Numbers 26

Updated
2001-05-26; 14:32:29utc

Part Three: The Preparation of the New Generation (26:1-36:13)

I. The Reorganization of Israel 26:1-27:23

A. The Second Census 26:1-51

B. Method for Dividing the Land 26:52-56

C. Exceptions for Dividing the Land 26:57-65A. The Second Census 26:1-51

It is, in a way, regrettable that our outline cuts up this chapter into three sections, as if the verses about the census had no relationship to the rest of the chapter. The reason for this census, which was quite different from the one taken before, was to have a basis for the division of the promised land. The main reason for the first census was the mobilization of the army. At the counting of each tribe we read the phrase: "All the men twenty years old or more who were able to serve in the army were listed by name, one by one…."[ 1 ] In this census the number of people in each tribe would determine their allotment in the land God promised to them, although the phrase: "all those twenty years old or more who are able to serve in the army of Israel," is found in the beginning of this chapter also. This is understandable since there would be no occupation of the inheritance without a military conquest. The Pulpit Commentary says on this point: "The mustering according to families … was the distinguishing feature of this census, because it was preparatory to a territorial settlement in Canaan, in which the unity of the family should be preserved as well as the unity of the tribe."

We are told in vs. 1 that God ordered the census after the plague, that is after the death of the 24,000 who died as a result of their involvement with the Baal of Peor. The plague cleansed the nation of those elements that were not completely dedicated to the Lord. The census was not taken for God's benefit, of course. He, who has numbered the very hairs of our head,[ 2 ] would certainly know how many dedicated people were left in Israel. The Apostle Paul writes to Timothy: "Nevertheless, God's solid foundation stands firm, sealed with this inscription: 'The Lord knows those who are his,' and, 'Everyone who confesses the name of the Lord must turn away from wickedness.' "[ 3 ] The plague had taken care of at least some wickedness. The thought of moral cleansing is a recurring theme in the account of the census. The verses 9 and 10 specifically mention the rebellion of Korah and his followers. Also, the sin of Nabad and Abihu, who were killed when they entered the tabernacle without authorization, is mentioned in vs. 61.

The tribes are listed apparently in random order. Reuben, Jacob's oldest son, is mentioned first, but the last one in the list is Naphtali, who was not the youngest. As in the first census, the order seems to be the placement of the tribes in their encampment. It seems that the numbers were rounded off to the nearest hundred, although an exception is made for Reuben in this census, his total being 43,730. This same kind of irregularity we find in the first census in the count of Gad, which was given as 45,650.[ 4 ]

The final results of the census show that the number of Israelites had remained more or less stationary. The total in the first count was 603,550, and in the second 601,730, which means a decrease of 1820. On a population of several million such a difference is negligible. It is obvious, though, that there had been no population increase during the desert journey. Actually, there would have been an increase if Baal had not claimed the lives of 24,000. Also, the disobedience of the people in their refusal to enter Canaan the first time resulted in the death of everyone over the age of twenty. This judgement surely depleted the population growth.

The Pulpit Commentary writes about the tally of the census: "The one fact which these figures establish in a startling way is, that while the nation as a whole remained nearly stationary in point of numbers, the various tribes show a most unexpected variation. Manasseh, e. g., has increased his population 63 per cent. in spite of the fact that there is not one man left of sixty years of age, while Simeon has decreased in the same proportion. There is indeed little difficulty in accounting for diminishing numbers amidst so many hardships, and after so many plagues. The fact that Zimri belonged to the tribe of Simeon, and that this tribe was omitted soon after the blessing of Moses (Deut. xxxiii.), may easily lead to the conclusion that Simeon was more than any other tribe involved in the sin of Baal-Peor and the punishment which followed. But when we compare, e. g., the twin tribes of Ephraim and Manasseh, concerning whom nothing distinctive is either stated or hinted, whether bad or good; and when we find that the one has decreased 20 per cent. and the other increased 63 per cent. during the same interval, and under the same general circumstances, we cannot even guess at the causes which must have been at work to produce so striking a difference. It is evident that each tribe had its own history apart from the general history of the nation - a history which had the most important results for its own members, but of which we know almost nothing. It is observable, however, that all the tribes under the leadership of Judah increased, whilst all those in the camp of Reuben decreased."

