A Continuation of Where we Left Off Today, we sort of pick up where we left off in our previous Paul and Hebrew Roots series. If you recall from our last installments to this series, the so-called Apostle to the Gentiles asserted to his Roman readers that he fully...
God’s Priestly Armies Then and Now: Thoughts and Reflections on Torah Portion 99
Greetings on this warm Shabbat in Maryland. May this post find you, your families, and your fellowships well and bless.
These are my thoughts and reflections on the 99th reading of the 3-year Torah Reading cycle. I’ve entitled this post “God’s Priestly Army Then and Now.” It is found in Numbers/Bemidbar 3:14-4:16.
The Scene in Which our Torah Reading Takes Place
Today’s scene of our reading is that of the Sinai Desert as opposed to Mount Sinai, where the events of Exodus and Leviticus took place. This was 14 months after the nation’s Exodus out of Egypt.
Moses Instructed to Conduct a Head Count of the Tribe of Levi
Yah instructs Moshe to conduct a census or head-count of the Tribe of Levi in accordance with the tribe’s families/fathers/clans.
It must be understood that the Levitical census/numbering Moshe was commanded to conduct was for the purpose of facilitating Tabernacle operations. All Levite males from a month old and upwards were included in this census. Compare this headcount to that of the 12-non-Levitical tribes, where only the males aged 20 years and up were counted for purposes of manning the nation’s army (Num. 1:3). There’s that concept of “purpose” that is interwoven throughout the whole of scripture.
Oh oh! The Numbers Don’t Seem to Match
Yehovah intended for the number of Levites whose exclusive purpose was to minister to the Aharonic Priests to match the number of firstborn non-Levite Yisraelites.
It turns out that 22,000 male Levites were counted in the census (3:39, 43; cf. 26:62). This number became important in that the number of firstborns of the other non-Levite tribes totaled 22,273 or 273 more non-Levites than Levites.
Recall that Yehovah sanctified unto Himself all the firstborn of Yisra’el immediately after the 10th and final plague against Egypt; the plague that claimed the life of every Egyptian firstborn (Exo. 12:29-32; 13:1-2; 22:29-30; 34:19-20). Yah, in fact, referred to Yisra’el as His firstborn among all the world’s nations (Exo. 4:22; 22:29-30). Thus, it would stand to reason that the original plan for the nation was for every firstborn male of Yisra’el to serve in some priestly capacity, but Yehovah altered that plan. Recall that Yah enacted this plan change in our previous reading (Reading 98), and He likely did so in response to the Golden Calf Incident (Exodus/Shemote 32).
The Critical Concept of Redemption Foreshadowed
As we move into 3:40 and beyond, we get to what I believe to be the heart of the reading. Yah instructs Moshe to “muster” (aka, paqah) every firstborn (“bekor”) non-Levite male by name. Every male Levite, one month and above, was counted separately and was devoted to Yehovah (3:41). The number of Levites was then compared to the number of non-Levite firstborn males. And it turns out that the number of non-Levite firstborn males exceeded the number of Levite males by 273. Yehovah required that the 273 difference in number be ransomed (“padah”) by the 273 non-Levite firstborns who lacked a Levite counterpart.
The Hebrew term “padah” a Hebrew verb, means to redeem or buy back (Baruch A. Levine; AB-Numbers 3:44-55). This is where we come into the understanding of the “Redemption of the Firstborn.” The ESV Study Bible commentary on 3:40-51 states that “the census showed there were 273 fewer Levites than firstborn males in the other tribes. To redeem these 273 Israelites who had no Levite to take their place, five shekels per person had to be paid.”
This concept of redeeming the firstborn and redeeming Yisra’el as a whole traces its origin back roughly 14 months prior to this census when Yah redeemed Yisra’el from her bitter servitude in Egypt. In order to free her from her taskmasters (i.e., the human Egyptians and the elohiym of Egypt), a price had to be paid for their freedom (Mic. 6:4). Thus, every firstborn of Egypt was sacrificed in exchange for the firstborn of Yisra’el. That sacrifice earned the Hebrews their freedom. In exchange, Yah initially determined that He would lay claim to all Hebrew firstborns. However, as we mentioned previously, Yah claimed unto Himself the Levites instead of the nation’s firstborns, thus prompting the redemption of the general Hebrew firstborn through the 5-shekel redemption that we see recorded here in our reading today. Five shekels of silver (weighing approximately 11-13 grams per shekel, or 5 shekels totaling 2 ounces equally 57 grams) was the price Yah determined was required to cover the deficit number of Levite males. Thus, the 1,365 shekels collected from the 273 extra Hebrew firstborn males were given to Aharon and Sons, no doubt for the upkeep of the Tabernacle (3:50-51).
Redemption is best understood from the perspective of one set free from an obligation he/she owes for a set price. And, of course, we find examples of incidents and spiritual principles related to this concept of redemption. The most obvious examples of redemption are found in the Exodus story proper and the Passion of our Master Yahoshua Messiah.
