Numbers 3

Numbers 3:1

Introduction

This chapter has to do with the rights of God to His people. He will make His people His property, no matter how far they have distracted. In this chapter we see the path by which God will realize this.

The question is not what God will do if someone is unfaithful, but what He will do if someone wants to be faithful and makes a vow about it before the LORD. Here we find the two principles, that of grace and that of responsibility. Grace in the sense that God can work consecration in believers, but also responsibility that the believer in that consecration acts according to the commandments of God. If there is consecration, God sets the standard for it, not man. The standard is the measure of the sanctuary (Leviticus 27:25).

The making of vows, like the sacrifices, is very old (Genesis 28:20; Job 22:27). A vow can exist in the promise to give something to God. Someone can also, to His glory, renounce something that he is permitted to possess. The idea that plays a role in making a vow is that one does something that is pleasing to Him and that one then becomes part of His special grace. It may also be the intention, in a special case in which the help of God is urgently needed, to secure this help, by solemnly committing oneself to a service in advance.

In the provisions of the law, we can distinguish two aspects with regard to vows: 1. He who does not make vows does not sin; if anyone promised anything to God, he must keep that vow (Deuteronomy 23:22-23). 2. Nothing may be promised to the LORD that belongs to Him already, or by which His order sanctified by the law is broken, or to which sin and shame cling (Leviticus 27:26; Numbers 30:3-4; Deuteronomy 23:18). Also, nothing less in value than what was actually promised to Him may be brought as payment of the vow. The reverse is also not allowed (Leviticus 27:10).

Vows can consist of either the promise of a consecration to God, or a withdrawal from something. In both cases it is a vow of which the purpose is to honor Him. The law distinguishes the two cases in vows of consecration and vows of abstinence. A vow of abstinence we can see in the Nazarite vow of Numbers 6 (Numbers 6:1-7). In our chapter it is only about vows of consecration.

What can be consecrated to the LORD is mentioned: 1. a human being (Leviticus 27:2-8), 2. an animal (Leviticus 27:9-13), 3. a house (Leviticus 27:14-15), 4. a piece of land (Leviticus 27:16-25).

A vow can be made voluntarily, but not made undone voluntarily. A person who makes a vow and wants to be released from the obligation of it must be valued by the priest. It is important whether someone is fully aware of what he promised or whether he has made his promise a little hastily. In the latter case, he can be relieved from his promise. He can redeem his promise and for that he must be valued.

Hasty vows are often warned of (Ecclesiastes 5:4-5; Deuteronomy 23:21-23; Proverbs 20:25). Israel has made such a promise. At Mount Sinai they promised three times: We will do all that the LORD has spoken (Exodus 19:8; Exodus 24:3; 7). The LORD has not demanded such a promise. They have not been able to fulfill that promise. A price has to be paid to redeem them. That is what the Lord Jesus did.

Consecration of Persons

A person who vows usually does so in case of illness or imminent danger. On condition of healing or deliverance, such a man promises then to consecrate himself, or his wife, or his child, or his slave to the LORD, as a special property.

In general, all in Israel are the property of the LORD (Exodus 19:5). But whosoever promised himself so to the LORD, or was promised to Him by his parents or master, became therefore a bond-servant of the sanctuary. Such a person no longer has anything to do with social life, but must serve in the tent of meeting whenever he has the opportunity to do so.

Someone who has become the property of the LORD in this special way can redeem himself or be redeemed. The money from the redemption benefits in his place the service of the sanctuary (2 Kings 12:4). In determining the price of the value at which he can redeem himself or must be redeemed, account shall be taken of age, sex and property. Most pays he who is in the power of his life.

Age | Value from one month to 5 years | 5 shekels from 5 years to 20 years | 20 shekels from 20 years to 60 years | 50 shekels over 60 years | 15 shekels

In Exodus 30 there is a similar amount for every numbered one of twenty years and older (Exodus 30:11-16). That has to do with atonement. The price paid by the Lord Jesus for atonement is the same for every member of the church: the price of His blood. The development of spiritual life that every believer possesses, is different and the measure of consecration is different. There are the little children, or babies, in the faith, young people in the faith, and fathers in the faith (1 John 2:12-14).

The value of each person’s life according to his spiritual development is determined by our Priest, the Lord Jesus. If we judge and value each other, we can be very wrong. The Lord is not. He is entitled to our whole person and everything we have. The Macedonians understood this principle and “first gave themselves to the Lord” (2 Corinthians 8:5).

The fact that the valuation for those over sixty years falls so dramatically from fifty to fifteen shekels may have something to do with a relapse in the spiritual life. As one gets older, there is a danger that everything is no longer experienced as before. Isaac became blind. But that’s not how it should be. Moses was one hundred and twenty and Caleb eighty-five years old, but the power of their spiritual life was not diminished.

The difference between man and woman also has a spiritual meaning. The female speaks of the position, the male represents the force with which that position is realized. It is one thing to know that you are in Christ, a child of God, that is one’s position; it is something else to live up to that, that is the realization. The Lord also knows how to value us on this. It may be that we know what we are, but we don’t show much of it in practice.

Samuel is one who has been ordained by his mother to the LORD from birth. For him no estimate needs to be paid, because his mother meets the requirements (1 Samuel 1:11; 28).

According to His age, the Lord Jesus had to be valued at fifty shekels. However, the estimate on which He is valued is only thirty shekels of silver (Zechariah 11:12-13). But that is a valuation by man. God has valued Him on His true value and given Him the place of glory at His right hand.

Whoever cannot pay his estimate (Leviticus 27:8), whoever feels his shortage, can go to the priest, the Lord Jesus. He knows perfectly what value we have for Him. This is beautifully expressed in the parables of the talents (Matthew 25:14-30) and the pounds (Luke 19:11-27).

There is a difference between the gift someone has, the talents, and the faithfulness with which the gift is used, the pounds. The gift is different, which is expressed in the parable of the talents, where the slaves are given a different number of talents. The pound is the same for everyone, what we see in the parable of the pounds, where every slave gets one pound.

Someone who has a small gift, but who is faithful in its exercise, is valued higher than someone who has a large gift, but is unfaithful in the exercise thereof. The pursuit of the greater gift of grace is a task for all of us (1 Corinthians 12:31a). Someone who is faithful, gets more entrusted. Ability the Lord gives; acting with them to His honor, dedicating ourselves to them, is our responsibility.

Numbers 3:2

Introduction

This chapter has to do with the rights of God to His people. He will make His people His property, no matter how far they have distracted. In this chapter we see the path by which God will realize this.

The question is not what God will do if someone is unfaithful, but what He will do if someone wants to be faithful and makes a vow about it before the LORD. Here we find the two principles, that of grace and that of responsibility. Grace in the sense that God can work consecration in believers, but also responsibility that the believer in that consecration acts according to the commandments of God. If there is consecration, God sets the standard for it, not man. The standard is the measure of the sanctuary (Leviticus 27:25).

The making of vows, like the sacrifices, is very old (Genesis 28:20; Job 22:27). A vow can exist in the promise to give something to God. Someone can also, to His glory, renounce something that he is permitted to possess. The idea that plays a role in making a vow is that one does something that is pleasing to Him and that one then becomes part of His special grace. It may also be the intention, in a special case in which the help of God is urgently needed, to secure this help, by solemnly committing oneself to a service in advance.

In the provisions of the law, we can distinguish two aspects with regard to vows: 1. He who does not make vows does not sin; if anyone promised anything to God, he must keep that vow (Deuteronomy 23:22-23). 2. Nothing may be promised to the LORD that belongs to Him already, or by which His order sanctified by the law is broken, or to which sin and shame cling (Leviticus 27:26; Numbers 30:3-4; Deuteronomy 23:18). Also, nothing less in value than what was actually promised to Him may be brought as payment of the vow. The reverse is also not allowed (Leviticus 27:10).

Vows can consist of either the promise of a consecration to God, or a withdrawal from something. In both cases it is a vow of which the purpose is to honor Him. The law distinguishes the two cases in vows of consecration and vows of abstinence. A vow of abstinence we can see in the Nazarite vow of Numbers 6 (Numbers 6:1-7). In our chapter it is only about vows of consecration.

What can be consecrated to the LORD is mentioned: 1. a human being (Leviticus 27:2-8), 2. an animal (Leviticus 27:9-13), 3. a house (Leviticus 27:14-15), 4. a piece of land (Leviticus 27:16-25).

A vow can be made voluntarily, but not made undone voluntarily. A person who makes a vow and wants to be released from the obligation of it must be valued by the priest. It is important whether someone is fully aware of what he promised or whether he has made his promise a little hastily. In the latter case, he can be relieved from his promise. He can redeem his promise and for that he must be valued.

Hasty vows are often warned of (Ecclesiastes 5:4-5; Deuteronomy 23:21-23; Proverbs 20:25). Israel has made such a promise. At Mount Sinai they promised three times: We will do all that the LORD has spoken (Exodus 19:8; Exodus 24:3; 7). The LORD has not demanded such a promise. They have not been able to fulfill that promise. A price has to be paid to redeem them. That is what the Lord Jesus did.

Consecration of Persons

A person who vows usually does so in case of illness or imminent danger. On condition of healing or deliverance, such a man promises then to consecrate himself, or his wife, or his child, or his slave to the LORD, as a special property.

In general, all in Israel are the property of the LORD (Exodus 19:5). But whosoever promised himself so to the LORD, or was promised to Him by his parents or master, became therefore a bond-servant of the sanctuary. Such a person no longer has anything to do with social life, but must serve in the tent of meeting whenever he has the opportunity to do so.

Someone who has become the property of the LORD in this special way can redeem himself or be redeemed. The money from the redemption benefits in his place the service of the sanctuary (2 Kings 12:4). In determining the price of the value at which he can redeem himself or must be redeemed, account shall be taken of age, sex and property. Most pays he who is in the power of his life.

Age | Value from one month to 5 years | 5 shekels from 5 years to 20 years | 20 shekels from 20 years to 60 years | 50 shekels over 60 years | 15 shekels

In Exodus 30 there is a similar amount for every numbered one of twenty years and older (Exodus 30:11-16). That has to do with atonement. The price paid by the Lord Jesus for atonement is the same for every member of the church: the price of His blood. The development of spiritual life that every believer possesses, is different and the measure of consecration is different. There are the little children, or babies, in the faith, young people in the faith, and fathers in the faith (1 John 2:12-14).

The value of each person’s life according to his spiritual development is determined by our Priest, the Lord Jesus. If we judge and value each other, we can be very wrong. The Lord is not. He is entitled to our whole person and everything we have. The Macedonians understood this principle and “first gave themselves to the Lord” (2 Corinthians 8:5).

The fact that the valuation for those over sixty years falls so dramatically from fifty to fifteen shekels may have something to do with a relapse in the spiritual life. As one gets older, there is a danger that everything is no longer experienced as before. Isaac became blind. But that’s not how it should be. Moses was one hundred and twenty and Caleb eighty-five years old, but the power of their spiritual life was not diminished.

