(50) February 19: Numbers 1-2 & Mark 3:1-21
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider why these details are significant when
we recall God’s promises.
To ponder:
We begin with God speaking to Moses from the tent of meeting
within the tabernacle at Sinai. A month has passed since it was erected, and thirteen
since the Exodus (Ex 40v17).
Immediately we see why the book
has its name. But the numbers are important. God had promised to bless the
world through Abraham, by establishing a great nation from him, to live under
his rule and rulers, and inhabit the land of Canaan. The first two stages are
now complete. The census records the greatness of the nation at 603,550 men
over 20 years old. That’s over two million people in total! And having received
God’s law, we see Israel orderly here, doing “everything the LORD commanded
Moses” (2v34). The nation is under God’s rule and enjoying his presence. Levites
are therefore not counted because they are to care for, dismantle and erect the
tabernacle, and provide a buffer zone around it so the people don’t approach God
and experience his holy reaction to their sin or uncleanness (1v52-53).
We also see that God has the next
stage of his promise in hand. The men are being counted for serving “in the
army.” Moreover, they are arranged according to tribes around the tabernacle,
under their standards, and so ready to set out and conquer Canaan. With God’s
tent in the middle (2v17) they are reminded that this all depends on his
presence. They need him to fight for them.
Genesis 12-50 recounted Israel
becoming a nation, and Exodus-Leviticus, God establishing his rule. Now the
books of Numbers-Joshua will focus on Israel preparing for and then entering
the land, with the rest of OT history focusing on how they fare under their
various rulers. God has proved himself faithful to his promises, to our
reassurance.
It is
significant that Judah is mentioned first, encamped “on the east, towards the
sunrise.” Adam and Eve were cast out to the east of Eden, and Babylon and Sodom
were in the east. So just as the sunrise brought the hope of the new day,
humanity looked east for God’s deliverance from sin and death. And Judah are there,
ready. Theirs is the tribe God promised to bring rulers from, and from whom one
will come to rule the nations (Gen 49v10). As Zechariah said in speaking of
John the Baptist: He will give God’s people “the
knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God, by which the rising
sun will come to us from heaven to shine on
those living in darkness and in the shadow of death, to guide our feet into the
path of peace.” (Lk 1v76-79). Come Lord
Jesus.
Praying it home:
Praise God for that he will fulfil all he has promised to us
in Christ. Pray that he would deliver you and those you love from evil and
bring you through faith to his eternal rest.
Thinking further:
Have a read of the NIV study Bible introduction to Numbers
by clicking
here.
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(51) February 20: Numbers 3-4 & Mark 3:22-35
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what the various roles would have
entailed.
To ponder:
The dignity of the priestly line is stressed by being given its
own account. Aaron and sons are to serve as priests. Only they would survive
approaching God’s sanctuary (the inner tent). Yet by reminding us of the two sons
who died for not following God’s commands, future generations of priests are
warned that they must take their duties very seriously indeed. God’s call
affirmed that the priests were authorised by him, and so their work on behalf
of the people would be effective. It also declared that the people must respect
their authority. Even Christ was given authority for his priestly work by God the
Father (Heb 5v4).
Aaron’s tribe, Levi, are to
assist by “doing the work of the tabernacle,” with the various roles this
comprises carefully delegated to specific clans. Again this displays the order
implicit within God’s character. But it shows too, that organisation and
delegation are fitting in the work of the church. We should note that Moses,
Aaron and sons were to camp on the east of the tabernacle, once more looking
towards the place of new dawn and so God’s saving work.
The Levites are taken to serve
God’s tent in the place of the firstborn, who since the Passover belong to God
in a special way (Ex 13v1-6). They are to be under the direction of Aaron and
sons (4v27), but their chief is Eleazar, who was destined to be High Priest
(3v32). They are counted and their number compared to Israel’s firstborn. Because
there were less Levites, the excess had to be redeemed by payment. God is exact
in his dealings with his people. All is as he determines. Some think the
transference from the firstborn to the Levites implies the transference of the
primary responsibility for worship from the firstborn in each household to
those designated at a national level.
The Kohathites are ranked in
chapter 4 before the Gershonites because they are in charge of “the most holy
things” (4v4). Careful instructions are given on packing the tent when the
nation is on the move, with the ark always covered. Because of God’s utter
purity, to touch the holy things would mean death (4v15, 20), and the
Kohathites only survive because they are Levites (4v18-19). This seems harsh,
but simply reflects the reality of God’s holiness with a people who haven’t
benefited from the full cleansing that comes in Christ. Moreover, it reminds us
that God cannot be dishonoured or treated trivially in any way.
The “blue” cloth would have
marked out the most holy things, but may also have been a reminder of the
heavens (sky) and so God’s presence (see Ex 24v9-10). With the count of those
serving and carrying the tabernacle numbering 8,580 (4v48), we see it was quite
a task! When Israel settled in the land and the temple replaced the tabernacle,
the Levites were given different tasks, such as the musical aspects of worship.
Praying it home:
Praise God for equipping the church with gifts for his
service. Pray that we would use ours according to his commands, and most
particularly in love (1 Cor 12-14).
Thinking further:
God’s call of only men to the priesthood rubs in an
egalitarian society such as ours. However we should note that it is not simply
a gender distinction: The priests are being set-apart in role and authority
from the other Levites, and the Levites in turn from wider Israel. This helps
us set the discussion on gender roles in a more healthy context. The fact is
that although God has made all human beings equal in nature, in numerous ways
he distinguishes between them in the roles and authority he grants them. No
matter how much the regular Israelite might have wanted to serve as the Levites
or even priests did, no matter how able he might have been at it, he was not
permitted to. This did not mean he was inferior. It simply meant that God had
ordered things as was his right to do, and according to his wisdom. Leviticus
and Numbers teach how important it is to submit to that order where it has been
established.
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(52) February 21: Numbers 5-6 & Mark 4:1-20
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider why these things are focused on here.
To ponder:
God now affirms the need of purity within the camp. First,
those made “ceremonially unclean” (see Leviticus) must be sent outside the camp
so that it is not “defiled.” It is the place of God’s presence so only what is
fitting and acceptable can remain. God mercifully enables people to approach
him not by lowering his standards but by making them clean, now through Christ.
And these requirements would remind Israel, as it does us, of the separation
from God sin and its consequences otherwise require. Second, actual sins between
people are dealt with so community cohesion is ensured. Such sins reflect unfaithfulness
“to the LORD,” making the individual “guilty.” Not only is confession and
restitution therefore required, but atonement (the ram is the usual offering
for sins that require restitution). So we are reminded our sins against our
neighbours are sins against God.
