:51a Balaam Deut. 23:4; Josh. 13:22; 24:9; Neh. 13:2; Micah 6:5; 2 Pet. 2:15; Jude 11; Rev. 2:14
Balaam was a Gentile prophet of God (see note 153 in 2 Pet. 2). After Israel defeated the three kings on the east of the Jordan (21:1-3, 21-35), Satan changed his mode of fighting against Israel and took a religious way.
Num 22:52 River
I.e., the Euphrates.
Num 22:6a curse Num. 23:7; cf. Psa. 109:28; Prov. 26:2
Num 22:81 Jehovah
Balaam’s asking God whether he should go with the messengers or not was self-deception. If we seek the Lord’s will but are actually inclined to carry out our own desires, we may deceive ourselves, even as Balaam deceived himself. We should seek the Lord’s will without having any other desire but to know His will and to do it.
Num 22:11a There Num. 22:5
Num 22:121 curse
See note 31 in Gen. 12.
Num 22:121a blessed Gen. 12:2; 22:17; Num. 23:20; Deut. 23:5
See note 121.
Num 22:18a And Num. 24:12-13
Num 22:201 go
Because Balaam wanted to do so, God allowed him to go with the rulers of Moab. It was Balaam’s will to go, not God’s (cf. v. 22).
Num 22:221a Angel Num. 22:31, 32; Exo. 3:2; 1 Chron. 21:16
The Angel of Jehovah here was Jehovah Himself (see note 21 in Exo. 3), who came in to deal directly with this greedy prophet (2 Pet. 2:15).
Num 22:28a donkey 2 Pet. 2:16
Num 22:31a Angel Num. 22:23
Num 22:37a honor Num. 22:17; 24:11
Num 22:38a The Num. 23:12, 26
Num 22:411 Bamoth-baal
Or, the high places of Baal. These were the places where people worshipped the idol of Baal.
Num 22:41a edge Num. 23:13
Num 23:1a Then vv. 1-2: Num. 23:29-30, 14
Num 23:21 offered
It was not clear to whom Balak and Balaam offered—to Jehovah or to Baal (22:41 and note). Balaam worshipped in God’s way, but he mixed the worship of God with the worship of an idol. This kind of mixture in worship can be found in Roman Catholicism.
Num 23:4a And vv. 4-6: Num. 23:16-17
Num 23:71 parable
Or, couplet. Balaam’s parable in vv. 7-10 was actually a God-inspired prophecy.
Num 23:7a curse Num. 22:6, 11, 17
Num 23:8a not Num. 22:12; 23:20
Num 23:91a alone Exo. 19:5-6; 33:16; Esth. 3:8
This word indicates that the children of Israel were a holy, sanctified people, a people set apart from the nations. The same is true of the church (1 Cor. 3:17; Eph. 1:4; 5:27; 1 Pet. 2:9).
Num 23:10a count Gen. 13:16
Num 23:101 dust
Balaam’s word in v. 10a was a blessing of abundant increase, and his word in v. 10b was a word of great blessing and appreciation.
Num 23:102 me
Lit., my soul.
Num 23:12a Shall Num. 22:38
Num 23:13a And Num. 23:27
Num 23:14a Pisgah Num. 21:20
Num 23:16a And vv. 16-17: Num. 23:4-6
Num 23:19a God 1 Sam. 15:29; 2 Tim. 2:13; Titus 1:2; Heb. 6:18; cf. 1 John 1:10
Num 23:191 lie
Or, fail.
Num 23:20a blessed Gen. 12:2; 22:17; Num. 22:12
Num 23:211a iniquity cf. Jer. 50:20
This word was spoken not according to the human view but according to the divine view. In the sight of God, Israel is without fault. In themselves God’s people have many defects, but in God’s redemption and in Christ they have no defects. When God looks at His people, He does not see them according to what they are in themselves but according to what they are in Christ (cf. 2 Cor. 5:16-17).
Num 23:21b Jehovah Exo. 29:45-46
Num 23:212 king
Ultimately, this king refers to Christ.
Num 23:22a God Num. 24:8
Num 23:221 He
Referring to Israel. Alternatively, the text can be translated, He is for them like the horns of a wild ox. So also in 24:8.
Num 23:222b horns Deut. 33:17; Job 39:9-10; Psa. 22:21; 92:10
The reference to the horns of a wild ox and the reference to the lion and the lioness in v. 24 indicate that the church is victorious (Rom. 8:37; 16:20; Rev. 12:11).
Num 23:23a wrought Psa. 44:1
Num 23:24a lion Gen. 49:9; Num. 24:9
Num 23:26a All Num. 22:38; 23:12
Num 23:27a And Num. 23:13
Num 23:29a And vv. 29-30: Num. 23:1-2
Num 24:2a Spirit Judg. 3:10; 1 Sam. 10:10; 19:20-23; 2 Chron. 15:1; 20:14
Num 24:3a And vv. 3-4: Num. 24:15-16
Num 24:31 opened
Or, true. So also in v. 15.
Num 24:4a All-sufficient Gen. 17:1
Num 24:51 fair
Or, good. Balaam’s first parable reveals that Israel is holy (23:9), the second, that Israel is perfect (23:21), and the third, that Israel is beautiful, as indicated by the word fair here. This will be the actual situation of Israel in the millennium. God promised that the descendants of Abraham would be a blessing to all the nations (Gen. 12:2-3). Eventually, the Jews will be fully blessed by God, and they will be a blessing to the entire human race (Isa. 2:2-3; Zech. 8:20-23). Balaam’s parables also indicate that in its standing the church is holy, in the sight of God the church is perfect, and in appearance the church is beautiful, fair (cf. Eph. 5:27).
Num 24:61 valleys
Or, palm trees. The word concerning valleys and gardens here and concerning water flowing from buckets in v. 7 reveals figuratively that the church has valleys (Rev. 2:9-10), that the church is like a garden (1 Cor. 3:9b), and that in the church there is an abundance of water (1 Cor. 12:13; cf. John 7:38-39). These are some of the riches concerning the church.
