Numbers 29

Numbers 29:1

Fourth Discourse

The fourth prophecy is exclusively about the future. Through the four times repeated word “discourse” (Numbers 24:15; 20; 21; 23), this fourth prophecy is divided into four parts. The first discourse is about Moab and Edom (Numbers 24:17-19), the second about the arch-enemy Amalek (Numbers 24:20), the third about the Kenites (Numbers 24:21-22) and the fourth about the destruction of the great world powers (Numbers 24:23-24).

Balaam speaks of himself as the man who hears the words of God, who knows the knowledge of the Most High and who sees the vision of the Almighty. He has heard and seen much of God. This can also be seen in the different names with which he mentions God. Unfortunately, it did not bring him a step closer to that God, the God of Israel. The cause is that all his knowledge about God has had no effect on his conscience.

Here Balaam uses a new name of God: the Most High. This is the name of God in the millennial realm (cf. Genesis 14:18-20). He then is revealed above all nations, all enemies are subdued, and His people have received all that He promised. In His omnipotence He carried His people through all the difficulties of the wilderness and brought them into the blessing of the kingdom of peace.

The coming of the Messiah is connected with the above (Numbers 24:17b). Balaam sees Him, “but not now”, that is to say, as not yet present; he beholds Him, “but not near”, that is, in the distance, not the near future. In Numbers 23 Balaam also said that he sees and beholds him (Numbers 23:9). There he means the people. Here he says it again, but now he means a Person.

The star mentioned here by Balaam will later lead the magi from the east to the Messiah (Matthew 2:1-11). It says here that it is a star that comes from Jacob, not a star that comes to Jacob from heaven. It indicates that the Messiah comes forth from that people. Thus also the Redeemer comes from Zion, not to Zion (Romans 11:26). The scepter rises from Israel (Genesis 49:10). For us, the church, He is the “bright morning star” (Revelation 22:16), Who arises in our hearts (2 Peter 1:19; Revelation 2:28).

What will soon be a reality for Israel – that the day will come with the coming of the Messiah (2 Samuel 23:3-4) – is already a reality for us. We are “sons of day” (1 Thessalonians 5:5). We already have part in the blessings that will soon be part of all creation. Christ reigns already in our lives, soon He will reign over all creation.

The “forehead of Moab”, literally the “corners of Moab”, means the boundaries of Moab. Moab and Edom (Numbers 24:18) will not be able to resist the power of Israel, which they derive from their Messiah (Numbers 24:19). The weak Jacob will become the mighty Israel. All enemies will be presented with the bill of their attitude toward Israel.

“Amalek” is the worst, the main enemy (Numbers 24:20). That enemy is a picture of the power of the flesh. But he will be destroyed. The Kenite (Numbers 24:21) were part of Amalek (1 Samuel 15:6). They thought they could escape destruction because they dwelt high in the cliff. But like “Cain” they should be consumed. Cain represents man who has his permanent residence in the world and builds cities to make life there as pleasant and safe as possible. “Asshur” is used to keep Cain captive.

Life is only possible in connection with God. For those who are outside of Him applies: “Who can live?” With these words, Balaam begins his last discourse in Numbers 24:23, as if he had understood through the previous discourses that what God says is going to happen.

As certain as the blessing is for Israel, so too is the judgment for the enemies. No one is capable of turning the blessing, no one is capable of turning the judgment or escaping it. So Asshur will in turn be subject to those of Kittim (Numbers 24:24). Some interpreters assume that with those of Kittim are not only meant the inhabitants of the island of Cyprus, but all powers on the western side of the Mediterranean, including Rome (Jeremiah 2:10; Daniel 11:30).

Numbers 29:2

Fourth Discourse

The fourth prophecy is exclusively about the future. Through the four times repeated word “discourse” (Numbers 24:15; 20; 21; 23), this fourth prophecy is divided into four parts. The first discourse is about Moab and Edom (Numbers 24:17-19), the second about the arch-enemy Amalek (Numbers 24:20), the third about the Kenites (Numbers 24:21-22) and the fourth about the destruction of the great world powers (Numbers 24:23-24).

Balaam speaks of himself as the man who hears the words of God, who knows the knowledge of the Most High and who sees the vision of the Almighty. He has heard and seen much of God. This can also be seen in the different names with which he mentions God. Unfortunately, it did not bring him a step closer to that God, the God of Israel. The cause is that all his knowledge about God has had no effect on his conscience.

Here Balaam uses a new name of God: the Most High. This is the name of God in the millennial realm (cf. Genesis 14:18-20). He then is revealed above all nations, all enemies are subdued, and His people have received all that He promised. In His omnipotence He carried His people through all the difficulties of the wilderness and brought them into the blessing of the kingdom of peace.

The coming of the Messiah is connected with the above (Numbers 24:17b). Balaam sees Him, “but not now”, that is to say, as not yet present; he beholds Him, “but not near”, that is, in the distance, not the near future. In Numbers 23 Balaam also said that he sees and beholds him (Numbers 23:9). There he means the people. Here he says it again, but now he means a Person.

The star mentioned here by Balaam will later lead the magi from the east to the Messiah (Matthew 2:1-11). It says here that it is a star that comes from Jacob, not a star that comes to Jacob from heaven. It indicates that the Messiah comes forth from that people. Thus also the Redeemer comes from Zion, not to Zion (Romans 11:26). The scepter rises from Israel (Genesis 49:10). For us, the church, He is the “bright morning star” (Revelation 22:16), Who arises in our hearts (2 Peter 1:19; Revelation 2:28).

What will soon be a reality for Israel – that the day will come with the coming of the Messiah (2 Samuel 23:3-4) – is already a reality for us. We are “sons of day” (1 Thessalonians 5:5). We already have part in the blessings that will soon be part of all creation. Christ reigns already in our lives, soon He will reign over all creation.

The “forehead of Moab”, literally the “corners of Moab”, means the boundaries of Moab. Moab and Edom (Numbers 24:18) will not be able to resist the power of Israel, which they derive from their Messiah (Numbers 24:19). The weak Jacob will become the mighty Israel. All enemies will be presented with the bill of their attitude toward Israel.

“Amalek” is the worst, the main enemy (Numbers 24:20). That enemy is a picture of the power of the flesh. But he will be destroyed. The Kenite (Numbers 24:21) were part of Amalek (1 Samuel 15:6). They thought they could escape destruction because they dwelt high in the cliff. But like “Cain” they should be consumed. Cain represents man who has his permanent residence in the world and builds cities to make life there as pleasant and safe as possible. “Asshur” is used to keep Cain captive.

Life is only possible in connection with God. For those who are outside of Him applies: “Who can live?” With these words, Balaam begins his last discourse in Numbers 24:23, as if he had understood through the previous discourses that what God says is going to happen.

As certain as the blessing is for Israel, so too is the judgment for the enemies. No one is capable of turning the blessing, no one is capable of turning the judgment or escaping it. So Asshur will in turn be subject to those of Kittim (Numbers 24:24). Some interpreters assume that with those of Kittim are not only meant the inhabitants of the island of Cyprus, but all powers on the western side of the Mediterranean, including Rome (Jeremiah 2:10; Daniel 11:30).

Numbers 29:3

Fourth Discourse

The fourth prophecy is exclusively about the future. Through the four times repeated word “discourse” (Numbers 24:15; 20; 21; 23), this fourth prophecy is divided into four parts. The first discourse is about Moab and Edom (Numbers 24:17-19), the second about the arch-enemy Amalek (Numbers 24:20), the third about the Kenites (Numbers 24:21-22) and the fourth about the destruction of the great world powers (Numbers 24:23-24).

Balaam speaks of himself as the man who hears the words of God, who knows the knowledge of the Most High and who sees the vision of the Almighty. He has heard and seen much of God. This can also be seen in the different names with which he mentions God. Unfortunately, it did not bring him a step closer to that God, the God of Israel. The cause is that all his knowledge about God has had no effect on his conscience.

Here Balaam uses a new name of God: the Most High. This is the name of God in the millennial realm (cf. Genesis 14:18-20). He then is revealed above all nations, all enemies are subdued, and His people have received all that He promised. In His omnipotence He carried His people through all the difficulties of the wilderness and brought them into the blessing of the kingdom of peace.

The coming of the Messiah is connected with the above (Numbers 24:17b). Balaam sees Him, “but not now”, that is to say, as not yet present; he beholds Him, “but not near”, that is, in the distance, not the near future. In Numbers 23 Balaam also said that he sees and beholds him (Numbers 23:9). There he means the people. Here he says it again, but now he means a Person.

The star mentioned here by Balaam will later lead the magi from the east to the Messiah (Matthew 2:1-11). It says here that it is a star that comes from Jacob, not a star that comes to Jacob from heaven. It indicates that the Messiah comes forth from that people. Thus also the Redeemer comes from Zion, not to Zion (Romans 11:26). The scepter rises from Israel (Genesis 49:10). For us, the church, He is the “bright morning star” (Revelation 22:16), Who arises in our hearts (2 Peter 1:19; Revelation 2:28).

What will soon be a reality for Israel – that the day will come with the coming of the Messiah (2 Samuel 23:3-4) – is already a reality for us. We are “sons of day” (1 Thessalonians 5:5). We already have part in the blessings that will soon be part of all creation. Christ reigns already in our lives, soon He will reign over all creation.

The “forehead of Moab”, literally the “corners of Moab”, means the boundaries of Moab. Moab and Edom (Numbers 24:18) will not be able to resist the power of Israel, which they derive from their Messiah (Numbers 24:19). The weak Jacob will become the mighty Israel. All enemies will be presented with the bill of their attitude toward Israel.

