Discussing a spiritual problem with one of our excellent elders, we were trying to pinpoint how our subject could be making the choices they were making. I said the problem starts with “s” and ends with “n.” He quickly said, the solution also starts with “s” and ends with “n.” Look at the difference at not just a single vowel, but what is represented by both.
Sin is a “contrary desire” (Gen. 4:7). Sin is “against God” (Gen. 39:9). Sin blots one out of God’s book (Ex. 32:33). Sin can be doing what God has not commanded to be done (Lev. 5:17). Sin is to act unfaithfully against the Lord (Lev. 6:2; Num. 5:6). Sin causes one to become guilty (Lev. 6:4). Sin is “impurity” (Lev. 16:16). Sin is to act with hostility against God (Lev. 26:24,28). Sin is to go astray (Num. 15:28). Sin is “doing evil in the sight of the Lord to provoke Him to anger” (Dt. 9:18). Sin is “transgression” (Josh. 24:19). Sin is to forsake the Lord (1 Sa. 12:10). Sin is linked to guilt (2 Chr. 28:13). Sin is synonymous with “rebellion” (Job 13:23). Sin can make one “full of anxiety” (Ps. 38:18). Sin is spiritual filth (Ps. 51:2). Sin is an injury to self (Pr. 8:36). Sin is “a disgrace to any people” (Pr. 14:34). Sin weighs one down with iniquity (Is. 1:4). Sins are like a heavy mist (Is. 44:22). Our sins testify against us (Is. 59:12). Sin withholds good against us (Jer. 5:25). Sin brings spiritual death (Ezk. 18:4,20). Sin is to “act wickedly” and turn aside from God’s commandments and ordinances (Dan. 9:5). Sin is “impurity” (Zech. 13:1). Sin a “fault” (Mt. 18:15). Sin brings death (Jn. 8:21; Rom. 6:23; Js. 1:15). Sin is enslaving (Jn. 8:34). Sin is common to all (Rom. 3:23). Sin can come to reign in our bodies (Rom. 6:12). Sin is “whatever is not of faith” (Rom. 14:23). Sin is synonymous with “trespasses” (Eph. 2:1). Sin may be led on by various impulses (2 Tim. 3:6). Sin is perverting and self-condemning (Ti. 3:11). Sin is “deceitful” (Heb. 3:13). Sin is “entangling” (Heb. 12:1). Sin is knowing the right thing and not doing it (Js. 4:17). Sin is “unrighteousness” (1 Jn. 5:17). Sin is “of the devil” (1 Jn. 3:8).
Oh, but the Son! The passages about Him exceed even those about sin! The Son came to take away sins (Rom. 11:27; 1 Jn. 3:5). He came to destroy sin’s power (1 Jn. 3:8). The Son condemned sin in the flesh (Rom. 8:3). The Son cleanses us from all sin (1 Jn. 1:7). That only begins to scratch the surface of the power of the Son to absolve us of the guilt of sin, if we desire to put sin away and come to Him.
What will give us the strength and heart to turn from the sin to the Son? Maybe the difference is in those vowels, “I” and “O.” When I truly understand my debt, I will deal with this problem. Sin is a spiritual debt “I owe.” I cannot pay it. But the Son can (Col. 2:14)! As the song suggests, “Jesus paid it all, all to Him I owe.” Yet, to exchange a debt of guilt for a debt of gratitude is the difference between a life of misery and a life of fulfillment, the difference between an eternity of regret and an eternity of rejoicing.
The Bible is devoted to alerting us to our problem, but equally devoted to sharing the solution! May we have the humility and honesty to seek it!
God created a dual-dependent system for His people between the Levites and the rest of the nation. The other tribes were responsible for protecting the priests in time of war, but the priests were charged with protecting the people from the consequences of their iniquities (1-2). The Levites were to guard the sanctuary and the altar from outside intrusion (3-7). In this chapter, the Lord gives Moses and Aaron an outline of the Levites responsibilities and privileges.
THE LEVITES WERE RESPONSIBLE FOR THE PRIESTS AS THEY DID THEIR WORK (2-7). The priests would need to concentrate on their duties, so the Levites offered them protection and guarded the tabernacle. They themselves could not enter on pain of death, but they had the onus and privilege of protecting these men who facilitated both worship and sacrifice.
THE LEVITES WERE PARTIALLY COMPENSATED BY FOOD OFFERINGS (8-19). The heart of the chapter speaks to how this tribe was to make their living. All of them were full-time religious workers. They were considered by God to be the first-fruits of the nation, separated out to Him instead of the firstborn of each family throughout the nation (3:12ff). So, they were able to eat and feed their families from the sacrifices brought by the people. They are told how much they could take, where they could eat it, and who in their house could also partake. The final statement is a concise summary, that “all the holy contributions that the people of Israel present to the Lord I give to you, and to your sons and daughters with you, as a perpetual due” (19).
THE LEVITES WERE COMPENSATED WITH TITHES RATHER THAN LAND (20-24). In the place of land inheritance, the Levites were to dwell among the people and be paid by the people’s tithes. As mediators for the nation, the priests and Levites served at the tabernacle. The people paid them through the tithe and had their sins atoned for.
THE LEVITES WERE RESPONSIBLE TO PAY TITHES TO THE PRIESTS FROM THEIR TITHE (25-29). This is often referred to as “the tithe of the tithe.” Out of the tithe given to the tribe of Levi, the Levites were to tithe to the priests. They were to give the very best out of this tithe. Ostensibly, it was for the priests but it was to be offered to the Lord. The two were synonymous.
At the end of the chapter, we are given an understanding of what this was all about. First, it was about giving God their best (30). Second, it was about sacrifice as they were to “offer” (30). Third, it was about equity and fairness as they were mandated to serve yet compensated for doing so (31). Fourth, it was about holiness, a holiness that was achieved through obedient submission (32). While the covenant would change under Christ, these principles endure in the Christian age. We give Him our best (Mat. 6:33). We sacrifice (Rom. 12:1). We reap what we sow (Gal. 6:7-9). We are to be holy (1 Pet. 1:15-16).