The test of
the potentially unfaithful wife may be included here because faithfulness in
marriage is to image God’s covenant commitment to his people, or because
marriage is key to the fulfilment of his promises. Unfaithfulness certainly
makes those involved unclean. So the grain was probably offered for sin in-case
the woman being brought “before the LORD” was actually guilty (5v15). The
dramatic ritual would have been a powerful deterrent against adultery. However
the regulations also protected the wife. The result depends entirely on God,
acknowledging that he knows all and governs even the details of everyday
health. We should remember that in reality this makes the result utterly
reliable and so just, which is not the case when human testimony is relied upon
– or when a husband might raise a false accusation to be rid of his wife. If the
ailment didn’t result, the woman was to be “cleared from guilt” – clarifying
the situation for the community. It all brings home the seriousness of adultery
in any marriage, and the damage unresolved suspicion can do.
The
Nazarite’s vow of separation was a particularly special way of dedicating
oneself to the LORD for a time. This is seen in the fact that abstaining from
the specified drinks and not touching dead bodies were otherwise required only of
priests. The first ensured focus on the LORD, and the second utter cleanliness.
Not cutting their hair was “the symbol” of the Nazarite’s separation, reminding
them and others of their vow. The word “Nazarite” is related to those for vow
and crown, suggesting why hair was a suitable symbol. If someone died in a
Nazarite’s presence, they had to start their whole time again. The sin
offerings atoned for the specific unintentional sin, and the burnt offering
reflected the Nazarite’s re-devotion to God. These offerings were also required
when the Nazarite's time was complete, but with the addition of the fellowship
offering marking the peace the Nazarite had with God as they re-entered normal
life. As always, we’re reminded vows must not be made lightly (6v21), but
challenged too about whether we might be so devoted to the LORD, as Christ was
throughout his life.
By
concluding chapter 6 with the priestly blessing, we see that with Israel
ordered and instructed on maintaining their purity and devotion, they are in a
position to experience God’s blessing. To be blessed is to receive joy from
God. The blessing shows this stems from God protecting and being graciously
present with his people, which results in the peace of covenant life lived
before him. By this blessing the priests “put” God’s name on Israel, implying
ownership. This same name and its blessing is put on us by Christ (Rev 22v4).
Praying it home:
Praise God that his name of ownership is upon us. Pray that
we be pure in our relationships with others, our marriages, and our devotion to
God in response.
Thinking further:
None today.
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(53) February 22: Numbers 7 & Mark 4:21-41
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider why these particular gifts are given.
To ponder:
Numbers is not entirely chronological. We now revert a month
to the anointing and consecration of the tabernacle, when the tribal heads who
would count the people a month later “made offerings.” It may be placed here so
the book could begin stressing the amount of people being made ready to move. By
following the priestly blessing with the dedication of the altar, the basis of
God’s presence and blessing in the work of the tabernacle is also stressed.
The gifts
of six carts and twelve oxen to the Levites were for transporting the tabernacle.
Nothing was given to the Kohathites because they were in charge of the “most
holy” things, which therefore had to be carried on their shoulders. The other
offerings were for “the dedication of the altar,” acknowledging the centrality
of atonement for the people. The repetition for each tribe stresses all was
done exactly as God commanded, and that everyone in Israel was to benefit from
the priestly system. It also builds the drama, highlighting just how much had
to be given.
Each tribe gave a silver plate,
sprinkling bowl and gold dish, together with a grain offering (to support the
priests), three animals as a burnt offering (reflecting devotion to God), one
as a sin offering (for unintentional sin), and seventeen as a fellowship
offering (implying peace with God). So much blood to dedicate the altar would
have brought home the greatness of God’s holiness, and of his wrath at sin, which
needed atonement. For those with eyes of faith, it also hinted that the blood
of these animals could never truly deal with the sin of the two million
Israelites. A more sufficient sacrifice was surely needed, from which every one
of God’s people also needed to benefit.
The
highpoint that finishes the chapter is God speaking with Moses. This took place
in the holy of holies, above the atonement cover which was on top of the ark
containing the Ten Commandments, and from between the cherubim. This was the throne
of the invisible God on earth, pointing to his heavenly throne, from which
access is actually guarded by cherubim - as Eden was after the fall. In our day
the wonder that God speaks is often trivialised. Just as it was the climax at Sinai,
so it is here. And we hear him only because Christ has atoned for our sin. This
reconciles us to God enabling the giving of his Spirit to open our minds and
hearts to his word (Heb 12v22-25, Eph 1v13-22).
Praying it home:
Praise God that he speaks to us. Pray that we would
appreciate hearing God in scripture as one of the key blessings Christ died for
us to enjoy.
Thinking further:
None today.
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(54) February 23: Numbers 8-10 & Mark 5:1-20
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how these events prepare the people to
leave.
To ponder:
Everything is done exactly “as the LORD commanded.” First, the
lamps are positioned so that they light the bread of the presence. The lamp
stands in Revelation represent churches (Rev 1v12ff). So here they may
represent the people in the presence of God, called to reflect his glory and be
set-apart from the dark Gentile world. This remains our calling.
The Levites
are purified with washing and shaving. Then before the tent, God and all the
people, they (presumably just the key men) are to lay hands on two bulls, and sacrifice
them as a sin offering (for unintentional sin) and burnt offering (displaying
devotion to God). Wave offerings are those presented to God by being literally
“waved” in front of him. Not being burnt, they are then given by God to others.
Here the Levites are a wave offering from the people, given to do the work of
the tabernacle, and taken in place of the firstborn God redeemed during the
Exodus. Their retirement age of fifty didn’t mean total cessation from work.
However it would ensure the men remained fit enough to do the work properly. Although
the priests not Levites offer the sacrifices, the Levites are still said to
“make atonement” because their work makes the priests’ work possible. Within
the church every member’s work depends on the others playing their part too (1
Cor 12).
In the same
month the tabernacle was dedicated we’re told Israel
celebrate the Passover, and God’s will is sought for those unable to because of
uncleanness. They and those unable to partake because of a journey can
celebrate a month later. However, all must be done as required. Moreover, no-one
else is to miss the feast because it was the key way of remembering God’s
deliverance. For similar reasons we might consider the importance of
celebrating the Lord’s Supper (Heb 10v24-25). And Moses example of seeking
God’s will encourages us to do so in scripture, when uncertain how to act.
From the day the tabernacle was set up, God’s
presence covered it in the pillar of cloud which looked like fire at night. It
is repeatedly stressed how the people left when it lifted “at the LORD’s
command,” and camped when it settled. This stresses the people were led only by
the LORD, once more commending his commands in scripture and his presence in
the church for our guidance.
The people
were called together or urged to set out by trumpets. They also caused the LORD
to “remember” the people when going into battle, and reflected their rejoicing by
beginning their feasts. The NT speaks of preaching as assembling God’s people for
battle like a trumpet (1 Cor 14v8); and of a trumpet calling the dead to life for
the final assembly (Matt 24v31).
Now jumping
forward to day twenty of the second month of the second year since the Exodus,
the cloud lifts and Israel sets out for three days, camping in the Desert of
Paran. As commanded the first three tribes go first, then Levites with the
tabernacle so it could be raised before the holy things arrived (10v21). Three
more tribes follow, with the Kohathites carrying “the most holy things” (including
the ark) in the middle. Then come the final six tribes, in two groups of three.