Can you see the prophetic shadow picture embedded in this historical event whereby the Levites replaced the redemption of Yisra’el’s firstborn?
I believe that Abba chose to do things this way, or why the discrepancy mattered to Him is no concern of ours. He established the redemption of the Hebrew firstborn to fulfill a purpose important to Him and His great plan of redemption, salvation, and restoration. However, there is the prophetic shadow picture embedded within this section that Abba desires His human creation to come to understand. Mashiyach paid the redemption price for any who would come to enter into a covenant relationship with Yehovah:
“For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many” (Mark 10:45; LEB).
“…in whom (Yeshua) we have redemption through His blood, the forgiveness of sins…” (Eph. 1:7; LEB).
(13) For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled sanctify them from the ritual purity of the flesh, (14) how much more will the blood of Mashiyach, who through the eternal Spirit offered Himself without blemish to Yehovah, cleanse our consciences from dead works to serve the living God (i.e., as foreshadowed in the redemption of the firstborn)? (15) And because of this, He is the mediator of a new covenant, in order that, because a death has taken place for the redemption of transgressions committed during the first covenant (i.e., the golden calf and other incidents), those who are the called may receive the promise of the eternal inheritance (Heb. 9; LEB modified).
Yah Positions His Priestly Army for Service
Moses and Aharon and Sons were positioned before the Tabernacle to the east (3:38). (The Tabernacle’s entrance always faced east.) These were responsible for guarding the “miqdash”–the holy place or sanctuary–“for the Yisra’elites” (3:38; LEB). The wording of this had nothing to do with protecting the sanctuary from unqualified intruders, but rather, protecting the Yisra’elites from Yah’s righteous and holy wrath when they or any other unqualified soul violated the “sacred space” (1:53; Faithlife Study Bible Commentary). The commentary continues: “The Levites were to camp around the Tabernacle as a buffer between the other 11 tribes and the space dedicated to the service of Yehovah. This was a preventative measure against the kind of tragedy that can happen when that which is common comes into contact–either intentionally or unintentionally with that which is holy. Such an offense often brought immediate death to the offenders, regardless of intent, as recorded in Leviticus 10 and 2 Samuel 6:5-15. Yah instructed that anyone not qualified to enter the Divine Presence would be put to death (3:38).
Yah Separates the Kohathites for Service
Moving into chapter 4 of our reading, we come to Yah instructing Moshe and Aharon to conduct another census. This census would involve counting the Kohathite males who were 30 to 50 years of age (vss. 2-3). Kohath was a son of Levi, and thus, his direct descendants would be referred to as Kohathites.
Yah tasked the Kohathites to handle the holy things of the Tabernacles (i.e., specifically, the transporting of the elements and implements of the Tabernacle).
Verses 4:5-15 entail the process by which the Tabernacle was dismantled. Only Aharon and Sons were permitted to dismantle and prep the Ark of the Covenant and the furnishings of the Tabernacle for transport. It then fell to the Kohathites to physically transport the properly packed Tabernacle elements. Neither the Kohathites nor any other non-Aharonic priest could participate in the dismantling and unpacking of the Tabernacle implements and elements. To do so would result in their death.
This delineation of tasks by Yehovah would lead to a future confrontation between members of the Kohathite clan, Moshe and Aharon, over assigned tasks and privileged roles within the Levitical community. But this teaches us, in the interim, that Yah assigns each of His children specific tasks in the great work of redemption. Some tasks that Yah assigns to certain individuals may not appear glamorous or desirable to most individuals, such as in the case of the Kohathites, when compared to others who are given more notable, privileged, or desirable tasks, such as Moshe, Aharon, and Sons. But this doesn’t mean that the more menial task assignments aren’t important, for every assignment in the great work of redemption is important. Yah does not favor those to whom He has assigned the more desirable assignments over those to whom He has assigned the less desirable assignments. Every member of the Body is valuable to the Work. The only difference is that everyone has assigned purposes and functions that must be enacted in order for the work to get done as Yah so ordains.
Case in point: It’s easy to venerate those in teaching, preaching, and leading positions in the body while looking down or being less appreciative of those in support roles in the Body of Messiah. Indeed, everyone has a purpose and function in the Body of Mashiyach. Unfortunately, too many folks feel that if they are not out there preaching, teaching, and leading masses of people in ministry, they have no role or purpose to fill. However, the truth of the matter is that Yehovah has a purpose and function for each and every one of His chosen ones. And it is up to us to petition the Father to reveal that purpose and function. Some of us may find out what that purpose and function is based on where the Father has us situated in the Body at certain times in our walk with Messiah. He may have us serving as laborers in an assembly or as support staff. He may have us serving as helpers or exhorters or members of the worship team, and so forth. Yah will use our talents and experiences to place us as integral, functional members of the Body, and it’s up to us to walk in that purpose and function until the time that Yah moves us to some other function and purpose. In fact, every soul in the Body benefits from the work, function, and purpose that the members of the Body fulfill (see the Apostolic Reading for this week’s parashah), regardless of role, purpose, and function. Thus, when we all joyfully abide and operate in our calling and function in the set-apart framework He has created, the Body functions and accomplishes its Messiah-given mandates in the world.
