Numbers 28

F. FUTURE PROSPECTS IN THE LAND (chapters 26-36).

We now come to the final main section of the book. It will commence with the numbering of Israel, a sign that they were making ready for the final push, and is divided up into rededication and preparations for entering the land (chapters 26-32), and warning and encouragement with respect to it (chapters 33-36). The first section concentrates on the mobilisation and dedication of the people of Yahweh, and the punishment of those who by their behaviour hinder that mobilisation and dedication.

In terms of the overall pattern of the book the first section covers the mobilisation of Israel, the appointment of Joshua on whom was the Spirit and the death of Moses For Sin (chapters 26-27), which compares with the earlier murmuring of Israel, the appointment of elders on whom came the Spirit, and the plague on Miriam because of sin (chapters 11-12). This then followed by the dedication of Israel through Feasts, Offerings and Vows and the purifying of Transjordan through vengeance on the Midianites and settlement of the two and a half Tribes (chapters 28-32) which compares with the purification and dedication of Israel in chapters 5-10.

Analysis of the section.

(I). Preparation for Entering the Land (chapters 26-32).

This can be divided up into:

a Numbering of the tribes for possessing the land (Numbers 26:1-51).

b Instructions concerning division of the land (Numbers 26:52-62).

c Vengeance had been brought on those who had refused to enter the land (Numbers 26:63-65).

d Regulation in respect of land to be inherited by women and others (Numbers 27:1-11).

e Provision of a dedicated shepherd for the people of Israel (Numbers 27:12-23).

e Provision of a dedicated people and future worship in the land (Numbers 28-29).

d Regulation in respect of dedicatory vows made by women and others (Numbers 30:0)

c Vengeance to be obtained on Midian (Numbers 31:1-24).

b Instructions concerning division of the spoils of Midian (Numbers 31:25-54).

a Settlement of the Transjordanian tribes in possessing land (Numbers 32:0).

(II) Warning and Encouragement of The Younger Generation (chapters 33-36).

a Review of the journey from Egypt to the plains of Moab (Numbers 33:1-49).

b Instruction concerning the successful possession of and dividing up of the land in the future (Numbers 33:50 to Numbers 34:15).

c The Leaders who will divide the land for them are appointed (Numbers 34:16-29).

d Provision of cities for the Levites. (Numbers 35:1-5)

d Provision of cities of refuge and prevention of defilement of the land (Numbers 35:6-34).

c The Leaders of the tribe of Manasseh approach Moses about the possible loss of part of their division of the land as a result of the decision about the daughters of Zelophehad (Numbers 36:1-4).

b Instruction concerning women who inherit land so as to maintain the dividing up of the land which they successfully possess (Numbers 36:5-12)

a Final summary of the book and colophon. The journey is over. They are in the plains of Moab opposite Jericho (Numbers 36:13).

In this section stress is laid on preparation for entering the land.

(I). Overall Preparation for Entering the Land (chapters 26-32).

The preparations include the mobilisation of Israel, instructions as to what to do on entering the land, appointment of a new commander-in-chief in whom is the Spirit, instructions concerning the worship to be offered to Yahweh, a description of the ‘atonement’ for the sin of Baal-peor and purification of the land by the slaughter of the Midianites, and the settling in of the tribes in their land on the east of Jordan, preparatory to their soldiers joining the offensive on Canaan.

2). Provision for Future Worship in the Land And The Continuing Dedication of All Israel (chapters 28-30).

There could have been no better place for these chapters on Israel’s response to Yahweh than here. It follows the sin at Baal Peor, the death of Zelophehad through sin, and the death of Moses through a failure in his dedication to Yahweh, and it follows them with a call to continually renew their dedication, and with a promise of continual forgiveness and purification.

This purifying and dedication of the new Israel parallels the call for the purification and dedication of the old Israel in chapters 5-10. There it was necessary if they were to consider entering into Yahweh’s land, here it is seen to be gloriously fulfilled in the new Israel.