Moses persuades his brother-in-law to come too, to help find the best place to
camp when the LORD halts the march. As with Gentiles grafted into the church,
Moses promises him a share of “whatever good the LORD gives us.”
Praying it home:
Praise God that he leads us by his word and Spirit. Pray for
his help in seeking out his will in scripture.
Thinking further:
To see a map plotting Israel’s travels to the wilderness of
Paran, click here.
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(55) February 24: Numbers 11-13 & Mark 5:21-43
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how you would describe Israel’s
response to God.
To ponder:
Chapters 11-25 take us to the point of entering Canaan. But
it takes much longer than it should because of Israel’s fickle faith seen in
our reading. To this point they have obeyed God, and 10v35-36 affirms God is
with them to fight for them. Yet immediately we read how they grumble about their
hardships, provoking the LORD who “heard.” A number are consumed. However, Moses
intercedes and the fire recedes. No doubt Christ’s constant intercession
protects us.
You’d expect the lesson to be
learnt, not least after the numerous miracles previously witnessed. Yet,
provoked it seems by the Egyptians with them (the rabble), Israel
then complain about the miraculous manna compared to the luxuries of Egypt
– conveniently forgetting their slavery. “Every family” is implicated (11v10),
and the LORD is clear that this is a “rejection” of him (11v20). So he is again
angry, and Moses is overwhelmed at trying to lead such a rebellious people.
Moses’ complaint hints of
frustration, but the LORD is graciously patient with him. Through Moses he
calls seventy elders to meet him at the tent of meeting and empowers them with
his Spirit to share the burden. The sign of the Spirit is “prophecy” which
might have entailed “visions” (12v6). Moses’ desire that all God’s people were
prophets highlights our post-Pentecost privilege of having the Spirit so that
we can serve God by urging his people to faithfulness. We can know and speak of
God in a way Israel never could.
Astonishingly,
through Moses the LORD promises meat for a whole month, and Moses can barely
believe it. But by governing the wind, the LORD causes quail to fall three feet
deep and “a days walk in every direction.” God can do all things, answering any
prayer. Yet as soon as the people eat, they are judged with a plague for their
sin.
Once more
you’d expect the lesson to be learnt. But instead, Miriam and Aaron speak
against Moses. With self-righteous jealousy they condemn him for his Gentile
wife. Again, the LORD “heard.” Coming down to the entrance of the tent of
meeting in a cloud, he speaks to them, affirming Moses’ uniquely intimate
relationship with him, perhaps because of his humility (12v3). In anger, God
then strikes Miriam with leprosy, which may suggest she was the ringleader.
Once more Moses intercedes, but she is disgraced for a week.
How readily Christians grumble at
Christ’s call or the hardships of discipleship (Jn 6v64). How quickly they
forget the wonders God has done for them. How easily this grumbling can spread
from the rabble to every family in a church. And how hard for the leaders to
whom or about whom they complain. But God “hears,” encouraging us if leaders,
and discouraging us if grumblers. We are to “do everything without complaining
or arguing” (Phil 2v14, 1 Cor 10v10-11), submitting to our leaders so their
work is a joy (Heb 13v17).
Israel’s fall hits rock bottom
when men from each tribe explore Canaan. As so often, the mention of forty days
hints that this was a test that could result in deliverance. But they fail. They
report the land was all God promised, which should have strengthened their
faith. But, with exaggeration to strengthen their point (13v33), they spread a
report that the people are too large to overcome. Only Caleb has confidence
they could be victorious. We too are to believe that nothing can hinder God’s
promises. No, “in all things we are more than conquerors” for nothing “can
separate” us from his love (Rom 8v35-39).
Praying it home:
Praise God that for the wonders he has done and will do for
us in Christ. Confess where you have grumbled at your lot or against your
leaders, asking God’s forgiveness and help to change.
Thinking further:
12v6-8 teach prophecy comes usually by vision or dream. But
they make us wonder too, how Moses saw “the form of the LORD” and spoke with
him “face to face.” Was this the pre-incarnate Son, or at least some vague form
or vision of him? Some think the rare times in which the LORD is seen in the
Old Testament can only be explained in this way, as “no-one has ever seen God”
but only Christ has “made him known” (Jn 1v18). John certainly speaks of Isaiah
seeing Christ’s glory (Jn 12v41), which seems to be refer to his vision in
Isaiah 6v1-4 (the context to the quote in Jn 12v40).
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(56) February 25: Numbers 14-15 & Mark 6:1-32
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the words said to describe Israel ’s
failure.
To ponder:
Dissent travels fast. “All” and “every” member of the
assembly grumble on hearing the spies’ report, even threatening to stone their
leaders. And this the same evening.
The desire
is to reverse God’s work by choosing a different leader and returning to Egypt.
The godly grieve, recognizing how serious this is. Joshua and Caleb also affirm
the land is just as God promised (14v7-8), warning the people against
rebellion, and telling them that “if” God is pleased with them, he will give it
as he is “with” them. As with previous grumblings, God then speaks with the
people at his tent. Their action is to hold him in “contempt” and “refuse to
believe in spite of” the many miracles witnessed. We too must give an account
for “every careless word we speak” (Matt 12:36-37). And we too should grieve
the sins of the church.
Twice God
asks “how long” Israel will act this way. This hints to his patience wearing
thin, whilst looking to the time he will give them new hearts. For now, he is
minded to destroy them and make a nation through Moses. But Moses intercedes. For
us it is a model prayer. Moses’ ultimate concern is God’s glory. If the people
are destroyed, he feels the nations would assume this meant God was unable to
do as he intended. For this reason he therefore calls on God to act according
to his revelation of himself. So he quotes God’s words after the incident with
the golden calf. This event is similarly key in the history of Israel
(14v17-19, Ex 34:6-7).
God
forgives the nation as asked, but destroys the faithless spies with a plague
and condemns Israel to living in the desert for forty years until every adult
but Caleb and Joshua are dead. These two have a “different spirit” and “follow”
God “wholeheartedly.” So only they and the children will inherit. Again,
however, Israel
fail. Trying to remedy the situation, they admit their sin yet disobey this
“command” by now going into the land, only to be beaten because the LORD was
not with them.
Throughout
the contrast is between belief and unbelief - between trusting God by trusting
his word and his power to fulfil it, or being fearful in the face of what seems
to stand against it. We are warned not to display the same hardness of heart in
turning from God, lest we fall short of entering our eternal rest (Heb
3v7-4v11). When faced with the struggle with sin, the desires of life or the
hardships that can come with faith, we too can be tempted to grumble and turn
back, telling ourselves we’ve followed Christ pointlessly.
Chapter 15 affirms
that the people will eventually enter the land (15v2), giving instructions that
assume their harvests will be good (15v19-21). Most striking is that aliens are
counted “the same before the LORD” once more displaying his wider concern.