Num 24:6a gardens Isa. 58:11; Jer. 31:12
Num 24:62b aloes Psa. 45:8
Aloe is a plant known for its healing effect. The Lord Jesus was buried with aloes (John 19:39). After the Lord’s coming back, Israel will be a healing to the nations, and that healing will be a great blessing (Isa. 2:2-3; Zech. 8:20-23).
Num 24:6c water Psa. 1:3; Jer. 17:8
Num 24:71 king
Balaam’s word here is a prophecy that eventually has its fulfillment in Christ.
Num 24:7a Agag 1 Sam. 15:8; Esth. 3:1; 8:5, 7; 9:24
Num 24:8a God Num. 23:22; Hosea 11:1; Matt. 2:15
Num 24:81 horns
For vv. 8-9a, see notes on 23:22.
Num 24:9a He Gen. 49:9-10; cf. Rev. 5:5
Num 24:91b Blessed Gen. 12:3; 27:29
Instead of cursing God’s people, Balaam, speaking on behalf of God, altogether blessed them. To bless a person is to speak well of him, to speak positively concerning him (Eph. 1:3 and notes 1 and 4). The more we praise the Lord for His people and speak well of them in faith, the more we put ourselves under God’s blessing. Those who speak positively concerning the church receive the blessing. Those who speak negatively put themselves under a curse.
Num 24:10a curse Num. 23:11
Num 24:11a honor Num. 22:17, 37
Num 24:12a And vv. 12-13: Num. 22:18
Num 24:15a And vv. 15-16: Num. 24:3-4
Num 24:16a Most Gen. 14:18-19; Deut. 32:8; Mark 5:7; Luke 8:28
Num 24:16b All-sufficient Gen. 17:1
Num 24:171 come
Lit., march forth, tread.
Num 24:172a Star Matt. 2:2; Rev. 22:16; cf. Rev. 2:28
[ par. 1 2 ]
Num 24:172 [1] Both the Star and the Scepter refer to Christ. The Star is the heavenly Christ, and the Scepter is Christ as the One with power and authority. The greatest blessing to the children of Israel is Christ. As the Star and the Scepter, Christ will be the almighty One with all-inclusive power and authority.
Num 24:172 [2] Balaam’s first three parables concern the church, which is sanctified, perfect, and beautiful (see note 51), whereas his fourth parable contains a prophecy concerning Christ. The church is sanctified, perfect, and beautiful when it is full of Christ. Christ is the content, the constituent, and every part of the church as the new man (Col. 3:10-11).
Num 24:172b Scepter Gen. 49:10; Num. 21:18
See note 172.
Num 24:17c Moab cf. 2 Sam. 8:2; Jer. 48:45
Num 24:18a Edom 2 Sam. 8:14; Psa. 60:8-9; Amos 9:12
Num 24:181 enemies
The enemies here are Christ’s enemies. These enemies will be destroyed, but because of Christ, Israel will remain. This prophecy, as the New Testament indicates (Rom. 11:25-32), will be fully fulfilled in the millennium.
Num 24:191 the
Or, Ir.
Num 24:201 Amalek
In vv. 20-24 Balaam prophesied concerning other peoples. These prophecies reveal that God is over all. All the nations are under His control and His reign for the fulfillment of His purpose (Dan. 2:31-45; 4:17, 26; 5:21c; Acts 17:26). He rules over the nations that His economy may be accomplished among the nations through Israel.
Num 24:20a Amalek Gen. 14:7; 36:12; Exo. 17:8, 14; 1 Sam. 15:3, 8
Num 24:22a Asshur cf. 2 Kings 18:11
Num 24:24a Kittim Gen. 10:4; Dan. 11:30
Num 25:11a fornication Num. 31:16; 1 Cor. 10:8; Rev. 2:14
[ par. 1 2 ]
Num 25:11 [1] Unable to defeat Israel militarily, politically, or through the use of religion, Balak, under the evil counsel of Balaam (31:16; Rev. 2:14), induced Israel to fall into fornication and idolatry (vv. 1-3a). Fornication destroys the person of the God-created man, and idolatry insults the divine person of God. According to the record of the Bible, fornication and idolatry go together (Acts 15:29; 1 Cor. 10:7-8; Eph. 5:5).
Num 25:11 [2] God’s view of Israel, revealed in Balaam’s parables (chs. 23—24), is altogether positive; but according to their actual situation and condition in their adamic nature, the children of Israel were fallen and sinful, a people of fornication and idolatry. The situation is the same with the believers in Christ. On the one hand, in Christ we are a heavenly people (Eph. 2:6; Phil. 3:20a; Col. 3:1-3); on the other hand, in ourselves we are a fallen and sinful people, worthy to be judged by God (Rom. 7:18; Eph. 2:1-3).
Num 25:2a ate Exo. 34:15-16; Rev. 2:14
Num 25:3a Baal-peor Deut. 4:3; Psa. 106:28; Hosea 9:10
Num 25:4a hang cf. Deut. 21:22-23; 2 Sam. 21:6; Gal. 3:13
Num 25:5a slay cf. Exo. 32:27
Num 25:6a Midianite Num. 22:7; 31:2
Num 25:7a Phinehas Psa. 106:30
Num 25:91 plague
The plague was a purification of God’s people, a sifting that dealt with the mixture among them (cf. 11:4). Since the history of Israel is a complete type of the church (1 Cor. 9:24—10:11), the mixture among the children of Israel is a type of the mixture in the church (cf. Acts 4:32—5:11; 1 Tim. 1:20; 2 Tim. 2:17-21; 4:10, 14-15). God uses the failure and turmoil among His people to purify them from mixture. God also uses the frustrations suffered by His chosen and redeemed people as a means to humble them and test them in their journey with Him (Deut. 8:2). The punishment in this chapter was the last purification of the children of Israel before they entered into the good land.
