Num 1:46 gives the number of soldiers, aged 20 and above, as 603,550.  This is most
  useful in working out the number of the total Israelites who came out of Egypt.
  For every male aged 20+ there would presumably be 2 elderly parents, a sister or two,
  a maiden aunt, and a couple of grandparents, besides children. So, if we multiply
  600,000 by 4 (and it could be a lot higher), we get 2,400,000.  So we can comfortably
  estimate the Israelites as two and a half million.

V.47 The Levites were obliged to keep a register of their own. The numbering of the people was subservient to the separation of the Levites from those Israelites who were fit for military service

1:16     All these ‘renowned’ ‘princes’ died in the wilderness. Status in Israel was no guarantee of acceptability. It was down to faith. They lacked faith and so died in the wilderness. Where do we stand? Do we think of ourselves as of  ‘good Christadelphian stock’, for example or do we realise the personal call to each and every one of to have faith in the promise that the Father has made to each of us individually?

The LORD ordered a census at the beginning of the wilderness journey and found that there were 603,550 males of twenty years and older (not including Levites) (v.46).  He ordered a similar census at the end of the wilderness journey (38 years later) and found 601,730 males of twenty years and older (not including Levites) (Num 26:51).  None of the 603,550 was alive at this time (Num 26:64).  There was not much difference between the numbers of the first census and that of the second.  The LORD had dispensed with an unfaithful generation and yet had maintained the numbers of His nation.  

1:7      We may wonder about the value to us of these lists of names. However the mention of Nahshon here helps us to date the book of Ruth as being early in the days of the Judges for he is in the family ancestry of Boaz – Ruth 4:20. The number of generations from here at the beginning of the wilderness journey to Boaz requires that the events of the book of Ruth occurred early in the days of the Judges.

1:7      We may wonder about the value to us of these lists of names. However the mention of Nahshon here helps us to date the book of Ruth as being early in the days of the Judges for he is in the family ancestry of Boaz – Ruth 4:20. The number of generations from here at the beginning of the wilderness journey to Boaz requires that the events of the book of Ruth occurred early in the days of the Judges.

1:18 There is emphasis in this chapter on the ‘names’. Here we read of ‘the number of the names’ which is a phrase echoed – Acts 1:15- when speaking of the early disciples.

1:49 Whilst God was very concerned that Moses and Aaron numbered the men of war the tribe of Levi was not to be numbered. Herein is a principle. God is not concerned with numbers when it comes to service. He is concerned with faithfulness.

Psalm 143 :2 In asking God not to enter into judgement with him David realises that he cannot justify himself before God, no matter what he does. If we realise this we will not think that given a little more time we will have improved our lives enough to earn salvation. Rather will we develop a deeper understanding that we are saved by grace. This does not stop us trying to change the way we think and live. However we will realise that the change will still leave us falling short of the glory of God So we will come to rely more and more on the mercy of God and in so doing will please Him more.

Psalm 144 vs 2-3 contrast mot powerfully with Psalm 8:4. Of course Psalm 8 speaks of Jesus - Hebrews 2:6. Psalm 144 shows us what we would be like if Jesus had not come and died for us.

143:10 In asking God to 'teach me to do thy will' David realises that 'it is not in man that walketh to direct his steps' (Jeremiah 10:23)

144:1 It might seem incongruous to see a servant blessing God for the ability to fight. However David fought the Lord's battles and so his praise of God is most appropriate.

143:1 If God taught David to ‘war’ and ‘fight’ then he would know also who he should fight. There is no conflict between being a conscientious objector and David’s position here.

144:12  That his sons might be as ‘plants’ has already been seen (Psa 128:3) as a blessing from God – it carries the idea of peace and stability which is something that will be established in the kingdom when the wicked no longer rule.

143:6    We saw the lifting up of hands in Psa 88:9, 141:2 and we are encouraged to ‘pray lifting up holy hands’1Tim 2:8.

143:11 Notice for whose benefit David desired to be quickened. It is not for his own benefit but for God’s name’s sake. Is this the reason for our desire to be in the kingdom? Do we want to be in the kingdom for our benefit or to justify God?

143:2That no man is justified in God’s sight as expressed here in the Psalm is taken up by Paul – Rom 3:30– showing that the Psalmist is highlighting a fundamental principle for this is how Paul uses this passage.

David is obviously in mortal danger while he prays Psalm 143. It is a desperate plea to God for help. The interesting thing about it is v2 "do not enter into judgement with me". It suggests the reason David was in trouble was because God was chastening him for his sin. This fits in with the time period after his sin with Bathsheba. David's plea isn't merely for God to save him from trouble, but from the cause of that trouble; namely his own sin. In v6-7 we see how desperately he longed for that forgiveness. The lesson for us is in v11-12 - note "in your mercy" and "for your righteousness sake". Forgiveness from God often accompanies our deliverance from trouble, which is why Jesus on several occasions said "your sins are forgiven you" when he offered aid.