The events of Numbers 16 firmly ensconced Moses’ position as undisputed leader of the people. The original charge was against Moses and Aaron, that they were not special nor exalted above the congregation (16:3). The events that followed, in chapter 16, proved Moses’ sanctification. Moses shows this rebellion was against God, not him (16:8-11). The showdown that follows proves his claim (16:16-40), as the 250 Levites who were consumed by fire for their insurrection and Korah, Dathan, and Abiram, with their families, were swallowed up by the earth.
Now, in chapter 17, God moves to reconfirm His approval of Aaron. Aaron’s most valiant work comes at the end of chapter 16, when he checks the plague that was sweeping among the rebellious of Israel (16:41-50). He took his stand between the dead, nearly 15,000 of them, and the living. The Lord speaks to Moses concerning Aaron’s authority as High Priest (1ff).
In the form of a contest, God calls for each tribe to bring a staff from a chief in their father’s house. Each tribe of Israel was to select a staff from a chief man, write his name on the staff, and submit that staff to Moses. The tribe of Levi was to write Aaron’s name on their staff. The staff that budded would be the man God chose (5). Not only did Aaron’s rod sprout, but it produced blossoms and bore ripe almonds (8). Moses presented the evidence to the people. The miraculous budding of Aaron’s rod, to the extent of ripe almonds, was meant to evaporate any reasonable rational for grumbling. Aaron’s staff was placed in the ark of the covenant (cf. Heb. 9:4) as “a sign for the rebels” (10). The people, having witnessed the punishment of the rebels in chapter 16 and endured the plague that punished their complaining, are fearful to even approach God in worship (12-13).
This rebellious generation suffered from several chronic spiritual problems, including insubordination against authority, grumbling, and fear of worship. The writer of Hebrews will help us understand the root of all of this. He writes, “Today, if you hear his voice, do not harden your hearts as in the rebellion. For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear that they would not enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief” (Heb. 3:15-19).
(Originally appeared in Words Of Truth, Vol. 29, No. 39, 9/24/1993)
In Jude three, the writer exhorts God’s people to strive earnestly for the faith in view of some who sought to undermine it. In vivid imagery, Jude identifies them. They are deceivers. They are distorters. They are disowners. They are disbelievers. He goes on to compare them to the faithless Jews who were denied Canaan. They are compared to the angels that sinned. These individuals are placed alongside the immoral inhabitants of Sodom and Gomorrah. Then he labels them dirty dreamers, dominion despisers, and dignity defamers. Jude says they are brute beasts who corrupt themselves. Then, in verse eleven, he says, “Woe unto them!” They are like the murderer, Cain. They have recklessly followed the crowd-pleasing Balaam. And, they “perished in the gainsaying of Core” (verse 11). Notice three things about this last phrase in Jude eleven.
Korah, The Gainsayer
(“the gainsaying of Core”)
Korah had a good heritage, for his great-grandfather was Levi. He had influential followers, princes of the assembly, famous in the congregation, men of renown (Numbers 16:1, 2). According to his resume, he was a natural leader. He could have been a faith builder in Israel.
However, he had heart problems. He was jealous of Moses! He blocked out of his heart the fact that God had hand-picked Moses and Aaron to lead the Hebrew wanderers. By gainsaying, Jude is suggesting that Korah was “opposing,” “contradicting,” or “denying” Moses. Korah thought the way he had devised was better than God’s way, despite the fact that God’s thoughts and ways are higher than any man’s (Isaiah 55:8-9). Korah should have seen that God was holding Moses’ hand as he had at the Red Sea, at Mount Sinai, and at the watering rock. But, he could only see himself and his grand designs of being the “leader of the pack.”
In mentioning Korah, Jude is is putting his finger over the pulse of an attitude of heart present in the early church. As in the days of Korah, in Jude’s day there were those who thought they had a better way than God’s way. So, they contradicted the faith once for all delivered unto the saints.
What motivates individuals to bemoan New Testament teaching and preaching? What causes people to challenge the plea for the old paths? When the doctrine of Jesus is being undermined, surely those responsible for such are guilty of having a heart like Korah’s!
The Followers Of Korah
(“Have gone after the way of…”)
Who followed Korah? In Numbers 16, we see again the 250 princes of the assembly (16:2). It is not altogether improbable to believe that Korah was the ringleader of the whole uprising, more responsible for God’s anger than his cohorts Dathan and Abiram (Numbers 16:1) were.
The followers of Korah were willing to follow him all the way, despite the warnings of Moses (Numbers 16:9-11; 24-30). Because of this, the followers of Korah were equally guilty. Who followed Korah?
According to the book of Jude, they are those who speak evil of those things which they know not. The followers of Korah to which Jude refers in his writings are those who choose not to believe or defend God’s wonderful words of life. False teachers are followers of Korah.
Who followed Korah? In the ‘church of today, the followers of Korah are those who wish to scratch itching ears (II Timothy 4:3, 4). The followers of Korah are those who devise their own doctrine (Matthew 15:9). They are false teachers who deny the Lord that bought them (II Peter 2:1). They are the ones who deny the deity of Jesus Christ (I John 2:22). The followers of Korah are as guilty as he was.
The End Of Their Gainsaying
(“Perished …”)
Back in Numbers 16, we read the end of the story about Korah. To determine who God was with, Moses challenged Korah to a test. Because Korah and the princes challenged the priesthood, Moses suggested that Korah take his censers, put incense in them, each of the 250 princes do the same, and Aaron also do the same. Moses said that God would show to all who was holy and acceptable. The next day, the challenge was issued by Moses. Korah and his princes made their offering at the door of the tabernacle of the congregation. Noticing Numbers 16:31-35, we find, “And it came to pass, as he [Moses] had made an end of speaking all these words, that the ground clave asunder that was under them [Korah and the princes]: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.” When the people murmured that Moses and Aaron had “killed the people of the Lord” (verse 41), the Lord readied to destroy the whole congregation of the people. Because the Lord sent a
plague upon the congregation, Aaron had to rush to make an atonement for this crowd swayed by the influence of Korah. Aaron stood between the dead and the living, making an atonement for the people. The plague spread no further, but “they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah”(Numbers 16:49). God made it clear that Aaron was his High Priest. Korah was merely a trouble-making gainsayer.