Num 25:9a twenty-four cf. 1 Cor. 10:8
Num 25:11a jealousy Exo. 20:5; cf. 2 Cor. 11:2
Num 25:12a covenant cf. Mal. 2:5
Num 25:13a everlasting Exo. 40:15; cf. Psa. 106:31
Num 25:17a Midianites Num. 31:2, 7-8
Num 26:21a sum Exo. 30:12; 38:25-26; Num. 1:2-3
The renumbering of God’s people in this chapter took place immediately after the purification by the plague on the fornicators and idolaters (25:9). The first numbering had taken place in the wilderness of Sinai (1:1-2); the renumbering took place in the plains of Moab by the Jordan at Jericho (vv. 3, 63), i.e., at the entrance to the good land. The first numbering was for the formation of the army (1:3); the renumbering was for the inheriting of the land, signifying the enjoyment of Christ, through fighting (v. 53).
Num 26:22 twenty
See note 21 in ch. 1.
Num 26:31 Moses
See note 171 in ch. 1.
Num 26:5a Reuben vv. 5-7: Gen. 46:8-9; Exo. 6:14; 1 Chron. 5:1-3
Num 26:10a And Num. 16:32, 35
Num 26:10b sign cf. 1 Cor. 10:6; 2 Pet. 2:6; Jude 7
Num 26:11a Korah Exo. 6:24; 1 Chron. 6:22; Psa. 42:1; cf. Num. 16:32
Num 26:111 not
See note 331, par. 2, in ch. 16.
Num 26:12a Simeon vv. 12-14: Gen. 46:10; Exo. 6:15; 1 Chron. 4:24
Num 26:15a Gad vv. 15-18: Gen. 46:16
Num 26:19a Judah vv. 19-22: Gen. 46:12; 1 Chron. 2:3-5
Num 26:19b died Gen. 38:3-10
Num 26:23a Issachar vv. 23-25: Gen. 46:13; 1 Chron. 7:1
Num 26:26a Zebulun vv. 26-27: Gen. 46:14
Num 26:28a Joseph Gen. 46:20
Num 26:29a Manasseh vv. 29-34: cf. 1 Chron. 7:14-20
Num 26:33a Zelophehad Num. 27:1; 36:11; Josh. 17:3
Num 26:331 daughters
The numbering of some of the daughters (vv. 33, 46) was for the inheriting of the land (27:1-11).
Num 26:35a Ephraim vv. 35-36: 1 Chron. 7:20-21
Num 26:38a Benjamin vv. 38-40: Gen. 46:21; 1 Chron. 7:6; 8:1-4
Num 26:42a Dan vv. 42-43: Gen. 46:23
Num 26:44a Asher vv. 44-46: Gen. 46:17; 1 Chron. 7:30-31
Num 26:48a Naphtali vv. 48-49: Gen. 46:24; 1 Chron. 7:13
Num 26:51a six cf. Num. 1:46
Num 26:53a divided Josh. 11:23; 14:1-2; cf. Psa. 105:44
Num 26:54a increase Num. 33:54; cf. Num. 35:8
Num 26:551a lot Num. 33:54; 34:13; Josh. 14:2
The distributing of the land by lot (vv. 55-56) was according to the blessing under God’s sovereignty (see note 21 in Josh. 14), whereas the distributing of the land according to the number of people (vv. 53-54) was a matter of human responsibility. Therefore, the distribution of the land depended both on human responsibility and on divine sovereignty.
Num 26:57a Levites vv. 57-58: Gen. 46:11; Exo. 6:16-19; Num. 3:17-21; 1 Chron. 6:1, 16-30
Num 26:58a Kohath 1 Chron. 6:2-3
Num 26:59a Jochebed Exo. 6:20
Num 26:59b sister Exo. 2:4, 7
Num 26:60a Nadab Num. 3:2; 1 Chron. 24:1
Num 26:611a Nadab Lev. 10:1-2; Num. 3:4; 1 Chron. 24:2
See Lev. 10:1-2 and notes.
Num 26:62a twenty-three cf. Num. 3:39
Num 26:62b not Num. 1:49
Num 26:621c no Num. 18:20
See note 201 in ch. 18.
Num 26:641 not
With the exception of Caleb and Joshua (v. 65), all those in the first numbering, including Moses and Aaron, were not included in the renumbering.
Num 26:64a numbered cf. Num. 1:44
Num 26:65a wilderness Num. 14:28-29; 1 Cor. 10:5; Heb. 3:16-17
Num 26:65b Caleb Num. 14:30, 38
Num 27:11a daughters Num. 26:33; 36:11; Josh. 17:3
The five daughters of Zelophehad typify all the believers in Christ, who are females, weaker ones (1 Pet. 3:7), in the sight of God. Hence, their request (v. 4) is for us all. In order to keep their father’s name and his inheritance within their tribe, the daughters of Zelophehad took the way of fellowship by contacting their stronger kinsmen (v. 4). The same principle applies to the keeping of the enjoyment of Christ by the weaker believers in the church life.
Num 27:12 families
[ par. 1 2 ]
Num 27:12 [1] In the Bible inheritance is determined according to genealogy, according to the source of life and the fellowship of life. The fact that the daughters of Zelophehad were of one of the families of Manasseh the son of Joseph indicates that they were in the life and the fellowship of life of the proper origin. This indicates that in order to inherit Christ as our good land, we must have the proper origin of life; i.e., we must be born of God to be His children (John 1:12-13).
Num 27:12 [2] The father’s family signifies the church (Eph. 2:19). If we would enjoy Christ as our inheritance, participating in His riches, we must also have the church life. If we give up the church life with the fellowship of life, we will spontaneously lose our right to inherit the enjoyment of Christ.
