Numbers     בְּמִדְבַּר 
(BaMidbar - in the desert)

Yahweh Himself declares that He will rid Himself of the grumblings of the sons of Israel against Moses. Moses has been the one to suffer the complaints of the people, yet in the declaration of verse 5 of this chapter, we note that it is on behalf of Himself that God intervenes. Grumbling against God's anointed is not just an offense to the man, but more significantly it is an offense to God Himself. This is seen later when the Israelites rebel against the leadership Yahweh appoints for them in the judges, concluding with Samuel.

"and they said to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations.” (1 Sa 8:5).

Just as Moses was grieved with the grumblings of the children of Israel here in the book of Numbers, Samuel too considered the petition of the elders of Israel evil. In response to that complaint, Yahweh reminded Samuel that this was not the first time He had dealt with impetuous children -

"Then Yahweh said to Samuel, “Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected Me from being king over them. Like all the deeds which they have done since the day that I brought them up from Egypt even to this day—in that they have forsaken Me and served other gods—so they are doing to you also." (1 Sa 8:7–8).

Unlike during the days of Samuel, here with Moses as they were about to embark on a 40-year wandering in the wilderness, it was not yet time for God to turn the Israelites over to their own decisions. When the decision of Yahweh was revealed to the leaders of the tribes of Israel, He lets them know that this is for their own good.

"...that you may put an end to their grumblings against Me, so that they will not die.” (17:10).

Because even though He is patient, He is not willing to allow the guilty to go unpunished. The people had already heard from God's own voice:

"Yahweh, Yahweh God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression, and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.” (Ex 34:6–7).

At the end of Numbers 16, Aaron had taken his censer, put fire in it from the altar, lain incense on it, and “ran” into the midst of the people of Israel to make atonement for them because wrath had gone out from Yahweh in response to their grumbling against Moses and Aaron (vv16:46-47). Aaron had literally taken a stand between Yahweh and the people to intervene as God had told Moses to get away from the congregation so that He could consume them instantly (16:45). God’s wrath (the plague) had then begun right away (16:46). By the time the plague was checked, 14,700 had died nonetheless (16:49). Immediately following, in Numbers 17 Yahweh spoke to Moses directing him to assemble the leaders of each household, with each bringing a rod on which Moses was to write each’s name. For the rod of Levi, Moses wrote Aaron’s name (17:3). Moses deposited the 12 rods in the tent of meeting before Yahweh and the next day retrieved them. Aaron’s rod has sprouted and put forth buds, produced flowers, and bore ripe almonds (vv17:7-8). Yahweh had already told Moses the purpose was to select a man and rid Himself of the “grumblings of the sons of Israel who are grumbling against (Moses)” (17:5). And so, He does, instructing Moses to put Aaron’s rod back before the testimony to be kept as a sign against the rebels (Korah’s rebellion having just concluded), “that you may put an end to their grumblings against Me, so that they will not die” (17:10). It is on this backdrop of having twice intervened because of the grumblings of the people that Aaron personally receives instructions from God in Numbers 18. Aaron has stood between Yahweh and the people. Aaron has been chosen as the one by whom God will rid Himself of the grumblings of the sons of Israel. And now, Aaron is appointed to bear the guilt (v1). This is the guilt connected with the sanctuary and with the priesthood. Only here and in Leviticus 10:8 does Yahweh speak exclusively to Aaron. Bearing the guilt means to bear the divine punishment growing out of the guilt. Encroaching on the sanctuary is what will cause the wrath of God to break out. The inverse of bearing this guilt is the positive sense of being “qualified for” the responsibility to draw near, which is something none other of the tribe of Levi will be allowed. Yahweh in fact tells Aaron that the opportunity for him to render this service, is a gift from Yahweh – a “bestowed service” מַתָּנָה (mǎt·tā·nā(h)) something given to another as a present of good will or relationship (v7). Concluding the chapter are Yahweh’s instructions given through Moses (vv25-32). These verses reinforce the directions of the tithe of the tithe contribution given to the Levites, and the further most holy portion (holy of holy portion) tithe given to the high priest (Aaron). By doing so correctly, no sin debt will be born. But if the sacred gifts cannot be profaned (v32) under penalty of death. The best understanding of hos this profaning might occur is for the food to be consumed outside of the tabernacle – an area the priests would not be permitted to go anyway.