The difference between man and woman also has a spiritual meaning. The female speaks of the position, the male represents the force with which that position is realized. It is one thing to know that you are in Christ, a child of God, that is one’s position; it is something else to live up to that, that is the realization. The Lord also knows how to value us on this. It may be that we know what we are, but we don’t show much of it in practice.

Samuel is one who has been ordained by his mother to the LORD from birth. For him no estimate needs to be paid, because his mother meets the requirements (1 Samuel 1:11; 28).

According to His age, the Lord Jesus had to be valued at fifty shekels. However, the estimate on which He is valued is only thirty shekels of silver (Zechariah 11:12-13). But that is a valuation by man. God has valued Him on His true value and given Him the place of glory at His right hand.

Whoever cannot pay his estimate (Leviticus 27:8), whoever feels his shortage, can go to the priest, the Lord Jesus. He knows perfectly what value we have for Him. This is beautifully expressed in the parables of the talents (Matthew 25:14-30) and the pounds (Luke 19:11-27).

There is a difference between the gift someone has, the talents, and the faithfulness with which the gift is used, the pounds. The gift is different, which is expressed in the parable of the talents, where the slaves are given a different number of talents. The pound is the same for everyone, what we see in the parable of the pounds, where every slave gets one pound.

Someone who has a small gift, but who is faithful in its exercise, is valued higher than someone who has a large gift, but is unfaithful in the exercise thereof. The pursuit of the greater gift of grace is a task for all of us (1 Corinthians 12:31a). Someone who is faithful, gets more entrusted. Ability the Lord gives; acting with them to His honor, dedicating ourselves to them, is our responsibility.

Numbers 3:3

Introduction

This chapter has to do with the rights of God to His people. He will make His people His property, no matter how far they have distracted. In this chapter we see the path by which God will realize this.

The question is not what God will do if someone is unfaithful, but what He will do if someone wants to be faithful and makes a vow about it before the LORD. Here we find the two principles, that of grace and that of responsibility. Grace in the sense that God can work consecration in believers, but also responsibility that the believer in that consecration acts according to the commandments of God. If there is consecration, God sets the standard for it, not man. The standard is the measure of the sanctuary (Leviticus 27:25).

The making of vows, like the sacrifices, is very old (Genesis 28:20; Job 22:27). A vow can exist in the promise to give something to God. Someone can also, to His glory, renounce something that he is permitted to possess. The idea that plays a role in making a vow is that one does something that is pleasing to Him and that one then becomes part of His special grace. It may also be the intention, in a special case in which the help of God is urgently needed, to secure this help, by solemnly committing oneself to a service in advance.

In the provisions of the law, we can distinguish two aspects with regard to vows: 1. He who does not make vows does not sin; if anyone promised anything to God, he must keep that vow (Deuteronomy 23:22-23). 2. Nothing may be promised to the LORD that belongs to Him already, or by which His order sanctified by the law is broken, or to which sin and shame cling (Leviticus 27:26; Numbers 30:3-4; Deuteronomy 23:18). Also, nothing less in value than what was actually promised to Him may be brought as payment of the vow. The reverse is also not allowed (Leviticus 27:10).

Vows can consist of either the promise of a consecration to God, or a withdrawal from something. In both cases it is a vow of which the purpose is to honor Him. The law distinguishes the two cases in vows of consecration and vows of abstinence. A vow of abstinence we can see in the Nazarite vow of Numbers 6 (Numbers 6:1-7). In our chapter it is only about vows of consecration.

What can be consecrated to the LORD is mentioned: 1. a human being (Leviticus 27:2-8), 2. an animal (Leviticus 27:9-13), 3. a house (Leviticus 27:14-15), 4. a piece of land (Leviticus 27:16-25).

A vow can be made voluntarily, but not made undone voluntarily. A person who makes a vow and wants to be released from the obligation of it must be valued by the priest. It is important whether someone is fully aware of what he promised or whether he has made his promise a little hastily. In the latter case, he can be relieved from his promise. He can redeem his promise and for that he must be valued.

Hasty vows are often warned of (Ecclesiastes 5:4-5; Deuteronomy 23:21-23; Proverbs 20:25). Israel has made such a promise. At Mount Sinai they promised three times: We will do all that the LORD has spoken (Exodus 19:8; Exodus 24:3; 7). The LORD has not demanded such a promise. They have not been able to fulfill that promise. A price has to be paid to redeem them. That is what the Lord Jesus did.

Consecration of Persons

A person who vows usually does so in case of illness or imminent danger. On condition of healing or deliverance, such a man promises then to consecrate himself, or his wife, or his child, or his slave to the LORD, as a special property.

In general, all in Israel are the property of the LORD (Exodus 19:5). But whosoever promised himself so to the LORD, or was promised to Him by his parents or master, became therefore a bond-servant of the sanctuary. Such a person no longer has anything to do with social life, but must serve in the tent of meeting whenever he has the opportunity to do so.

Someone who has become the property of the LORD in this special way can redeem himself or be redeemed. The money from the redemption benefits in his place the service of the sanctuary (2 Kings 12:4). In determining the price of the value at which he can redeem himself or must be redeemed, account shall be taken of age, sex and property. Most pays he who is in the power of his life.

Age | Value from one month to 5 years | 5 shekels from 5 years to 20 years | 20 shekels from 20 years to 60 years | 50 shekels over 60 years | 15 shekels

In Exodus 30 there is a similar amount for every numbered one of twenty years and older (Exodus 30:11-16). That has to do with atonement. The price paid by the Lord Jesus for atonement is the same for every member of the church: the price of His blood. The development of spiritual life that every believer possesses, is different and the measure of consecration is different. There are the little children, or babies, in the faith, young people in the faith, and fathers in the faith (1 John 2:12-14).

The value of each person’s life according to his spiritual development is determined by our Priest, the Lord Jesus. If we judge and value each other, we can be very wrong. The Lord is not. He is entitled to our whole person and everything we have. The Macedonians understood this principle and “first gave themselves to the Lord” (2 Corinthians 8:5).

The fact that the valuation for those over sixty years falls so dramatically from fifty to fifteen shekels may have something to do with a relapse in the spiritual life. As one gets older, there is a danger that everything is no longer experienced as before. Isaac became blind. But that’s not how it should be. Moses was one hundred and twenty and Caleb eighty-five years old, but the power of their spiritual life was not diminished.

The difference between man and woman also has a spiritual meaning. The female speaks of the position, the male represents the force with which that position is realized. It is one thing to know that you are in Christ, a child of God, that is one’s position; it is something else to live up to that, that is the realization. The Lord also knows how to value us on this. It may be that we know what we are, but we don’t show much of it in practice.

Samuel is one who has been ordained by his mother to the LORD from birth. For him no estimate needs to be paid, because his mother meets the requirements (1 Samuel 1:11; 28).

According to His age, the Lord Jesus had to be valued at fifty shekels. However, the estimate on which He is valued is only thirty shekels of silver (Zechariah 11:12-13). But that is a valuation by man. God has valued Him on His true value and given Him the place of glory at His right hand.

Whoever cannot pay his estimate (Leviticus 27:8), whoever feels his shortage, can go to the priest, the Lord Jesus. He knows perfectly what value we have for Him. This is beautifully expressed in the parables of the talents (Matthew 25:14-30) and the pounds (Luke 19:11-27).

There is a difference between the gift someone has, the talents, and the faithfulness with which the gift is used, the pounds. The gift is different, which is expressed in the parable of the talents, where the slaves are given a different number of talents. The pound is the same for everyone, what we see in the parable of the pounds, where every slave gets one pound.

Someone who has a small gift, but who is faithful in its exercise, is valued higher than someone who has a large gift, but is unfaithful in the exercise thereof. The pursuit of the greater gift of grace is a task for all of us (1 Corinthians 12:31a). Someone who is faithful, gets more entrusted. Ability the Lord gives; acting with them to His honor, dedicating ourselves to them, is our responsibility.

Numbers 3:4

Introduction

This chapter has to do with the rights of God to His people. He will make His people His property, no matter how far they have distracted. In this chapter we see the path by which God will realize this.

The question is not what God will do if someone is unfaithful, but what He will do if someone wants to be faithful and makes a vow about it before the LORD. Here we find the two principles, that of grace and that of responsibility. Grace in the sense that God can work consecration in believers, but also responsibility that the believer in that consecration acts according to the commandments of God. If there is consecration, God sets the standard for it, not man. The standard is the measure of the sanctuary (Leviticus 27:25).

The making of vows, like the sacrifices, is very old (Genesis 28:20; Job 22:27). A vow can exist in the promise to give something to God. Someone can also, to His glory, renounce something that he is permitted to possess. The idea that plays a role in making a vow is that one does something that is pleasing to Him and that one then becomes part of His special grace. It may also be the intention, in a special case in which the help of God is urgently needed, to secure this help, by solemnly committing oneself to a service in advance.

In the provisions of the law, we can distinguish two aspects with regard to vows: 1. He who does not make vows does not sin; if anyone promised anything to God, he must keep that vow (Deuteronomy 23:22-23). 2. Nothing may be promised to the LORD that belongs to Him already, or by which His order sanctified by the law is broken, or to which sin and shame cling (Leviticus 27:26; Numbers 30:3-4; Deuteronomy 23:18). Also, nothing less in value than what was actually promised to Him may be brought as payment of the vow. The reverse is also not allowed (Leviticus 27:10).

Vows can consist of either the promise of a consecration to God, or a withdrawal from something. In both cases it is a vow of which the purpose is to honor Him. The law distinguishes the two cases in vows of consecration and vows of abstinence. A vow of abstinence we can see in the Nazarite vow of Numbers 6 (Numbers 6:1-7). In our chapter it is only about vows of consecration.

What can be consecrated to the LORD is mentioned: 1. a human being (Leviticus 27:2-8), 2. an animal (Leviticus 27:9-13), 3. a house (Leviticus 27:14-15), 4. a piece of land (Leviticus 27:16-25).

A vow can be made voluntarily, but not made undone voluntarily. A person who makes a vow and wants to be released from the obligation of it must be valued by the priest. It is important whether someone is fully aware of what he promised or whether he has made his promise a little hastily. In the latter case, he can be relieved from his promise. He can redeem his promise and for that he must be valued.

Hasty vows are often warned of (Ecclesiastes 5:4-5; Deuteronomy 23:21-23; Proverbs 20:25). Israel has made such a promise. At Mount Sinai they promised three times: We will do all that the LORD has spoken (Exodus 19:8; Exodus 24:3; 7). The LORD has not demanded such a promise. They have not been able to fulfill that promise. A price has to be paid to redeem them. That is what the Lord Jesus did.

Consecration of Persons

A person who vows usually does so in case of illness or imminent danger. On condition of healing or deliverance, such a man promises then to consecrate himself, or his wife, or his child, or his slave to the LORD, as a special property.