But above all this call for such offerings is a proclamation of the prosperous future that would be theirs on possession of the land. It follows the capture of huge amounts of cattle from Gilead and Bashan (Deuteronomy 2:35; Deuteronomy 3:7), together with land which would be settled on, in which they would already have found vineyards, cereal crops and olive trees, so that firstfruits would be produced as never before. From now on these ceremonies were to be conducted in their full glory, because at least some tribes were already prospering. This would have begun to happen very rapidly. Having taken the land of Sihon and the Amorites Reuben and Gad had decided that they wanted it, an event which probably preceded the defeat of Bashan (note how Manasseh come in later). The process of at first temporary possession and settlement was no doubt initially quite complicated, but we can be sure that it happened quickly. Yahweh had indicated from the very beginning that this was land to be possessed (Deuteronomy 2:31). Then part of the overcoming of Bashan resulted from Machir’s recognition of the potential of the land (Numbers 32:40-42).

But it also underlines the certainty of the prosperity that would be theirs once all were in the land, for it reveals the offerings that they were to continually make once they were settled there. It is only the prosperous who could bring their offerings in such abundance as this. It was thus very much a message of hope and encouragement.

Note that the primary emphasis is on the whole burnt offering, the offering that ‘goes up’, in these cases offered on behalf of the whole people (contrast Leviticus 1-2), the offering indicating wholehearted dedication, and thanksgiving and tribute, while also being underlaid by a recognition of the need for atonement. And it is continually accompanied by the necessary offering for the purification of sin. While therefore sin would trouble even the best of them, even a Moses, it was pointing out that it could be dealt with for the nation as a whole and put behind their backs because of the gracious provision God had made for them, as they continually rededicated themselves to Him at all their feasts. That is the message of what now follows. As in the stories of the numbering of Israel, of the daughters of Zelophehad and of the appointment of Joshua, these chapters are filled with hope and expectancy as they look to the future.

Thus what is mentioned here concentrates on Israel’s dedication, tribute, worship and atonement as a people. In its quantities it magnifies all of these in readiness for the grand assault.

To us these feasts of Israel may appear a little boring, but they were not so to Israel. If we think so let us consider our own feast as we gather at the Lord’s Table. Do we find that boring? If we do little more needs to be said. To the people of Israel, to whom every one of their feasts had a meaning and a significance, they spoke with a loud voice (and they blew their trumpets at them - Numbers 10:10). And the depth of offerings now required spoke even louder of a renewed and deeper dedication and a glorious future of prosperity and blessing.

We should note that these offerings described here were not the personal offerings described elsewhere (e.g. Leviticus 1-7). They were very much a part of the continual activity of the priests on behalf of the people. They were the backbone of the nations offerings. Apart from in Numbers 30:0 dealing with oaths (where they are assumed rather than mentioned) there is no thought here of the myriad of personal offerings that would be offered to Yahweh. Those have been dealt with in detail in Numbers 15:0 and in Leviticus 1-7. Here concentration is on the nation as a whole making their regular offerings through their representatives. This permanent determination to be dedicated to Yahweh as expressed in these chapters was equally as important to their moving forward as the numbering on the mobilisation of the army and the Levites in chapter 26. Without it the invasion could not take place.

These offerings are now dealt with as follows:

a The regular offerings; continual daily offerings and sabbath and new moon offerings (Numbers 28:1-15).

b Passover and the Seven Day Feast of Unleavened bread (Numbers 28:16-25).

c The One Day Feast of the Firstfruits (Numbers 28:26-31).

d The One Day Feast of the blowing of trumpets (Numbers 29:1-6).

c The One Day Feast of the Day of Atonement (Numbers 29:7-11).

b The Seven Day Feast of the Harvest Moon - Tabernacles and the final Solemn Sabbath (Numbers 29:12-40).

a The continual making and confirmation of vows (with their accompanying peace/wellbeing offerings - see Numbers 29:39) (30).