Offerings are specified for when
the community or one person unintentionally sins, and the seriousness of
intentional and so defiant sins is stressed. This is to “despise” God’s word. We
should take note. It implies unbelief. In Israel such people were to be “cut
off” (ie. destroyed in some way by the LORD). This is immediately seen in God’s
instructions over the Sabbath breaker. Knowing that this was the great sign of
God’s covenant relationship with Israel made it a hugely defiant act.
As if acknowledging how hard Israel
are finding obedience, God then commands that they hang blue tassels from their
clothes as a reminder. Blue was the colour of the curtain concealing the ark
that contained the commandments.
Praying it home:
Praise God that he is faithful to his promises and able to
fulfil them. Ask him to give you a wholehearted spirit that never doubts this
or turns from him.
Thinking further:
None today.
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(57) February 26: Numbers 16-17 & Mark 6:33-56
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how you would describe God’s response
to what takes place.
To ponder:
Our inability to learn lessons can be laughable. Not just notable
Reubenites, but Levites, who were already set-apart, oppose Moses and Aaron.
They are jealous, wanting equal status. Again Moses falls face down in grief,
stating these people have in reality banded together “against the LORD.” Likewise,
to reject Christ’s servants it to reject him and so the one who sent him (Lk
10v16).
When Moses summons Dathan and
Abiram (the Reubenites), they refuse, once more rejecting his authority and
harping back to Egypt, just as people had previously. Moses is “angry” and
summons Korah and his followers (the Levites) to “appear before the LORD.” They
are to present censers full of incense to God. This was a priestly role, and so
a test of who was truly chosen to be priests (16v40). God’s glory appears and
he threatens to destroy everyone. Again Moses intercedes. In mercy the rest are
warned to distance themselves from the tents of Korah, Dathan and Abiram. The
ground then swallows these men, with their households and possessions, and with
Korah’s servants. They are cut off from the community and so from God’s
promises. Fire then consumes Korah’s followers offering the incense. This was
proof “these men have treated the LORD with contempt.” And the censers were
made into an overlay for the altar as a constant reminder that only priests
could do this.
The
temptation to want the role God has assigned others is always present, whether
the favour of someone else’s ministry, or career, or life. This is especially
so in a day when it is presumed we have a right to choose what we do. But to
grumble about such things is serious. It is to grumble against God’s governance
of our life and so treat him with contempt. Consider James and John wanting to
sit on Jesus’ right and left. Jesus’ response was that this was for God to
decide (Mk 10v40). So we are called to contentment with our own abilities, role
and circumstances, recognizing God does not promise to give us what we want or
even feel we deserve (Phil 4v12-13, Jam 5v9). It is his right to do with us as
he pleases. Indeed, like the potter he makes some “for noble purposes” and some
“for common use” (Rom 9v21).
It should now
be no surprise that grumbling continues: The assembly blame Moses and Aaron for
“killing the LORD’s people.” God’s wrath this time is provoked with a plague,
and only restrained when Aaron offers incense to make atonement. It’s a fitting
lesson. Rather than envying them, the people should realise they need Aaron and
his descendents. Their ministry was literally a matter of life and death
(16v48) – as Christ’s is eternally.
By having
twelve staffs engraved with the name of the leader of each tribe placed before
the LORD, Aaron’s ministry is vindicated a third time. His staff not only
budded, but blossomed and bore fruit as a sign of the life the priesthood enables.
Aaron’s staff was to be kept in front of the ark as yet another reminder, so
that the people will not “grumble” and so “die.” Again, God’s appointed
servants should be accepted, whether Hebrew priests or church elders.
The chapter
ends with the people realising their predicament before their holy God. “Anyone
who even comes near the tabernacle will die.” And this is of course why they
needed the priesthood, just as it is why all need Christ if they are to dwell
with God in the new creation.
Praying it home:
Praise God for the High Priestly work of Christ which enables
us to draw close to him. Pray for contentment with your lot in life, accepting
it as given by the Lord according to his wise and faultless purposes.
Thinking further:
It is striking that the households of the rebels share their
fate, and that God is ready to punish the whole assembly for the sin of the few.
Certainly the assembly display the same attitude, and the households may have
too. Nevertheless, implicit is the idea of corporate solidarity. This is the
truth that God engages with people according to the social units in which those
of responsibility represent others. So just as the decisions of parents affect
their children in other spheres, they do spiritually too. Likewise with leaders
and nations. Those in positions of responsibility therefore need to recognise
their actions implicate not just themselves but others. We see this most
clearly with the fact that all humanity are counted guilty in Adam’s sin, and
so share its penalty by being inclined to sin and death from conception. But
our hope lies in this concept too. People can only be saved because by being
united to Christ, his righteous innocence is counted as theirs so that they can
receive everlasting life (Rom 5v12-21). Of course this may seem unfair. But God
is never unjust. Moreover, we should recognise that whereas children or
faithful Israelites may have died with Korah, Dathan and Abiram, this doesn’t
mean they didn’t pass to glory.
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(58) February 27: Numbers 18-20 & Mark 7:1-13
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the principles behind the provision for
priests and Levites.
To ponder:
With the need for priesthood affirmed and the sinfulness of
Israel evident, roles are outlined to keep the Israelites from going “near the
Tent of Meeting” and so dying (18v22). Both priests and Levites will be held
responsible if the sanctuary is wronged in this sort of way (also 18v23), and
the priests if the priesthood is somehow conducted wrongly. They are all
responsible to care for and do the work of the tent, with the priests
supervising. But the Levites must “not go near” the furnishings or altar, no
doubt because these were more holy and so reserved for the priests. All
Christians are responsible that the church is not defiled (Heb 12v15).
From what Israel
first give him, the LORD gives the priests a portion of Israel ’s
offerings, the firstfruits of the harvest, the money by which firstborn sons
and male unclean animals must be redeemed, and the Levites themselves. The
Levites will receive Israel’s tithes, from which they are to offer “the best” ten
percent to the priests as “the LORD’s portion” (it seems this would be treated
as if grain and wine). Not to do so would be sin, and so defile the offerings
Israel bring (18v32). The point is that God is the priests’ inheritance, and so
providing for them directly. And the tithes are the Levites inheritance. Both
groups therefore directly receive no share of the land.
The NT
doesn’t require tithes as such. However it affirms that “the worker deserves
his wages.” So those with the priestly ministry of preaching the gospel have a
right to be paid to do it (1 Tim 5v18). More challengingly, the NT commends
giving “as much” as one is able to poor “saints,” ie. holy ones (2 Cor 8v3-4).
Uncleanness
resulting from contact with a dead body is to be dealt with by the “water of
cleansing.” A heifer’s blood is sprinkled towards the Tent, and its ashes used
in the water “for purification for sin.” Not to be sprinkled with this when
unclean means intentional disobedience of God’s requirements and so warrants
being “cut off.” The various washings, transferral of uncleanness, and concern that
the sanctuary is not “defiled,” once more stress that nothing in any way
unfitting can be in God’s holy presence. However, only Christ’s blood can
cleanse the conscience (Heb 9v13-14). And not appropriating this means
condemnation too.