“Amalek” is the worst, the main enemy (Numbers 24:20). That enemy is a picture of the power of the flesh. But he will be destroyed. The Kenite (Numbers 24:21) were part of Amalek (1 Samuel 15:6). They thought they could escape destruction because they dwelt high in the cliff. But like “Cain” they should be consumed. Cain represents man who has his permanent residence in the world and builds cities to make life there as pleasant and safe as possible. “Asshur” is used to keep Cain captive.

Life is only possible in connection with God. For those who are outside of Him applies: “Who can live?” With these words, Balaam begins his last discourse in Numbers 24:23, as if he had understood through the previous discourses that what God says is going to happen.

As certain as the blessing is for Israel, so too is the judgment for the enemies. No one is capable of turning the blessing, no one is capable of turning the judgment or escaping it. So Asshur will in turn be subject to those of Kittim (Numbers 24:24). Some interpreters assume that with those of Kittim are not only meant the inhabitants of the island of Cyprus, but all powers on the western side of the Mediterranean, including Rome (Jeremiah 2:10; Daniel 11:30).

Numbers 29:4

Fourth Discourse

The fourth prophecy is exclusively about the future. Through the four times repeated word “discourse” (Numbers 24:15; 20; 21; 23), this fourth prophecy is divided into four parts. The first discourse is about Moab and Edom (Numbers 24:17-19), the second about the arch-enemy Amalek (Numbers 24:20), the third about the Kenites (Numbers 24:21-22) and the fourth about the destruction of the great world powers (Numbers 24:23-24).

Balaam speaks of himself as the man who hears the words of God, who knows the knowledge of the Most High and who sees the vision of the Almighty. He has heard and seen much of God. This can also be seen in the different names with which he mentions God. Unfortunately, it did not bring him a step closer to that God, the God of Israel. The cause is that all his knowledge about God has had no effect on his conscience.

Here Balaam uses a new name of God: the Most High. This is the name of God in the millennial realm (cf. Genesis 14:18-20). He then is revealed above all nations, all enemies are subdued, and His people have received all that He promised. In His omnipotence He carried His people through all the difficulties of the wilderness and brought them into the blessing of the kingdom of peace.

The coming of the Messiah is connected with the above (Numbers 24:17b). Balaam sees Him, “but not now”, that is to say, as not yet present; he beholds Him, “but not near”, that is, in the distance, not the near future. In Numbers 23 Balaam also said that he sees and beholds him (Numbers 23:9). There he means the people. Here he says it again, but now he means a Person.

The star mentioned here by Balaam will later lead the magi from the east to the Messiah (Matthew 2:1-11). It says here that it is a star that comes from Jacob, not a star that comes to Jacob from heaven. It indicates that the Messiah comes forth from that people. Thus also the Redeemer comes from Zion, not to Zion (Romans 11:26). The scepter rises from Israel (Genesis 49:10). For us, the church, He is the “bright morning star” (Revelation 22:16), Who arises in our hearts (2 Peter 1:19; Revelation 2:28).

What will soon be a reality for Israel – that the day will come with the coming of the Messiah (2 Samuel 23:3-4) – is already a reality for us. We are “sons of day” (1 Thessalonians 5:5). We already have part in the blessings that will soon be part of all creation. Christ reigns already in our lives, soon He will reign over all creation.

The “forehead of Moab”, literally the “corners of Moab”, means the boundaries of Moab. Moab and Edom (Numbers 24:18) will not be able to resist the power of Israel, which they derive from their Messiah (Numbers 24:19). The weak Jacob will become the mighty Israel. All enemies will be presented with the bill of their attitude toward Israel.

“Amalek” is the worst, the main enemy (Numbers 24:20). That enemy is a picture of the power of the flesh. But he will be destroyed. The Kenite (Numbers 24:21) were part of Amalek (1 Samuel 15:6). They thought they could escape destruction because they dwelt high in the cliff. But like “Cain” they should be consumed. Cain represents man who has his permanent residence in the world and builds cities to make life there as pleasant and safe as possible. “Asshur” is used to keep Cain captive.

Life is only possible in connection with God. For those who are outside of Him applies: “Who can live?” With these words, Balaam begins his last discourse in Numbers 24:23, as if he had understood through the previous discourses that what God says is going to happen.

As certain as the blessing is for Israel, so too is the judgment for the enemies. No one is capable of turning the blessing, no one is capable of turning the judgment or escaping it. So Asshur will in turn be subject to those of Kittim (Numbers 24:24). Some interpreters assume that with those of Kittim are not only meant the inhabitants of the island of Cyprus, but all powers on the western side of the Mediterranean, including Rome (Jeremiah 2:10; Daniel 11:30).

Numbers 29:5

Fourth Discourse

The fourth prophecy is exclusively about the future. Through the four times repeated word “discourse” (Numbers 24:15; 20; 21; 23), this fourth prophecy is divided into four parts. The first discourse is about Moab and Edom (Numbers 24:17-19), the second about the arch-enemy Amalek (Numbers 24:20), the third about the Kenites (Numbers 24:21-22) and the fourth about the destruction of the great world powers (Numbers 24:23-24).

Balaam speaks of himself as the man who hears the words of God, who knows the knowledge of the Most High and who sees the vision of the Almighty. He has heard and seen much of God. This can also be seen in the different names with which he mentions God. Unfortunately, it did not bring him a step closer to that God, the God of Israel. The cause is that all his knowledge about God has had no effect on his conscience.

Here Balaam uses a new name of God: the Most High. This is the name of God in the millennial realm (cf. Genesis 14:18-20). He then is revealed above all nations, all enemies are subdued, and His people have received all that He promised. In His omnipotence He carried His people through all the difficulties of the wilderness and brought them into the blessing of the kingdom of peace.

The coming of the Messiah is connected with the above (Numbers 24:17b). Balaam sees Him, “but not now”, that is to say, as not yet present; he beholds Him, “but not near”, that is, in the distance, not the near future. In Numbers 23 Balaam also said that he sees and beholds him (Numbers 23:9). There he means the people. Here he says it again, but now he means a Person.

The star mentioned here by Balaam will later lead the magi from the east to the Messiah (Matthew 2:1-11). It says here that it is a star that comes from Jacob, not a star that comes to Jacob from heaven. It indicates that the Messiah comes forth from that people. Thus also the Redeemer comes from Zion, not to Zion (Romans 11:26). The scepter rises from Israel (Genesis 49:10). For us, the church, He is the “bright morning star” (Revelation 22:16), Who arises in our hearts (2 Peter 1:19; Revelation 2:28).

What will soon be a reality for Israel – that the day will come with the coming of the Messiah (2 Samuel 23:3-4) – is already a reality for us. We are “sons of day” (1 Thessalonians 5:5). We already have part in the blessings that will soon be part of all creation. Christ reigns already in our lives, soon He will reign over all creation.

The “forehead of Moab”, literally the “corners of Moab”, means the boundaries of Moab. Moab and Edom (Numbers 24:18) will not be able to resist the power of Israel, which they derive from their Messiah (Numbers 24:19). The weak Jacob will become the mighty Israel. All enemies will be presented with the bill of their attitude toward Israel.

“Amalek” is the worst, the main enemy (Numbers 24:20). That enemy is a picture of the power of the flesh. But he will be destroyed. The Kenite (Numbers 24:21) were part of Amalek (1 Samuel 15:6). They thought they could escape destruction because they dwelt high in the cliff. But like “Cain” they should be consumed. Cain represents man who has his permanent residence in the world and builds cities to make life there as pleasant and safe as possible. “Asshur” is used to keep Cain captive.

Life is only possible in connection with God. For those who are outside of Him applies: “Who can live?” With these words, Balaam begins his last discourse in Numbers 24:23, as if he had understood through the previous discourses that what God says is going to happen.

As certain as the blessing is for Israel, so too is the judgment for the enemies. No one is capable of turning the blessing, no one is capable of turning the judgment or escaping it. So Asshur will in turn be subject to those of Kittim (Numbers 24:24). Some interpreters assume that with those of Kittim are not only meant the inhabitants of the island of Cyprus, but all powers on the western side of the Mediterranean, including Rome (Jeremiah 2:10; Daniel 11:30).

Numbers 29:6

Fourth Discourse

The fourth prophecy is exclusively about the future. Through the four times repeated word “discourse” (Numbers 24:15; 20; 21; 23), this fourth prophecy is divided into four parts. The first discourse is about Moab and Edom (Numbers 24:17-19), the second about the arch-enemy Amalek (Numbers 24:20), the third about the Kenites (Numbers 24:21-22) and the fourth about the destruction of the great world powers (Numbers 24:23-24).

Balaam speaks of himself as the man who hears the words of God, who knows the knowledge of the Most High and who sees the vision of the Almighty. He has heard and seen much of God. This can also be seen in the different names with which he mentions God. Unfortunately, it did not bring him a step closer to that God, the God of Israel. The cause is that all his knowledge about God has had no effect on his conscience.

Here Balaam uses a new name of God: the Most High. This is the name of God in the millennial realm (cf. Genesis 14:18-20). He then is revealed above all nations, all enemies are subdued, and His people have received all that He promised. In His omnipotence He carried His people through all the difficulties of the wilderness and brought them into the blessing of the kingdom of peace.