In general, all in Israel are the property of the LORD (Exodus 19:5). But whosoever promised himself so to the LORD, or was promised to Him by his parents or master, became therefore a bond-servant of the sanctuary. Such a person no longer has anything to do with social life, but must serve in the tent of meeting whenever he has the opportunity to do so.

Someone who has become the property of the LORD in this special way can redeem himself or be redeemed. The money from the redemption benefits in his place the service of the sanctuary (2 Kings 12:4). In determining the price of the value at which he can redeem himself or must be redeemed, account shall be taken of age, sex and property. Most pays he who is in the power of his life.

Age | Value from one month to 5 years | 5 shekels from 5 years to 20 years | 20 shekels from 20 years to 60 years | 50 shekels over 60 years | 15 shekels

In Exodus 30 there is a similar amount for every numbered one of twenty years and older (Exodus 30:11-16). That has to do with atonement. The price paid by the Lord Jesus for atonement is the same for every member of the church: the price of His blood. The development of spiritual life that every believer possesses, is different and the measure of consecration is different. There are the little children, or babies, in the faith, young people in the faith, and fathers in the faith (1 John 2:12-14).

The value of each person’s life according to his spiritual development is determined by our Priest, the Lord Jesus. If we judge and value each other, we can be very wrong. The Lord is not. He is entitled to our whole person and everything we have. The Macedonians understood this principle and “first gave themselves to the Lord” (2 Corinthians 8:5).

The fact that the valuation for those over sixty years falls so dramatically from fifty to fifteen shekels may have something to do with a relapse in the spiritual life. As one gets older, there is a danger that everything is no longer experienced as before. Isaac became blind. But that’s not how it should be. Moses was one hundred and twenty and Caleb eighty-five years old, but the power of their spiritual life was not diminished.

The difference between man and woman also has a spiritual meaning. The female speaks of the position, the male represents the force with which that position is realized. It is one thing to know that you are in Christ, a child of God, that is one’s position; it is something else to live up to that, that is the realization. The Lord also knows how to value us on this. It may be that we know what we are, but we don’t show much of it in practice.

Samuel is one who has been ordained by his mother to the LORD from birth. For him no estimate needs to be paid, because his mother meets the requirements (1 Samuel 1:11; 28).

According to His age, the Lord Jesus had to be valued at fifty shekels. However, the estimate on which He is valued is only thirty shekels of silver (Zechariah 11:12-13). But that is a valuation by man. God has valued Him on His true value and given Him the place of glory at His right hand.

Whoever cannot pay his estimate (Leviticus 27:8), whoever feels his shortage, can go to the priest, the Lord Jesus. He knows perfectly what value we have for Him. This is beautifully expressed in the parables of the talents (Matthew 25:14-30) and the pounds (Luke 19:11-27).

There is a difference between the gift someone has, the talents, and the faithfulness with which the gift is used, the pounds. The gift is different, which is expressed in the parable of the talents, where the slaves are given a different number of talents. The pound is the same for everyone, what we see in the parable of the pounds, where every slave gets one pound.

Someone who has a small gift, but who is faithful in its exercise, is valued higher than someone who has a large gift, but is unfaithful in the exercise thereof. The pursuit of the greater gift of grace is a task for all of us (1 Corinthians 12:31a). Someone who is faithful, gets more entrusted. Ability the Lord gives; acting with them to His honor, dedicating ourselves to them, is our responsibility.

Numbers 3:5

Introduction

This chapter has to do with the rights of God to His people. He will make His people His property, no matter how far they have distracted. In this chapter we see the path by which God will realize this.

The question is not what God will do if someone is unfaithful, but what He will do if someone wants to be faithful and makes a vow about it before the LORD. Here we find the two principles, that of grace and that of responsibility. Grace in the sense that God can work consecration in believers, but also responsibility that the believer in that consecration acts according to the commandments of God. If there is consecration, God sets the standard for it, not man. The standard is the measure of the sanctuary (Leviticus 27:25).

The making of vows, like the sacrifices, is very old (Genesis 28:20; Job 22:27). A vow can exist in the promise to give something to God. Someone can also, to His glory, renounce something that he is permitted to possess. The idea that plays a role in making a vow is that one does something that is pleasing to Him and that one then becomes part of His special grace. It may also be the intention, in a special case in which the help of God is urgently needed, to secure this help, by solemnly committing oneself to a service in advance.

In the provisions of the law, we can distinguish two aspects with regard to vows: 1. He who does not make vows does not sin; if anyone promised anything to God, he must keep that vow (Deuteronomy 23:22-23). 2. Nothing may be promised to the LORD that belongs to Him already, or by which His order sanctified by the law is broken, or to which sin and shame cling (Leviticus 27:26; Numbers 30:3-4; Deuteronomy 23:18). Also, nothing less in value than what was actually promised to Him may be brought as payment of the vow. The reverse is also not allowed (Leviticus 27:10).

Vows can consist of either the promise of a consecration to God, or a withdrawal from something. In both cases it is a vow of which the purpose is to honor Him. The law distinguishes the two cases in vows of consecration and vows of abstinence. A vow of abstinence we can see in the Nazarite vow of Numbers 6 (Numbers 6:1-7). In our chapter it is only about vows of consecration.

What can be consecrated to the LORD is mentioned: 1. a human being (Leviticus 27:2-8), 2. an animal (Leviticus 27:9-13), 3. a house (Leviticus 27:14-15), 4. a piece of land (Leviticus 27:16-25).

A vow can be made voluntarily, but not made undone voluntarily. A person who makes a vow and wants to be released from the obligation of it must be valued by the priest. It is important whether someone is fully aware of what he promised or whether he has made his promise a little hastily. In the latter case, he can be relieved from his promise. He can redeem his promise and for that he must be valued.

Hasty vows are often warned of (Ecclesiastes 5:4-5; Deuteronomy 23:21-23; Proverbs 20:25). Israel has made such a promise. At Mount Sinai they promised three times: We will do all that the LORD has spoken (Exodus 19:8; Exodus 24:3; 7). The LORD has not demanded such a promise. They have not been able to fulfill that promise. A price has to be paid to redeem them. That is what the Lord Jesus did.

Consecration of Persons

A person who vows usually does so in case of illness or imminent danger. On condition of healing or deliverance, such a man promises then to consecrate himself, or his wife, or his child, or his slave to the LORD, as a special property.

In general, all in Israel are the property of the LORD (Exodus 19:5). But whosoever promised himself so to the LORD, or was promised to Him by his parents or master, became therefore a bond-servant of the sanctuary. Such a person no longer has anything to do with social life, but must serve in the tent of meeting whenever he has the opportunity to do so.

Someone who has become the property of the LORD in this special way can redeem himself or be redeemed. The money from the redemption benefits in his place the service of the sanctuary (2 Kings 12:4). In determining the price of the value at which he can redeem himself or must be redeemed, account shall be taken of age, sex and property. Most pays he who is in the power of his life.

Age | Value from one month to 5 years | 5 shekels from 5 years to 20 years | 20 shekels from 20 years to 60 years | 50 shekels over 60 years | 15 shekels

In Exodus 30 there is a similar amount for every numbered one of twenty years and older (Exodus 30:11-16). That has to do with atonement. The price paid by the Lord Jesus for atonement is the same for every member of the church: the price of His blood. The development of spiritual life that every believer possesses, is different and the measure of consecration is different. There are the little children, or babies, in the faith, young people in the faith, and fathers in the faith (1 John 2:12-14).

The value of each person’s life according to his spiritual development is determined by our Priest, the Lord Jesus. If we judge and value each other, we can be very wrong. The Lord is not. He is entitled to our whole person and everything we have. The Macedonians understood this principle and “first gave themselves to the Lord” (2 Corinthians 8:5).

The fact that the valuation for those over sixty years falls so dramatically from fifty to fifteen shekels may have something to do with a relapse in the spiritual life. As one gets older, there is a danger that everything is no longer experienced as before. Isaac became blind. But that’s not how it should be. Moses was one hundred and twenty and Caleb eighty-five years old, but the power of their spiritual life was not diminished.

The difference between man and woman also has a spiritual meaning. The female speaks of the position, the male represents the force with which that position is realized. It is one thing to know that you are in Christ, a child of God, that is one’s position; it is something else to live up to that, that is the realization. The Lord also knows how to value us on this. It may be that we know what we are, but we don’t show much of it in practice.

Samuel is one who has been ordained by his mother to the LORD from birth. For him no estimate needs to be paid, because his mother meets the requirements (1 Samuel 1:11; 28).

According to His age, the Lord Jesus had to be valued at fifty shekels. However, the estimate on which He is valued is only thirty shekels of silver (Zechariah 11:12-13). But that is a valuation by man. God has valued Him on His true value and given Him the place of glory at His right hand.

Whoever cannot pay his estimate (Leviticus 27:8), whoever feels his shortage, can go to the priest, the Lord Jesus. He knows perfectly what value we have for Him. This is beautifully expressed in the parables of the talents (Matthew 25:14-30) and the pounds (Luke 19:11-27).

There is a difference between the gift someone has, the talents, and the faithfulness with which the gift is used, the pounds. The gift is different, which is expressed in the parable of the talents, where the slaves are given a different number of talents. The pound is the same for everyone, what we see in the parable of the pounds, where every slave gets one pound.

Someone who has a small gift, but who is faithful in its exercise, is valued higher than someone who has a large gift, but is unfaithful in the exercise thereof. The pursuit of the greater gift of grace is a task for all of us (1 Corinthians 12:31a). Someone who is faithful, gets more entrusted. Ability the Lord gives; acting with them to His honor, dedicating ourselves to them, is our responsibility.

Numbers 3:6

Introduction

This chapter has to do with the rights of God to His people. He will make His people His property, no matter how far they have distracted. In this chapter we see the path by which God will realize this.

The question is not what God will do if someone is unfaithful, but what He will do if someone wants to be faithful and makes a vow about it before the LORD. Here we find the two principles, that of grace and that of responsibility. Grace in the sense that God can work consecration in believers, but also responsibility that the believer in that consecration acts according to the commandments of God. If there is consecration, God sets the standard for it, not man. The standard is the measure of the sanctuary (Leviticus 27:25).

The making of vows, like the sacrifices, is very old (Genesis 28:20; Job 22:27). A vow can exist in the promise to give something to God. Someone can also, to His glory, renounce something that he is permitted to possess. The idea that plays a role in making a vow is that one does something that is pleasing to Him and that one then becomes part of His special grace. It may also be the intention, in a special case in which the help of God is urgently needed, to secure this help, by solemnly committing oneself to a service in advance.

In the provisions of the law, we can distinguish two aspects with regard to vows: 1. He who does not make vows does not sin; if anyone promised anything to God, he must keep that vow (Deuteronomy 23:22-23). 2. Nothing may be promised to the LORD that belongs to Him already, or by which His order sanctified by the law is broken, or to which sin and shame cling (Leviticus 27:26; Numbers 30:3-4; Deuteronomy 23:18). Also, nothing less in value than what was actually promised to Him may be brought as payment of the vow. The reverse is also not allowed (Leviticus 27:10).