What did the story of Korah illustrate to Jude’s audience? False teaching would cause both false teacher and followers to perish. As confident and smooth as Korah seemed to be, he led the people of God astray. Two hundred fifty men were consumed with fire because they followed Korah. Fourteen thousand and seven hundred Israelites were destroyed by the plague the Lord sent because they were swayed by Korah. How tragic!
How heart-breaking! God’s children were destroyed, not because they led an insurrection against Moses and Aaron, but because they followed the wrong leader. If they had trusted God and had known God’s will, they would not have died. So, the inspired Jude could predict the same spiritual end for those who teach false doctrine and for those who are swayed by it. How sad to be lost because we follow a teacher down the path of error! If only more children of God studied His will to know what truth is, fewer and fewer would go astray.
As Jude suggested, let us “build up ourselves in our most holy faith,” “keep ourselves in the love of God,” and “look for the mercy of our Lord Jesus Christ unto eternal life” (Jude 20-21). As we look to God’s word and the doctrine of Christ as our standard for religious authority, we will avoid following the path that Korah blazed!
Balancing Historical Meaning And Personal Application In Scripture
Brent Pollard
While exploring devotional content on Bible Gateway, I encountered an article by Kathie Lee Gifford discussing God’s various names. She references Isaiah 43.19, highlighting God’s promise of something new and encouraging readers to remember His continual blessings. Though uplifting, this perspective requires closer examination within its proper context.
2 Peter 1.20–21 cautions against subjective interpretation of Scripture, emphasizing that prophecies did not originate from human will but from men inspired by the Holy Spirit. If not carefully applied, this method could lead to scriptures being used as mere motivational phrases, potentially distorting their original meaning. It’s crucial to exercise caution and be aware of this potential distortion, fostering a sense of vigilance and respect for the text.
A prime example is Jeremiah 29.11: “‘For I know the plans that I have for you,’ declares the Lord, ‘plans for welfare and not for calamity to give you a future and a hope'” (NASB95). Many people understand this verse as a personal assurance of immediate prosperity and well-being. However, it’s essential to consider its historical context during the Babylonian captivity. God encouraged the exiled Jews to persevere, assuring them of their eventual restoration to their homeland (Jeremiah 29.10–14).
Likewise, the “new thing” mentioned in Isaiah 43:19 alludes explicitly to Israel’s liberation from Babylonian captivity. God promises, “I am making a way in the wilderness and streams in the wasteland,” echoing His guidance during the Exodus (Exodus 14.21–22). This prophecy highlights God’s steadfast dedication to restoring His people and revitalizing their covenant relationship, as in Isaiah 43.1–7 and 51.11.
While these passages have specific historical contexts, they also unveil broader theological truths relevant to our lives. Isaiah 43.19 showcases God’s power to bring transformation and hope, even in dire circumstances (2 Corinthians 5.17, Revelation 21.5). It reflects His sovereignty (Daniel 4.35) and His ongoing work in the world (John 5:17). This revelation enriches our understanding and enlightens us about the depth and richness of God’s Word.
When exploring Scripture, it’s crucial to balance understanding the context and applying broader meanings. This balanced approach reassures us that we grasp the depth of God’s Word and its relevance to our lives while respecting its original intent and avoiding misinterpretation. It instills confidence in our understanding and application of the Bible’s teachings, profoundly impacting our daily lives.
Understanding the original context of verses like Jeremiah 29.11 and Isaiah 43.19 deepens our understanding of God’s Word and its intended message. This enriches our faith and prevents the distortion of Scripture into mere motivational quotes. Recognizing the historical and theological nuances allows us to see God’s grand narrative and ongoing work. As we apply these timeless truths to our lives, let’s do so with respect for their original intent, ensuring that our interpretations align with the divine wisdom imparted through the Holy Spirit. In doing so, we honor the full depth and richness of the Bible, allowing it to transform and guide us truly.
As the people cope with the initial shock and disappointment of being denied the promised land, God gives them various and sundry commandments (22,23,31,39,40). He’ll speak of one law and one rule for all in the nation (16,29). The commands and rules center around sacrifice, whether offerings by pledge, freewill, feast, or first-fruit (1-21) or to atone for sin (22-29). There is also provision made to punish the “high-handed” and rebellious sinner (30-31). At the end of the chapter, there is a “test case” for the laws God is giving. A man is found gathering sticks in the wilderness on the Sabbath. They learn that the man should be stoned to death (32-36). Finally, there is the introduction of the tassel “to look at and remember all the commandments of the Lord” (37-41) that will be taken to extremes by religious hypocrites in Jesus’ day (Mat. 23:5).
James Smith gives a great chapter summary:
Six regulations were set forth. (1) The quantities of grain, wine and oil which were to accompany the voluntary burnt offerings and “sacrifices” (i.e., peace offerings) were specified. (2) Israelite and non-Israelite alike would be expected to abide by the demands of the Law in Canaan “for the generations to come.” (3) The law regarding first fruits was sharpened. (4) Provision was made for the forgiveness of sins due to ignorance and oversight. (5) The penalty for commission of a “high handed” sin was being cut off from the people. (6) Tassels were to be worn on the four corners of their outer garments to remind them of their duty to obey all the commands of the Lord (Pentateuch, 435).
While these people were denied the land, this is a show of God’s goodness. He extends hope to a people who rejected hope, saying, “When you come into the land you are to inhabit, which I am giving you” (2). They could share this with their children and prepare them. They could be reminded of what God wanted for them.
It is no wonder the people hit the panic button and try to appoint a leader to return to Egypt (Num. 14:4). Leaders who say “we are not able” breed followers who say “we are not able.” This is especially deadly when leaders say we cannot do what God says we must do! Hebrews 3:12 points to these very people and tells the church, “Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God.” Jesus told Thomas to not be unbelieving, but believing (John 20:27). To how many leaders today would Jesus say the same thing? There are too many who are ready to give the reasons why something cannot be done. God wants leaders who look at the potential and the possibilities and do not just see problems.