The coming of the Messiah is connected with the above (Numbers 24:17b). Balaam sees Him, “but not now”, that is to say, as not yet present; he beholds Him, “but not near”, that is, in the distance, not the near future. In Numbers 23 Balaam also said that he sees and beholds him (Numbers 23:9). There he means the people. Here he says it again, but now he means a Person.

The star mentioned here by Balaam will later lead the magi from the east to the Messiah (Matthew 2:1-11). It says here that it is a star that comes from Jacob, not a star that comes to Jacob from heaven. It indicates that the Messiah comes forth from that people. Thus also the Redeemer comes from Zion, not to Zion (Romans 11:26). The scepter rises from Israel (Genesis 49:10). For us, the church, He is the “bright morning star” (Revelation 22:16), Who arises in our hearts (2 Peter 1:19; Revelation 2:28).

What will soon be a reality for Israel – that the day will come with the coming of the Messiah (2 Samuel 23:3-4) – is already a reality for us. We are “sons of day” (1 Thessalonians 5:5). We already have part in the blessings that will soon be part of all creation. Christ reigns already in our lives, soon He will reign over all creation.

The “forehead of Moab”, literally the “corners of Moab”, means the boundaries of Moab. Moab and Edom (Numbers 24:18) will not be able to resist the power of Israel, which they derive from their Messiah (Numbers 24:19). The weak Jacob will become the mighty Israel. All enemies will be presented with the bill of their attitude toward Israel.

“Amalek” is the worst, the main enemy (Numbers 24:20). That enemy is a picture of the power of the flesh. But he will be destroyed. The Kenite (Numbers 24:21) were part of Amalek (1 Samuel 15:6). They thought they could escape destruction because they dwelt high in the cliff. But like “Cain” they should be consumed. Cain represents man who has his permanent residence in the world and builds cities to make life there as pleasant and safe as possible. “Asshur” is used to keep Cain captive.

Life is only possible in connection with God. For those who are outside of Him applies: “Who can live?” With these words, Balaam begins his last discourse in Numbers 24:23, as if he had understood through the previous discourses that what God says is going to happen.

As certain as the blessing is for Israel, so too is the judgment for the enemies. No one is capable of turning the blessing, no one is capable of turning the judgment or escaping it. So Asshur will in turn be subject to those of Kittim (Numbers 24:24). Some interpreters assume that with those of Kittim are not only meant the inhabitants of the island of Cyprus, but all powers on the western side of the Mediterranean, including Rome (Jeremiah 2:10; Daniel 11:30).

Numbers 29:7

Fourth Discourse

The fourth prophecy is exclusively about the future. Through the four times repeated word “discourse” (Numbers 24:15; 20; 21; 23), this fourth prophecy is divided into four parts. The first discourse is about Moab and Edom (Numbers 24:17-19), the second about the arch-enemy Amalek (Numbers 24:20), the third about the Kenites (Numbers 24:21-22) and the fourth about the destruction of the great world powers (Numbers 24:23-24).

Balaam speaks of himself as the man who hears the words of God, who knows the knowledge of the Most High and who sees the vision of the Almighty. He has heard and seen much of God. This can also be seen in the different names with which he mentions God. Unfortunately, it did not bring him a step closer to that God, the God of Israel. The cause is that all his knowledge about God has had no effect on his conscience.

Here Balaam uses a new name of God: the Most High. This is the name of God in the millennial realm (cf. Genesis 14:18-20). He then is revealed above all nations, all enemies are subdued, and His people have received all that He promised. In His omnipotence He carried His people through all the difficulties of the wilderness and brought them into the blessing of the kingdom of peace.

The coming of the Messiah is connected with the above (Numbers 24:17b). Balaam sees Him, “but not now”, that is to say, as not yet present; he beholds Him, “but not near”, that is, in the distance, not the near future. In Numbers 23 Balaam also said that he sees and beholds him (Numbers 23:9). There he means the people. Here he says it again, but now he means a Person.

The star mentioned here by Balaam will later lead the magi from the east to the Messiah (Matthew 2:1-11). It says here that it is a star that comes from Jacob, not a star that comes to Jacob from heaven. It indicates that the Messiah comes forth from that people. Thus also the Redeemer comes from Zion, not to Zion (Romans 11:26). The scepter rises from Israel (Genesis 49:10). For us, the church, He is the “bright morning star” (Revelation 22:16), Who arises in our hearts (2 Peter 1:19; Revelation 2:28).

What will soon be a reality for Israel – that the day will come with the coming of the Messiah (2 Samuel 23:3-4) – is already a reality for us. We are “sons of day” (1 Thessalonians 5:5). We already have part in the blessings that will soon be part of all creation. Christ reigns already in our lives, soon He will reign over all creation.

The “forehead of Moab”, literally the “corners of Moab”, means the boundaries of Moab. Moab and Edom (Numbers 24:18) will not be able to resist the power of Israel, which they derive from their Messiah (Numbers 24:19). The weak Jacob will become the mighty Israel. All enemies will be presented with the bill of their attitude toward Israel.

“Amalek” is the worst, the main enemy (Numbers 24:20). That enemy is a picture of the power of the flesh. But he will be destroyed. The Kenite (Numbers 24:21) were part of Amalek (1 Samuel 15:6). They thought they could escape destruction because they dwelt high in the cliff. But like “Cain” they should be consumed. Cain represents man who has his permanent residence in the world and builds cities to make life there as pleasant and safe as possible. “Asshur” is used to keep Cain captive.

Life is only possible in connection with God. For those who are outside of Him applies: “Who can live?” With these words, Balaam begins his last discourse in Numbers 24:23, as if he had understood through the previous discourses that what God says is going to happen.

As certain as the blessing is for Israel, so too is the judgment for the enemies. No one is capable of turning the blessing, no one is capable of turning the judgment or escaping it. So Asshur will in turn be subject to those of Kittim (Numbers 24:24). Some interpreters assume that with those of Kittim are not only meant the inhabitants of the island of Cyprus, but all powers on the western side of the Mediterranean, including Rome (Jeremiah 2:10; Daniel 11:30).

Numbers 29:8

Fourth Discourse

The fourth prophecy is exclusively about the future. Through the four times repeated word “discourse” (Numbers 24:15; 20; 21; 23), this fourth prophecy is divided into four parts. The first discourse is about Moab and Edom (Numbers 24:17-19), the second about the arch-enemy Amalek (Numbers 24:20), the third about the Kenites (Numbers 24:21-22) and the fourth about the destruction of the great world powers (Numbers 24:23-24).

Balaam speaks of himself as the man who hears the words of God, who knows the knowledge of the Most High and who sees the vision of the Almighty. He has heard and seen much of God. This can also be seen in the different names with which he mentions God. Unfortunately, it did not bring him a step closer to that God, the God of Israel. The cause is that all his knowledge about God has had no effect on his conscience.

Here Balaam uses a new name of God: the Most High. This is the name of God in the millennial realm (cf. Genesis 14:18-20). He then is revealed above all nations, all enemies are subdued, and His people have received all that He promised. In His omnipotence He carried His people through all the difficulties of the wilderness and brought them into the blessing of the kingdom of peace.

The coming of the Messiah is connected with the above (Numbers 24:17b). Balaam sees Him, “but not now”, that is to say, as not yet present; he beholds Him, “but not near”, that is, in the distance, not the near future. In Numbers 23 Balaam also said that he sees and beholds him (Numbers 23:9). There he means the people. Here he says it again, but now he means a Person.

The star mentioned here by Balaam will later lead the magi from the east to the Messiah (Matthew 2:1-11). It says here that it is a star that comes from Jacob, not a star that comes to Jacob from heaven. It indicates that the Messiah comes forth from that people. Thus also the Redeemer comes from Zion, not to Zion (Romans 11:26). The scepter rises from Israel (Genesis 49:10). For us, the church, He is the “bright morning star” (Revelation 22:16), Who arises in our hearts (2 Peter 1:19; Revelation 2:28).

What will soon be a reality for Israel – that the day will come with the coming of the Messiah (2 Samuel 23:3-4) – is already a reality for us. We are “sons of day” (1 Thessalonians 5:5). We already have part in the blessings that will soon be part of all creation. Christ reigns already in our lives, soon He will reign over all creation.

The “forehead of Moab”, literally the “corners of Moab”, means the boundaries of Moab. Moab and Edom (Numbers 24:18) will not be able to resist the power of Israel, which they derive from their Messiah (Numbers 24:19). The weak Jacob will become the mighty Israel. All enemies will be presented with the bill of their attitude toward Israel.

“Amalek” is the worst, the main enemy (Numbers 24:20). That enemy is a picture of the power of the flesh. But he will be destroyed. The Kenite (Numbers 24:21) were part of Amalek (1 Samuel 15:6). They thought they could escape destruction because they dwelt high in the cliff. But like “Cain” they should be consumed. Cain represents man who has his permanent residence in the world and builds cities to make life there as pleasant and safe as possible. “Asshur” is used to keep Cain captive.

Life is only possible in connection with God. For those who are outside of Him applies: “Who can live?” With these words, Balaam begins his last discourse in Numbers 24:23, as if he had understood through the previous discourses that what God says is going to happen.

As certain as the blessing is for Israel, so too is the judgment for the enemies. No one is capable of turning the blessing, no one is capable of turning the judgment or escaping it. So Asshur will in turn be subject to those of Kittim (Numbers 24:24). Some interpreters assume that with those of Kittim are not only meant the inhabitants of the island of Cyprus, but all powers on the western side of the Mediterranean, including Rome (Jeremiah 2:10; Daniel 11:30).