Vows can consist of either the promise of a consecration to God, or a withdrawal from something. In both cases it is a vow of which the purpose is to honor Him. The law distinguishes the two cases in vows of consecration and vows of abstinence. A vow of abstinence we can see in the Nazarite vow of Numbers 6 (Numbers 6:1-7). In our chapter it is only about vows of consecration.

What can be consecrated to the LORD is mentioned: 1. a human being (Leviticus 27:2-8), 2. an animal (Leviticus 27:9-13), 3. a house (Leviticus 27:14-15), 4. a piece of land (Leviticus 27:16-25).

A vow can be made voluntarily, but not made undone voluntarily. A person who makes a vow and wants to be released from the obligation of it must be valued by the priest. It is important whether someone is fully aware of what he promised or whether he has made his promise a little hastily. In the latter case, he can be relieved from his promise. He can redeem his promise and for that he must be valued.

Hasty vows are often warned of (Ecclesiastes 5:4-5; Deuteronomy 23:21-23; Proverbs 20:25). Israel has made such a promise. At Mount Sinai they promised three times: We will do all that the LORD has spoken (Exodus 19:8; Exodus 24:3; 7). The LORD has not demanded such a promise. They have not been able to fulfill that promise. A price has to be paid to redeem them. That is what the Lord Jesus did.

Consecration of Persons

A person who vows usually does so in case of illness or imminent danger. On condition of healing or deliverance, such a man promises then to consecrate himself, or his wife, or his child, or his slave to the LORD, as a special property.

In general, all in Israel are the property of the LORD (Exodus 19:5). But whosoever promised himself so to the LORD, or was promised to Him by his parents or master, became therefore a bond-servant of the sanctuary. Such a person no longer has anything to do with social life, but must serve in the tent of meeting whenever he has the opportunity to do so.

Someone who has become the property of the LORD in this special way can redeem himself or be redeemed. The money from the redemption benefits in his place the service of the sanctuary (2 Kings 12:4). In determining the price of the value at which he can redeem himself or must be redeemed, account shall be taken of age, sex and property. Most pays he who is in the power of his life.

Age | Value from one month to 5 years | 5 shekels from 5 years to 20 years | 20 shekels from 20 years to 60 years | 50 shekels over 60 years | 15 shekels

In Exodus 30 there is a similar amount for every numbered one of twenty years and older (Exodus 30:11-16). That has to do with atonement. The price paid by the Lord Jesus for atonement is the same for every member of the church: the price of His blood. The development of spiritual life that every believer possesses, is different and the measure of consecration is different. There are the little children, or babies, in the faith, young people in the faith, and fathers in the faith (1 John 2:12-14).

The value of each person’s life according to his spiritual development is determined by our Priest, the Lord Jesus. If we judge and value each other, we can be very wrong. The Lord is not. He is entitled to our whole person and everything we have. The Macedonians understood this principle and “first gave themselves to the Lord” (2 Corinthians 8:5).

The fact that the valuation for those over sixty years falls so dramatically from fifty to fifteen shekels may have something to do with a relapse in the spiritual life. As one gets older, there is a danger that everything is no longer experienced as before. Isaac became blind. But that’s not how it should be. Moses was one hundred and twenty and Caleb eighty-five years old, but the power of their spiritual life was not diminished.

The difference between man and woman also has a spiritual meaning. The female speaks of the position, the male represents the force with which that position is realized. It is one thing to know that you are in Christ, a child of God, that is one’s position; it is something else to live up to that, that is the realization. The Lord also knows how to value us on this. It may be that we know what we are, but we don’t show much of it in practice.

Samuel is one who has been ordained by his mother to the LORD from birth. For him no estimate needs to be paid, because his mother meets the requirements (1 Samuel 1:11; 28).

According to His age, the Lord Jesus had to be valued at fifty shekels. However, the estimate on which He is valued is only thirty shekels of silver (Zechariah 11:12-13). But that is a valuation by man. God has valued Him on His true value and given Him the place of glory at His right hand.

Whoever cannot pay his estimate (Leviticus 27:8), whoever feels his shortage, can go to the priest, the Lord Jesus. He knows perfectly what value we have for Him. This is beautifully expressed in the parables of the talents (Matthew 25:14-30) and the pounds (Luke 19:11-27).

There is a difference between the gift someone has, the talents, and the faithfulness with which the gift is used, the pounds. The gift is different, which is expressed in the parable of the talents, where the slaves are given a different number of talents. The pound is the same for everyone, what we see in the parable of the pounds, where every slave gets one pound.

Someone who has a small gift, but who is faithful in its exercise, is valued higher than someone who has a large gift, but is unfaithful in the exercise thereof. The pursuit of the greater gift of grace is a task for all of us (1 Corinthians 12:31a). Someone who is faithful, gets more entrusted. Ability the Lord gives; acting with them to His honor, dedicating ourselves to them, is our responsibility.

Numbers 3:7

Introduction

This chapter has to do with the rights of God to His people. He will make His people His property, no matter how far they have distracted. In this chapter we see the path by which God will realize this.

The question is not what God will do if someone is unfaithful, but what He will do if someone wants to be faithful and makes a vow about it before the LORD. Here we find the two principles, that of grace and that of responsibility. Grace in the sense that God can work consecration in believers, but also responsibility that the believer in that consecration acts according to the commandments of God. If there is consecration, God sets the standard for it, not man. The standard is the measure of the sanctuary (Leviticus 27:25).

The making of vows, like the sacrifices, is very old (Genesis 28:20; Job 22:27). A vow can exist in the promise to give something to God. Someone can also, to His glory, renounce something that he is permitted to possess. The idea that plays a role in making a vow is that one does something that is pleasing to Him and that one then becomes part of His special grace. It may also be the intention, in a special case in which the help of God is urgently needed, to secure this help, by solemnly committing oneself to a service in advance.

In the provisions of the law, we can distinguish two aspects with regard to vows: 1. He who does not make vows does not sin; if anyone promised anything to God, he must keep that vow (Deuteronomy 23:22-23). 2. Nothing may be promised to the LORD that belongs to Him already, or by which His order sanctified by the law is broken, or to which sin and shame cling (Leviticus 27:26; Numbers 30:3-4; Deuteronomy 23:18). Also, nothing less in value than what was actually promised to Him may be brought as payment of the vow. The reverse is also not allowed (Leviticus 27:10).

Vows can consist of either the promise of a consecration to God, or a withdrawal from something. In both cases it is a vow of which the purpose is to honor Him. The law distinguishes the two cases in vows of consecration and vows of abstinence. A vow of abstinence we can see in the Nazarite vow of Numbers 6 (Numbers 6:1-7). In our chapter it is only about vows of consecration.

What can be consecrated to the LORD is mentioned: 1. a human being (Leviticus 27:2-8), 2. an animal (Leviticus 27:9-13), 3. a house (Leviticus 27:14-15), 4. a piece of land (Leviticus 27:16-25).

A vow can be made voluntarily, but not made undone voluntarily. A person who makes a vow and wants to be released from the obligation of it must be valued by the priest. It is important whether someone is fully aware of what he promised or whether he has made his promise a little hastily. In the latter case, he can be relieved from his promise. He can redeem his promise and for that he must be valued.

Hasty vows are often warned of (Ecclesiastes 5:4-5; Deuteronomy 23:21-23; Proverbs 20:25). Israel has made such a promise. At Mount Sinai they promised three times: We will do all that the LORD has spoken (Exodus 19:8; Exodus 24:3; 7). The LORD has not demanded such a promise. They have not been able to fulfill that promise. A price has to be paid to redeem them. That is what the Lord Jesus did.

Consecration of Persons

A person who vows usually does so in case of illness or imminent danger. On condition of healing or deliverance, such a man promises then to consecrate himself, or his wife, or his child, or his slave to the LORD, as a special property.

In general, all in Israel are the property of the LORD (Exodus 19:5). But whosoever promised himself so to the LORD, or was promised to Him by his parents or master, became therefore a bond-servant of the sanctuary. Such a person no longer has anything to do with social life, but must serve in the tent of meeting whenever he has the opportunity to do so.

Someone who has become the property of the LORD in this special way can redeem himself or be redeemed. The money from the redemption benefits in his place the service of the sanctuary (2 Kings 12:4). In determining the price of the value at which he can redeem himself or must be redeemed, account shall be taken of age, sex and property. Most pays he who is in the power of his life.

Age | Value from one month to 5 years | 5 shekels from 5 years to 20 years | 20 shekels from 20 years to 60 years | 50 shekels over 60 years | 15 shekels

In Exodus 30 there is a similar amount for every numbered one of twenty years and older (Exodus 30:11-16). That has to do with atonement. The price paid by the Lord Jesus for atonement is the same for every member of the church: the price of His blood. The development of spiritual life that every believer possesses, is different and the measure of consecration is different. There are the little children, or babies, in the faith, young people in the faith, and fathers in the faith (1 John 2:12-14).

The value of each person’s life according to his spiritual development is determined by our Priest, the Lord Jesus. If we judge and value each other, we can be very wrong. The Lord is not. He is entitled to our whole person and everything we have. The Macedonians understood this principle and “first gave themselves to the Lord” (2 Corinthians 8:5).

The fact that the valuation for those over sixty years falls so dramatically from fifty to fifteen shekels may have something to do with a relapse in the spiritual life. As one gets older, there is a danger that everything is no longer experienced as before. Isaac became blind. But that’s not how it should be. Moses was one hundred and twenty and Caleb eighty-five years old, but the power of their spiritual life was not diminished.

The difference between man and woman also has a spiritual meaning. The female speaks of the position, the male represents the force with which that position is realized. It is one thing to know that you are in Christ, a child of God, that is one’s position; it is something else to live up to that, that is the realization. The Lord also knows how to value us on this. It may be that we know what we are, but we don’t show much of it in practice.

Samuel is one who has been ordained by his mother to the LORD from birth. For him no estimate needs to be paid, because his mother meets the requirements (1 Samuel 1:11; 28).

According to His age, the Lord Jesus had to be valued at fifty shekels. However, the estimate on which He is valued is only thirty shekels of silver (Zechariah 11:12-13). But that is a valuation by man. God has valued Him on His true value and given Him the place of glory at His right hand.

Whoever cannot pay his estimate (Leviticus 27:8), whoever feels his shortage, can go to the priest, the Lord Jesus. He knows perfectly what value we have for Him. This is beautifully expressed in the parables of the talents (Matthew 25:14-30) and the pounds (Luke 19:11-27).

There is a difference between the gift someone has, the talents, and the faithfulness with which the gift is used, the pounds. The gift is different, which is expressed in the parable of the talents, where the slaves are given a different number of talents. The pound is the same for everyone, what we see in the parable of the pounds, where every slave gets one pound.

Someone who has a small gift, but who is faithful in its exercise, is valued higher than someone who has a large gift, but is unfaithful in the exercise thereof. The pursuit of the greater gift of grace is a task for all of us (1 Corinthians 12:31a). Someone who is faithful, gets more entrusted. Ability the Lord gives; acting with them to His honor, dedicating ourselves to them, is our responsibility.