Num 27:2a And Josh. 17:4
Num 27:3a wilderness Num. 14:35; 26:64-65
Num 27:41a possession Josh. 17:4
In typology, the desire of the daughters of Zelophehad to possess their father’s inheritance signifies the desire to inherit God’s grace, i.e., to inherit Christ as the grace given to us by God (Col. 1:12; John 1:17). Such a regard for the divine inheritance is pleasing to God.
Num 27:71a possession Josh. 17:4
The five daughters were given an inheritance among their father’s brothers, provided that they did not marry outside their tribe (36:2-3, 6-7). Likewise, in Christ we have the right to inherit the divine things. However, we should not marry outside our “tribe,” i.e., outside Christ and the church (cf. 2 Cor. 6:14).
Num 27:7b inheritance Num. 36:2
Num 27:81 If
In typology, the good land signifies Christ (see note 71 in Deut. 8), and the inheritance of the good land signifies our enjoyment of Christ. The statute of judgment in vv. 8-11 typifies that the possession of the enjoyment of Christ is based on the relationship in life. In order to execute our right to enjoy Christ, we must be in the church, signified by the father’s household (26:2; Eph. 2:19), with the relationship in life, the fellowship of life, among the saints (1 John 1:1-3).
Num 27:11a relative Ruth 4:3-6; cf. Jer. 32:6-9
Num 27:12a And vv. 12-14: cf. Deut. 32:48-51
Num 27:13a gathered Num. 31:2; Deut. 32:50
Num 27:13b gathered Num. 20:24
Num 27:141a rebelled Num. 20:11, 24; Deut. 32:51
See notes 101 and 121 in ch. 20. Although Moses could not enter into the good land because of his failure (Deut. 3:23-27), he will nevertheless be in the millennial kingdom (Matt. 16:28—17:4).
Num 27:142 Meribah-kadesh
Meaning the strife of Kadesh.
Num 27:16a God Num. 16:22; Rev. 22:6
Num 27:161 spirits
See note 221 in ch. 16.
Num 27:17a out Deut. 31:2; Josh. 14:11; 1 Sam. 18:13; 1 Kings 3:7; 2 Chron. 1:10; Acts 1:21
Num 27:17b sheep 1 Kings 22:17; Ezek. 34:5; Zech. 10:2; Matt. 9:36
Num 27:171 shepherd
Moses was concerned not for himself but for God’s people, realizing that after his death they would need a shepherd.
Num 27:18a Joshua Num. 32:28
Num 27:18b Spirit Gen. 41:38
Num 27:18c lay Deut. 34:9
Num 27:211a Urim Exo. 28:30; Lev. 8:8
[ par. 1 2 ]
Num 27:211 [1] When God brought His people into the wilderness, He spoke to them through Moses (12:6-8a); but Joshua, Moses’ successor, was to receive guidance not from God by His direct speaking but by the Urim and the Thummim on the breastplate worn by Eleazar the priest (see notes 301 through 303 in Exo. 28). God’s government among His people was a matter not of autocracy or democracy but of theocracy, carried out through the coordination of the high priest, who received God’s instructions, and the leader, who executed these instructions. After Moses, throughout the generations in the Old Testament the divine government depended on the two persons of the high priest and the leader, the only exception being the time when David served as both the leader and the priest wearing the ephod (1 Sam. 23:9; 30:7). When the children of Israel came back from captivity, a later Joshua was the high priest, and Zerubbabel, a royal descendant, was the leader (Hag. 1:1). See note 181 in Deut. 16.
Num 27:211 [2] At the end of this chapter the children of Israel had become a new people formed into a new army with a new theocracy.
Num 27:231 laid
See note 144 in 1 Tim. 4.
Num 28:21a food Lev. 3:11
God’s food consists of the offerings offered to Him by His people, which typify different aspects of Christ (see notes in Lev. 1—7), who is the reality of and replacement for all the Old Testament offerings (Heb. 10:5-9). Christ is God’s daily food (vv. 3-8), weekly food (v. 9), monthly food (vv. 11-15), and yearly food (28:16—29:38). Thus, God’s food is related to the daily, weekly, monthly, and yearly life of His people.
Num 28:2b satisfying Gen. 8:21
Num 28:3a This vv. 3-8: Exo. 29:38-42
Num 28:41 at
Lit., between the two evenings.
Num 28:51 meal
Although the burnt offering was to be wholly and absolutely burned for God’s satisfaction (Lev. 1:9, 13), it was accompanied by a meal offering, a large portion of which was for the priests (Lev. 2:3, 10). This indicates that when we serve God, offering Christ to Him as His food, God shares a portion of His food with us. First, we enjoy Christ as the One given to us by God. Having experienced Christ, we present Him to God as His food, and then God shares with us a portion of the Christ we have offered to Him. In this way we enjoy the all-inclusive Christ in mutuality with God.
Num 28:7a And vv. 7-10: Num. 15:1-10; cf. Phil. 2:17
Num 28:71 drink
See note 132 in Lev. 23.
Num 28:111a beginnings Num. 10:10; 1 Chron. 23:31; 2 Chron. 2:4; Ezra 3:5; Isa. 1:13-14; Ezek. 45:17; Hosea 2:11; cf. Col. 2:16
The monthly new moon signifies a new beginning in Christ with light in the darkness (Col. 2:16-17).
Num 28:11b you Num. 28:19-23, 27-31; 29:2-6, 8-11
Num 28:14a drink Num. 28:7
Num 28:151 sin
Although God has nothing to do with sin, the serving ones were sinful and needed redemption in order to be qualified to serve God. Hence, the monthly burnt offering had to include a male goat for a sin offering.
Num 28:16a first Exo. 12:18; Lev. 23:5; Ezek. 45:21
Num 28:161b Passover Exo. 12:11; Deut. 16:1-2
For the annual feasts, see notes in Lev. 23.