Numbers 29:9

Fourth Discourse

The fourth prophecy is exclusively about the future. Through the four times repeated word “discourse” (Numbers 24:15; 20; 21; 23), this fourth prophecy is divided into four parts. The first discourse is about Moab and Edom (Numbers 24:17-19), the second about the arch-enemy Amalek (Numbers 24:20), the third about the Kenites (Numbers 24:21-22) and the fourth about the destruction of the great world powers (Numbers 24:23-24).

Balaam speaks of himself as the man who hears the words of God, who knows the knowledge of the Most High and who sees the vision of the Almighty. He has heard and seen much of God. This can also be seen in the different names with which he mentions God. Unfortunately, it did not bring him a step closer to that God, the God of Israel. The cause is that all his knowledge about God has had no effect on his conscience.

Here Balaam uses a new name of God: the Most High. This is the name of God in the millennial realm (cf. Genesis 14:18-20). He then is revealed above all nations, all enemies are subdued, and His people have received all that He promised. In His omnipotence He carried His people through all the difficulties of the wilderness and brought them into the blessing of the kingdom of peace.

The coming of the Messiah is connected with the above (Numbers 24:17b). Balaam sees Him, “but not now”, that is to say, as not yet present; he beholds Him, “but not near”, that is, in the distance, not the near future. In Numbers 23 Balaam also said that he sees and beholds him (Numbers 23:9). There he means the people. Here he says it again, but now he means a Person.

The star mentioned here by Balaam will later lead the magi from the east to the Messiah (Matthew 2:1-11). It says here that it is a star that comes from Jacob, not a star that comes to Jacob from heaven. It indicates that the Messiah comes forth from that people. Thus also the Redeemer comes from Zion, not to Zion (Romans 11:26). The scepter rises from Israel (Genesis 49:10). For us, the church, He is the “bright morning star” (Revelation 22:16), Who arises in our hearts (2 Peter 1:19; Revelation 2:28).

What will soon be a reality for Israel – that the day will come with the coming of the Messiah (2 Samuel 23:3-4) – is already a reality for us. We are “sons of day” (1 Thessalonians 5:5). We already have part in the blessings that will soon be part of all creation. Christ reigns already in our lives, soon He will reign over all creation.

The “forehead of Moab”, literally the “corners of Moab”, means the boundaries of Moab. Moab and Edom (Numbers 24:18) will not be able to resist the power of Israel, which they derive from their Messiah (Numbers 24:19). The weak Jacob will become the mighty Israel. All enemies will be presented with the bill of their attitude toward Israel.

“Amalek” is the worst, the main enemy (Numbers 24:20). That enemy is a picture of the power of the flesh. But he will be destroyed. The Kenite (Numbers 24:21) were part of Amalek (1 Samuel 15:6). They thought they could escape destruction because they dwelt high in the cliff. But like “Cain” they should be consumed. Cain represents man who has his permanent residence in the world and builds cities to make life there as pleasant and safe as possible. “Asshur” is used to keep Cain captive.

Life is only possible in connection with God. For those who are outside of Him applies: “Who can live?” With these words, Balaam begins his last discourse in Numbers 24:23, as if he had understood through the previous discourses that what God says is going to happen.

As certain as the blessing is for Israel, so too is the judgment for the enemies. No one is capable of turning the blessing, no one is capable of turning the judgment or escaping it. So Asshur will in turn be subject to those of Kittim (Numbers 24:24). Some interpreters assume that with those of Kittim are not only meant the inhabitants of the island of Cyprus, but all powers on the western side of the Mediterranean, including Rome (Jeremiah 2:10; Daniel 11:30).

Numbers 29:10

Balaam and Balak Break Up

With the painting of the subjugation of all enemies of Israel and the blessing of Israel under the rule of the Messiah, the discourses of Balaam have come to an end. Balak has no perspective anymore. He has seen his end. There is nothing more to change or add. Balaam and Balak have nothing more to tell each other and part. Poor people! For a moment they were under the influence of God’s Word. However, it has not touched their conscience. They each go their way, a way that will end in complete darkness. Does what God says touch our conscience?

Numbers 29:12

Israel Joins Themselves to Baal of Peor

In Numbers 23-24 we see how God thinks about His people: as objects of His grace and care. Numbers 25 is therewith in great contrast. We often see this great contrast in our lives. On the one hand we may know that God looks at us in Christ. On the other hand, we often let the flesh work in our daily life.

In the previous chapters Balaam did not succeed in letting God become unfaithful to His people. God has remained faithful to His view of the people. Now the enemy tries to do it on the side of the people. Balaam knows how to draw the people away from God by a trick, to let them become unfaithful to God (Numbers 31:16). He succeeds in this with a people who have all the experience of the wilderness journey behind them. They got to know themselves and they got to know God’s faithfulness. Here we learn that there will never be a time in our life when we can say that the enemy can no longer get a grip on us.

The people “remained” at Shittim, while they had previously camped in the plains of Moab (Numbers 22:1). ‘To camp’ is done with a view to immediately moving on, while ‘to remain’ has a more permanent character. Could it mean that Israel is beginning to lose sight of the purpose of the journey and that they are moving toward a more permanent stay at Shittim? In any case, it is significant that the enemy manages to connect with them there. If we lose sight of the fact that we are pilgrims, on our journey to our final destination, and start focusing on our stay on earth, we are open to wrong connections.

The people are invited to come and eat from the sacrifices that are brought to the idols. It seems like a friendly invitation. So people from the world can invite us to come and eat with them and that can be considered. It does not need to be rejected (1 Corinthians 10:27). However, in such cases it may also be friendships of the world that are more to fear than its enmity.

In this case it does not stop with eating. The people also bow down before the idols of the Moabites. Although they have already had an idol in the golden calf (Exodus 32:1-6), we find a new aspect here in the people’s unfaithfulness against God. They have grumbled about food and drink and also about the leadership of Moses. They have always revolted against God and Moses and Aaron. Now they go one step further. In this idolatry they not only put the LORD aside, but replace Him by an idol. The persistence of this evil will be evident in the history of Israel. It will be one of God’s main indictments against the people.

The application of this history for us is in Revelation 2 (Revelation 2:14). There we read about the teaching of Balaam, not about his deceit. The deceit he uses here has become a doctrine. The mixing of the people of God with the world is not rejected, but encouraged. This turns the people’s gaze from the Lord to the world. He is no longer in the first place, but the world is.

It says of the church in Pergamum that it “dwells where Satan’s throne is” (Revelation 2:13). Satan is the prince of the world. ‘Dwell’ means feeling at home there. The church lives in the heart of the world, where the government is exercised. The teaching is that Christians should not be separated from the world. The world council of churches is an example of this. Christians are called upon to connect with the world and to exert their influence in order to move toward a better world.

But the Lord says: “I have a few things against you” (Revelation 2:14). Then He speaks of the teaching of Balaam and its effect on the people of God. The attitude appropriate to this teaching is not a soft resistance. The Lord Jesus stands opposite this church with “the sharp, two-edged sword” (Revelation 2:12). The use of the sword can be seen here in the next verses with Phinehas.

God was angry against Israel, because His people have joined themselves to Baal of Peor. The word ‘joined’ has the power of ‘going together under one yoke with’. Israel moves under one yoke with a pagan people in the worship of the idols (2 Corinthians 6:14-15). Baal of Peor, or lord of Peor, is the local god worshiped on Mount Peor (Numbers 23:28). There a plague and a judgment come. God punishes what bears His Name, that His people may not alienate themselves from Him. For that purpose, the fierce anger of God has also struck professing Christianity many times.

The most responsible persons have taken the lead in this unfaithfulness. They should therefore be judged. The seriousness of sin requires a special punishment: “Execute them in broad daylight before the LORD.” They must be hung in public before the LORD. The people must see it and fear, for the judgment is executed because of the LORD’s charge. God’s wrath of sin must deter man from committing sin. And the wrath of God over sin is the proof of His righteousness. Thus He wants evil to be punished.

The people are unfaithful in all the points God has mentioned in blessing on His people: 1. It is a people that dwells alone (Numbers 23:9), but here they mix with the nations. 2. It is a people in which God sees no iniquity (Numbers 23:21), but here they commit iniquity. 3. It is a people in which He sees beauty (Numbers 24:5), but here they commit fornication in their tents. 4. It is a people that will subdue their enemies (Numbers 24:19), but here they subdue themselves to their enemies.

Here we find no Moses who intercedes for the people. That says something about the seriousness of sin. There is no intercession here, but judgment. The memory of this sin is strongly kept alive throughout the history of Israel (Joshua 22:17; Psalms 106:28-31; Hosea 9:10).

Numbers 29:13

Israel Joins Themselves to Baal of Peor

In Numbers 23-24 we see how God thinks about His people: as objects of His grace and care. Numbers 25 is therewith in great contrast. We often see this great contrast in our lives. On the one hand we may know that God looks at us in Christ. On the other hand, we often let the flesh work in our daily life.

In the previous chapters Balaam did not succeed in letting God become unfaithful to His people. God has remained faithful to His view of the people. Now the enemy tries to do it on the side of the people. Balaam knows how to draw the people away from God by a trick, to let them become unfaithful to God (Numbers 31:16). He succeeds in this with a people who have all the experience of the wilderness journey behind them. They got to know themselves and they got to know God’s faithfulness. Here we learn that there will never be a time in our life when we can say that the enemy can no longer get a grip on us.