Numbers 3:8

Introduction

This chapter has to do with the rights of God to His people. He will make His people His property, no matter how far they have distracted. In this chapter we see the path by which God will realize this.

The question is not what God will do if someone is unfaithful, but what He will do if someone wants to be faithful and makes a vow about it before the LORD. Here we find the two principles, that of grace and that of responsibility. Grace in the sense that God can work consecration in believers, but also responsibility that the believer in that consecration acts according to the commandments of God. If there is consecration, God sets the standard for it, not man. The standard is the measure of the sanctuary (Leviticus 27:25).

The making of vows, like the sacrifices, is very old (Genesis 28:20; Job 22:27). A vow can exist in the promise to give something to God. Someone can also, to His glory, renounce something that he is permitted to possess. The idea that plays a role in making a vow is that one does something that is pleasing to Him and that one then becomes part of His special grace. It may also be the intention, in a special case in which the help of God is urgently needed, to secure this help, by solemnly committing oneself to a service in advance.

In the provisions of the law, we can distinguish two aspects with regard to vows: 1. He who does not make vows does not sin; if anyone promised anything to God, he must keep that vow (Deuteronomy 23:22-23). 2. Nothing may be promised to the LORD that belongs to Him already, or by which His order sanctified by the law is broken, or to which sin and shame cling (Leviticus 27:26; Numbers 30:3-4; Deuteronomy 23:18). Also, nothing less in value than what was actually promised to Him may be brought as payment of the vow. The reverse is also not allowed (Leviticus 27:10).

Vows can consist of either the promise of a consecration to God, or a withdrawal from something. In both cases it is a vow of which the purpose is to honor Him. The law distinguishes the two cases in vows of consecration and vows of abstinence. A vow of abstinence we can see in the Nazarite vow of Numbers 6 (Numbers 6:1-7). In our chapter it is only about vows of consecration.

What can be consecrated to the LORD is mentioned: 1. a human being (Leviticus 27:2-8), 2. an animal (Leviticus 27:9-13), 3. a house (Leviticus 27:14-15), 4. a piece of land (Leviticus 27:16-25).

A vow can be made voluntarily, but not made undone voluntarily. A person who makes a vow and wants to be released from the obligation of it must be valued by the priest. It is important whether someone is fully aware of what he promised or whether he has made his promise a little hastily. In the latter case, he can be relieved from his promise. He can redeem his promise and for that he must be valued.

Hasty vows are often warned of (Ecclesiastes 5:4-5; Deuteronomy 23:21-23; Proverbs 20:25). Israel has made such a promise. At Mount Sinai they promised three times: We will do all that the LORD has spoken (Exodus 19:8; Exodus 24:3; 7). The LORD has not demanded such a promise. They have not been able to fulfill that promise. A price has to be paid to redeem them. That is what the Lord Jesus did.

Consecration of Persons

A person who vows usually does so in case of illness or imminent danger. On condition of healing or deliverance, such a man promises then to consecrate himself, or his wife, or his child, or his slave to the LORD, as a special property.

In general, all in Israel are the property of the LORD (Exodus 19:5). But whosoever promised himself so to the LORD, or was promised to Him by his parents or master, became therefore a bond-servant of the sanctuary. Such a person no longer has anything to do with social life, but must serve in the tent of meeting whenever he has the opportunity to do so.

Someone who has become the property of the LORD in this special way can redeem himself or be redeemed. The money from the redemption benefits in his place the service of the sanctuary (2 Kings 12:4). In determining the price of the value at which he can redeem himself or must be redeemed, account shall be taken of age, sex and property. Most pays he who is in the power of his life.

Age | Value from one month to 5 years | 5 shekels from 5 years to 20 years | 20 shekels from 20 years to 60 years | 50 shekels over 60 years | 15 shekels

In Exodus 30 there is a similar amount for every numbered one of twenty years and older (Exodus 30:11-16). That has to do with atonement. The price paid by the Lord Jesus for atonement is the same for every member of the church: the price of His blood. The development of spiritual life that every believer possesses, is different and the measure of consecration is different. There are the little children, or babies, in the faith, young people in the faith, and fathers in the faith (1 John 2:12-14).

The value of each person’s life according to his spiritual development is determined by our Priest, the Lord Jesus. If we judge and value each other, we can be very wrong. The Lord is not. He is entitled to our whole person and everything we have. The Macedonians understood this principle and “first gave themselves to the Lord” (2 Corinthians 8:5).

The fact that the valuation for those over sixty years falls so dramatically from fifty to fifteen shekels may have something to do with a relapse in the spiritual life. As one gets older, there is a danger that everything is no longer experienced as before. Isaac became blind. But that’s not how it should be. Moses was one hundred and twenty and Caleb eighty-five years old, but the power of their spiritual life was not diminished.

The difference between man and woman also has a spiritual meaning. The female speaks of the position, the male represents the force with which that position is realized. It is one thing to know that you are in Christ, a child of God, that is one’s position; it is something else to live up to that, that is the realization. The Lord also knows how to value us on this. It may be that we know what we are, but we don’t show much of it in practice.

Samuel is one who has been ordained by his mother to the LORD from birth. For him no estimate needs to be paid, because his mother meets the requirements (1 Samuel 1:11; 28).

According to His age, the Lord Jesus had to be valued at fifty shekels. However, the estimate on which He is valued is only thirty shekels of silver (Zechariah 11:12-13). But that is a valuation by man. God has valued Him on His true value and given Him the place of glory at His right hand.

Whoever cannot pay his estimate (Leviticus 27:8), whoever feels his shortage, can go to the priest, the Lord Jesus. He knows perfectly what value we have for Him. This is beautifully expressed in the parables of the talents (Matthew 25:14-30) and the pounds (Luke 19:11-27).

There is a difference between the gift someone has, the talents, and the faithfulness with which the gift is used, the pounds. The gift is different, which is expressed in the parable of the talents, where the slaves are given a different number of talents. The pound is the same for everyone, what we see in the parable of the pounds, where every slave gets one pound.

Someone who has a small gift, but who is faithful in its exercise, is valued higher than someone who has a large gift, but is unfaithful in the exercise thereof. The pursuit of the greater gift of grace is a task for all of us (1 Corinthians 12:31a). Someone who is faithful, gets more entrusted. Ability the Lord gives; acting with them to His honor, dedicating ourselves to them, is our responsibility.

Numbers 3:9

Consecration of Animals

Once an offering is offered to God, there is no way back. This speaks of the Lord Jesus. He has fulfilled His vow (Hebrews 10:7). Men have valued Him at thirty shekels of silver. That price was rejected by God (Zechariah 11:13).

An unclean animal may not be offered as an offering, but it can be consecrated to the LORD for another purpose, for example as a beast of burden. The quality of the animal must be judged by the priest. If it is to be redeemed again, it must be redeemed for the estimated price, which is increased by 20%. Every consecration to Him is greater to Him than we think.

Numbers 3:10

Consecration of Animals

Once an offering is offered to God, there is no way back. This speaks of the Lord Jesus. He has fulfilled His vow (Hebrews 10:7). Men have valued Him at thirty shekels of silver. That price was rejected by God (Zechariah 11:13).

An unclean animal may not be offered as an offering, but it can be consecrated to the LORD for another purpose, for example as a beast of burden. The quality of the animal must be judged by the priest. If it is to be redeemed again, it must be redeemed for the estimated price, which is increased by 20%. Every consecration to Him is greater to Him than we think.

Numbers 3:11

Consecration of Animals

Once an offering is offered to God, there is no way back. This speaks of the Lord Jesus. He has fulfilled His vow (Hebrews 10:7). Men have valued Him at thirty shekels of silver. That price was rejected by God (Zechariah 11:13).

An unclean animal may not be offered as an offering, but it can be consecrated to the LORD for another purpose, for example as a beast of burden. The quality of the animal must be judged by the priest. If it is to be redeemed again, it must be redeemed for the estimated price, which is increased by 20%. Every consecration to Him is greater to Him than we think.

Numbers 3:12

Consecration of Animals

Once an offering is offered to God, there is no way back. This speaks of the Lord Jesus. He has fulfilled His vow (Hebrews 10:7). Men have valued Him at thirty shekels of silver. That price was rejected by God (Zechariah 11:13).

An unclean animal may not be offered as an offering, but it can be consecrated to the LORD for another purpose, for example as a beast of burden. The quality of the animal must be judged by the priest. If it is to be redeemed again, it must be redeemed for the estimated price, which is increased by 20%. Every consecration to Him is greater to Him than we think.

Numbers 3:13

Consecration of Animals

Once an offering is offered to God, there is no way back. This speaks of the Lord Jesus. He has fulfilled His vow (Hebrews 10:7). Men have valued Him at thirty shekels of silver. That price was rejected by God (Zechariah 11:13).

An unclean animal may not be offered as an offering, but it can be consecrated to the LORD for another purpose, for example as a beast of burden. The quality of the animal must be judged by the priest. If it is to be redeemed again, it must be redeemed for the estimated price, which is increased by 20%. Every consecration to Him is greater to Him than we think.

Numbers 3:14

Consecration of a House

In Leviticus 14, a house can be leprous, which is negative. Here it can be consecrated to God, which is positive. The consecration of a house can be applied in the first place to the tabernacle, the house of God. That is perfectly holy for the LORD. In this it is where God dwells with His people, and His people may dwell with Him, if they are dedicated to Him. The value that the priest determines for it is fixed.

In the application to the church as the house of God we can say that for the Lord Jesus the value of God’s house is fixed. He paid the full price. He redeemed the house, the church, by His death. He has also added the fifth part, that is to say that in His death He glorified God at the highest level.

The house can also be applied to the house of Israel. The LORD can no longer dwell there, but it will be consecrated again for Him. This will happen on the basis of the same work that the Lord Jesus did to consecrate the New Testament house, the church, to God.

A house we also can see as a picture of a local church. A local church may be collectively consecrated to God. Then the meetings and brotherly living together are directed toward the honor of God. Unfortunately, due to all kinds of busyness, the local church as a whole is often no longer focused on the Lord Jesus. Everyone is too busy with their own activities. Then there is the Lord Jesus Who has set and paid the price and also the fifth part extra. Because of this we can now live in it and enjoy fellowship with God, with the Lord Jesus and with each other.

Numbers 3:15

Consecration of a House

In Leviticus 14, a house can be leprous, which is negative. Here it can be consecrated to God, which is positive. The consecration of a house can be applied in the first place to the tabernacle, the house of God. That is perfectly holy for the LORD. In this it is where God dwells with His people, and His people may dwell with Him, if they are dedicated to Him. The value that the priest determines for it is fixed.

In the application to the church as the house of God we can say that for the Lord Jesus the value of God’s house is fixed. He paid the full price. He redeemed the house, the church, by His death. He has also added the fifth part, that is to say that in His death He glorified God at the highest level.