Vs. 3 says, rather cryptically, that "Moses and Eleazar the priest spoke with them," without specifying who the "them" were that were addressed. It is generally taken for granted that the tribal leaders are meant. Not, however, the same ones as were in charge of the first census, as The Pulpit Commentary seems to indicate, since those would have died in the desert. It cannot be assumed that people under the age of twenty would have had the responsibility to take a census. Also the statement: "These were the Israelites who came out of Egypt" has raised some questions, since the majority of the generation that was about to enter Canaan had been born in the desert. The Septuagint uses the sentence as the heading for the following verses, as does the NIV: "These were the Israelites who came out of Egypt: The descendants of Reuben…" God sees the nation of Israel as one. Hosea's prophecy, which is quoted by Matthew, actually indicates that, in God's eyes, all the generations of Israel were, so to speak, wrapped up in the one Person of Jesus Christ. In Hosea's prophecy we read: "When Israel was a child, I loved him, and out of Egypt I called my son."[ 5 ] Matthew puts this in perspective when, after the birth of Christ, Joseph takes Mary and the baby to Egypt. We read in the Gospel: "So he got up, took the child and his mother during the night and left for Egypt, where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: 'Out of Egypt I called my son.' "[ 6 ]

At several points there are some interesting details added, which, as we mentioned before, reinforce the thought that a cleansing had taken place among the people. In Reuben's genealogy, for instance, the sons of Pallu are mentioned in detail since his grandchildren, Dathan and Abiram were involved in the rebellion which was headed by Korah. Also, vs. 11, which states: "The line of Korah, however, did not die out," or, as the KJV has it: "Notwithstanding the children of Korah died not," is not strictly a sentence which one would expect to find in the report of a census. The Pulpit Commentary comments on this verse: "The confused nature of the narrative in ch. xvi. is well exemplified by this statement; we should certainly have supposed from ch. xvi. 32 that Korah's sons had perished with him, if we were not here told to the contrary. The sons of Korah are frequently mentioned among the Levites, and Samuel himself would seem to have been of them…; it is, however, slightly doubtful whether the Kohathite Korah of 1 Chron. vi. 22, the ancestor of Samuel, is the same as the Izharite Korah, the ancestor of Heman, in 1 Chron. vi. 38."

The mention of Er and Onan in connection with the tribe of Judah is even more amazing, since this history goes back to the time before Israel even settled in Egypt. It is recorded of both Er and Onan that the Lord put them to death because of their wickedness.[ 7 ]

About the sons of Manasseh The Pulpit Commentary says: "There is considerable difficulty about the families of this tribe, because they are not recorded in Genesis, while the details preserved in 1 Chron. vii. 14-17 are so obscure and fragmentary as to be extremely perplexing. According to the present enumeration there were eight families in Manasseh, one named after his son Machir, one after his grandson Gilead, and the rest after his great-grandsons. The list given in Josh. xvii. 1,2, agrees with this, except that the Machirites and the Gileadites are apparently identified. It appears from the genealogy in 1 Chron. vii. that the mother of Machir was a stranger from Aram, the country of Laban. This may perhaps account for the fact that Machir's son received the name of Gilead, for Gilead was the border land between Aram and Canaan; it more probably explains the subsequent allotment of territory in that direction to the Machirites (ch. xxxii. 40). Gilead appears again as a proper name in Judges xi. 2."

Zelophehad son of Hepher is mentioned separately because of the fact that he had no sons but five daughters, whose names are mentioned. This situation, which must have been unusual, since it is the only case mentioned, led to some special legislation, establishing the right of heritage, which is dealt with in the following chapter, as well as in ch. 36:1-13.

It is interesting that neither in connection with the first census, nor in relation to the one we are studying the matter of ransom money is mentioned. Yet, the law clearly stated: "When you take a census of the Israelites to count them, each one must pay the LORD a ransom for his life at the time he is counted. Then no plague will come on them when you number them. Each one who crosses over to those already counted is to give a half shekel, according to the sanctuary shekel, which weighs twenty gerahs. This half shekel is an offering to the LORD. All who cross over, those twenty years old or more, are to give an offering to the LORD. The rich are not to give more than a half shekel and the poor are not to give less when you make the offering to the LORD to atone for your lives. Receive the atonement money from the Israelites and use it for the service of the Tent of Meeting. It will be a memorial for the Israelites before the LORD, making atonement for your lives."[ 8 ] We may assume, though, that, although not mentioned, this money was collected.