The people “remained” at Shittim, while they had previously camped in the plains of Moab (Numbers 22:1). ‘To camp’ is done with a view to immediately moving on, while ‘to remain’ has a more permanent character. Could it mean that Israel is beginning to lose sight of the purpose of the journey and that they are moving toward a more permanent stay at Shittim? In any case, it is significant that the enemy manages to connect with them there. If we lose sight of the fact that we are pilgrims, on our journey to our final destination, and start focusing on our stay on earth, we are open to wrong connections.

The people are invited to come and eat from the sacrifices that are brought to the idols. It seems like a friendly invitation. So people from the world can invite us to come and eat with them and that can be considered. It does not need to be rejected (1 Corinthians 10:27). However, in such cases it may also be friendships of the world that are more to fear than its enmity.

In this case it does not stop with eating. The people also bow down before the idols of the Moabites. Although they have already had an idol in the golden calf (Exodus 32:1-6), we find a new aspect here in the people’s unfaithfulness against God. They have grumbled about food and drink and also about the leadership of Moses. They have always revolted against God and Moses and Aaron. Now they go one step further. In this idolatry they not only put the LORD aside, but replace Him by an idol. The persistence of this evil will be evident in the history of Israel. It will be one of God’s main indictments against the people.

The application of this history for us is in Revelation 2 (Revelation 2:14). There we read about the teaching of Balaam, not about his deceit. The deceit he uses here has become a doctrine. The mixing of the people of God with the world is not rejected, but encouraged. This turns the people’s gaze from the Lord to the world. He is no longer in the first place, but the world is.

It says of the church in Pergamum that it “dwells where Satan’s throne is” (Revelation 2:13). Satan is the prince of the world. ‘Dwell’ means feeling at home there. The church lives in the heart of the world, where the government is exercised. The teaching is that Christians should not be separated from the world. The world council of churches is an example of this. Christians are called upon to connect with the world and to exert their influence in order to move toward a better world.

But the Lord says: “I have a few things against you” (Revelation 2:14). Then He speaks of the teaching of Balaam and its effect on the people of God. The attitude appropriate to this teaching is not a soft resistance. The Lord Jesus stands opposite this church with “the sharp, two-edged sword” (Revelation 2:12). The use of the sword can be seen here in the next verses with Phinehas.

God was angry against Israel, because His people have joined themselves to Baal of Peor. The word ‘joined’ has the power of ‘going together under one yoke with’. Israel moves under one yoke with a pagan people in the worship of the idols (2 Corinthians 6:14-15). Baal of Peor, or lord of Peor, is the local god worshiped on Mount Peor (Numbers 23:28). There a plague and a judgment come. God punishes what bears His Name, that His people may not alienate themselves from Him. For that purpose, the fierce anger of God has also struck professing Christianity many times.

The most responsible persons have taken the lead in this unfaithfulness. They should therefore be judged. The seriousness of sin requires a special punishment: “Execute them in broad daylight before the LORD.” They must be hung in public before the LORD. The people must see it and fear, for the judgment is executed because of the LORD’s charge. God’s wrath of sin must deter man from committing sin. And the wrath of God over sin is the proof of His righteousness. Thus He wants evil to be punished.

The people are unfaithful in all the points God has mentioned in blessing on His people: 1. It is a people that dwells alone (Numbers 23:9), but here they mix with the nations. 2. It is a people in which God sees no iniquity (Numbers 23:21), but here they commit iniquity. 3. It is a people in which He sees beauty (Numbers 24:5), but here they commit fornication in their tents. 4. It is a people that will subdue their enemies (Numbers 24:19), but here they subdue themselves to their enemies.

Here we find no Moses who intercedes for the people. That says something about the seriousness of sin. There is no intercession here, but judgment. The memory of this sin is strongly kept alive throughout the history of Israel (Joshua 22:17; Psalms 106:28-31; Hosea 9:10).

Numbers 29:14

Israel Joins Themselves to Baal of Peor

In Numbers 23-24 we see how God thinks about His people: as objects of His grace and care. Numbers 25 is therewith in great contrast. We often see this great contrast in our lives. On the one hand we may know that God looks at us in Christ. On the other hand, we often let the flesh work in our daily life.

In the previous chapters Balaam did not succeed in letting God become unfaithful to His people. God has remained faithful to His view of the people. Now the enemy tries to do it on the side of the people. Balaam knows how to draw the people away from God by a trick, to let them become unfaithful to God (Numbers 31:16). He succeeds in this with a people who have all the experience of the wilderness journey behind them. They got to know themselves and they got to know God’s faithfulness. Here we learn that there will never be a time in our life when we can say that the enemy can no longer get a grip on us.

The people “remained” at Shittim, while they had previously camped in the plains of Moab (Numbers 22:1). ‘To camp’ is done with a view to immediately moving on, while ‘to remain’ has a more permanent character. Could it mean that Israel is beginning to lose sight of the purpose of the journey and that they are moving toward a more permanent stay at Shittim? In any case, it is significant that the enemy manages to connect with them there. If we lose sight of the fact that we are pilgrims, on our journey to our final destination, and start focusing on our stay on earth, we are open to wrong connections.

The people are invited to come and eat from the sacrifices that are brought to the idols. It seems like a friendly invitation. So people from the world can invite us to come and eat with them and that can be considered. It does not need to be rejected (1 Corinthians 10:27). However, in such cases it may also be friendships of the world that are more to fear than its enmity.

In this case it does not stop with eating. The people also bow down before the idols of the Moabites. Although they have already had an idol in the golden calf (Exodus 32:1-6), we find a new aspect here in the people’s unfaithfulness against God. They have grumbled about food and drink and also about the leadership of Moses. They have always revolted against God and Moses and Aaron. Now they go one step further. In this idolatry they not only put the LORD aside, but replace Him by an idol. The persistence of this evil will be evident in the history of Israel. It will be one of God’s main indictments against the people.

The application of this history for us is in Revelation 2 (Revelation 2:14). There we read about the teaching of Balaam, not about his deceit. The deceit he uses here has become a doctrine. The mixing of the people of God with the world is not rejected, but encouraged. This turns the people’s gaze from the Lord to the world. He is no longer in the first place, but the world is.

It says of the church in Pergamum that it “dwells where Satan’s throne is” (Revelation 2:13). Satan is the prince of the world. ‘Dwell’ means feeling at home there. The church lives in the heart of the world, where the government is exercised. The teaching is that Christians should not be separated from the world. The world council of churches is an example of this. Christians are called upon to connect with the world and to exert their influence in order to move toward a better world.

But the Lord says: “I have a few things against you” (Revelation 2:14). Then He speaks of the teaching of Balaam and its effect on the people of God. The attitude appropriate to this teaching is not a soft resistance. The Lord Jesus stands opposite this church with “the sharp, two-edged sword” (Revelation 2:12). The use of the sword can be seen here in the next verses with Phinehas.

God was angry against Israel, because His people have joined themselves to Baal of Peor. The word ‘joined’ has the power of ‘going together under one yoke with’. Israel moves under one yoke with a pagan people in the worship of the idols (2 Corinthians 6:14-15). Baal of Peor, or lord of Peor, is the local god worshiped on Mount Peor (Numbers 23:28). There a plague and a judgment come. God punishes what bears His Name, that His people may not alienate themselves from Him. For that purpose, the fierce anger of God has also struck professing Christianity many times.

The most responsible persons have taken the lead in this unfaithfulness. They should therefore be judged. The seriousness of sin requires a special punishment: “Execute them in broad daylight before the LORD.” They must be hung in public before the LORD. The people must see it and fear, for the judgment is executed because of the LORD’s charge. God’s wrath of sin must deter man from committing sin. And the wrath of God over sin is the proof of His righteousness. Thus He wants evil to be punished.

The people are unfaithful in all the points God has mentioned in blessing on His people: 1. It is a people that dwells alone (Numbers 23:9), but here they mix with the nations. 2. It is a people in which God sees no iniquity (Numbers 23:21), but here they commit iniquity. 3. It is a people in which He sees beauty (Numbers 24:5), but here they commit fornication in their tents. 4. It is a people that will subdue their enemies (Numbers 24:19), but here they subdue themselves to their enemies.

Here we find no Moses who intercedes for the people. That says something about the seriousness of sin. There is no intercession here, but judgment. The memory of this sin is strongly kept alive throughout the history of Israel (Joshua 22:17; Psalms 106:28-31; Hosea 9:10).

Numbers 29:15

Israel Joins Themselves to Baal of Peor

In Numbers 23-24 we see how God thinks about His people: as objects of His grace and care. Numbers 25 is therewith in great contrast. We often see this great contrast in our lives. On the one hand we may know that God looks at us in Christ. On the other hand, we often let the flesh work in our daily life.

In the previous chapters Balaam did not succeed in letting God become unfaithful to His people. God has remained faithful to His view of the people. Now the enemy tries to do it on the side of the people. Balaam knows how to draw the people away from God by a trick, to let them become unfaithful to God (Numbers 31:16). He succeeds in this with a people who have all the experience of the wilderness journey behind them. They got to know themselves and they got to know God’s faithfulness. Here we learn that there will never be a time in our life when we can say that the enemy can no longer get a grip on us.

The people “remained” at Shittim, while they had previously camped in the plains of Moab (Numbers 22:1). ‘To camp’ is done with a view to immediately moving on, while ‘to remain’ has a more permanent character. Could it mean that Israel is beginning to lose sight of the purpose of the journey and that they are moving toward a more permanent stay at Shittim? In any case, it is significant that the enemy manages to connect with them there. If we lose sight of the fact that we are pilgrims, on our journey to our final destination, and start focusing on our stay on earth, we are open to wrong connections.