Num 28:17a unleavened cf. Exo. 12:18; Lev. 23:6
Num 28:25a seventh Exo. 12:16; Lev. 23:8
Num 28:26a firstfruits Exo. 23:16; Lev. 23:10
Num 28:26b Feast Exo. 34:22; Deut. 16:10; cf. Acts 2:1
Num 29:1a Now vv. 1-2: Lev. 23:24-25
Num 29:7a And vv. 7-8: Lev. 23:27-28
Num 29:71b tenth Lev. 16:29
This was the Day of Expiation (Lev. 23:27).
Num 29:12a And vv. 12-38: Lev. 23:34-37; Exo. 23:16; Deut. 16:13-15; Neh. 8:14, 18
Num 29:391a feasts Lev. 23:2, 4; 1 Chron. 23:31; 2 Chron. 31:3; Ezra 3:5; Neh. 10:33; cf. Isa. 1:14
According to their dispensational fulfillment, the seven annual feasts are related to the enjoyment of Christ by God’s people for the fulfillment of God’s eternal economy (see note 441 in Lev. 23). The more God’s people enjoy Christ and experience Christ, the more they fulfill God’s economy, and the more they are able to offer Christ to God as food. Thus, Christ is God’s food in the way of fulfilling God’s eternal economy. In Num. 28—29 there are three sections: the section pertaining to the daily life of God’s people (see note 21 in ch. 28), the section pertaining to the church (from the Feast of Passover to the Feast of Pentecost, i.e., Weeks), and the section pertaining to the future of Israel (from the Feast of the Blowing of Trumpets to the Feast of Tabernacles). Each section is for the fulfillment of God’s eternal economy. Because Christ is everything for the fulfillment of God’s economy, in each section He is God’s food, God’s satisfaction, served to God by His people and enjoyed with God by them. For eternity Christ will be God’s satisfaction, and for eternity we will enjoy the Christ who satisfies God.
Num 30:21a vow Lev. 27:2; Deut. 23:21; Eccl. 5:4
It is our duty, our responsibility, to present the offerings to God (chs. 28—29), whereas vows are voluntary. If we simply fulfill God’s requirements, we have not yet come up to the highest standard. In addition to carrying out our duty and responsibility to fulfill God’s requirements, God wants us to make a vow to Him, volunteering ourselves in a definite and particular way (Lev. 27; Num. 6). The higher our vow is, the more the Lord will use us to fulfill His economy.
Num 30:2c not cf. Job 22:27-28; Psa. 22:25; 50:14; 66:13-14; 116:14, 18; Nahum 1:15; Matt. 5:33
Num 30:31 woman
Here the woman signifies a believer, and the father signifies God the Father. In the sight of God, all believers are females (2 Cor. 11:2). The final decision concerning any vow we make to God will be decided by the Father (vv. 3-5).
Num 30:6a vows Psa. 56:12
Num 30:71 husband
The husband here signifies Christ the Lord (Rom. 7:2-4). As believers, we all have God as our Father and Christ as our Lord. As females who are in the house of our Father and who have Christ as our Husband, we do not have the right to make the final decision concerning our vows. The final decision should be made either by God the Father or by Christ the Lord. This indicates that in relation to God the Father and Christ the Lord, the believers have lost their rights. Neither before God the Father nor before Christ the Lord do we have any rights (cf. Rom. 1:1 and note 2, par. 1).
Num 31:21a Midianites Num. 25:17
[ par. 1 2 ]
Num 31:21 [1] In typology, the Midianites signify the filthiness of the lust of the flesh, which is related to the devil Satan and the world (1 John 2:16a; 5:19). The Midianites were descendants of Abraham, born of his second wife, Keturah. Hence, by nature they were close to the Israelites in the flesh (Gen. 25:1-2). The Midianites were united with the Moabites, the descendants of Lot born through incest in the lust of the flesh (Num. 22:3-4, 7; Gen. 19:30-38). Furthermore, the Midianites were one with the Ishmaelites, the descendants of Abraham by the flesh, who sold Joseph into Egypt (Gen. 37:27-28, 36). The Midianites were also connected with the Amalekites, the descendants of Esau (Judg. 6:3, 33; Gen. 36:12). Finally, the Midianites produced Balaam, who ensnared the children of Israel in fornication and idolatry (Num. 22:7; 31:16).
Num 31:21 [2] By ensnaring the sons of Israel in fornication and idolatry, the Midianites offended Israel to the uttermost, with the result that more than twenty thousand lives were lost. God would not forget that, and He charged Moses to avenge Israel on the Midianites.
Num 31:2b gathered Num. 27:13; Deut. 32:50
Num 31:6a vessels Josh. 6:6, 13
Num 31:7a killed cf. Deut. 20:13; Judg. 21:11; 1 Sam. 27:9; 1 Kings 11:15-16
Num 31:8a And Josh. 13:21-22
Num 31:8b Balaam Num. 31:16; Josh. 13:22
Num 31:12a booty cf. Deut. 20:14; Josh. 8:2
Num 31:14a service Num. 1:3
Num 31:15a kept cf. 1 Sam. 15:3
Num 31:16a these Num. 25:1-3, 18
Num 31:16b Balaam Rev. 2:14
Num 31:16c plague Num. 25:9
Num 31:191a purify Num. 19:11-12
All the matters in vv. 13-24 concerning the purging and purifying of the captives and the spoil indicate that everything related to God must be clean, having been purged, purified, or washed.
Num 31:192 third
See note 121 in ch. 19.
Num 31:23a fire cf. Zech. 13:9; 1 Cor. 3:13; 1 Pet. 1:7
Num 31:23b water Num. 19:9
Num 31:24a wash Lev. 11:25
Num 31:241 clothes
Our clothing signifies our behavior (Isa. 64:6). The washing of our clothes signifies the washing of our behavior and of all that we are.
Num 31:27a halve Josh. 22:8; 1 Sam. 30:24
Num 31:28a one cf. Num. 18:26; 31:30-41
Num 31:291 Eleazar
Because Eleazar the priest was one with Jehovah, whatever was given to Jehovah as a tribute by the fighters went to Eleazar the priest. What was given to Eleazar became a heave offering. This signifies that the tribute was put into ascension for a memorial before Jehovah and that this eventually became the high priest’s portion.