They were defiant (Num. 14:9). Moses, Aaron, Joshua and Caleb now faced a mutiny. Thanks to the faithless leaders, the people were guilty of a rebellion fueled by fear. Notice, they were not rebelling against Moses and the other men. This was against the Lord! How wise for us to remember that when leaders try to get us to follow the Bible and we rebel against those leaders, in reality we are rebelling against God. When leaders fight against God’s commands, they are demonstrating faithless rebellion.
It is rebellion when leaders fear the reaction of their followers or of the world. Fear causes leaders not to do what God commands, from leading in the practice of church discipline to urging congregational evangelism. Fear causes leaders to try and change what God commands, from gender roles to worship to fellowship to the plan of salvation. Fear causes leaders to do what God forbids, too. Hebrews 4:6,11 looks back at Israel as an example of disobedience as a warning to the church. We cannot let the fear of people drive us to disobey God. Jesus warns us to fear Him more than those whose threats are more limited in power and only temporal (Mat. 10:28).
They were dismissive (Num. 14:11). The Lord says Israel “rejected” Him, spurned, scorned, and blasphemed Him. They took God lightly, despite His past proofs of His power from the plagues to the Red Sea. God equates this rejection with unbelief (see Num. 14:11). Faithless leaders ignore both God’s Word and His proven faithfulness. G.K. Chesterton once said, “Christianity has not been tried and found wanting; it has been found difficult and not tried.” The same is so often true of God’s will. We can understand it, but we just may not want to do it. When leaders gloss over, rationalize, or explain away scripture, they are spurning God.
They were dead (Num. 14:36-37). Ultimately, their faithlessness cost them their lives. The people would wander in the wilderness and die over the course of 40 years, but God holds the leaders immediately accountable. He strikes them and they die by a plague. God pins the wandering of the nation on the faithless leaders, and they pay the ultimate price.
Hebrews 13:17 says that leaders will give an account for their leadership. Those who serve well will receive the unfading crown of glory (1 Pe. 5:4). But, leaders must be on guard for themselves (Acts 20:28). It is possible for them to “fall into reproach and the snare of the devil” (1 Tim. 3:7). Make no mistake about it! Faithless leaders lead. They lead the sheep into the wilderness!
Thankfully, we have the example of Moses, Aaron, Joshua, and Caleb. They were dedicated. They faced the opposition of the people, weeping all night (14:1), grumbling against them (14:2), and even talking about killing them (14:10). Sorrow, dissatisfaction, and anger are still three challenges leaders often face in the congregation. They faced the righteous wrath of God against the people (14:11-19). Moses pleaded with God not to destroy the people for their iniquity. He knew how God felt about Israel’s actions. They also faced their own future. While they would not suffer the same fate as Israel, they would wander with them and have to work with them for the next 40 years. It had to be difficult for them to be faithful but share the fate of the faithless.
God needs “no matter what” leaders, whose commitment is tied to Christ and not just people. Faithful leaders are much rarer than faithless ones, but like rare jewels their value is so much greater. It requires leaders with “a different spirit” to steer us away from the wilderness of sin and apostasy.
Jesus chose the Passover as the memorial that his sacrifice would fulfill. He is the perfect lamb whose blood saves us from death. Israel was protected from the angel of death through the lamb’s blood on their doorpost, and we’re saved from death through the blood of the lamb. Death is the consequence of sin. By saving us from sin, he saves us from death’s permanence. When we say that he saved us from our sins and he saved us from death, we’re saying exactly the same thing. The two are interchangeable. Without sin there is no death. Without forgiveness of those sins, there is no life.
Because of Jesus’s sacrifice and because he came back to life, taking a position at the Father’s right hand as our perfect high priest, he will save us from our own Egypt — this earth. Being saved from death isn’t where the Exodus story ended, right? Israel was also saved from a dysfunctional country. The Jewish people saw this parallel eight centuries before YHWH came to earth as Jesus (Is 65.17, 66.22). They were looking forward to the return of Eden, the perfect creation of the first time — before man had to fight the earth for food, and before woman had to experience pain in childbirth and submission to her husband.
Peter makes the comparison between the first destruction of earth and the second, and quotes Isaiah and Jesus when he says, “But according to his promise, we are waiting for a new heavens and a new earth where only goodness can live” (II Pt 3.13). This new earth does not have the curse God put on this earth when humanity sinned (Rv 22.3; Rom 8.15ff). The wording used II Pt and Rev 21, 22 strongly suggests a literal understanding of this teaching. The use of γης for earth (instead of κοσμος), the use of καινην for new (instead of νεος, though this is only suggestive and not something that stands alone as proof), and the use of παλλιγγενεσια (return to a former state) in Mt 19.28 all point to a literal understanding of this promise.
We can add to this the fact that the word “heaven” is ουρανος — a word that was primarily understood to mean “sky” by Greek speakers from the Classical period on. In its plural form — usually the dative plural ουρανοις or genitive plural ουρανους — it could be the realm of the stars (it also means “skies” when context demands). It was understood to be the place where God lives. Jesus said as much in Mt 6.9, 6.14, and 6.32 (and fifteen other passages, mostly in Matthew). Our ultimate destination is not figurative. No figurative interpretation appears to have existed before the Docetics and other gnostic groups came to prominence in the mid-to-late 1st century.
Salvation is not some intangible platitude or vaguely-defined ethereal existence. How would that produce effective anticipation or hope? It had to make sense to the people it was written to, and it had to use language native to their thinking. If not it wouldn’t have been as powerful.
What do you know about Shammua, Shaphat, Igal, Palti, Gaddiel, Ammiel, Sethur, Nahbi, and Geuel? More than you think! These were 10 of the 12 spies, representing every tribe but Judah and Ephraim (1-16). These leaders had some good qualities (17-26). They were dutiful. They did not reject the spy assignment, lurking through enemy territory for over a month. They promptly reported to Moses, Aaron, and the congregation upon their return. Their report was not all negative—they acknowledge the milk, honey, and abundant fruit (27). Yet, in the overall sense of their leadership, they were faithless leaders.