The people are invited to come and eat from the sacrifices that are brought to the idols. It seems like a friendly invitation. So people from the world can invite us to come and eat with them and that can be considered. It does not need to be rejected (1 Corinthians 10:27). However, in such cases it may also be friendships of the world that are more to fear than its enmity.

In this case it does not stop with eating. The people also bow down before the idols of the Moabites. Although they have already had an idol in the golden calf (Exodus 32:1-6), we find a new aspect here in the people’s unfaithfulness against God. They have grumbled about food and drink and also about the leadership of Moses. They have always revolted against God and Moses and Aaron. Now they go one step further. In this idolatry they not only put the LORD aside, but replace Him by an idol. The persistence of this evil will be evident in the history of Israel. It will be one of God’s main indictments against the people.

The application of this history for us is in Revelation 2 (Revelation 2:14). There we read about the teaching of Balaam, not about his deceit. The deceit he uses here has become a doctrine. The mixing of the people of God with the world is not rejected, but encouraged. This turns the people’s gaze from the Lord to the world. He is no longer in the first place, but the world is.

It says of the church in Pergamum that it “dwells where Satan’s throne is” (Revelation 2:13). Satan is the prince of the world. ‘Dwell’ means feeling at home there. The church lives in the heart of the world, where the government is exercised. The teaching is that Christians should not be separated from the world. The world council of churches is an example of this. Christians are called upon to connect with the world and to exert their influence in order to move toward a better world.

But the Lord says: “I have a few things against you” (Revelation 2:14). Then He speaks of the teaching of Balaam and its effect on the people of God. The attitude appropriate to this teaching is not a soft resistance. The Lord Jesus stands opposite this church with “the sharp, two-edged sword” (Revelation 2:12). The use of the sword can be seen here in the next verses with Phinehas.

God was angry against Israel, because His people have joined themselves to Baal of Peor. The word ‘joined’ has the power of ‘going together under one yoke with’. Israel moves under one yoke with a pagan people in the worship of the idols (2 Corinthians 6:14-15). Baal of Peor, or lord of Peor, is the local god worshiped on Mount Peor (Numbers 23:28). There a plague and a judgment come. God punishes what bears His Name, that His people may not alienate themselves from Him. For that purpose, the fierce anger of God has also struck professing Christianity many times.

The most responsible persons have taken the lead in this unfaithfulness. They should therefore be judged. The seriousness of sin requires a special punishment: “Execute them in broad daylight before the LORD.” They must be hung in public before the LORD. The people must see it and fear, for the judgment is executed because of the LORD’s charge. God’s wrath of sin must deter man from committing sin. And the wrath of God over sin is the proof of His righteousness. Thus He wants evil to be punished.

The people are unfaithful in all the points God has mentioned in blessing on His people: 1. It is a people that dwells alone (Numbers 23:9), but here they mix with the nations. 2. It is a people in which God sees no iniquity (Numbers 23:21), but here they commit iniquity. 3. It is a people in which He sees beauty (Numbers 24:5), but here they commit fornication in their tents. 4. It is a people that will subdue their enemies (Numbers 24:19), but here they subdue themselves to their enemies.

Here we find no Moses who intercedes for the people. That says something about the seriousness of sin. There is no intercession here, but judgment. The memory of this sin is strongly kept alive throughout the history of Israel (Joshua 22:17; Psalms 106:28-31; Hosea 9:10).

Numbers 29:16

Israel Joins Themselves to Baal of Peor

In Numbers 23-24 we see how God thinks about His people: as objects of His grace and care. Numbers 25 is therewith in great contrast. We often see this great contrast in our lives. On the one hand we may know that God looks at us in Christ. On the other hand, we often let the flesh work in our daily life.

In the previous chapters Balaam did not succeed in letting God become unfaithful to His people. God has remained faithful to His view of the people. Now the enemy tries to do it on the side of the people. Balaam knows how to draw the people away from God by a trick, to let them become unfaithful to God (Numbers 31:16). He succeeds in this with a people who have all the experience of the wilderness journey behind them. They got to know themselves and they got to know God’s faithfulness. Here we learn that there will never be a time in our life when we can say that the enemy can no longer get a grip on us.

The people “remained” at Shittim, while they had previously camped in the plains of Moab (Numbers 22:1). ‘To camp’ is done with a view to immediately moving on, while ‘to remain’ has a more permanent character. Could it mean that Israel is beginning to lose sight of the purpose of the journey and that they are moving toward a more permanent stay at Shittim? In any case, it is significant that the enemy manages to connect with them there. If we lose sight of the fact that we are pilgrims, on our journey to our final destination, and start focusing on our stay on earth, we are open to wrong connections.

The people are invited to come and eat from the sacrifices that are brought to the idols. It seems like a friendly invitation. So people from the world can invite us to come and eat with them and that can be considered. It does not need to be rejected (1 Corinthians 10:27). However, in such cases it may also be friendships of the world that are more to fear than its enmity.

In this case it does not stop with eating. The people also bow down before the idols of the Moabites. Although they have already had an idol in the golden calf (Exodus 32:1-6), we find a new aspect here in the people’s unfaithfulness against God. They have grumbled about food and drink and also about the leadership of Moses. They have always revolted against God and Moses and Aaron. Now they go one step further. In this idolatry they not only put the LORD aside, but replace Him by an idol. The persistence of this evil will be evident in the history of Israel. It will be one of God’s main indictments against the people.

The application of this history for us is in Revelation 2 (Revelation 2:14). There we read about the teaching of Balaam, not about his deceit. The deceit he uses here has become a doctrine. The mixing of the people of God with the world is not rejected, but encouraged. This turns the people’s gaze from the Lord to the world. He is no longer in the first place, but the world is.

It says of the church in Pergamum that it “dwells where Satan’s throne is” (Revelation 2:13). Satan is the prince of the world. ‘Dwell’ means feeling at home there. The church lives in the heart of the world, where the government is exercised. The teaching is that Christians should not be separated from the world. The world council of churches is an example of this. Christians are called upon to connect with the world and to exert their influence in order to move toward a better world.

But the Lord says: “I have a few things against you” (Revelation 2:14). Then He speaks of the teaching of Balaam and its effect on the people of God. The attitude appropriate to this teaching is not a soft resistance. The Lord Jesus stands opposite this church with “the sharp, two-edged sword” (Revelation 2:12). The use of the sword can be seen here in the next verses with Phinehas.

God was angry against Israel, because His people have joined themselves to Baal of Peor. The word ‘joined’ has the power of ‘going together under one yoke with’. Israel moves under one yoke with a pagan people in the worship of the idols (2 Corinthians 6:14-15). Baal of Peor, or lord of Peor, is the local god worshiped on Mount Peor (Numbers 23:28). There a plague and a judgment come. God punishes what bears His Name, that His people may not alienate themselves from Him. For that purpose, the fierce anger of God has also struck professing Christianity many times.

The most responsible persons have taken the lead in this unfaithfulness. They should therefore be judged. The seriousness of sin requires a special punishment: “Execute them in broad daylight before the LORD.” They must be hung in public before the LORD. The people must see it and fear, for the judgment is executed because of the LORD’s charge. God’s wrath of sin must deter man from committing sin. And the wrath of God over sin is the proof of His righteousness. Thus He wants evil to be punished.

The people are unfaithful in all the points God has mentioned in blessing on His people: 1. It is a people that dwells alone (Numbers 23:9), but here they mix with the nations. 2. It is a people in which God sees no iniquity (Numbers 23:21), but here they commit iniquity. 3. It is a people in which He sees beauty (Numbers 24:5), but here they commit fornication in their tents. 4. It is a people that will subdue their enemies (Numbers 24:19), but here they subdue themselves to their enemies.

Here we find no Moses who intercedes for the people. That says something about the seriousness of sin. There is no intercession here, but judgment. The memory of this sin is strongly kept alive throughout the history of Israel (Joshua 22:17; Psalms 106:28-31; Hosea 9:10).

Numbers 29:17

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:18

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:19

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:20

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:21

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:22

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:23

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:24

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:25

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:26

Phinehas Is Jealous for the LORD

There is a man, an Israelite, who defies the judgment that has been carried out. He ignores God’s judgment and, with incredible hubris, brings a Midianite woman to his brothers. This is not just any sin. It is a frontal attack on the true, high and pure service to God. With his deed he slaps God’s face and he is not interested in anything that he does to his brothers with his deed. His brothers mourn about the situation and he indicates with his deed that they are behaving overly dramatic. So he defies God and despises the crying people.

The Israelites cry – is it just because of the plague or also because of the unfaithfulness to God that has been committed? – and watch as this great sin takes place. But they not only must cry, they also must act here. Phinehas understands what is happening. For the superficial reader, his action seems merciless. But in his action he shows true love for God and for His people. True love “does not rejoice in unrighteousness” (1 Corinthians 13:6a). Not acting is sin. Such shameless sin can be dealt with only in one way: without pardon he kills those who sin without shame and cause the plague.

When he has executed the judgment, the plague stops. With the execution of the judgment, Phinehas works atonement. 24,000 people have died by the plague. This seems contrary to the 23,000 mentioned in 1 Corinthians 10 (1 Corinthians 10:8). But there it says “in one day”. This could mean that on another day a 1,000 people died from the plague. It is also possible that the figure of 24,000 includes the death of the leaders of the people who have been executed. It would be about 1,000 leaders. In any case, it shows the extent of the unfaithfulness.