Num 31:29a Jehovah’s Num. 18:28
Num 31:311 commanded
This chapter portrays a beautiful picture of one accord among God’s people. Everything was done according to Jehovah’s commandment given through Moses, and none of the people expressed any opinion or made any proposal. The one accord was the factor that led to Israel’s victory over the Midianites.
Num 31:501 expiation
The officers were sensitive and knowledgeable, realizing that there was something concerning them that was not right or fitting and that they needed to make expiation for themselves before God so that their situation with God could be appeased.
Num 31:54a memorial Exo. 30:16
Num 32:11 Now
The prearrangement of the distribution of the good land shown in the last five chapters of this book typifies the sharing of the enjoyment of the rich Christ. At this point God’s chosen and redeemed people, after being formed into a priestly army to fight for God and to journey with God, were prepared by God to possess the good land, a type of the all-inclusive Christ as the portion allotted by God to the believers in Christ (see note 71 in Deut. 8).
Num 32:4a land Num. 21:24, 34
Num 32:51 land
The request of the two tribes, Reuben and Gad, to receive what God had promised (vv. 1-5) was not wrong; however, they were not right in wanting to receive this according to their choice as to what was the best. Eventually, their land was the first part of the land of Israel to be taken over by the Gentile invaders from the east (1 Chron. 5:25-26). In spiritual matters it is much better not to act according to our choice but to leave matters in the hand of the Lord and let Him do according to His choice (cf. Gen. 13:5-18).
Num 32:52 cross
The land requested by Reuben and Gad could be reached without crossing the river Jordan, which signifies the old man not being dealt with and buried (see notes on Josh. 3:16—4:12). Only after our old man has been dealt with and buried (Rom. 6:3-6) are we in a position to possess the all-inclusive Christ as the good land for our enjoyment.
Num 32:8a Your vv. 8-9: Num. 13:2-33; Deut. 1:22
Num 32:10a And vv. 10-12: Deut. 1:34-36; Num. 14:23-24, 29
Num 32:12a fully Josh. 14:8-9
Num 32:13a forty Num. 14:33-35
Num 32:17a armed Josh. 4:12-13
Num 32:19a eastward Josh. 12:6; 13:8; 22:4
Num 32:21a driven Num. 33:52; Exo. 23:28-31; 33:2; 34:11
Num 32:221 obligation
The obligation here was due to the fact that Reuben and Gad had their own choice regarding their portion of the land (vv. 1-5). In serving the Lord, we need to learn to give up our own choice in order to avoid obligating ourselves to God and to His people.
Num 32:23a sin cf. Gen. 44:16; Isa. 59:2, 12
Num 32:33a Reuben Deut. 3:12-17; 29:8; Josh. 12:6; 13:8; 22:1-4
Num 32:40a Gilead Deut. 3:13, 15; Josh. 13:31; 17:1
Num 32:41a Jair Deut. 3:14; Josh. 13:30; Judg. 10:3-4; 1 Kings 4:13; 1 Chron. 2:22-23
Num 32:411 Havvoth-jair
Meaning the village of Jair.
Num 33:11 journeys
The forty-two stations in this chapter typify forty-two generations, from Abraham to Christ (Matt. 1:17 and note 1, par. 3). The goal of the forty-two stations was the good land, and the goal of the forty-two generations was Christ. The correspondence here indicates that God’s intention is to bring all His people into the good land, which typifies Christ (see note 71 in Deut. 8), as the goal. In the Old Testament God’s people journeyed and then arrived at the goal, but in the New Testament we, the believers, having been baptized into Christ (Rom. 6:3; Gal. 3:27), are already in the goal (1 Cor. 1:30; Col. 2:6 and note).
Num 33:3a Rameses Exo. 12:37
Num 33:31 boldly
Lit., with a high hand.
Num 33:4a struck Exo. 12:29
Num 33:4b gods Exo. 12:12; cf. Isa. 19:1
Num 33:5a Succoth Exo. 12:37
Num 33:6a Etham Exo. 13:20
Num 33:7a Pi-hahiroth Exo. 14:2, 9
Num 33:81 Pi-hahiroth
According to many MSS and some ancient versions; the Hebrew text reads, before Hahiroth.
Num 33:8a midst Exo. 14:22
Num 33:8b Marah Exo. 15:22-23
Num 33:9a Elim Exo. 15:27
Num 33:11a wilderness Exo. 16:1
Num 33:14a Rephidim Exo. 17:1
Num 33:15a wilderness Exo. 19:1-2
Num 33:16a Kibroth-hattaavah Num. 11:34
Num 33:17a Hazeroth Num. 11:35; Deut. 1:1
Num 33:18a Hazeroth Num. 12:16
Num 33:30a Moseroth cf. Deut. 10:6
Num 33:33a Jotbathah Deut. 10:7
Num 33:35a Ezion-geber Deut. 2:8; 1 Kings 9:26; 22:48; 2 Chron. 8:17
Num 33:36a wilderness Num. 20:1; 27:14
Num 33:37a Mount Num. 20:22-23; 21:4; 34:7-8
Num 33:38a died Num. 20:28; Deut. 32:50; cf. Deut. 10:6
Num 33:40a king Num. 21:1
Num 33:41a Mount Num. 21:4
Num 33:43a Oboth Num. 21:10
Num 33:44a Iye-abarim Num. 21:11
Num 33:45a Dibon-gad cf. Num. 21:30; 32:34
Num 33:47a Abarim Deut. 32:49
Num 33:48a plains Num. 22:1
Num 33:49a Abel-shittim cf. Num. 25:1
Num 33:51a When Deut. 9:1; Josh. 3:17
Num 33:521a drive Num. 32:21
God has ordained Christ to be our portion for our enjoyment (Col. 1:12), but we must cooperate with God’s ordination by driving out everything within us that is other than God and Christ. We must destroy all the idols within us and not leave any ground within us for the worship of idols (1 John 5:21 and note 3, par. 1). Only then can we have the genuine enjoyment of Christ. See notes 231 and 313 in Exo. 23.