They were doubting (28-33). To them, the problems outweighed the prospects. Despite praising the material provisions of the promised land, they saw three times as many negatives as positives. They fretted over the natives’ strength, cities, and size. That one word they utter, “nevertheless,” was the dark shadow that eclipsed their view of God. When Caleb confronts their doubts, they reinforce their negative report. In fact, they magnify the people’s fears by attempting to strengthen their argument. At first, they only said the people were strong, but now they say they are too strong for us. At first, they only say the cities are fortified, but now they say it is a land that devours its inhabitants. At first, they only say the descendants of Anak are there, but now they say they are “men of great size and we are grasshoppers in our sight and in their sight.”
When you look closer at the four righteous leaders in this context, Moses, Aaron, Joshua and especially Caleb, you see a stark contrast from the faithless leaders. These men faced the same adversity and served the same God. It is amazing the difference that was made by a proper, spiritual perspective!
They were confident (30). Caleb is saying “we shall take possession” and “we will be able to prevail.” Of course, it was not overconfidence or confidence in self but rather belief in God’s ability. Because taking the promised land was God’s plan and desire for Israel, these faithful leaders left no room for failure. Joshua and Caleb try to spread that confidence to Israel (14:7-9). Look at the confidence in God as Caleb says, “He will bring,” “He will give,” “they will be our prey,” and “the Lord is with us.”
Faithful leaders do not cower in the corner, worrying about what could go wrong or predicting what will go wrong. They do not stick their finger to the wind of public opinion and then follow it. They are Pauline in attitude professing their ability to do all things through Christ (Phi. 4:13). The Christians addressed in Hebrews are urged to have this boldness and confidence no matter what adversity they faced, to “hold fast to it” (3:6), draw near God’s throne with it (4:16), and to “not cast it away” (10:35).
Faithful leaders are not arrogant, but they have utmost confidence in their Leader. The position of leadership can drain leaders of their optimism. They can become discouraged, disheartened, and disillusioned. But, leaders who stay positive, fueled by their hope in God’s ability, inspire others. Robert Morgan said, “Two men looked through bars; one saw mud, the other saw stars.” Well, what was the difference between the two men? One looked down, but the other looked up! It is obvious which kind of leaders the church needs to keep from the wilderness.
They were convicted (30). Caleb says, “We should go up certainly.” Several times in scripture, God compliments Caleb as one who was blessed because he followed the Lord fully (Num. 14:24; 32:12; Deu. 1:36; Jos. 14:14). We may wonder why Caleb’s outlook was not more infectious, but that he maintained his conviction among so many who did not share it is all the more remarkable!
The church needs Caleb-like leaders, with certain convictions who follow the Lord fully. We need men who will stand for what is right, even if they must stand alone. The church will survive calls from the wilderness with leaders who know what is right and stand upon that rock-solid foundation. Hebrews 13:7 urges, “Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.”
Soren Kirkegaard, the 19th Century Danish philosopher, tells a parable about geese who waddled from their homes to worship each Sunday. One of the ganders would preach and the essential content of his sermon was how God gave geese wings, intended for them to fly, and made it so they could fly high and far. The geese and ganders thought the discourse each week was high, lofty and inspiring. When the service ended, then they waddled back to their homes (Bretall 433). I wonder, are we ever like these geese? Saying we believe God’s promises but living like we do not?
Israel first heard Exodus 20.4 spoken by God from heaven in an audible voice.
“You must not make for yourself an idol of any likeness of what is in heaven above or on the earth beneath or in the water under the earth…”
Obviously this wasn’t enough to keep humans from doing the exact opposite.
“They (Israel) forsook all the commandments of the LORD their God and made for themselves molten images, two calves, and made an Asherah and worshiped all the host of heaven and served Baal. Then they made their sons and their daughters pass through the fire, and practiced divination and enchantments, and sold themselves to do evil in the sight of the LORD, provoking Him. So the LORD was very angry with Israel and removed them from His sight; none was left except the tribe of Judah.
Also Judah did not keep the commandments of the LORD their God, but walked in the customs which Israel had introduced. The LORD rejected all the descendants of Israel and afflicted them and gave them into the hand of plunderers, until He had cast them out of His sight”
(2 Kgs 17.16-20).
Both the Egyptians and the Babylonians assigned stars to their many gods. The practice of star worship was common place among the Assyrians— and especially the Chaldeans.
“…beware lest you raise your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, things that the LORD your God has allotted to all the peoples under the whole heaven” (Deut. 4.19).
Were there any depictions of Israel’s (and our God), Yahweh? The evidence is sparse, but here’s a possible example.
An Achaemenid period coin inscribed with the word Yehud depicts a supreme deity as a seated figure riding on a winged wheel.
Images of Ezekiel’s wheel (Ophanim) or Elijah’s “flying chariot” also come to mind. These motifs are seen depicted not only in the ancient middle and near East, but throughout the entire ancient world. Orthostats (foundation blocks with artistic impression), stone stele, reliefs, and a plethora of artifacts all share a striking resemblance. While these artistic depictions and their character identities aren’t entirely accurate to biblical accounts, many aspects mimic and even seem to acknowledge true Divinity.
“He bowed the heavens and came down; thick darkness was under his feet. He rode on a cherub and flew; he came swiftly on the wings of the wind.” Ps. 18.9-10
One of our young people who was recently baptized asked Kathy to help her solve a mystery that perplexed her to no end. Her Bible class teacher took her and the other students on a tour of the building, ingeniously including a trip to the baptistery and baptismal preparation room. Among the towels, garments, and other items, she noticed two black, curly wigs hanging on the wall. Her question for Kathy was, “Why are those wigs hanging there?” Kathy’s wise answer is that they were probably put there a long time ago, perhaps for older women getting baptized whose hair was brittle or thin. They might have looked baldish when they came up out of the water with wet hair, and the wig would disguise that. Yet, between them, Kathy and Kamdyn could not completely solve the conundrum.