Phinehas is the son of Eleazar, the high priest, and the grandson of Aaron. All three are a picture of the Lord Jesus, the true High Priest. Aaron has died. He is a picture of the Lord Jesus Who made atonement and brought His blood in the sanctuary. Eleazar, as a high priest, is a picture of the Lord Jesus in what He is doing for us now, after He rose from the dead.

Phinehas is also a high priest and also a picture of the Lord Jesus, but then in judging power. Judgment is given to the Lord Jesus as the Son of man (John 5:27). Phinehas’ judgment of sin means that the whole people are spared. The Lord Jesus judges the church so that the relationship between Him and His people may be maintained. Hard measures are sometimes needed that we remain His people with whom He can have fellowship.

For his decisive action God rewards Phinehas and his descendants with the eternal priesthood (Judges 20:28; 1 Chronicles 6:4-15). When listing the gatekeepers, Phinehas is remembered with great respect (1 Chronicles 9:19b-20). He has behaved like a true gatekeeper and made sure that evil is removed from God’s presence. The spirit of Phinehas must characterize us all. It is the spirit of priesthood, practiced in God’s presence. For us it is about the service in the sanctuary, especially when we come together as a church.

The man who dared to commit such a sin is the son of a leader of a father’s household. This teaches us that origin or position is no guarantee whatsoever not to fall into the most awful sin. For this we are only kept if we put our trust not in ourselves but in the Lord.

Numbers 29:27

Be Hostile to the Midianites

Israel’s attitude toward the Midianites is determined by Midian’s attitude toward Israel. The Midianites have previously connected with Moab in an attempt to curse the people of God (Numbers 22:4). They have also had a hand in this history to seduce Israel to commit fornication with the daughters of Moab.

The judgment on Moab is carried out in Numbers 31 (Numbers 31:1-12). We have to be hostile to anything that can lead us to sin.

Numbers 29:28

Be Hostile to the Midianites

Israel’s attitude toward the Midianites is determined by Midian’s attitude toward Israel. The Midianites have previously connected with Moab in an attempt to curse the people of God (Numbers 22:4). They have also had a hand in this history to seduce Israel to commit fornication with the daughters of Moab.

The judgment on Moab is carried out in Numbers 31 (Numbers 31:1-12). We have to be hostile to anything that can lead us to sin.

Numbers 29:29

Be Hostile to the Midianites

Israel’s attitude toward the Midianites is determined by Midian’s attitude toward Israel. The Midianites have previously connected with Moab in an attempt to curse the people of God (Numbers 22:4). They have also had a hand in this history to seduce Israel to commit fornication with the daughters of Moab.

The judgment on Moab is carried out in Numbers 31 (Numbers 31:1-12). We have to be hostile to anything that can lead us to sin.

Numbers 29:31

Command to Take a Census

Moses numbers the people by command of the LORD. It is as it is in Numbers 1. It is a sin to number the people without explicit command of God. In this sin David is caught (1 Chronicles 21:1-7). He wanted to know the power of his people, as if God is not his power.

The command to number is given “after the plague”. The plague of the previous chapter is the last great plague that struck the people as ‘wilderness people’. The wilderness journey is over. They are about to enter the land. The unfaithfulness of the previous chapter has shown that all wilderness experiences have not changed the heart of man. Nor has God’s righteousness changed, as He has shown through the plague.

Yet He has not destroyed all of them, but in grace has kept them alive. They can be numbered. But a new generation is numbered. At the same time, however, the new generation is linked to the generation that “came out of the land of Egypt”. Other persons make up the people, but they remain the same people.

The expression “after the plague” marks a turning point in the history of the book of Numbers. As said, a new generation is numbered. The great question that arises from this is: Will this new people serve God more faithfully than the people who died in the wilderness?

At the beginning of the journey the people are numbered (Numbers 1:1-5). It is a great encouragement to know that, before we begin our ‘wilderness journey’, God numbered us head by head. God knows every member of His people by name. In the wilderness each member has his own exercises, but each member may know that God will take care during the whole journey. The census here is the census at the end of the journey. None of those numbered in Numbers 1 is alive here, except Caleb and Joshua (Numbers 26:65). This means that a totally different people are numbered than in Numbers 1.

They are numbered because the land will be given to them (Numbers 26:53). The big difference between the two censuses is that the census of Numbers 1 is done in view of the upcoming wilderness journey, while the census here is done in view of the upcoming entry into the promised land to take possession of the heritage. Because there will be a battle to take possession of the inheritance, again “whoever is able to go out to war in Israel” is numbered.

In both cases, the census is a great encouragement. During the census, everyone personally stands before God. This gives each member the impression that God has personal attention for him. This awareness gives strength to the task ahead, both for the wilderness and for the land.

The census does not only take place for all those who are able to go out to war, but also “by their fathers’ households”, the latter being the most important one because this is mentioned first. In the wilderness, battle is necessary to survive. In the land, battle is needed to conquer the inheritance. Once that inheritance has been taken, God’s intention is that every family should enjoy the inheritance. The blessings of the land are particularly enjoyed as a family of God, that is, together with our brothers and sisters, on occasions that are given for it. God’s family consists of fathers, young men and little children (1 John 2:12-18).

We may enjoy when we do personal Bible study, we may also enjoy as elderly or young people among each other. But according to God’s purpose, the most is enjoyed when the whole family comes together. The fact that the emphasis in the census is more on the families than on the militant men is also evident, for example, from Numbers 26:33, which also mentions women.

Numbers 29:32

Command to Take a Census

Moses numbers the people by command of the LORD. It is as it is in Numbers 1. It is a sin to number the people without explicit command of God. In this sin David is caught (1 Chronicles 21:1-7). He wanted to know the power of his people, as if God is not his power.

The command to number is given “after the plague”. The plague of the previous chapter is the last great plague that struck the people as ‘wilderness people’. The wilderness journey is over. They are about to enter the land. The unfaithfulness of the previous chapter has shown that all wilderness experiences have not changed the heart of man. Nor has God’s righteousness changed, as He has shown through the plague.

Yet He has not destroyed all of them, but in grace has kept them alive. They can be numbered. But a new generation is numbered. At the same time, however, the new generation is linked to the generation that “came out of the land of Egypt”. Other persons make up the people, but they remain the same people.

The expression “after the plague” marks a turning point in the history of the book of Numbers. As said, a new generation is numbered. The great question that arises from this is: Will this new people serve God more faithfully than the people who died in the wilderness?

At the beginning of the journey the people are numbered (Numbers 1:1-5). It is a great encouragement to know that, before we begin our ‘wilderness journey’, God numbered us head by head. God knows every member of His people by name. In the wilderness each member has his own exercises, but each member may know that God will take care during the whole journey. The census here is the census at the end of the journey. None of those numbered in Numbers 1 is alive here, except Caleb and Joshua (Numbers 26:65). This means that a totally different people are numbered than in Numbers 1.

They are numbered because the land will be given to them (Numbers 26:53). The big difference between the two censuses is that the census of Numbers 1 is done in view of the upcoming wilderness journey, while the census here is done in view of the upcoming entry into the promised land to take possession of the heritage. Because there will be a battle to take possession of the inheritance, again “whoever is able to go out to war in Israel” is numbered.

In both cases, the census is a great encouragement. During the census, everyone personally stands before God. This gives each member the impression that God has personal attention for him. This awareness gives strength to the task ahead, both for the wilderness and for the land.

The census does not only take place for all those who are able to go out to war, but also “by their fathers’ households”, the latter being the most important one because this is mentioned first. In the wilderness, battle is necessary to survive. In the land, battle is needed to conquer the inheritance. Once that inheritance has been taken, God’s intention is that every family should enjoy the inheritance. The blessings of the land are particularly enjoyed as a family of God, that is, together with our brothers and sisters, on occasions that are given for it. God’s family consists of fathers, young men and little children (1 John 2:12-18).

We may enjoy when we do personal Bible study, we may also enjoy as elderly or young people among each other. But according to God’s purpose, the most is enjoyed when the whole family comes together. The fact that the emphasis in the census is more on the families than on the militant men is also evident, for example, from Numbers 26:33, which also mentions women.

Numbers 29:33

Command to Take a Census

Moses numbers the people by command of the LORD. It is as it is in Numbers 1. It is a sin to number the people without explicit command of God. In this sin David is caught (1 Chronicles 21:1-7). He wanted to know the power of his people, as if God is not his power.

The command to number is given “after the plague”. The plague of the previous chapter is the last great plague that struck the people as ‘wilderness people’. The wilderness journey is over. They are about to enter the land. The unfaithfulness of the previous chapter has shown that all wilderness experiences have not changed the heart of man. Nor has God’s righteousness changed, as He has shown through the plague.

Yet He has not destroyed all of them, but in grace has kept them alive. They can be numbered. But a new generation is numbered. At the same time, however, the new generation is linked to the generation that “came out of the land of Egypt”. Other persons make up the people, but they remain the same people.

The expression “after the plague” marks a turning point in the history of the book of Numbers. As said, a new generation is numbered. The great question that arises from this is: Will this new people serve God more faithfully than the people who died in the wilderness?

At the beginning of the journey the people are numbered (Numbers 1:1-5). It is a great encouragement to know that, before we begin our ‘wilderness journey’, God numbered us head by head. God knows every member of His people by name. In the wilderness each member has his own exercises, but each member may know that God will take care during the whole journey. The census here is the census at the end of the journey. None of those numbered in Numbers 1 is alive here, except Caleb and Joshua (Numbers 26:65). This means that a totally different people are numbered than in Numbers 1.