Num 33:52b destroy Exo. 23:24; 34:13; Deut. 7:5; 12:3
Num 33:541a lot Num. 26:54-56
The children of Israel were to inherit the land according to their tribes and by lot. See note 551 in ch. 26.
Num 33:55a thorns Josh. 23:13; Judg. 2:3; cf. Ezek. 28:24; 2 Cor. 12:7
Num 33:56a so cf. Deut. 28:63
Num 34:2a borders cf. Ezek. 47:13-21
Num 34:3a And vv. 3-5: cf. Josh. 15:1-4
Num 34:31 Salt
I.e., the Dead Sea.
Num 34:5a brook 1 Kings 8:65; 1 Chron. 13:5; 2 Chron. 7:8
Num 34:6a western cf. Josh. 15:12; Ezek. 47:20
Num 34:61 Great
I.e., the Mediterranean Sea.
Num 34:81a entrance Num. 13:21; 2 Kings 14:25; Ezek. 48:1
Or, Lebo-hamath.
Num 34:8b border cf. Ezek. 47:15-17
Num 34:10a eastern cf. Josh. 15:5
Num 34:111 slope
Or, shoulder.
Num 34:112 Sea
I.e., the Sea of Galilee.
Num 34:121 Jordan
[ par. 1 2 ]
Num 34:121 [1] The best part of the good land is surrounded by two seas—the Mediterranean Sea and the Dead Sea—and a river—the Jordan. These two seas and this river all signify the death of Christ. This indicates that the enjoyment of Christ is closely related to His death. The enjoyment of Christ must be in the sphere, the territory, of His death (cf. Phil. 3:7-11).
Num 34:121 [2] That the good land rose up from the waters that bordered it on either side indicates that it is an elevated, uplifted land. This signifies the resurrected and ascended Christ, the heavenly Christ, who has entered into us in His resurrection (John 20:22) and whose riches we enjoy in His ascension (Eph. 2:6; Col. 3:1-4).
Num 34:13a lot Josh. 14:2
Num 34:14a received Num. 32:33
Num 34:151 beyond
The land given to the two and a half tribes, the land which was according to their choice, could be reached without crossing the Jordan (see notes 51 and 52 in ch. 32) and thus was not actually a part of the land of Canaan (cf. 35:14). This indicates that, in type, it was outside the death of Christ. Our self-choice is likewise outside the death of Christ and therefore has nothing to do with the real enjoyment of the rich Christ. If we do not pass through the death of Christ, we cannot enter into the realm of His resurrection and ascension to enjoy Him as the heavenly, elevated One (cf. Gal. 2:20; Phil. 3:10-11; Col. 3:1-4).
Num 34:171a Eleazar Josh. 14:1; 19:51
Eleazar and Joshua both typify Christ, as our Priest (Heb. 4:14) and as our Leader (Heb. 4:8 and note 1).
Num 35:2a Levites Lev. 25:32-34; Josh. 14:3-4; 21:2
Num 35:4a cubits cf. Ezek. 45:1-5; 48:8-14
Num 35:61a cities Num. 35:13; Josh. 20:2; 21:13, 21, 27, 32, 38
[ par. 1 2 ]
Num 35:61 [1] The cities of refuge typify the all-inclusive Christ as the embodiment of the redeeming God, into whom mistaken sinners can flee for refuge. Christ was delivered by God into the hands of sinners (Acts 2:23; Rom. 4:25), who mistakenly put Him to death (Luke 23:34; 1 Cor. 2:8). If any sinner repents, God will regard him as a mistaken sinner and will forgive him (Luke 24:47; Acts 2:38). Such a one may flee into Christ. But if anyone refuses the gospel and does not repent, God will regard him as a willful sinner, one who is destined to perish (v. 16; John 3:16-18).
Num 35:61 [2] There were six cities of refuge, three on each side of the Jordan (v. 14). The number six signifies mistake-making man, who was created by God on the sixth day (Gen. 1:26-27, 31). The number three signifies the Triune God as the refuge for the man who makes mistakes. The number two (the two sets of three cities each) signifies a testimony standing in the universe, testifying and declaring to the universe that the Triune God is living on earth among human beings to be their city of refuge.
Num 35:71a forty-eight Josh. 21:41
[ par. 1 2 ]
Num 35:71 [1] The number forty-eight is composed of six (the natural man created by God on the sixth day) multiplied by eight (resurrection). The forty-eight cities given to the Levites signify the natural man, who became fallen, being brought into resurrection through the Levitical service. The Levitical service was a service to the priesthood, and the goal of the priesthood was to bring fallen man back to God in resurrection. The number of cities given to the Levites thus signifies the purpose of the Levitical service.
Num 35:71 [2] The number forty-eight is also composed of four (also signifying man as God’s creature—Ezek. 1:5) multiplied by twelve (the number of perfection and completion in God’s eternal administration). Hence, the number forty-eight indicates that man, who was created by God, will be perfected and completed in the eternal administration of God.
Num 35:81 cities
The forty-eight cities given to the Levites were to be scattered among Israel, changing Jacob’s curse on Levi in Gen. 49:7 into a blessing.
Num 35:8a larger Num. 26:54; 33:54
Num 35:11a cities Deut. 19:2-6; Josh. 20:2-6; Exo. 21:13
Num 35:14a three Deut. 4:41-43; cf. Josh. 20:7-9
Num 35:151 stranger
That the cities of refuge were to be not only for the children of Israel but also for the strangers and sojourners among them signifies that the Triune God as the refuge for mistake-making man is for all mankind. Furthermore, the distribution of the six refuge cities in different places indicates that Christ, the embodiment of the Triune God, is near and available. The Triune God has spread among men, to the very place where we are, to be a city of refuge for all those who make mistakes.