Sometimes we have “wigs” hanging around. They may be traditions that were started in other times for specific reasons. You may have seen communion covered by runners or tablecloths going back to times when buildings didn’t have air conditioners and the cloth was used to keep the flies off. The circumstances changed, but the cover remained.
There are many traditions we honor that are fine and acceptable, but which are only expedients and may be a mystery to our young, new Christians, visitors, and the like. That is not to disparage them, but it is to say that we should be ready to discuss them. Whether that is standing before a song or Scripture reading, leading a specific number of songs before prayer, having an invitation at the end of a sermon, having the Lord’s Supper before the sermon (or vice versa), ending worship with a prayer or a song (Mat. 26:30), the way those leading in worship enter the auditorium, or any number of habits and customs congregations settle into, we should never let these simply settle into our subconsciousness.
Periodically, it’s good to explain and discuss these whether in brief form during the course of our services, at greater length in a Bible class on hermeneutics (Bible interpretation) or another textual or topical class, and certainly in one-on-one conversations.
It is also good to ask if and how we might vary or alter some of these customs, periodically or even permanently. There are acts of worship we are commanded to engage in each Lord’s Day (Acts 2:42; 20:7; 1 Cor. 16:2), but for how long and in what order? The Word of God is to be reverenced, but does standing inherently do that? What the people did in response to Ezra was spontaneous, and they followed it up by bowing low with their faces to the ground (Neh. 8:5-6).
Let’s remember that these traditions are good, or at least they are neutral. The point is to keep them from becoming mysteries hanging on the walls of our faith or our worship. Let’s continually ask what we are doing and why.
Almost always, in the book of Numbers, the complaining comes from among the rank and file of the nation. In Numbers 12, we see this spirit infesting even the leadership. God’s appointed leader, Moses, depended much on his siblings, Aaron and Miriam, for the day to day operation of guiding the people toward Canaan. Here, we see their critical spirit and God’s response. We also learn some important insight into how such matters arise.
There was an underlying cause for the complaint (1). It is not clear from context if they were envious of Moses’ position or power, but they seem to feel equally entitled to recognition and authority. This is a feeling that God would verbally dispute (6-8). Neither is it clear why Moses’ wife’s origin, a Cushite, fueled their contempt. But it did! Likely this Cushite was Zipporah, the wife Moses took in Midian (cf. Hab. 3:7). Commentators logically surmise that especially Miriam would feel threatened by the rival influence of Moses’ wife would diminish her own influence as a woman in his life. This is certain. Often the real reason and motive for the complaint is not what is stated, but is instead some ulterior issue. Therefore, the heart is where such issues need to be addressed. If this does not happen, the consequences can be severe.
The Lord hears our complaints against his appointed leaders (2). Aaron and Miriam spoke against Moses “and the Lord heard it.” This phrase ought to sober us all. Such criticism is often petty and we fail to remember that God is omnipresent. He hears what we say, and He knows why we say it.
The Lord defends His leaders (3-9). Moses is established as a humble man back in chapter 11 regarding Eldad and Medad (11:29). Thus, in his meekness, Moses does not defend himself (3). However, God’s response is sudden (4)! It is emphatic. He summons all three of them to entrance of the tabernacle (4-5). He lets them know that their criticism of Moses was actually leveled at Him. Not only did God call Moses to lead the people (Ex. 3-4), but He maintained an intimate relationship with Moses, telling them, “With him I speak mouth to mouth, clearly, and not in riddles, and he beholds the form of the Lord. Why then were you not afraid to speak against my servant Moses?” (8). He departed from the trio, still angry (9). Does the Lord defend His leaders today? Isn’t that clear from the passages outlining their function as leaders and overseers (Acts 20:28; 1 Th. 5:12-13; Heb. 13:7,17). We should think twice, then think again, about idle criticisms against God’s leaders (1 Tim. 5:19).
The Lord responds to unjust criticism (10-16). Many Bible readers wonder why only Miriam is struck with leprosy. There is a linguistic reason. “The section begins with the feminine singular form of the verb watĕdabber, implicating Miriam as the leader in this endeavor” (Cole, NAC, 200). But Aaron fears retribution, too (11). Moses’ compassion is immediately apparent, as he cries out to God for her (13). I appreciate how the ESV shows the depth of Moses’ concern: “O God, please heal her—please” (13). What a beautiful example for leadership today, even if maligned by a critic, to intercede for them in their trouble. God shows no tolerance for petty jealousy and idle criticism. Miriam has to bear the consequences of her complaining. Divine disdain for grumbling is such that, even in the senior leadership circle, He strikes Miriam with leprosy. He immediately heals her, but she has to be the shame and ostracism of her sin for an entire week (14-15). It was a painful lesson for her, and it should have been a graphic illustration for the whole nation.
Criticism is engrained in human tendency. Oftentimes, pettiness drives it. When we do not rule over our spirit, it can lead us to trouble. Yet, God seems especially protective of those whom He sets in positions of leadership. He even wants us praying for our secular leaders (1 Tim. 2:2). Though it cuts against the grain of the culture, whose contempt for leadership declines continually, we should uphold and respect the men who shepherd the church of His Son.
We had seen these tendencies in Israel when they were in bondage (Ex. 5:15), but also when they were facing the Red Sea with Egypt pursuing them (Ex. 14:10) as well as a couple of days past the parted Red Sea which God enabled them to successfully cross (Ex. 15:25). We are often amazed at how short Israel’s memory is, but too often we are like that. We worry in our crises despite clear evidence that God has been with us through previous trials. Perhaps we think, “That was then, but this is now.” Maybe that’s what the people here thought.
They are at a place they would call Kibroth-hattaavah (34-35), so named “because there they buried the people who had the craving.” But, let us back up and remind ourselves what the craving was and why it was wrong to have it. Facing this challenge on earth was Moses, who had the burden of this people on his shoulders (11). Seeing this challenge with sore disappointment, God deals righteously with the Israelites’ incessant complaining.
The complaining (1-3). For the first time in Numbers, we see the hard, unbelieving hearts leading the people to rebel and grumble. They focused on their misfortune, and the God who was caring for them responds by punishing those at the outskirts of the camp (1). Rather than leading them to repent, it intensified their dissatisfaction.