That the making of vows is a part of this overall pattern is confirmed by Numbers 29:39. The continual making of oaths was as much a sign of Israel’s ongoing dedication as the continual daily offering (compare the Nazirite vows in Numbers 6:1-21). It is probable overall that we are to see Numbers 28:1-2 a and Numbers 29:39-40 as a kind of ‘envelope’ containing the individual chiasma or sequences that follow. Thus while the making of oaths is a part of this series of dedicatory activity, it lies outside the envelope as a distinctive feature.

We should note in this respect how Deuteronomy 12:10-11 closely links offerings with vows. They went closely together in the Israelite mind.

A Total View Of The Special Offerings (Numbers 28:9 to Numbers 29:40 ).

Apart from the continual daily offerings were the special offerings. As we go through these in detail it will be noted that all follow the same general repetitive pattern within their feasts, (following the repetitive patterns given in the threefold Balaam incantations in Numbers 23:1 to Numbers 24:12), although as regards the whole burnt offerings (when all of the offering is offered up and none eaten) the number of young ox bulls offered varies. These whole burnt offerings, together with a he-goat for a purification for sin offering, were to be offered on top of the continual daily offering at all feasts, although in the regular Sabbath offerings no young ox bulls were to be offered as whole burnt offerings (Numbers 28:9-10) only two he-lambs, nor was there then a purification for sin offering. For the Sabbath offerings were also a reminder of the Passover.

But sin was not to be overlooked. A regular purification for sin offering was offered on the new moon day of each moon period, continuing throughout the year. On new moon days, each of the days of the Feast of unleavened bread, and the day of the firstfruits (the feast of sevens) the whole burnt offering was to consist of two young ox bulls, a ram and seven he-lambs, along with the he-goat for a purification for sin offering. Note that they were offered in proportion to the possessions of the whole of Israel.

Then on the day of the feasts of trumpets and the Day of Atonement in the seventh month it was to be of one young ox bull, a ram and seven he-lambs, along with the purification for sin offering. But in the case of the feast of trumpets, which was a new moon day, this would effectively mean three young ox bulls, two rams and fourteen he-lambs. In the case of the Day of Atonement the slight relaxation would serve to lay more emphasise on the purification for sin offerings and the scapegoat, while at the same time stressing that their rededication was also fully required. It was not primarily a rededication festival, even though rededication was still clearly important. And on the seven days of the Feast of Tabernacles the young ox bulls offered were to vary downwards from thirteen to seven (seventy in all), along each day with two rams and fourteen he-lambs, and the he-goat for the purification for sin offering. Then on the eighth day it was to be back to one young ox bull, one ram and seven he-lambs, along with the he-goat for the purification for sin offering.

But all these were to be offered additionally to the continual daily offerings, and to the special offerings related to specific feasts, such as the he-lamb offered on the first day of unleavened bread when the sheaf of firstfruits was waved before Yahweh (Leviticus 23:12), and the special goat offerings on the Day of Atonement (Numbers 29:11; Leviticus 16:5).

Prior to this chapter in Numbers the descriptions of offerings at the feast have been limited. There was no idea of such munificence. Before this it was only at the feast of Sevens (a one day feast celebrating harvest) that mention had been made of a multiplicity of offerings, one young ox bull, two rams, seven lambs for a whole burnt offering, one goat as a purification for sin offering and two lambs as peace offerings (Leviticus 23:18). Thus it would seem probable that what was here mentioned in such abundance, mainly based on that one series offering in the year, may not have described previous practise, but have been a huge expansion, demonstrating that because through their conquests they were now to be blessed with so much more in the way of herds and flocks, more would be expected of their offerings. It was one more encouragement on the way to possessing the land and drew their attention to that blessing. Those who had freely received should now be able freely to give and note the even greater abundance that was in store for them in the land of milk and honey.