The house can also be applied to the house of Israel. The LORD can no longer dwell there, but it will be consecrated again for Him. This will happen on the basis of the same work that the Lord Jesus did to consecrate the New Testament house, the church, to God.

A house we also can see as a picture of a local church. A local church may be collectively consecrated to God. Then the meetings and brotherly living together are directed toward the honor of God. Unfortunately, due to all kinds of busyness, the local church as a whole is often no longer focused on the Lord Jesus. Everyone is too busy with their own activities. Then there is the Lord Jesus Who has set and paid the price and also the fifth part extra. Because of this we can now live in it and enjoy fellowship with God, with the Lord Jesus and with each other.

Numbers 3:16

Consecration of a Part of the Field

What the field yields is for the LORD. We can compare the field with our lives. Does our life, everything we sow in it, bear fruit for Him? This has nothing to do with a great or small gift, but with our daily lives. Everyone has the opportunity to serve Him in it.

Numbers 3:17

Consecration of a Part of the Field

What the field yields is for the LORD. We can compare the field with our lives. Does our life, everything we sow in it, bear fruit for Him? This has nothing to do with a great or small gift, but with our daily lives. Everyone has the opportunity to serve Him in it.

Numbers 3:18

Consecration of a Part of the Field

What the field yields is for the LORD. We can compare the field with our lives. Does our life, everything we sow in it, bear fruit for Him? This has nothing to do with a great or small gift, but with our daily lives. Everyone has the opportunity to serve Him in it.

Numbers 3:19

Consecration of a Part of the Field

What the field yields is for the LORD. We can compare the field with our lives. Does our life, everything we sow in it, bear fruit for Him? This has nothing to do with a great or small gift, but with our daily lives. Everyone has the opportunity to serve Him in it.

Numbers 3:20

Consecration of a Part of the Field

What the field yields is for the LORD. We can compare the field with our lives. Does our life, everything we sow in it, bear fruit for Him? This has nothing to do with a great or small gift, but with our daily lives. Everyone has the opportunity to serve Him in it.

Numbers 3:21

Consecration of a Part of the Field

What the field yields is for the LORD. We can compare the field with our lives. Does our life, everything we sow in it, bear fruit for Him? This has nothing to do with a great or small gift, but with our daily lives. Everyone has the opportunity to serve Him in it.

Numbers 3:22

Consecration of a Part of the Field

What the field yields is for the LORD. We can compare the field with our lives. Does our life, everything we sow in it, bear fruit for Him? This has nothing to do with a great or small gift, but with our daily lives. Everyone has the opportunity to serve Him in it.

Numbers 3:23

Consecration of a Part of the Field

What the field yields is for the LORD. We can compare the field with our lives. Does our life, everything we sow in it, bear fruit for Him? This has nothing to do with a great or small gift, but with our daily lives. Everyone has the opportunity to serve Him in it.

Numbers 3:24

Consecration of a Part of the Field

What the field yields is for the LORD. We can compare the field with our lives. Does our life, everything we sow in it, bear fruit for Him? This has nothing to do with a great or small gift, but with our daily lives. Everyone has the opportunity to serve Him in it.

Numbers 3:25

The Holy Shekel

The norm, by which everything is judged, is the holy shekel, the shekel of the sanctuary, the place where God dwells. He determines the value of everything and that should guide us in our valuation of everything.

Numbers 3:26

Redemption of a Firstborn Among Animals

The firstborn of animals belongs to the LORD anyway, without a vow (Exodus 13:2). It is not just a voluntary matter. Consecration is also an obligation. We are not our own, we are “bought for a price” and by virtue of that are obliged to glorify God (1 Corinthians 6:20).

Visiting the meetings may be voluntary, but is not a non-binding matter. We are exhorted not to forsake our own assembling together (Hebrews 10:25). The same goes for worship: “True worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers” (John 4:23). But then follows: “God is spirit, and those who worship Him must worship in spirit and truth” (John 4:24).

Numbers 3:27

Redemption of a Firstborn Among Animals

The firstborn of animals belongs to the LORD anyway, without a vow (Exodus 13:2). It is not just a voluntary matter. Consecration is also an obligation. We are not our own, we are “bought for a price” and by virtue of that are obliged to glorify God (1 Corinthians 6:20).

Visiting the meetings may be voluntary, but is not a non-binding matter. We are exhorted not to forsake our own assembling together (Hebrews 10:25). The same goes for worship: “True worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers” (John 4:23). But then follows: “God is spirit, and those who worship Him must worship in spirit and truth” (John 4:24).

Numbers 3:28

What Shall Not Be Redeemed

What is devoted to destruction belongs to the LORD (Joshua 6:24; 1 Samuel 15:3-9). The Lord Jesus was under the curse in the hours when He was made sin on the cross. An application may be that items that have been a trap for us are destroyed by us and are not offered for sale to others (cf. Acts 19:19).

Numbers 3:29

What Shall Not Be Redeemed

What is devoted to destruction belongs to the LORD (Joshua 6:24; 1 Samuel 15:3-9). The Lord Jesus was under the curse in the hours when He was made sin on the cross. An application may be that items that have been a trap for us are destroyed by us and are not offered for sale to others (cf. Acts 19:19).

Numbers 3:30

All the Tithe Are for the LORD

Giving the tithes means acknowledging the sovereign rights of God over all our possessions. He is entitled to the first and the best. If we do, He rewards it (Malachi 3:10).

Numbers 3:31

All the Tithe Are for the LORD

Giving the tithes means acknowledging the sovereign rights of God over all our possessions. He is entitled to the first and the best. If we do, He rewards it (Malachi 3:10).

Numbers 3:32

All the Tithe Are for the LORD

Giving the tithes means acknowledging the sovereign rights of God over all our possessions. He is entitled to the first and the best. If we do, He rewards it (Malachi 3:10).

Numbers 3:33

All the Tithe Are for the LORD

Giving the tithes means acknowledging the sovereign rights of God over all our possessions. He is entitled to the first and the best. If we do, He rewards it (Malachi 3:10).

Numbers 3:34

Closing

This book on the sanctuary concludes with consecration of our personal and communal lives, how we can live dedicated lives. It is the answer to the question that has arisen in the course of this book: “Lord, how do You want us to live in fellowship with You and serve You?” Therefore, this chapter has been added to the book and closes with again a reference to “the commandments which the LORD commanded Moses for the Israelites at Mount Sinai”. This reference to the commandments of the LORD is God’s answer to the question asked.

When God’s commandments govern our hearts, we will wholeheartedly heed the exhortation: “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since [we have] a great priest over the house of God, let us draw near” (Hebrews 10:19-22).

Numbers 3:37

Introduction

In Leviticus we see a people of worshipers around a sanctuary in the presence of God. In Numbers we see a people in the wilderness in the presence of enemies. It is a people of warriors to defend the sanctuary. This is also our task, to “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). “The faith” means the content of faith, that what is believed. Here we must think of the truths about the Lord Jesus and His work and its consequences.

There are different types of fight, both in terms of the area where the fight is fought and the nature of the fight: 1. We see Israel fighting in the wilderness, but also in the land. 2. We see Israel fighting an offensive fight, but also a defensive fight. 3. We see Israel fighting a fight to which they are called, but we also see them fighting a fight in which they have ended up through their own fault.

All these aspects of the struggle are reflected in our lives as believers. The struggle in the wilderness is that of daily life. In this we may have to deal with struggles that we have to avoid, but sometimes take on voluntarily and a kind of struggle that we cannot avoid.

For example, if we first join the world and then try to get rid of it, or read books and watch films that capture our thoughts and feelings, we have to struggle to get rid of it and be freed from it. We could have avoided that battle by keeping ourselves separated from the world. In order to avoid this battle, the Lord Jesus teaches us to pray: “Do not lead us into temptation” (Matthew 6:13a).

There is also a kind of struggle that we cannot always avoid, for example when we do our work. Then we come into contact with things that can give rise to conflict, for example a question to participate in something that you, as a Christian, know that you cannot participate in. We often notice that the enemy attacks us on our weak spot. We see that enemy represented in Amalek (Deuteronomy 25:17-18; Exodus 17:8-13).

The Israelites must consciously seek out and engage in the struggle in the land. We read about this in the book of Joshua. For us, this battle speaks of conquering the values of Scripture in connection with the spiritual blessings in the heavenly places, which we find above all in the letter to the Ephesians. We must also defend these blessings and not allow them to be robbed from us. For this God gives us His armor (Ephesians 6:10-18).

It is also important to know which fight we should not fight and that is the fight against sin within us. This fight is presented to us in Romans 7 (Romans 7:1-24). It is the struggle of one born again to accomplish in his own strength, the power of the flesh, the law of God. This struggle the born again always loses. He will only be freed from this struggle when he sees the accomplished work of the Lord Jesus (Romans 7:25).

Numbers describes the walk and service of the people of God during their journey through the wilderness. In Exodus, we read about the beginning of the people who travel through the wilderness here. In Exodus 15-18 we also have a part of the wilderness journey. There everything is still under grace. After the law is giving at Mount Sinai the relationship between God and the people changes (Exodus 19-20). In Numbers we see how God immediately punishes when the people transgress and fail, because now the law is the foundation of God’s dealings with them. In this book, the enemy is not so much the personal enemy, but rather the influences that causes murmuring and revolt, for example. Evil does not penetrate, but breaks out.

The journey through the wilderness is a history of failure. Instead of a rapid advance to Canaan in the “eleven days’ [journey]” it takes (Deuteronomy 1:2), it takes them forty years. This book teaches us the lesson of the believer’s trial, in which his failure becomes clear and in which it also becomes clear how much he depends on the grace of God. The grace of God does not fail.

God remains the God of grace. He shows this in the tabernacle, in which the way to Him is drawn out. In Leviticus the priests and their service are in the foreground (the name Leviticus does not do justice to the book). Numbers is the book of numbers (hence the name). In Numbers, the Levite service is in the foreground.

The wilderness journey is not part of God’s counsels, but is an example of His ways with us. It shows the spiritual journey of the believer through the world – the wilderness – where the flesh is being tested. Everything that happens to the people in the wilderness are lessons for us, for it has happened “as examples for us, so that we would not crave evil things as they also craved” (1 Corinthians 10:6; 11). There the people get to know themselves and there they get to know God (Deuteronomy 8:2). We will thank God not only for the redemption from Egypt, but also for His tolerance of us in the wilderness, for all His love and care, His upbringing. We learn that in the wilderness of life.

Numbers is not a ‘quick bite’ reading. It is not for people who are unwilling to dedicate time and energy to the study of God’s Word. However, those who are prepared to study this book will find much of the Lord Jesus in it and will discover rich lessons for his life of faith.

Division of the book

1. The encampment of the people and the preparations for the journey (Numbers 1-10:10). a. The order (Numbers 1-2). b. The Levites set apart (Numbers 3-4). c. What to do in case of unfaithfulness (Numbers 5). d. Faithfulness of the individual in case of general unfaithfulness (Numbers 6). e. The travel aids (Numbers 7-10:11). 2. The journey (Numbers 10:11-21:20). 3. The people in the plains of Moab (Numbers 21:21-34:13).