The craving (4-9). Scripture describes the instigators as “rabble” (4; cf. Ex. 12:38) and describes their craving as “strong” (4). This spirit of discontent was strong and it spread. The people whined at what they did not have (4). They actually long to be back in Egypt, where they had variety of foods that they fondly recall (5). They were sick and tired of having the same menu every day (manna), and they wanted something more and different.
The crying (10). In their self-pity, the people turned to tears. The weeping swept through the camp, making God angry and Moses displeased. Consider the height of their ingratitude!
The cross to carry (11-15). Moses assesses his situation as leader over this massive group of grumblers, overwhelmed at the sheer number of them united in dissatisfaction (21). He wonders why this burden has fallen on him alone, to manage all their vocal venom and to respond to their outrageous raging! He questions why he has this job and where he is to find the meat to meet their needs. He’d rather die than carry the burden of this people alone. What a powerful object lesson than leadership can be lonely. They often bear the brunt of people’s spiritual struggles, which can be very unpleasant to deal with. Seeing so many at their worst, Moses is discouraged and distraught.
The consecration (16-29). The compassion of God for His chosen leader is shown by His patient solution. There is a contrast between Moses’ complaint and the whining of the people. Moses’ is a spiritual trial, while the people are succumbing to their fleshly temptation. God responds by assuring that He will supply the meat the people so strongly desire, but He also supplies Moses with a viable solution to his excessive burden. He tells Moses to “Gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them, and bring them to the tent of meeting, and let them take their stand there with you” (16). Then, he told Moses to “consecrate” the people, to prepare themselves for the gift of meat God would give. He also provided 70 men to help Moses bear the burden of the people, and God placed His Spirit on them to aid Moses’ work (24-26), including Eldad and Medad who remained in the camp. While Joshua saw this as a threat, it was a welcomed sight to Moses (29).
The consummation (30-35). So, God gives the people quail in extreme abundance (31), driven in from the sea by a wind He produces. The people gathered massive quantities of it, then started eating it. We read, “While the meat was still between their teeth, before it was chewed, the anger of the Lord was kindled against the people, and the Lord struck the people with a very severe plague” (33). God gives them an object lesson, showing them the cost of being driven by their flesh rather than their faith in Him.
This is the first of many object lessons, showing us God’s disdain for the chronic complainer. In light of His generous blessings, how does He feel when we overlook those to serve our cravings for “more” and “different”? This chapter reminds us that such craving and complaining is a heart problem and a faith problem. May we learn from them (1 Cor. 10:5-6)!
The Paradox of Freedom in America’s Founding and Faith
Brent Pollard
Every year on July 4th, Americans come together to commemorate their liberation from the rule of Great Britain. However, though we praise the Declaration of Independence for emphasizing self-reliance, it can also be seen as a testament to the deep reliance on a Creator God.
Reflect upon the opening line, “When in the Course of human events.” This statement establishes a benchmark that surpasses the power of any leader. It implies the existence of a higher law, a natural law, originating from a divine source.
This fundamental document declares that some rights are “self-evident,” i.e., they are part of the human condition and not something a king or queen can grant. This fact suggests that these rights come from a source beyond the control of any human government.
The famous passage “endowed by their Creator with certain unalienable Rights” clearly recognizes the divine source of these fundamental rights. They are not merely gifts from rulers; a higher power has bestowed them upon us.
The second paragraph concludes by appealing to the “Supreme Judge of the world” and recognizing the significance of considering others’ perspectives. This reverence for humanity’s perspective is rooted in a collective faith in a superior ethical framework.
The revolution is fully justified because the king broke the sacred laws governing nature and the divine. The colonists were not rebelling against a rightful authority but rather against a ruler who violated the sacred law.
This perspective highlights the importance of relying on a higher power in various significant ways:
• Origin of Rights: Our rights are not self-derived but instead bestowed upon us by a higher power, implying that we must preserve and protect them.
• Limits of Government: The government aims to safeguard these inherent rights rather than diminish them.
• Emphasizing Accountability: A higher law applies to rulers and the ruled, fostering a more just society.
These concepts shouldn’t surprise anyone familiar with how people express their dependence on God in the Scriptures. Also, God’s word reminds Christians that God has given them freedom; it also guides them by principles of lawfulness and expediency, which prevent them from indulging in their desires without restraint (e.g., 1 Corinthians 10.23).
As we approach our conclusion, we want to highlight various statements from the Bible that show our dependence on God. These scriptures highlight different aspects of our reliance on God, including our need for His guidance, power, wisdom, protection, and existence. They stress the limits of human understanding and ability, contrasting them with God’s all-knowing and all-powerful nature.
Jeremiah 10.23: “I know, O Lord, that a man’s way is not in himself, nor is it in a man who walks to direct his steps.” (NASB95)
This verse acknowledges that humans lack ultimate control over their lives and require God’s guidance.
Acts 17.28: “For in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His children.’” (NASB95)
Paul underscores that we are entirely dependent on God for our very existence.
John 15.5: “I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing.” (NASB95)
Jesus employs a metaphor to vividly demonstrate how we rely entirely on Him for spiritual productivity.
Proverbs 3.5-6: “Trust in the Lord with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight.” (NASB95)
This passage encourages reliance on God’s wisdom rather than our limited understanding.
Psalm 127:1: “Unless the Lord builds the house, they labor in vain who build it; unless the Lord guards the city, the watchman keeps awake in vain.” (NASB95)
This verse powerfully underscores the uselessness of human endeavors without God’s participation.
Philippians 4.13: “I can do all things through Him who strengthens me.” (NASB95)
Paul admits that his capability to deal with his economic circumstances originates from God, not himself.
2 Corinthians 3:5: “Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God.” (NASB95)
Paul reiterates that all our abilities come from God, not within ourselves.
James 4.13-15: “Come now, you who say, “Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit.” Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. Instead, you ought to say, “If the Lord wills, we will live and also do this or that.” (NASB95)
This passage highlights our inability to control the future and our need to submit to God’s will.