B. Method for Dividing the Land 26:52-56

The verses 52-56 reiterate the purpose of this census. The land was to be distributed among the tribes in accordance with the count of each tribe, that is the size of the territory. The locations were to be determined by the drawing of lots. At least this seems to be the meaning of the verses 53 and 55. The paraphrase of TLB is probably clearest at this point: "Then the Lord told Moses to divide the land among the tribes in proportion to their population, as indicated by the census-- the larger tribes to be given more land, the smaller tribes less land. 'Let the representatives of the larger tribes have a lottery, drawing for the larger sections,' the Lord instructed, 'and let the smaller tribes draw for the smaller sections.' " C. Exceptions for Dividing the Land 26:57-65

The verses 57-61 give us the count of the Levites, as separate from the other tribes, in the same way as in the first census, the reason being that they would not receive any allotment in the promised land, apart from certain cities with the surrounding pastures. Nelson's Illustrated Bible Dictionary writes the following about the inheritance of the Levites: "Unlike the other tribes of Israel, the Levites received no territorial inheritance in the promised land of Canaan. Their portion was to be God Himself [Num. 18:20], who commanded that 48 cities be set apart for them, along with enough pasture for their cattle [Num. 35:1-8]. They were to receive the tithes due God from the fruits of the fields, the flocks and herds, the fruits of the firstborn, and certain portions of the people's sacrificial offerings [Num. 18:24]. Of these tithes, the Levites had to turn over a tithe (a tenth part) to the priests [Num. 18:26]." This ensured that the Levites would be scattered throughout the land instead of living all together in certain allocated territories. The matter of the cities to be allotted to them is dealt with in ch. 35:1-8.

The status of the Levites indicates that the whole matter of the conquest and possession of Canaan was an image of a higher spiritual reality. God wanted Israel to understand that there was more to be received than territory and fields. He had said to Aaron: "You will have no inheritance in their land, nor will you have any share among them; I am your share and your inheritance among the Israelites."[ 9 ] In this Aaron and the Levites represented Israel's ideal. The writer to the Hebrews stresses the fact that Israel's entering in the promised land was an image of our heritage in Christ. We read: "We have come to share in Christ if we hold firmly till the end the confidence we had at first."[ 10 ] The same epistle connects the conquest of Canaan with the reality of the Sabbath. In another chapter we read: "It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience. Therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: 'Today, if you hear his voice, do not harden your hearts.' For if Joshua had given them rest, God would not have spoken later about another day. There remains, then, a Sabbath-rest for the people of God; for anyone who enters God's rest also rests from his own work, just as God did from his."[ 11 ]

The exceptions for dividing the land, as our outline calls it, emphasize the real meaning of this chapter. God has counted us, and the ransom for our souls has been paid. We are the recipients of an inheritance that surpasses our wildest imagination. The Apostle Peter touches upon this in both of his epistles, where he writes: "Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade-- kept in heaven for you, who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time."[ 12 ] And: "Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires."[ 13 ] What God is saying to us in this chapter is: "I am your share and your inheritance."

The Pulpit Commentary has some interesting remarks in its "Homiletics," in the concluding section of its analysis of this chapter. The author of the article clearly takes sides in the debate about election and eternal security, into which we will not enter. His observation on the following are, however, worthwhile copying: "That there should have been but one census taken, since all who were numbered at Sinai were numbered for victory and for speedy inheritance in Canaan. That a second muster was needful at all was entirely due to the rebellion at Kadesh, and the subsequent rejection of that generation." The second census was indeed a record of man's failure, and of the immutability of God's plan of salvation.

[ 1 ] Ch. 1:20, etc.

[ 2 ] Matt. 10:30

[ 3 ] II Tim. 2:19

[ 4 ] See Num. 1:25

[ 5 ] Hosea 11:1

[ 6 ] Matt. 2:14,15

[ 7 ] See Gen. 38:7,10

[ 8 ] Ex. 30:12-16

[ 9 ] Ch. 18:20

[ 10 ] Heb. 3:14

[ 11 ] Heb. 4:6-10

[ 12 ] I Pet. 1:3-5

[ 13 ] II Pet. 1:4