Assignment to Take a Census

The book starts with numbering and ordering. Numbering is proof of ownership. The whole generation numbered here perishes in the wilderness under the judgment of God – except Joshua and Caleb. This means that a new generation arrives in Canaan. Being numbered for heaven, knowing that our names are recorded there, is something to be happy and grateful for. But we must not forget that God is interested in all our actions, the way we go, the trials and struggles we have. He numbers that too.

Thirteen months have passed since the redemption out of Egypt and one month has passed since the tabernacle was erected (Exodus 40:17). Applied to us, this means that there has been teaching about salvation, the church as the dwelling place of God and priestly service, as depicted in the tabernacle (Exodus) and the sacrificial service and priestly service (Leviticus). Now comes the order to Moses to “take a census of all the congregation of the sons of Israel”. The people are seen in their entirety. The picture speaks of spiritual growth and spiritual strength.

The census should be done “by their families, by their fathers’ households, … every male”. Every member of the people must know his origin and where he belongs. Similarly, every believer must know his place in Christ; he must know that he is a child of God and what his spiritual family is, who his brothers and sisters are. “Every male” speaks of putting into practice what someone is in position.

It is about militant men, not children or the elderly. The age of twenty is in many countries the age of military service. Once someone is in active service, he renounces personal interests and makes his time and strength available to the country. The effectiveness of the service depends on listening to the superiors. Whoever is in service is expected to follow orders without contradicting them (Luke 7:8).

“Head by head” they are numbered. In this way each individual is placed before God. Numbering shows that the people are not a great mass for God. The individual is not absorbed in the mass. God knows every single one of them. Every person is important to Him. God cannot miss one.

It is great to know that we are numbered for heaven, that our names are recorded there (Luke 10:20b). But that is not all. The Lord also wants to record our names for the battle on earth. We are numbered head by head, which means that we will be aware of the personal connection with the Lord Jesus. To know this is important for every Christian.

In order to explain this personal relationship with God, in order to belong to the numbered ones, the Israelite must be twenty years old. Spiritually applied this means that it takes a certain spiritual maturity to be able to serve as a warrior in the army of God. An end age is not mentioned. A baby in faith is not expected to be a warrior. It is expected of a young man in faith (1 John 2:13b; 14b; cf. 2 Timothy 2:3-4).

Moses and Aaron number together. Together they are a picture of the Lord Jesus, who is called “the Apostle and High Priest of our confession” (Hebrews 3:1). The Lord Jesus speaks on our behalf to God and represents us before God. With Him we have to deal. We see in Him the King-Priest (Zechariah 6:13). He knows His own. He knows who He can send out.

All who are numbered here will never be able to begin the actual battle – that of the conquest of the land – because, except two, Joshua and Caleb, they will fall in the wilderness (Numbers 14:29). Those who are numbered at the end of this book, in Numbers 26, form a new generation. But that is not what God is thinking about in this census. As has already been mentioned, the journey to the land should only take eleven days. The fact that it eventually became a journey of forty years has to do with the unfaithfulness of the people.

Yet God uses that time to show more of Himself than we would have known in case of a short journey. The robber on the cross who repents, has only a very small part of his wilderness journey to go. He has not come to know the faithfulness of God in all circumstances of life. He does not have so much to worship God for as someone who, throughout a lifetime, has come to know God’s faithfulness and care in the face of the unfaithfulness that has so often been proven on his part.

Numbers 3:38

Introduction

In Leviticus we see a people of worshipers around a sanctuary in the presence of God. In Numbers we see a people in the wilderness in the presence of enemies. It is a people of warriors to defend the sanctuary. This is also our task, to “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). “The faith” means the content of faith, that what is believed. Here we must think of the truths about the Lord Jesus and His work and its consequences.

There are different types of fight, both in terms of the area where the fight is fought and the nature of the fight: 1. We see Israel fighting in the wilderness, but also in the land. 2. We see Israel fighting an offensive fight, but also a defensive fight. 3. We see Israel fighting a fight to which they are called, but we also see them fighting a fight in which they have ended up through their own fault.

All these aspects of the struggle are reflected in our lives as believers. The struggle in the wilderness is that of daily life. In this we may have to deal with struggles that we have to avoid, but sometimes take on voluntarily and a kind of struggle that we cannot avoid.

For example, if we first join the world and then try to get rid of it, or read books and watch films that capture our thoughts and feelings, we have to struggle to get rid of it and be freed from it. We could have avoided that battle by keeping ourselves separated from the world. In order to avoid this battle, the Lord Jesus teaches us to pray: “Do not lead us into temptation” (Matthew 6:13a).

There is also a kind of struggle that we cannot always avoid, for example when we do our work. Then we come into contact with things that can give rise to conflict, for example a question to participate in something that you, as a Christian, know that you cannot participate in. We often notice that the enemy attacks us on our weak spot. We see that enemy represented in Amalek (Deuteronomy 25:17-18; Exodus 17:8-13).

The Israelites must consciously seek out and engage in the struggle in the land. We read about this in the book of Joshua. For us, this battle speaks of conquering the values of Scripture in connection with the spiritual blessings in the heavenly places, which we find above all in the letter to the Ephesians. We must also defend these blessings and not allow them to be robbed from us. For this God gives us His armor (Ephesians 6:10-18).

It is also important to know which fight we should not fight and that is the fight against sin within us. This fight is presented to us in Romans 7 (Romans 7:1-24). It is the struggle of one born again to accomplish in his own strength, the power of the flesh, the law of God. This struggle the born again always loses. He will only be freed from this struggle when he sees the accomplished work of the Lord Jesus (Romans 7:25).

Numbers describes the walk and service of the people of God during their journey through the wilderness. In Exodus, we read about the beginning of the people who travel through the wilderness here. In Exodus 15-18 we also have a part of the wilderness journey. There everything is still under grace. After the law is giving at Mount Sinai the relationship between God and the people changes (Exodus 19-20). In Numbers we see how God immediately punishes when the people transgress and fail, because now the law is the foundation of God’s dealings with them. In this book, the enemy is not so much the personal enemy, but rather the influences that causes murmuring and revolt, for example. Evil does not penetrate, but breaks out.

The journey through the wilderness is a history of failure. Instead of a rapid advance to Canaan in the “eleven days’ [journey]” it takes (Deuteronomy 1:2), it takes them forty years. This book teaches us the lesson of the believer’s trial, in which his failure becomes clear and in which it also becomes clear how much he depends on the grace of God. The grace of God does not fail.

God remains the God of grace. He shows this in the tabernacle, in which the way to Him is drawn out. In Leviticus the priests and their service are in the foreground (the name Leviticus does not do justice to the book). Numbers is the book of numbers (hence the name). In Numbers, the Levite service is in the foreground.

The wilderness journey is not part of God’s counsels, but is an example of His ways with us. It shows the spiritual journey of the believer through the world – the wilderness – where the flesh is being tested. Everything that happens to the people in the wilderness are lessons for us, for it has happened “as examples for us, so that we would not crave evil things as they also craved” (1 Corinthians 10:6; 11). There the people get to know themselves and there they get to know God (Deuteronomy 8:2). We will thank God not only for the redemption from Egypt, but also for His tolerance of us in the wilderness, for all His love and care, His upbringing. We learn that in the wilderness of life.

Numbers is not a ‘quick bite’ reading. It is not for people who are unwilling to dedicate time and energy to the study of God’s Word. However, those who are prepared to study this book will find much of the Lord Jesus in it and will discover rich lessons for his life of faith.

Division of the book

1. The encampment of the people and the preparations for the journey (Numbers 1-10:10). a. The order (Numbers 1-2). b. The Levites set apart (Numbers 3-4). c. What to do in case of unfaithfulness (Numbers 5). d. Faithfulness of the individual in case of general unfaithfulness (Numbers 6). e. The travel aids (Numbers 7-10:11). 2. The journey (Numbers 10:11-21:20). 3. The people in the plains of Moab (Numbers 21:21-34:13).

Assignment to Take a Census

The book starts with numbering and ordering. Numbering is proof of ownership. The whole generation numbered here perishes in the wilderness under the judgment of God – except Joshua and Caleb. This means that a new generation arrives in Canaan. Being numbered for heaven, knowing that our names are recorded there, is something to be happy and grateful for. But we must not forget that God is interested in all our actions, the way we go, the trials and struggles we have. He numbers that too.

Thirteen months have passed since the redemption out of Egypt and one month has passed since the tabernacle was erected (Exodus 40:17). Applied to us, this means that there has been teaching about salvation, the church as the dwelling place of God and priestly service, as depicted in the tabernacle (Exodus) and the sacrificial service and priestly service (Leviticus). Now comes the order to Moses to “take a census of all the congregation of the sons of Israel”. The people are seen in their entirety. The picture speaks of spiritual growth and spiritual strength.

The census should be done “by their families, by their fathers’ households, … every male”. Every member of the people must know his origin and where he belongs. Similarly, every believer must know his place in Christ; he must know that he is a child of God and what his spiritual family is, who his brothers and sisters are. “Every male” speaks of putting into practice what someone is in position.

It is about militant men, not children or the elderly. The age of twenty is in many countries the age of military service. Once someone is in active service, he renounces personal interests and makes his time and strength available to the country. The effectiveness of the service depends on listening to the superiors. Whoever is in service is expected to follow orders without contradicting them (Luke 7:8).

“Head by head” they are numbered. In this way each individual is placed before God. Numbering shows that the people are not a great mass for God. The individual is not absorbed in the mass. God knows every single one of them. Every person is important to Him. God cannot miss one.

It is great to know that we are numbered for heaven, that our names are recorded there (Luke 10:20b). But that is not all. The Lord also wants to record our names for the battle on earth. We are numbered head by head, which means that we will be aware of the personal connection with the Lord Jesus. To know this is important for every Christian.

In order to explain this personal relationship with God, in order to belong to the numbered ones, the Israelite must be twenty years old. Spiritually applied this means that it takes a certain spiritual maturity to be able to serve as a warrior in the army of God. An end age is not mentioned. A baby in faith is not expected to be a warrior. It is expected of a young man in faith (1 John 2:13b; 14b; cf. 2 Timothy 2:3-4).

Moses and Aaron number together. Together they are a picture of the Lord Jesus, who is called “the Apostle and High Priest of our confession” (Hebrews 3:1). The Lord Jesus speaks on our behalf to God and represents us before God. With Him we have to deal. We see in Him the King-Priest (Zechariah 6:13). He knows His own. He knows who He can send out.

All who are numbered here will never be able to begin the actual battle – that of the conquest of the land – because, except two, Joshua and Caleb, they will fall in the wilderness (Numbers 14:29). Those who are numbered at the end of this book, in Numbers 26, form a new generation. But that is not what God is thinking about in this census. As has already been mentioned, the journey to the land should only take eleven days. The fact that it eventually became a journey of forty years has to do with the unfaithfulness of the people.