Psalm 46.1: “God is our refuge and strength, a very present help in trouble.” (NASB95)
This verse vividly depicts God as our ultimate source of protection and strength, particularly in challenging times.
Isaiah 41.10: “Do not fear, for I am with you; do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, surely I will uphold you with My righteous right hand.” (NASB95)
God assures us of His presence, strength, and support, indicating our essential need for these divine provisions.
The principles of independence remind us of a profound paradox: our reliance on a higher authority closely connects us to true freedom. The Declaration of Independence acknowledges our freedom from earthly rule and dependence on divine providence. We find this sentiment throughout Scripture, continually reminding us of our reliance on God for guidance, strength, and even our existence. As we celebrate our national independence, let’s also embrace the humility and wisdom that comes from recognizing our ultimate dependence on the Creator. In doing so, we honor the enduring principles that have guided our nation since its beginning and continue to shape our understanding of freedom and equality.
Israel camped at Sinai for a total of 11 months and 20 days. This can be calculated by seeing the dates mentioned in Exodus 12:2, 19:1; Numbers 1:1, 9:5, and 10:11. So, their freedom from Egyptian slavery had been almost a year. Before that, they had been in bondage over four centuries. It is easy to see how they could give in to a fearful mindset, but to this point they had faithfully trudged toward the promise land.
The trumpets (1-10) were a key part of the mobilization process. The priests blew them to assemble the congregation at the door of the tabernacle (3), assemble the tribal heads to Moses (4), mobilize the camp (5-6), sound an alarm if attacked (9), and as a reminder of God’s presence at the feasts (10). This was the task for the “sons of Aaron, the priests” (8).
With the review of these procedures, the first incidence of the cloud moving occurs in verses 11-36. We are not told the mood of the people, but they had to be buzzing with excitement. They had been in a holding pattern for nearly a year, and now they were going north out of the Sinai Peninsula toward Canaan. In the peninsula is the Wilderness of Shur, the Wilderness of Paran, and the Wilderness of Zin.
(Via Rose Maps)
The chapter details Israel’s setting out by company in these verses. The ark of the covenant leads the way (33). The standards (flags) fly as the tribes set out in the order God prescribed–Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, and Naphtali (11-28). This is followed by Moses’ pleading with Hobab, his brother-in-law, to remain with Israel. His expertise in location and logistics in camping are skills Moses tells him he needs. He prevails upon his brother-in-law, who remains with them.
There is pomp and ceremony whenever Israel mobilized or came to rest. “Whenever the ark set out, Moses said, “Arise, O Lord, and let your enemies be scattered, and let those who hate you flee before you. And when it rested, he said, “Return, O Lord, to the ten thousand thousands of Israel” (35-36).
This procedure was a tangible reminder of God’s sovereignty and leadership. They relied on His directions, and their responsibility to go where He commanded and do as He instructed. This was their finest year of freedom, that first year. As we will see, trust is going to wane and fear is going to rise.
God expects us to treat each other with love and humility. He holds us accountable for the ways that we interact with our neighbors. Every command from God is essential to follow, but Jesus identifies two of the greatest commands in Matthew 22:36-40. “Love God with heart, soul and mind.” And, “Love your neighbor as yourself.” All are worthy of love, but we are called to love and value others the way we love and value ourselves.
However, a problem that many struggle with is how to love others if we don’t even love ourselves? God sees each one of us as valuable and worthy of love. He expects us to treat each other with respect, dignity, and honor. How will we fulfill the second greatest command if we don’t even love ourselves?
Your view of yourself directly impacts how you will treat others. If you struggle with loving others it is often as a result of low self esteem or an unhealthy dislike of who you are. Hurt people hurt people, and if you can’t see the value of your soul, how can you see the value in others?
If you had a friend that talked to you the way you talk to yourself, how long would they be your friend? This article isn’t supposed to be a self-help, life coach lesson, but at the same time we are going to dive into what makes us worthy of love.
This article is all about why you matter, not just to God, but to the church, your physical family, and to the world.
Every person on earth is unique, but you will never talk to someone that God doesn’t love! That’s why we are expected to treat each other with love. When you turn away from someone in need, you are turning your back on someone God values. When you speak hateful things to someone, you are saying these things to someone God loves. When you gossip, insult and belittle someone, you are doing it to a human that God sent His Son to die for. Every human soul is precious. Anyone who says otherwise contradicts our Creator. His opinion of you matters most.
Why treat God’s pride and joy of creation this way?
Do you see why you matter? In The Declaration Of Independence you read the phrase, “we hold these truths to be self evident, that all men are created equal.” If all are created equal, why do we treat others as if they are any less valuable? Is it true that all are created equal? According to God the answer is a resounding YES!
The joy of the gospel is that no matter how you may feel, or what others say, no matter how good or bad your life is, YOU MATTER TO GOD. I’m not just saying this as an opinion, it is the truth. Problem is, society today has some difficulty with this truth. Let’s imagine that there is no God. Imagine that we all came from a singular source of matter that evolved throughout time. Imagine that in order to become humans we had to be smarter and stronger than other species.
Imagine that existence is simply a battle of survival. If you are one of the weak ones who dies, nothing exists beyond your death.
Your life was ultimately meaningless when all memory of you dies with your lifeless cells. If all of that were true, would you matter at all? Or are we just a product of chance and time?
Theres no value found in that! According to secular science we are where we are today because we survived in a brutal fight with all other species. That doesn’t lead to valuing life at all. If there is no God, no one can say with certainty that life is of any value.
Thankfully, there is a God. And because of HIS goodness we are able to have full assurance that our lives matter.
Our view of whether someone is valuable or not is usually superficial. Our value doesn’t come from the success we’ve had in life, it comes from something far greater than anything we could do on our own. Our value is ascribed to us by God Himself. Genesis 1:26 God says, “Let us make man in our image, after our likeness.” Before we ever did anything, our origin began with God making us in His image. The value of your life isn’t based on how much money your family has. It’s not based on what physical features you have. Your value is not based on what talents or skills you have to offer. You are valuable because in the beginning God made you in HIS image! Not just a select few. ALL of mankind is made in the image of God! That’s why we are valuable and why YOU matter!
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