Now
entering their fortieth year in the desert (20v1, 33v36-38), Miriam dies fulfilling
God’s word that the rebellious generation would not enter the land. However the
next generation now grumble – over water. The pattern is familiar. What differs
is Moses and Aaron’s sin. God tells Moses to “speak” to a rock for it to
provide water. Instead he “strikes” it and with words that seem to credit him and
his brother rather than God. God responds that this displayed a lack of faith, perhaps
in not trusting him to give the water with just a word, or by relying on human
effort to draw the water. Either way, God was not honoured. So the brothers are
disqualified from bringing the people into the land. This is tragic after all they
had done. But, it reflects the holiness of God, and perhaps the fact that those
of us with more knowledge and responsibility are more culpable.
Moses then
requests passage through Edom (populated by the descendents of Esau, Jacob’s
brother). Edom’s refusal will have repercussions later. Aaron’s death fulfils
God’s word about not entering the land, and sees the priesthood passed to his
son Eleazar.
Praying it home:
Thank God for the many material blessings he gives. Pray for
wisdom and determination to generously give back to him by giving to gospel
workers and impoverished Christians.
Thinking further:
We should not assume not entering Canaan meant Moses and
Aaron weren’t saved. Moses appears on the Mount of Transfiguration with Jesus
and is included in the faithful of Hebrews 11. To see a map related to today’s
reading, click here.
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(59) February 28: Numbers 21-22 & Mark 7:14-37
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how God’s desire to bless Israel is
evident.
To ponder:
We see
however that Israel ’s
success is due to grace not any righteousness in herself. At the very point the
previous generation were kept from the land for sin, and having witnessed God’s
victory, this generation grumble again. And so with the poisonous snakes God
now stands against them. But the people acknowledge their sin and ask Moses to
intercede. God instructs Moses to put a bronze snake on a pole. Those bitten
who look to it for deliverance are essentially expressing faith in God for
salvation, and so live. Christ refers to this event: As sinners already under
condemnation, we are to call on him and look to his death on the cross for
eternal life (Jn 3v14-18).
With a
reminder that Israel still look to the sunrise, the place of new dawn, they
continue quickly towards Canaan. God mercifully provides water, and total victory
over the Amorites, in whose land they settle. The song portrays the victory as
over the Amorite god Chemosh. Before then granting victory over Bashan, the
LORD reminds Israel they need “not be afraid” for he has handed Bashan over to
them. So he is the source of their victory. When overwhelmed by sin or
difficulty, this reminds us we can only conquer our spiritual enemies by
looking to God’s power and dressing in his armour (Eph 6v10-20).
The plains
of Moab are
where Israel
remain for the rest of Numbers and Deuteronomy. Moab’s terror shows that God’s
purpose of bringing the nations to know he is God is being fulfilled. They send
messengers to ask Balaam, a pagan prophet to “curse” Israel, seeing him as
somehow having the power to grant Moab victory. Throughout Balaam says he can
only say or do what God commands, and God commands he doesn’t curse Israel
“because they are blessed.” So God will ensure his promise to bless Abraham’s
descendents will be fulfilled. They will enter the land. Indeed, as Israel
begin to face enemies, God will not even allow this prophet to speak against Israel ,
let alone allow armies to conquer them. This is how certain the culmination of his
blessings for us in Christ are (Rom 8v37-39).
When
offered reward by a second delegation, Balaam nobly says he will only do as God
commands. God tells him to go with the delegation but is then angry that he
does! This suggests Balaam’s motive was wrong, hoping he could curse and so be
rewarded (2 Pet 2v15-16). This is confirmed when God persistently resists him not
only through an angel, but the astonishing miracle of enabling a donkey to
speak. The sense is that just as the donkey said only what God determines, so
must Balaam! Balaam’s path was a “reckless one” (22v32). He was blinder to his
spiritual danger than a donkey (22v31). Whether done for financial gain or not,
it’s a warning to all tempted to nod at God’s commands and then just disobey
them.
Praying it home:
Thank God that in Christ, we can overcome whatever forces
stand against us. Pray home the armour of God in Ephesians 6v10-20.
Thinking further:
We cannot just discount such an extraordinary miracle, or
suggest it was simply metaphorical. The type of literature (genre) and intent
of the author must determine how we view it. And it comes not in the form of
poetry or parable, but in a book and wider context that is clearly relating
historical fact. Of course the Israelites knew donkeys don’t talk. But that’s
what makes it miraculous, focusing out attention. The text is very clear “the
LORD opened the donkey’s mouth” (22v28), using the donkey for his purposes as
easily as he can cause a big fish to swallow Jonah, or a smaller fish to
swallow a coin for Jesus.
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(60) March 1: Numbers 23-25 & Mark 8:1-21
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
Read Numbers 23-25 & Mark 8:1-21
To discover:
As you read note how God’s continued grace to Israel is
seen.
To ponder:
God cannot be bought. Balaam seeks to curse Israel by
“divination” (22v7) or “sorcery,” (24v1) gaining insight from whatever gods
through ritual. The idea is to offer sacrifices on high places to gain the gods'
favour so they reveal whatever is sought, and are perhaps bribed to act in a
certain way (22v40, 23v1-4, 14-16, 28-30). We shouldn’t read God’s response as
a justification for the practice. He responds only to state again and again
that he is committed to his covenant with the patriarchs.
The first oracle stresses God
will not curse Israel, and that they are the promised great nation, set-apart
from all others. The second, that God will not change his mind as to his promise
to bless them, and that because he is with them, no sorcery or people can come
against them. Realising God cannot be persuaded to curse, Balaam then stops
resorting to sorcery. Instead, the Spirit comes on him and, like the prophets,
he subsequently receives the words of God through visions. In the third oracle he
then declares how Israel
will be blessed in the land, become great, and conquer hostile nations. God’s
promise to Abraham is then reiterated (24v9, Gen 12v3), and in the remaining
four oracles Balaam predicts the destruction of Moab and the nearby nations at
the hands of a glorious king (“star” and “sceptre”) from Israel.
Once again
we are encouraged that God’s cannot be turned from his commitments to those in
Christ. Even demons submitted to him. So the most powerful rulers and
authorities cannot hinder his purposes. And whereas Balaam prophecy may have
spoken initially of King David, it ultimately looks to Christ destroying all
evil so that his people can dwell forever in the wonder of his coming kingdom.
Whereas God
affirms his commitment to his covenant, Israel
fail at theirs, having sex with Moabite women who lead them to worship their
gods. It’s a reminder why Christians are urged to marry “in the Lord” (1 Cor
7v39). Not doing so, too easily softens or even shipwrecks faith.