They are numbered because the land will be given to them (Numbers 26:53). The big difference between the two censuses is that the census of Numbers 1 is done in view of the upcoming wilderness journey, while the census here is done in view of the upcoming entry into the promised land to take possession of the heritage. Because there will be a battle to take possession of the inheritance, again “whoever is able to go out to war in Israel” is numbered.

In both cases, the census is a great encouragement. During the census, everyone personally stands before God. This gives each member the impression that God has personal attention for him. This awareness gives strength to the task ahead, both for the wilderness and for the land.

The census does not only take place for all those who are able to go out to war, but also “by their fathers’ households”, the latter being the most important one because this is mentioned first. In the wilderness, battle is necessary to survive. In the land, battle is needed to conquer the inheritance. Once that inheritance has been taken, God’s intention is that every family should enjoy the inheritance. The blessings of the land are particularly enjoyed as a family of God, that is, together with our brothers and sisters, on occasions that are given for it. God’s family consists of fathers, young men and little children (1 John 2:12-18).

We may enjoy when we do personal Bible study, we may also enjoy as elderly or young people among each other. But according to God’s purpose, the most is enjoyed when the whole family comes together. The fact that the emphasis in the census is more on the families than on the militant men is also evident, for example, from Numbers 26:33, which also mentions women.

Numbers 29:34

Command to Take a Census

Moses numbers the people by command of the LORD. It is as it is in Numbers 1. It is a sin to number the people without explicit command of God. In this sin David is caught (1 Chronicles 21:1-7). He wanted to know the power of his people, as if God is not his power.

The command to number is given “after the plague”. The plague of the previous chapter is the last great plague that struck the people as ‘wilderness people’. The wilderness journey is over. They are about to enter the land. The unfaithfulness of the previous chapter has shown that all wilderness experiences have not changed the heart of man. Nor has God’s righteousness changed, as He has shown through the plague.

Yet He has not destroyed all of them, but in grace has kept them alive. They can be numbered. But a new generation is numbered. At the same time, however, the new generation is linked to the generation that “came out of the land of Egypt”. Other persons make up the people, but they remain the same people.

The expression “after the plague” marks a turning point in the history of the book of Numbers. As said, a new generation is numbered. The great question that arises from this is: Will this new people serve God more faithfully than the people who died in the wilderness?

At the beginning of the journey the people are numbered (Numbers 1:1-5). It is a great encouragement to know that, before we begin our ‘wilderness journey’, God numbered us head by head. God knows every member of His people by name. In the wilderness each member has his own exercises, but each member may know that God will take care during the whole journey. The census here is the census at the end of the journey. None of those numbered in Numbers 1 is alive here, except Caleb and Joshua (Numbers 26:65). This means that a totally different people are numbered than in Numbers 1.

They are numbered because the land will be given to them (Numbers 26:53). The big difference between the two censuses is that the census of Numbers 1 is done in view of the upcoming wilderness journey, while the census here is done in view of the upcoming entry into the promised land to take possession of the heritage. Because there will be a battle to take possession of the inheritance, again “whoever is able to go out to war in Israel” is numbered.

In both cases, the census is a great encouragement. During the census, everyone personally stands before God. This gives each member the impression that God has personal attention for him. This awareness gives strength to the task ahead, both for the wilderness and for the land.

The census does not only take place for all those who are able to go out to war, but also “by their fathers’ households”, the latter being the most important one because this is mentioned first. In the wilderness, battle is necessary to survive. In the land, battle is needed to conquer the inheritance. Once that inheritance has been taken, God’s intention is that every family should enjoy the inheritance. The blessings of the land are particularly enjoyed as a family of God, that is, together with our brothers and sisters, on occasions that are given for it. God’s family consists of fathers, young men and little children (1 John 2:12-18).

We may enjoy when we do personal Bible study, we may also enjoy as elderly or young people among each other. But according to God’s purpose, the most is enjoyed when the whole family comes together. The fact that the emphasis in the census is more on the families than on the militant men is also evident, for example, from Numbers 26:33, which also mentions women.

Numbers 29:35

Reuben numbered

The census begins with Reuben, emphatically named “Israel’s firstborn”. The census comprises four generations (Genesis 46:9). Among them Pallu is named in particular because from his family Dathan and Abiram originated. These names recall the terrible revolt of Korah, Dathan and Abiram (Numbers 16:1-35). We are once again told what the sin of the rebels was and the special judgment that struck them from God. It is stated that they “became a warning” (Numbers 26:10). They are a sign that warns against any form of pride and rebellion.

But here we also read that the “sons of Korah, however, did not die” (Numbers 26:11). The reason is not that they have shown a special faithfulness to the LORD. They belong to a doomy family. They were saved because God wanted to save them because they have not shown the spirit of their father. There is no other motive to discover than the grace of God. The sons of Korah have remained conscious of this grace also in next generations. We find expressions of this in several psalms (Psalms 42-49; 84; 85; 87; 88).

Numbers 29:36

Reuben numbered

The census begins with Reuben, emphatically named “Israel’s firstborn”. The census comprises four generations (Genesis 46:9). Among them Pallu is named in particular because from his family Dathan and Abiram originated. These names recall the terrible revolt of Korah, Dathan and Abiram (Numbers 16:1-35). We are once again told what the sin of the rebels was and the special judgment that struck them from God. It is stated that they “became a warning” (Numbers 26:10). They are a sign that warns against any form of pride and rebellion.

But here we also read that the “sons of Korah, however, did not die” (Numbers 26:11). The reason is not that they have shown a special faithfulness to the LORD. They belong to a doomy family. They were saved because God wanted to save them because they have not shown the spirit of their father. There is no other motive to discover than the grace of God. The sons of Korah have remained conscious of this grace also in next generations. We find expressions of this in several psalms (Psalms 42-49; 84; 85; 87; 88).

Numbers 29:37

Reuben numbered

The census begins with Reuben, emphatically named “Israel’s firstborn”. The census comprises four generations (Genesis 46:9). Among them Pallu is named in particular because from his family Dathan and Abiram originated. These names recall the terrible revolt of Korah, Dathan and Abiram (Numbers 16:1-35). We are once again told what the sin of the rebels was and the special judgment that struck them from God. It is stated that they “became a warning” (Numbers 26:10). They are a sign that warns against any form of pride and rebellion.

But here we also read that the “sons of Korah, however, did not die” (Numbers 26:11). The reason is not that they have shown a special faithfulness to the LORD. They belong to a doomy family. They were saved because God wanted to save them because they have not shown the spirit of their father. There is no other motive to discover than the grace of God. The sons of Korah have remained conscious of this grace also in next generations. We find expressions of this in several psalms (Psalms 42-49; 84; 85; 87; 88).

Numbers 29:38

Reuben numbered

The census begins with Reuben, emphatically named “Israel’s firstborn”. The census comprises four generations (Genesis 46:9). Among them Pallu is named in particular because from his family Dathan and Abiram originated. These names recall the terrible revolt of Korah, Dathan and Abiram (Numbers 16:1-35). We are once again told what the sin of the rebels was and the special judgment that struck them from God. It is stated that they “became a warning” (Numbers 26:10). They are a sign that warns against any form of pride and rebellion.

But here we also read that the “sons of Korah, however, did not die” (Numbers 26:11). The reason is not that they have shown a special faithfulness to the LORD. They belong to a doomy family. They were saved because God wanted to save them because they have not shown the spirit of their father. There is no other motive to discover than the grace of God. The sons of Korah have remained conscious of this grace also in next generations. We find expressions of this in several psalms (Psalms 42-49; 84; 85; 87; 88).

Numbers 29:39

Reuben numbered

The census begins with Reuben, emphatically named “Israel’s firstborn”. The census comprises four generations (Genesis 46:9). Among them Pallu is named in particular because from his family Dathan and Abiram originated. These names recall the terrible revolt of Korah, Dathan and Abiram (Numbers 16:1-35). We are once again told what the sin of the rebels was and the special judgment that struck them from God. It is stated that they “became a warning” (Numbers 26:10). They are a sign that warns against any form of pride and rebellion.

But here we also read that the “sons of Korah, however, did not die” (Numbers 26:11). The reason is not that they have shown a special faithfulness to the LORD. They belong to a doomy family. They were saved because God wanted to save them because they have not shown the spirit of their father. There is no other motive to discover than the grace of God. The sons of Korah have remained conscious of this grace also in next generations. We find expressions of this in several psalms (Psalms 42-49; 84; 85; 87; 88).

Numbers 29:40

Reuben numbered

The census begins with Reuben, emphatically named “Israel’s firstborn”. The census comprises four generations (Genesis 46:9). Among them Pallu is named in particular because from his family Dathan and Abiram originated. These names recall the terrible revolt of Korah, Dathan and Abiram (Numbers 16:1-35). We are once again told what the sin of the rebels was and the special judgment that struck them from God. It is stated that they “became a warning” (Numbers 26:10). They are a sign that warns against any form of pride and rebellion.

But here we also read that the “sons of Korah, however, did not die” (Numbers 26:11). The reason is not that they have shown a special faithfulness to the LORD. They belong to a doomy family. They were saved because God wanted to save them because they have not shown the spirit of their father. There is no other motive to discover than the grace of God. The sons of Korah have remained conscious of this grace also in next generations. We find expressions of this in several psalms (Psalms 42-49; 84; 85; 87; 88).