Num 35:161 murderer
The cities of refuge were not for the murderers, those who killed with an intent (vv. 16-21). Adam sinned without intent, and we, the descendants of Adam, have sinned in the same way (cf. Rom. 7:15-24). Therefore, in the sight of God we are those who sin without intent, and He considers our sinning as being without intent. See note 61, par. 1.
Num 35:16a put Exo. 21:12, 14; Lev. 24:17; Deut. 19:11-12
Num 35:19a avenger Deut. 19:6, 12; Josh. 20:3, 5
Num 35:24a judge Num. 35:12; Josh. 20:6
Num 35:251 high
[ par. 1 2 ]
Num 35:251 [1] The high priest here signifies Christ (Heb. 4:14), who died for our sins. Spiritually, the Old Testament saints had to remain in the city of refuge until Christ died; no ransom could have released them before the time of Christ’s death (v. 32). This was a refuge prior to direct salvation. In the Old Testament time Christ had not yet died, and those who fled into Him as their refuge had to wait there until He came and died on the cross. For the Old Testament saints, therefore, the refuge was like the sheepfold in John 10:1 (see note 2 there).
Num 35:251 [2] Since Christ, our High Priest, has died, He is the refuge, not in the Old Testament sense but in the New Testament sense, to all His believers. This refuge is a matter of direct salvation. Before Christ’s death He was the refuge for the Old Testament saints, but now, after His death, He is our direct salvation. We who enter into Christ today may do so with the assurance that He has already died and that our sins have already been forgiven (Eph. 1:7; Col. 2:13).
Num 35:25a anointed Exo. 29:7; Lev. 4:3; 21:10
Num 35:30a witnesses Deut. 17:6; 19:15; Matt. 18:16; John 8:17; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28
Num 35:33a pollutes Psa. 106:38; Isa. 24:5
Num 35:33b blood Gen. 9:5
Num 35:34a tabernacle cf. John 1:14
Num 35:34b midst Exo. 25:8; 29:45
Num 36:1a Gilead Num. 26:29
Num 36:2a lot Num. 26:55; 33:54
Num 36:2b Zelophehad Num. 27:1, 7; Josh. 17:3, 4
Num 36:31 are
Lit., become wives for. So throughout this chapter.
Num 36:4a jubilee Lev. 25:10
Num 36:61 married
God allowed the daughters to marry according to their taste but only within the family of the tribe of their father. This indicates that although the Lord gives us freedom, this freedom must be exercised within the limit, the boundary, of God’s regulation (cf. Gal. 5:13).
Num 36:71 cling
This signifies that as our inheritance Christ is not transferable and that we should cling to Him as this inheritance. In principle, for a believer to marry an unbeliever is to make Christ as the inheritance transferable (cf. 2 Cor. 6:14). Cf. note 71 in ch. 27.
Num 36:8a daughter 1 Chron. 23:22
Num 36:81 marry
The marriage of Mary, the mother of the Lord Jesus, to Joseph may be a marriage that fulfilled this statute (see note 161 in Matt. 1). Thus, the statute in this chapter was actually ordained by God for Christ’s incarnation. All Scripture reveals Christ and is a record concerning Christ, either directly or indirectly (Luke 24:27, 44). The cities of refuge in ch. 35 are a type of Christ, and the settlement of the problem regarding the inheritance in ch. 36 is related to Christ. If Christ had not been incarnated, He could not have become the cities of refuge for the human race. Thus, in a very real sense, the refuge cities in ch. 35 depend on the statute in ch. 36.
Num 36:11a Zelophehad Num. 27:1; Josh. 17:3
Num 36:131 Jordan
The books of Exodus, Leviticus, and Numbers portray in typology God’s need for a people to be saved and to go on with Him to enjoy His Christ, to receive His revelation, and to be built up with Him as the processed Triune God, that they may be formed into a priestly army to journey with Him and to fight with Him. These books also show that God’s people need to be disciplined by passing through certain difficulties and undergoing different kinds of frustrations. In Exo. 12—14 Israel as God’s people was redeemed from God’s judgment by the passover and saved from Egypt by the saving power of the Triune God. Then, they enjoyed the heavenly provision and the divine care in their initial journey in the wilderness (Exo. 15—17). In Exo. 19—40 and Lev. 1—27 they received the divine revelation and training in knowing God, in being built up together with God as His dwelling on earth for His expression and testimony, and in the building up of the priesthood for the divine service. All this took place at the foot of Mount Sinai, where the people were given the law as a portrait of what God is in His attributes. The book of Numbers records how God’s chosen and redeemed people were formed into a priestly army to journey with God and to fight with God for His interest on earth (chs. 1—4; 9:15—10:36; 12:16; 20:1—21:35; 31:1-54; 33:1-49). In Numbers the children of Israel also passed through various frustrations, trials, and disciplinings for their purification. Eventually, in ch. 32 and in 33:50—36:13 God’s people received the prearrangement for the distribution of the promised good land. After all the foregoing, God’s chosen and redeemed people were ready to cross the Jordan, enter Canaan, consume its inhabitants, and possess the good land promised by the faithful God (Josh. 1:2-3). With the exception of Joshua and Caleb, those who were qualified to take possession of the land were the younger ones, the second generation of those who had come out of Egypt. This younger generation had received the benefit of all that the first generation had experienced. With a rich inheritance and strong background, they were qualified to be formed into an army to fight with God and for God for the accomplishing of His economy. This history of Israel is a full type of the history of the church in its accomplishing of God’s eternal economy in the mystical union with the all-inclusive Christ, who is the embodiment of the processed and dispensing Triune God (1 Cor. 5:6-8; 10:1-13; Heb. 3:7—4:13). See note 11 in Deut. 1.