Once
more God’s holy anger is provoked, and here breaks out in plague. Such idolatry
carries the death penalty in Israel. So the leaders are called to kill the
guilty and expose them before God as a way of showing this is his justice, and turning
his anger away. It is for this reason that Phinehas’ act is one of commendable
zeal for God’s honour, halting the plague. As a priest, it’s as if he is making
a sacrifice to make “atonement” (granting at-one-ment with God). God rewards
Phinehas by covenanting that the line of priests would continue from his
family. He then instructs Moses that the Midianites are to forever be enemies
Israel should kill.
We can be
tempted to consider everything different for Christians. However, Ananias and
Sapphira bear testimony that God’s anger can break out at sin within the church
(Acts 5v1-11). Indeed, it did so even at those being disrespectful at the
Lord’s Supper (1 Cor 11v29-33). Moreover, looking to the final judgement, Hebrews
10v26-31 notes the death penalty in Israel, before saying “how much more
severely” the Christian that “deliberately keeps on sinning…deserves to be
punished” for “trampling the Son of God underfoot,” for “treating as unholy the
blood of the covenant” and “insulting the Spirit of grace.” So Paul rightly uses
this event to warn us off sexual immorality (1 Cor 10v8).
Praying it home:
Thank God that he will never go back on his promises to us.
Pray that he would keep us from deliberate and persistent sin that displays
false faith and makes us liable to his anger.
Thinking further:
By this point in our readings you may be feeling rather
shell-shocked at what we are learning of God. Sadly Christians can go for years
with a somewhat distorted and even sentimentalized view of the Lord because
they have not been taught what Paul called “the whole counsel of God.” As we
face these instances of his holy anger we must first recall all we know of him
in Christ. Christ displayed that same anger in driving out the money lenders
with a whip. Moreover, he readily spoke of how he would execute terrible final
judgement (Matt 25v41-46). However he also showed the compassion, love, grace
and patience that patterns that of the LORD tolerating so much in the likes of
the patriarchs and in the history of Israel.
There is therefore no ground for
suggesting a difference between God as portrayed in our two testaments. Rather,
the difference we notice is to do with his people and purposes. Within the Old
Testament he is actually present amongst a people that have not benefited from
the cleansing power of the cross, not moved to obedience by the fuller work of
his Spirit, and amongst whom there are evidently many who don’t truly believe. This
explains why his anger is more readily provoked. Moreover, in order to fulfil
his promises through that people, he chooses to display his power and justice
to the surrounding nations, by establishing Israel in Canaan. This explains the
wars by which he brings judgement on those nations.
Yet the events are instructive.
They show only too clearly that sin is much more serious than we assume. And it
is no surprise that we struggle with this, as we live in a particularly
permissive culture. We also see that God is far more holy than we realise. His
extreme goodness and purity cannot tolerate evil. He cannot just overlook it.
That would make him unjust, and so evil himself. No, we’ve already seen that
absolutely every evil act must be punished, whether in the sinner themselves or
in a substitute. And this is why we see God acting as he does. It all brings
home how much we need Christ, how awful the penalty he endured actually was,
and how loving God must therefore be to go to such ends to save us from
himself. In other words, it is only as we understand how terrible God’s anger
actually is by reading these sort of Old Testament passages, that we can grasp
how immense his love must therefore be, displayed most clearly in the New. For
“God demonstrates his own love for us in this: While we were still sinners,
Christ died for us.” (Rom 5v8)
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(61) March 2: Numbers 26-27 & Mark 8:22-38
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how God prepares the people to enter the
land.
To ponder:
God fulfils his promises in his good time. So after forty
years the people prepare to enter their land (the theme of the next section to
the book). They are just over the Jordon river from Jericho
with the land in sight.
The census reminds us of the one
taken forty years previously (c1-3). Yet it includes “not one” of those
originally counted, except for Caleb and Joshua. God had kept his word that the
previous generation would die in the desert for failing to trust him to bring
them in. The total count is 2,000 less (2v32, 26v51). So God had partially withheld
his blessing from that generation. The fact that God always keeps his word
wonderfully assures us of our salvation, but also means what he has spoken on
judgement stands.
The land is
to be allotted proportionally, according to the size of groups comprising a
number of clans from a tribe; and fairly, by God according to lot, so there can
be no charge of bias (Prov 16v33). The Levites have no major portion because,
like ministers today, they are to be freed from other business to serve God (2
Tim 2:4).
In appealing to the God who cares
for the fatherless (Jam 1:27), the daughters of Zelophelad approach the tent of
meeting, standing before Moses. The inclusion of Eleazar the High Priest and
“the whole assembly” affirms the validity of the coming decision for all
Israel. Their father died and left no son. So “his name” will die out and his
daughters be left with no property, effectively excluding them from God’s
kingdom and covenant people! God responds that in such instances the property
should go to any daughter, and if none, then the man’s brothers, then uncles,
then nearest relative “in his clan.” This ensures no clan looses part of its
inheritance.
God allots
the times and places where everyone lives (Acts 17v26), and will personally
give us our eternal inheritance. It can never be taken away, nor “perish, spoil
or fade;” but is kept in heaven for us (1 Pet 1v3-6). And it too will be allotted
as God decides; although perhaps in proportion to ability and faithfulness in
service (Lk 19v16-19, 1 Cor 3v12-15).
God tells
Moses he is about to die because of his sin in chapter 20. Modelling good leadership,
Moses’ concern is for the people. He asks for God to “appoint a man over”
Israel to “lead” and “bring them in” so they are not like a sheep without a
shepherd. God chooses Joshua (Jesus in greek), because his “Spirit” is in him.
He is commissioned before Eleazar and the assembly by Moses laying hands on him
as a sign of passing his authority to him, so that he is obeyed. But Joshua
will not be able to enquire of God “face to face” as Moses did. He will have to
go to Eleazar “before the LORD” at the tent and obtain decisions by the Urim.
These were previous stones in the High Priest’s breastplate that were probably
drawn out, with God’s decision being determined by the configuration they were
in.
So we see
the need of leadership to keep God’s people from wandering from him like sheep,
and to bring them to the fertile pastures he has for them. Christ our Good
Shepherd does this perfectly. He is the very Word of God who is given the
Spirit without limit. How much more should we therefore follow and obey him.
Praying it home:
Thank God for providing not just a great inheritance but the
perfect leader to bring us to it. Pray that he would keep you and your family always
following and obeying Christ.
Thinking further:
None today.
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(62) March 3: Numbers 28-29 & Mark 9:1-29
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read see if you can recall the significance of the
different offerings and festivals.
To ponder:
This is no mindless repetition. These instructions were first
given to Israel
forty years previously (see comment on Ex 29:38-43, Lev 1-7, 23, Num 15). By
reiterating them, the LORD reminds the people how necessary it is to make
atonement and remember him if they are to endure his presence as they enter the
land. Fulfilling his purpose the sacrifices keep them aware that he “is the
LORD” (Ex 29v45-46), and offer him praise.