The Father’s Priestly Armies Then and Now
The Aharonic Priesthood would thus serve a redemptive function on behalf of the nation, in a prophetic shadowing of the dual redemptive role that our Master Yeshua serves on our behalf. Yahoshua intercedes on our behalf as the only authorized High Priest of the Melchizedekian Priestly order, as well as He Himself became our atoning sacrifice that was holy and acceptable to Yah.
Yah’s apportionment of the Tabernacle’s operational priestly duties would ensure that every aspect of the nation’s interaction with Yah would always take place decently and orderly.
Every Levite had a job to do. No job was insignificant. Thus, solemn and steadfast obedience and performance of everyone’s assigned duties would ensure that Yah’s will was and is accomplished.
The one who loves Yehovah and His instructions in righteousness cannot help but be reminded of the Apostle Kefa’s/Peter’s writing, which is a direct reflection of Exodus/Shemote 19:5-6:
“But you are a chosen race (i.e., “genos,” a nation; a people; even a kind or class of people), a royal priesthood, a holy nation, a people for God’s possession, so that you may proclaim the virtues of the One who called you out of darkness, into His marvelous light” (LEB).
The conditional, covenantal promise that Yah made to our ancient wandering cousins was prefaced with, “You will be” a nation of priests if you keep the terms of the covenant that I am about to cut with you (Exodus 19:5-6). Here, Kefa is emphatically conferring onto his readers the title of royal priest and so forth in the here and now. There is an interesting contrast between the two passages.
But what is the difference between those who would serve as priests under the Levitical-Aharonic priesthood and those new covenant Messianic-Netsari believers whom Kefa calls royal priests? Are Nesarim-Messianic-new covenant believers the modern-day replacements of the Levitical priests of old, as so many in denominationalism believe and teach? And the answer to this question is no, at least not in a literal sense. Just because the Levitical Priesthood has, for this time, been shelved doesn’t mean that we, as a set-apart people, outright replaced them. Let us not forget that the Levitical Priesthood served within the context of the nation of Yisra’el. We must also bear in mind that the priesthood that Yahoshua haMashiyach serves as high priest in the heavenly Mishkan is the Melchizedekian priesthood, different from the Levitical.
This brings us home to the broader points of our discussion in relation to Kefa’s statement: Because of our indelibly linked relationship with our Melchizedian Cohen haGadol, we are, in essence, vicariously speaking, a race or nation of priests. This reality comes about as a result of Yah’s renewed covenant. Thus, Yeshua serves as the universal, Melchizedian High Priest, and we, by virtue of our calling and assignments as Yeshua’s disciples, serve Him. And in our serving Him, we are effectively functioning in the capacity of priests. We serve Him by producing good fruit, imaging Yah in this world, making disciples of all the nation peoples of the earth, through our obedience to Yah’s instructions in righteous living, and through our sacrifices of praise and petitions unto Yah on behalf of others. Indeed, if we take our roles in Yah’s armies seriously, as we should, our hands, like our Levitical priestly counterparts, “will be full” of service and authority.
This understanding parallels the conditional covenant promise of Leviticus 19. It was originally intended that Yisra’el’s covenant relationship with Yah, through her obedience to His instructions in righteousness and her being the light to a dark world, would achieve royal priestly status as a nation. Both iterations of the royal priesthood are actively founded upon a covenant relationship with the Almighty. There can be no true priesthood without an obedient covenant relationship with Yehovah. Our covenant relationship today is fully made possible by the Person and ministries of Yeshua Messiah, our High Priest. Our priestly endeavors are meant to not only minister to our High Priest but also minister to the world.
Our Haftarah Reading
Yehovah is sovereign, and it is He who determines how things are going to go. No one else overrides Him, and it is our responsibility to recognize just who and what He is and walk in that reality.
Our Apostolic Reading
And he himself gave some as apostles and some as prophets and some as evangelists and some as pastors and teachers for the equipping of the saints, for the work of the ministry, for building up the body of Christ, until we all reach the unity of the faith and the knowledge of the Son of God, to a mature man, to a measure of the maturity of the fullness of Christ, so that we may no longer be infants, tossed about by waves and carried about by every wind of teaching, by the trickery of people, by craftiness with reference to the scheming of deceit. But speaking the truth in love, we are to grow into him with reference to all things, who is the head, Christ, from whom the whole body, joined together and held together by every supporting ligament, according to the working by measure of each single part, the growth of the body makes for the building up of itself in love. (Eph. 4:11-16; LEB)
Shabbat Shalom–Shavu’atov–Blessings unto you, your families, and fellowships. Take care.