Yet God uses that time to show more of Himself than we would have known in case of a short journey. The robber on the cross who repents, has only a very small part of his wilderness journey to go. He has not come to know the faithfulness of God in all circumstances of life. He does not have so much to worship God for as someone who, throughout a lifetime, has come to know God’s faithfulness and care in the face of the unfaithfulness that has so often been proven on his part.

Numbers 3:39

Introduction

In Leviticus we see a people of worshipers around a sanctuary in the presence of God. In Numbers we see a people in the wilderness in the presence of enemies. It is a people of warriors to defend the sanctuary. This is also our task, to “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). “The faith” means the content of faith, that what is believed. Here we must think of the truths about the Lord Jesus and His work and its consequences.

There are different types of fight, both in terms of the area where the fight is fought and the nature of the fight: 1. We see Israel fighting in the wilderness, but also in the land. 2. We see Israel fighting an offensive fight, but also a defensive fight. 3. We see Israel fighting a fight to which they are called, but we also see them fighting a fight in which they have ended up through their own fault.

All these aspects of the struggle are reflected in our lives as believers. The struggle in the wilderness is that of daily life. In this we may have to deal with struggles that we have to avoid, but sometimes take on voluntarily and a kind of struggle that we cannot avoid.

For example, if we first join the world and then try to get rid of it, or read books and watch films that capture our thoughts and feelings, we have to struggle to get rid of it and be freed from it. We could have avoided that battle by keeping ourselves separated from the world. In order to avoid this battle, the Lord Jesus teaches us to pray: “Do not lead us into temptation” (Matthew 6:13a).

There is also a kind of struggle that we cannot always avoid, for example when we do our work. Then we come into contact with things that can give rise to conflict, for example a question to participate in something that you, as a Christian, know that you cannot participate in. We often notice that the enemy attacks us on our weak spot. We see that enemy represented in Amalek (Deuteronomy 25:17-18; Exodus 17:8-13).

The Israelites must consciously seek out and engage in the struggle in the land. We read about this in the book of Joshua. For us, this battle speaks of conquering the values of Scripture in connection with the spiritual blessings in the heavenly places, which we find above all in the letter to the Ephesians. We must also defend these blessings and not allow them to be robbed from us. For this God gives us His armor (Ephesians 6:10-18).

It is also important to know which fight we should not fight and that is the fight against sin within us. This fight is presented to us in Romans 7 (Romans 7:1-24). It is the struggle of one born again to accomplish in his own strength, the power of the flesh, the law of God. This struggle the born again always loses. He will only be freed from this struggle when he sees the accomplished work of the Lord Jesus (Romans 7:25).

Numbers describes the walk and service of the people of God during their journey through the wilderness. In Exodus, we read about the beginning of the people who travel through the wilderness here. In Exodus 15-18 we also have a part of the wilderness journey. There everything is still under grace. After the law is giving at Mount Sinai the relationship between God and the people changes (Exodus 19-20). In Numbers we see how God immediately punishes when the people transgress and fail, because now the law is the foundation of God’s dealings with them. In this book, the enemy is not so much the personal enemy, but rather the influences that causes murmuring and revolt, for example. Evil does not penetrate, but breaks out.

The journey through the wilderness is a history of failure. Instead of a rapid advance to Canaan in the “eleven days’ [journey]” it takes (Deuteronomy 1:2), it takes them forty years. This book teaches us the lesson of the believer’s trial, in which his failure becomes clear and in which it also becomes clear how much he depends on the grace of God. The grace of God does not fail.

God remains the God of grace. He shows this in the tabernacle, in which the way to Him is drawn out. In Leviticus the priests and their service are in the foreground (the name Leviticus does not do justice to the book). Numbers is the book of numbers (hence the name). In Numbers, the Levite service is in the foreground.

The wilderness journey is not part of God’s counsels, but is an example of His ways with us. It shows the spiritual journey of the believer through the world – the wilderness – where the flesh is being tested. Everything that happens to the people in the wilderness are lessons for us, for it has happened “as examples for us, so that we would not crave evil things as they also craved” (1 Corinthians 10:6; 11). There the people get to know themselves and there they get to know God (Deuteronomy 8:2). We will thank God not only for the redemption from Egypt, but also for His tolerance of us in the wilderness, for all His love and care, His upbringing. We learn that in the wilderness of life.

Numbers is not a ‘quick bite’ reading. It is not for people who are unwilling to dedicate time and energy to the study of God’s Word. However, those who are prepared to study this book will find much of the Lord Jesus in it and will discover rich lessons for his life of faith.

Division of the book

1. The encampment of the people and the preparations for the journey (Numbers 1-10:10). a. The order (Numbers 1-2). b. The Levites set apart (Numbers 3-4). c. What to do in case of unfaithfulness (Numbers 5). d. Faithfulness of the individual in case of general unfaithfulness (Numbers 6). e. The travel aids (Numbers 7-10:11). 2. The journey (Numbers 10:11-21:20). 3. The people in the plains of Moab (Numbers 21:21-34:13).

Assignment to Take a Census

The book starts with numbering and ordering. Numbering is proof of ownership. The whole generation numbered here perishes in the wilderness under the judgment of God – except Joshua and Caleb. This means that a new generation arrives in Canaan. Being numbered for heaven, knowing that our names are recorded there, is something to be happy and grateful for. But we must not forget that God is interested in all our actions, the way we go, the trials and struggles we have. He numbers that too.

Thirteen months have passed since the redemption out of Egypt and one month has passed since the tabernacle was erected (Exodus 40:17). Applied to us, this means that there has been teaching about salvation, the church as the dwelling place of God and priestly service, as depicted in the tabernacle (Exodus) and the sacrificial service and priestly service (Leviticus). Now comes the order to Moses to “take a census of all the congregation of the sons of Israel”. The people are seen in their entirety. The picture speaks of spiritual growth and spiritual strength.

The census should be done “by their families, by their fathers’ households, … every male”. Every member of the people must know his origin and where he belongs. Similarly, every believer must know his place in Christ; he must know that he is a child of God and what his spiritual family is, who his brothers and sisters are. “Every male” speaks of putting into practice what someone is in position.

It is about militant men, not children or the elderly. The age of twenty is in many countries the age of military service. Once someone is in active service, he renounces personal interests and makes his time and strength available to the country. The effectiveness of the service depends on listening to the superiors. Whoever is in service is expected to follow orders without contradicting them (Luke 7:8).

“Head by head” they are numbered. In this way each individual is placed before God. Numbering shows that the people are not a great mass for God. The individual is not absorbed in the mass. God knows every single one of them. Every person is important to Him. God cannot miss one.

It is great to know that we are numbered for heaven, that our names are recorded there (Luke 10:20b). But that is not all. The Lord also wants to record our names for the battle on earth. We are numbered head by head, which means that we will be aware of the personal connection with the Lord Jesus. To know this is important for every Christian.

In order to explain this personal relationship with God, in order to belong to the numbered ones, the Israelite must be twenty years old. Spiritually applied this means that it takes a certain spiritual maturity to be able to serve as a warrior in the army of God. An end age is not mentioned. A baby in faith is not expected to be a warrior. It is expected of a young man in faith (1 John 2:13b; 14b; cf. 2 Timothy 2:3-4).

Moses and Aaron number together. Together they are a picture of the Lord Jesus, who is called “the Apostle and High Priest of our confession” (Hebrews 3:1). The Lord Jesus speaks on our behalf to God and represents us before God. With Him we have to deal. We see in Him the King-Priest (Zechariah 6:13). He knows His own. He knows who He can send out.

All who are numbered here will never be able to begin the actual battle – that of the conquest of the land – because, except two, Joshua and Caleb, they will fall in the wilderness (Numbers 14:29). Those who are numbered at the end of this book, in Numbers 26, form a new generation. But that is not what God is thinking about in this census. As has already been mentioned, the journey to the land should only take eleven days. The fact that it eventually became a journey of forty years has to do with the unfaithfulness of the people.

Yet God uses that time to show more of Himself than we would have known in case of a short journey. The robber on the cross who repents, has only a very small part of his wilderness journey to go. He has not come to know the faithfulness of God in all circumstances of life. He does not have so much to worship God for as someone who, throughout a lifetime, has come to know God’s faithfulness and care in the face of the unfaithfulness that has so often been proven on his part.

Numbers 3:40

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:41

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:42

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:43

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:44

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:45

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:46

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:47

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:48

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:49

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:50

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.

Numbers 3:51

Who Has to Help with the Census

Not only the Lord Jesus sees who can serve as a warrior in His army, but also the heads of the tribes are involved. This can be applied to the responsible or leading brothers in a local church. They see which young people are spiritually twenty years and older. They participate in numbering by watching the spiritual development of young people. Timothy is one of those ‘numbered’ by older brothers: “He was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:1-2).

Names have their meaning in the Bible. We see in Hebrews 7 that we can learn spiritual lessons from this (Hebrews 7:1-3). It is important, however, to remain vigilant that we do not fall into fantasy. Some names have multiple meanings. To be able to determine with a certain degree of certainty the meaning of a name, it is advisable to consult several biblical name books. If several name books give the same meaning, it is likely that this is the correct meaning.

The names of the heads are also found in the Numbers 2, 7 and 10. In most of these names the Name of God resounds: ‘El’ means ‘God’. This shows that the Israelites did not forget their God during their stay in Egypt. In the names they gave their children, they have kept the memory of God.

In order to give a meaning to the names that I think is plausible, I pass on the meaning that Grant gives of those names in his ‘Numerical Bible’. It is up to the reader to think about this further.

1. Head of Reuben is Elizur, ‘my God is a rock’, the son of Shedeur, ‘the Almighty is a flame’. 2. Head of the family of Simeon is Shelumiel, ‘in peace with God’, the son of Zurishaddai, ‘my rock is the Almighty’. 3. Head of Judah is Nahshon, ‘prophet’, the son of Amminadab, ‘people of the willing Giver’. 4. Head of Issachar is Nethanel, ‘gift of God’, the son of Zuar, ‘small’. 5. Head of Zebulun is Eliab ‘my God is Father’, the son of Helon (too uncertain meaning). 6.

Head of Ephraim is Elishama, ‘my God has heard’, the son of Ammihud, ‘the people of Majesty’. 7. Head of Manasseh is Gamaliel, ‘God is a rewarder’, the son of Pedahzur, ‘the rock that redeems’. 8. Head of Benjamin is Abidan, ‘my Father is Judge’, the son of Gideoni, ‘cutter down’. 9. Head of Dan is Ahiezer, ‘brother of help’, the son of Ammishaddai, ‘the people of the Almighty’. 10. Head of Asher is Pagiel, ‘God has met me’, the son of Ochran, ‘tormented’. 11. Head of Gad is Eliasaph, ‘God has added’, the son of Deuel, ‘known by God’. 12.

Head of Naphtali is Ahira, ‘brother of evil’, the son of Enan, ‘seeing’.