A lamb is
to be given as a burnt offering (reflecting devotion) every morning and evening
with two more every Sabbath day, and two bulls, one ram and seven male lambs
“on the first of every month,” with a male goat as a sin offering (for
unintentional sin) too. The different animals may represent priests, leaders
and everyday Israelites respectively (Lev 4). The monthly sacrifices were
offered on every one of the seven days of unleavened bread (which began with
the Passover). Held in March/April, this marked the beginning of the year with
remembrance of Israel’s birth through the Exodus. The same were also offered
seven weeks (50 days) later on the feast of weeks (Pentecost) that ended the
grain harvest, remembering and thanking God for his provision of the land.
This endless repeating of so many
offerings marking the passing of days, weeks, months, and years, all stressed how
deep and persistent Israel’s sin was, how necessary atonement was for her
continued enjoyment of God’s presence, and the fact that “it is impossible for
the blood of bulls and goats to take away sins” (Heb 10v4). By contrast Christ
offers himself once “for all time” before sitting down at the right hand of
God. So by his one sacrifice “he has made perfect for ever those who are being
made holy” (Heb 10v11-14).
The seventh month
(September/October) was a key one. It began with the sounding of trumpets,
summoning the people and calling on God to remember them (10:1-10). On the
tenth day the High Priest would enter the holy of holies to deal with all Israel’s
unintentional sin (Heb 9v7). The beginning and end of the feasts of unleavened
bread and tabernacles, and the feast of weeks, and trumpets were all “sacred
assemblies” when the people should refrain from work. In other words, they were
to remember the LORD as on the Sabbath. But on the day of atonement they were
to “deny” themselves too, suggesting repentance for sin, perhaps by fasting. On
this day and the feast of trumpets the same monthly offerings were given, but
with only one bull. Five days later the feast of tabernacles (booths or
ingathering) would take place for seven days marking the absolute end of
harvest, recalling and celebrating God’s provision. On day one thirteen bulls,
two rams and fourteen lambs were offered, and the same each day but with the
bulls reduced by one. On the eighth day the same offerings as the feast of
trumpets and day of atonement were given. The sheer amount of sacrifices so
soon after the day of atonement spoke of how abundantly God had blessed Israel
despite her sin, and so provided what she was to offer back to him. They would
have vividly heightened Israel’s awareness of God dwelling with her.
Just as
Pentecost and Tabernacles span the harvest, so they point to the church age
from Pentecost to the final harvest, in which God is gathering in his people. Indeed,
as with Israel, the end will be marked with a trumpet blast (1 Thess 4v16). Do
we work as hard in our evangelism as the Israelites would have in harvesting
their crops?
Praying it home:
Thank God for including you and the Christans you know in
his harvest. Pray you would all be hard working in now being harvesters.
Thinking further:
None today.
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(63) March 4: Numbers 30-31 & Mark 9:30-50
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how you would justify these events to a
sceptic.
To ponder:
The section on worship concludes with limits on vows that
reflect the particular responsibility and authority given to men within
Israelite households. The principle is that oaths are binding and so should not
be made rashly. Jesus makes just this point: “Let your ‘Yes’ be ‘Yes’, and your
‘No’, ‘No’; anything beyond that comes from the evil one.” (Matt 5v37)
A woman is
exempt from keeping her vow if she is in her father’s house and he forbids it,
or married and her husband forbids it. However if these men say nothing, they
confirm the oath. If they forbid it much later, they are responsible for the
women’s guilt in then breaking it. The fact that the vows of widowed or
divorced women stand, show these laws don’t suggest women are not spiritually
mature or responsible enough to make oaths. Rather, they seek to maintain order
within households. They remind us of the need to consider not just ourselves,
but those close to us in the commitments we make. And they look to the NT call
for Christian wives to submit to their husbands, and husbands to lovingly embrace
their responsibility for their families (Eph 5v22-33).
Chapter 31
is obviously hard reading. It is clear the destruction of the Midianites in
Moab (there were others elsewhere) is Moses’ last act of obedience and God’s
command, bringing his judgement on them for leading Israel into immorality and
idolatry. However, God does not show partiality. He has already put 24,000
Israelites to death for this sin (Num 25), and promises that even Moses is
about to die for his. So God regards doing what is right according to his
holiness and justice as more important than human life. And he considers leading
people away from him as particularly serious. Jesus taught it would be better
to be thrown into the sea with a millstone hung around one’s neck! (Lk 17v1-3)
Throughout God’s
orderliness is also displayed in organising the army and in the tithes. A
thousand men from each tribe enter battle with Eleazar’s son and articles from
the sanctuary and the trumpets. They signify God’s presence (10:9). Every
Midianite man, including Balaam, is killed. However, Moses rebukes the
commanders for saving the women, because they were the ones who sinned with
Israel. (We learn too, that it was Balaam who enticed them to.) All the boys
and sexually active women are therefore killed. These women might have been
pregnant, so this ended Midianite descent, but also safeguarded Israel against
being led astray again by the women, or being attacked or married into by Midianite
men when the boys grew up. The girls are allowed to remain and marry the
soldiers. They therefore become part of the covenant people of God, and so
share in their coming blessings in the land.
Despite
this all being God’s will, the men and their equipment has become unclean from
contact with dead bodies, and so must be properly purified. Moreover, a tithe
“for the LORD” is to be given from the spoils. From the soldiers’ half, one in
five hundred people and various animals is given to the priesthood. From the
people’s half, one in fifty is given to the Levites. The detail is meticulously
recorded to show all was done “as the LORD commanded,” but also because the
spoil was part of Israel’s inheritance. And in acknowledgement that “not one”
soldier went missing, the commanders brought an extra offering of “gold
articles” acquired “to make atonement.” This was a “memorial for the
Israelites” (31v54), and so reflected the commanders’ awareness of Israel’s sins
– perhaps with the Midianites.
Praying it home:
Thank God that through Christ he has pacified his great
anger at us because of our sin. Pray for his help to appreciate the
righteousness of his holiness, justice and wrath.
Thinking further:
Later we will see God commanding that Israel destroy
absolutely everything with respect to the nations in Canaan itself. This event
is different. It comes not as the judgement on the Canaanites God predicted to
Abraham (Gen 15v16-21), and which would require absolute annihilation so that
Israel are not harassed in the land or enticed from the Lord. By contrast, this
was specifically God’s “vengeance” on the Midianites for their sin with Israel.
Vengeance, ie. “retribution” is seen negatively today, partly because we
consider justice to be predominantly about rehabilitation, and retribution to
be uncontrolled and stemming from erratic, unreasonable and self-centred anger.
However, God’s anger and so vengeance reflects his righteousness and so is
utterly controlled, fitting and pure. Nevertheless, as this event shows, it is
also terrifying, revealing how serious sin is - especially that which leads
people from the Lord. It should therefore move us to cling to Christ.
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(64) March 5: Numbers 32-33 & Mark 10:1-31
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note God’s intentions for Israel as she enters
the land.