The Set Feasts of Israel (Numbers 28:16 to Numbers 29:39 ).

Information is now given about the offerings at the set feasts of Israel. There were three major feasts to which all the men of Israel of over twenty (the congregation of Israel) were expected to come: the feast of Passover and unleavened bread, the feast of firstfruits or sevens or harvest, and the feast of tabernacles or ingathering (see Exodus 23:14-17; Exodus 34:23; Deuteronomy 16:16). Two of these, the first and the last, were seven day feasts, (to each of which was connected an extra day which was different from the seven). And then there were two extra one day feasts in the sacred seventh month. On every day of those feasts munificent offerings were to be made to Yahweh. These were over and above the continual daily whole burnt offerings, the Sabbath whole burnt offerings and the new moon whole burnt offerings. The day of the full moon (the fifteenth day, fourteen days after the new moon day) was also a solemn sabbath in the first and seventh months. The seven day feasts commenced and ended the cycle of feasts, occurring on the first and the seventh months, except that the day for sacrificing the Passover preceded the first seven day feast and the eighth day of Tabernacles came the day after the second seven day feast.

Note the divine pattern. Three one day feasts (the threeness signifying completeness) sandwiched between the two seven day feasts indication divine perfection.

Seven was especially significant. It was a number recognised as sacred by all surrounding nations. And the whole system of time in Israel was in fact mainly based on sevens, demonstrating that their time was in His hands. The Sabbath occurred every seventh day (Exodus 20:8-11), there was a sabbath year every seven years (Exodus 23:10-11; Leviticus 25:1-7), the year of Yubile occurred after seven sevens of years, and did not interrupt the cycle, for the Yubile year was made up of the last six moon periods of the forty ninth year and the first six moon periods of the first year of the new cycle (see Leviticus 25:9). And while it was the new moon that determined the beginning of each moon period, the main feasts were fixed by sevens dating from that beginning. Thus unleavened bread began twice seven days after the first day of the first moon period, and tabernacles began twice seven days after the first day of the seventh moon period, while the feast of firstfruits was seven times seven days after the first day of unleavened bread. There were seven special holy days, the first and seventh of Unleavened Bread, the Firstfruits, Trumpets, the Day of Atonement, and the first and eighth days of Tabernacles. Furthermore the seventh month was seen as especially holy and was crowded with feasts; Trumpets, Day of Atonement, seven days of Tabernacles, and the solemn sabbath following those seven days. So were the people made aware that the advance of time, both short and long, was under His hand, something which had to be recognised once each ‘seven’ arrived.

The main feasts in the first half of the cycle began on the tenth day of the first month with the setting aside of the Passover lamb (Exodus 12:3). The main feast in the second half of the cycle began with the Day of Atonement on the tenth day of the seventh month. Each was a day of preparation. So the whole was carefully balanced.

It will be noted from this point on that Unleavened Bread and Firstfruits (with their offerings of two young ox bulls, a ram and seven he-lambs per day of each), and Blowing of Trumpets and the Day of Atonement (although with only one young ox bull, a ram and seven he-lambs at each) all follow the same general pattern, while maintaining their distinctive features. While at the feast of Tabernacles seventy young bulls, fourteen (seven times two) rams and ninety eight (seven times seven times two) he-lambs were offered during the feast. These were all extra to the continual daily offerings, the Sabbath offerings and the new moon offerings.

From the eighth to the twelfth month there were no feasts, although some were added in later centuries, for in these months there were no significant harvests. But it will be noted that the two seven day feasts, and passover or atonement, occurred six ‘monthly’, and while the former were agricultural feasts, neither of the latter are ever said to be so. Yet even the former were given a new significance, along with the other feasts, in terms of Israel’s salvation history, with Passover and Unleavened Bread celebrating the deliverance from Egypt, and Tabernacles celebrating that deliverance in terms of their dwelling in tents in the wilderness period (Leviticus 23:42-43).