144:9 There are three occasions, here and Psa 33:2, 92:3, where David speaks of an instrument with ‘ten strings’. This provides us an insight into Hebrew music. One cannot help but realise that Hebrew music would sound very different from the sort of music that we use in our worship.

In re-presenting the language from the Sermon On The Mount Jesus is showing the disciples how the different parts of the sermon relate to their daily living.

11:1 The disciples have the manners to wait until Jesus has finished speaking before asking Jesus a questions. This contrasts with the ‘certain woman – 11:27– and the Pharisee – 11:37– who both interrupted Jesus.

The Queen of Sheba will be subject to the judgement (v.31), as will the men of Nineveh (v.32). That means Solomon revealed Yahweh to the queen and instructed her of the LORD's world plan. Jonah did the same to the men of Nineveh. This shows that all those, throughout the ages, who have received sufficient knowledge of the LORD and His gospel will also face the judgement. Knowledge does bring responsibility.

Jesus claims to have performed His miracles with the finger (Gr. daktulos) of God (v.20). Ironically, He uses the same figure of speech to show the lawyers unwillingness to help their fellow man, by not lifting a finger (daktulos) (v.46).

11:2-4 Jesus had taught the disciples to pray ‘in this manner’ before in the Sermon on the Mont – Matt 6:9-11. the fact that Jesus had used the same words abut three years previously and repeated them again now teaches us at lest two things. Jesus’ disciples easily forget what they are taught If a teaching is correct it simply needs to be repeated when forgetfulness manifests itself. There is no need to change the message just because it is not easily remembered .

God is good. Earthly fathers look after their children, and give them food when requested. Surely the Good Lord in Heaven will answer the prayers of those who ask Him (Luke 11:6,7). If you check the parallel passage in Matt 7:11 you will see that there “Holy Spirit” is written as “good things”. I presume that we should understand this as God works via His spirit, therefore the product of His gift is through His spirit.

11:9-13          This section is lifted out of the sermon on the mount -  Matt 7:7-11. So Jesus is repeating his very early teaching now very close to the end of his ministry. The sermon on the mount was directed particularly to the disciples. Likewise on this occasions the primary audience for his message are the disciples.

Jesus the antagonist

Consider the situation Jesus was in. He had been invited to the house of a Pharisee. He reclined at the table with him along with many other Pharisees, Scribes and lawyers. He then proceeded to insult, antagonise and criticise each of them. How would you have felt if you were one of them? Think about the room they were in. Maybe a large dining hall, but probably just a room in a house. No-one could get away. Jesus had forced the issue. And these men responded like cornered rats (v53).

Given that Jesus appeared to orchestrate this whole confrontation, it's so apt that he chose to liken himself to Abel and Zechariah. These men had simply done what was right, and in doing so were a challenge to the evil actions of their brothers. Both were murdered because they stood for an inconvenient truth, and for no greater reason than that. In Gen 9:5-6 and 2Chron 24:22 the same phrase is used regarding the bloodshed of these men: "I will require it". Jesus used the same in v50: "it will be required of this generation". Jesus now forced the Jewish rulers to consider their options: would they join that sorry group of prophet murderers, or take the criticism and repent? What would you have done in this closed room when all your friends were watching, with your pride and importance at stake?

"Who Is On The Lord's Side?"

"He that is not with me is against me..." (Luke 11:23)  vs  "He that is not against us is on our part" (Mark 9:40).

These two sayings of Jesus appear to be contradictory but they are not. These two sayings were spoken on different occasions and under quite different circumstances.

Luke 11:23 was a rebuke of half-heartedness. Jesus never had much time for those who were half hearted (Rev 3:14-17). There is no room for the uncommitted (Josh 24:15), "no one can serve two masters" (Matt 6:24) and those who truly belong will stay the course and run the good race (1John 2:19;1Cor 9:24-27).

Mark 9:38-40 was a very different situation. A man was reported to be doing good works independently (but in the name of Jesus). This man in question was not an opponent, for he was working in Christ's name. He might have been alienated from John but not from his master. Note the follow up comment (Mark 9:41). The humblest service "in his name", even by one who "followeth not us", is better than the loudest protestations of those who claim to "belong" but by their indifference prove themselves to not be true followers (Matt 7:21-24).

The above was gleaned from Balancing The Book: A Study of Biblical Paradoxes by Len Richardson, pps 52-55.

11:20 In making the point that he healed ‘by the finger of God’ Jesus is using the words of the magicians in Exodus 8:19. The point being that the Egyptians recognised something that the Jewish leaders failed to see – namely that the man of God’s provision was able to do the work of God.