To ponder:
Despite his utter holiness, God welcomes requests given in
the right spirit. So the Reubenites and Gadites request land not promised by
him, on the east of the Jordon river. Moses’ assumption that this reflects
Israel’s prior lack of faith that the land will be taken is recorded in detail.
This reminds us as readers to guard against that “evil,” and so follow the LORD
“wholeheartedly” (32v11-12). Moses’ concern is that, just as they are about to
receive their inheritance, Israel will “make the LORD even more angry” and
cause her destruction.
However the
two tribes are ready not just to enter the land but “go ahead” of the Israelites,
until the nation is properly established. Their courage to “fight before the
LORD” displays their faith. Moreover, they want none of the blessings of their
inheritance or even to return to their families until they have finished
serving God’s purposes. So Moses gave the land requested to these two tribes
and the half-tribe of Manasseh (the tribe of Joseph became two tribes named
after his sons Manasseh and Ephraim).
We are also to “fight the good
fight.” Our lives are to be given in faithful and courageous service, advancing
God’s kingdom against his spiritual enemies not with the sword but the word.
And we too must be ready to make sacrifices to this end, desiring nothing of
our inheritance until we have played our part and God’s purposes are
accomplished (Lk 9v23-27, 2 Tim 4v7-8).
Chapter 33
summarises Israel’s journey before entering the land. We’re told God himself
commanded Moses to record the stages. The record was a reminder of the miracle
of the Exodus, whereby God judged Egypt ’s
“gods” so that Israel
were able to march out “boldly” in full view (33v3-4). It also plotted his
faithful leading of Israel in fulfilment of his promises. Christ brought
judgement on all evil powers by disarming them through the cross, so they can
no longer enslave believers to sin or the fear of death (Col 2v13-15). By
recalling this, we are kept mindful that the “gods” of the world are false and
so impotent. And by considering God’s acts in his church since then, we
remember his faithfulness to his promises, so strengthening our faith.
You can
imagine Israel at this point massed on the plains of Moab waiting to enter. Here
God instructs them. They are to “drive out the inhabitants,” destroy their
means of idolatry, take possession of the land and distribute it by lot (see 26v52-56).
The reason for this cleansing of the land is also given: Without it the peoples
there “will become barbs in your eyes and thorns in your sides” – causing
Israel grief and pain, and limiting the degree to which they bear the fruit of
righteousness in the land, just as these things limit the outcome of farming.
Indeed, by leading Israel into the same sin and idolatry as the Canaanites, it
will mean her being driven out just as the Canaanites are due to be (33v55-56).
We are
called to keep ourselves from temptation and not be yoked to unbelievers.
However, the NT gives no suggestion the church should mirror Israel in these
actions. Jesus’ kingdom is not of this world, but of the next (Jn 18v36). Our
inheritance is no earthy nation but the new creation. And it is when Christ
returns that false religion and its followers will be removed. For now, Christians
are called to faithfulness to the Lord whilst living within a hostile world, overcoming
not with force but “by the blood of the lamb and the word of their testimony”
(Rev 12v1).
Praying it home:
Thank God for the inheritance to come. Pray you and
Christians you know would hold loosely to the things of this world and so give
yourself wholeheartedly and courageously to building God’s kingdom?
Thinking further:
None today.
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(65) March 6: Numbers 34-36 & Mark 10:32-52
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how these final instructions prepare
the people to enter the land.
To ponder:
God is exact in determining the “boundaries” of Israel’s new
land, stressing it is exactly the area he promised (Gen 15v18-21). Now the two
and a half tribes are settling east of the Jordon, the land on the west is to
be parcelled out by lot to the nine and a half tribes left. The men put in
charge of the lot are trustworthy and faithful leaders (34v16, 19), protecting
against disputes. These qualifications are required of those governing churches
too (Acts 6v3, Tit 1v6-9). Due to subsequent sin the land was never fully
possessed. That will come when Christ and his people inherit the whole world.
Although
the Levites (of which the priests are a part) are not assigned a specific area,
they are to be given forty eight towns by the tribes, each giving a number reflecting
their size. A square of land measuring 3000 feet on each side is to be provided
around each town for the livestock the Levites are given as tithes. So they
were to live amongst the tribes throughout the land, enabling everyone to be
taught God’s law and reminded of his presence. Likewise, every church needs
preachers. So Paul commanded Titus to appoint elders in “every town” (Tit 1v5).
Six of the Levites’
towns are to be cities of refuge, with three on the east of the Jordon for
those living there. These were to protect those who commit manslaughter from
“the avenger of blood” – a relative who was expected to avenge the death,
potentially causing family feuds. The accused can flee to one of these towns
for safety until their trial. And if found innocent, they must live there until
the high priest dies. Only then can they return to their property. If they
venture out before then, the avenger is allowed to kill them. This is because
all taking of life warrants a life in return (35v33, Gen 6v9). So no ransoms
are allowed (35v31-32). If it is murder, the murderer must die. If it is
manslaughter, the killer is not free until the high priest dies. This looks to
Christ giving his life for us. The “polluting” and requirement of atonement for
“the land” because of bloodshed, speaks of the need of the land to be clean if
God is to remain present there as promised. This is one reason why no sin can
be allowed in the new creation, which will be filled with God’s glory.
Once again the
penalty depends on whether the sin is intentional or unintentional: Striking,
pushing or throwing something that kills means murder if done in “malice,” ie.
with hostility. The avenger is then actually required to put the murderer to
death “when he meets” them. However, reflecting God’s concern for justice,
guilt must be established by “the assembly” (probably of elders), and by more
than one witness. If it is judged there was no malice, the assembly “must
protect” the accused by sending him back to the city of refuge. God is
concerned not just with outer behaviour. The final judgement will also “expose
the motives of men’s hearts” (1 Cor 4v5).
Zelophehad’s
daughters bracket chapters 27-36 as dealing with the inheritance. They inherited
their father’s property because they had no brothers. To ensure in such
circumstances that it is not transferred to another tribe if they marry, they may
marry “anyone,” provided they are within the clan their father was part of. God
ensures our inheritance will not be taken away either (1 Pet 1v3-4). He also
sets limits on relationships. Despite the assumptions of our culture, we are
not at liberty to just marry anyone (1 Cor 7v39).
Praying it home:
Thank God for his concern with fairness and justice. Pray that
you and those you know would conduct your relationships according to his word
and not just as you please.
Thinking further:
To see the boundaries of the land as promised to Israel, click
here. Another book is now finished, and Israel borders her long awaited
land. Numbers is about her wanderings (33v1-49), and the lessons she should
have learnt. God’s people are prone to grumbling and faithlessness; but God, to
grace and faithfulness. Despite his necessary anger and justice when Israel
sinned, again and again he patiently remained present, providing her with food,
water and protection, fulfilling all he promised. It is a book about
pilgrimage, with many lessons about our call to obedience and God’s provision
as we journey through the trials and tests of this life towards our everlasting
rest.
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