It is easy to overlook the most significant of prophesies in this passage, because the red heifer is connected to so much writing about the end of days prophecies and the rebuilding of the Temple in Jerusalem. There is much to be studied in this context, yet the Bible doesn't detail any specific consecration ritual for the Temple using the red heifer. The red heifer was primarily a means of purification for individuals and objects, enabling them to be considered pure enough to enter the holy space of the Temple. That is the key detail. The sacrifice in this passage is one that enables individuals to be considered pure enough to enter the place where God dwelt. The sacrifice was of one "in which there is no blemish, in which there is no defect" (Num 19:4). Peter did not mistake this connection in his letter to the chosen exiles:

"And if you address as Father the One who impartially judges according to each one’s work, conduct yourselves in fear during the time of your sojourn, knowing that you were not redeemed with corruptible things like silver or gold from your futile conduct inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ." 1 Peter 1:17–19

Neither did the author of the book of Hebrews:

"For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? And for this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the trespasses that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. For where a covenant is, there must of necessity be the death of the one who made it. For a covenant is valid only when men are dead, for it is never in force while the one who made it lives. Therefore not even the first covenant was inaugurated without blood." Hebrews 9:13–18

As you read this passage, read it knowing that it is purposed to represent the substitutionary sacrifice that would one day be made on our behalf, by the One who is spotless and without defect, Who died to enable us to be considered pure enough to enter the place where God dwells. We are today, the fulfillment of this passage because of "the blood of Christ, who through the eternal Spirit offered Himself without blemish to God."
Amen.

This chapter opens with the death of Miriam, Moses older sister, who both led in celebrating the victory over the Egyptians at the Red Sea, and the attack against Moses from eight chapters ago (12:1-15). It closes with the death of Aaron, Moses older brother and the High Priest of Israel. Because we know from Numbers 33:38 that Aaron died on the first day of the fifth month of the fortieth year after the Exodus from Egypt, we know that this chapter also opens "in the first month" (v1) of "the fortieth year" (33:38). Their death is an easy indicator in this summary before reading the chapter to acknowledge that neither Aaron nor Miriam would enter the Promised Land. The reference to Aaron's death coming at the end of 40 years of wandering in the wilderness signifies the Israelite's journey is nearing it's end. Remember that the name of this book in Hebrew is not "Numbers" as we read it in English. It would not even be translated as such from Hebrew. In Hebrew, the name of this book is "BaMidbar" (בָּא מִדְבָּר), which translates to "in the wilderness" or "in the desert. They were told they would wander "in the wilderness" for forty years. But what of Moses, the leader chosen for them by Yahweh? In vv3-5 the people again content with Moses and Aaron complaining (v3). In vv6-8, Moses and Aaron fall on their faces at the doorway to the tent of meeting and the glory of Yahweh appeared to them, and Yahweh spoke to Moses instructing him what to do for the people. But in vv9-11, Moses does other than Yahweh instructs, while Aaron participates. v24 clarifies for us that this is the reason both he and Moses do not enter the Promised land - because Moses did not believe Yahweh (v12); because Aaron rebelled against Yahweh's command (v24). Miriam's death serves as a symbol that the old generation would not enter Canaan. Joshua (of the tribe of Ephraim) and Caleb (of the tribe of Judah) were the only two adult Israelites from the generation that left Egypt who entered the Promised Land. They were among the few who maintained their faith in Yahweh during their 40 years in the wilderness. Joshua would later lead the Israelites into the land, and Caleb would receive his own inheritance there.

God will always prove Himself holy. We must always treat Him as holy in the sight of others.