Numbers: Preparing A People To Conquer (IX)

The Passover And The Cloud (9:1-23)

Neal Pollard

The Lord had provided a way for Israel to remember God’s deliverance in their past, the Passover memorial commemorating His delivering them from Egypt (1-14) and a way for them to observe God’s deliverance in their present. This was provided through the cloud cover by day and the appearance of fire by night (15-23). They had a perpetual reminder of the God who watched over them and took care of them. Whether it was their yesterdays or their today, they could be assured. 

The Passover had commands and regulations. God dictated when it would occur, “its appointed time” (2-3). God dictated where it would be observed, “in the wilderness of Sinai” (5). God dictated how it would be done, “according to all that God had commanded Moses” (5). This included what they did with the food and the animal itself (11-12). But, God through His grace and perfect understanding provided an alternative for those “providentially hindered” through touching a dead body (6-14). Yet, if they failed to observe it simply out of neglect or disobedience, “that person shall be cut off from his people because he did not bring the Lord’s offering at its appointed time; that man shall bear his sin” (13). God’s broader vision is seen in that even strangers sojourning in the land who desired could participate in the Passover Feast (14). 

From the day the tabernacle was set up, God was the guide of the people. He showed them where to go and told them when to move. That was the purpose of the cloud and fire. These objects stood above the tabernacle, the place where God designated to commune with His people (Ex. 25:8-9). At times, the cloud would stay in place for a long period of time (19). At times, the cloud remained for a short time (20). The thread that tied all of it together was the “command” of the Lord (“command” is found seven times in the last six verses).  Once again, we have an endorsement of the willingness of the people up to this point in their exodus from Egypt: “They kept the charge of the Lord, at the command of the Lord by Moses” (23).

A couple of interesting facts should be considered. The Passover commemorated their deliverance from bondage. God stipulated the when, where, how, and who of this memorial. It is a type of the Lord’s Supper, which commemorates our deliverance from the bondage of sin. God has given it to us each Lord’s Day (Acts 20:7), to be taken when assembled (1 Cor. 10-11), in remembrance of Christ’s sacrifice and with self-examination (1 Cor. 11:23-29), and by those redeemed (Mat. 26:26-29). It is a reminder of God’s deliverance in our past, as well as our continual need of His deliverance today.

Second, the providential leading of God guides us through this world. We have the perfect guidance of His Word, which leads us to trust Him as we pray to Him and seek to obey what He has written down for us. Though we do not have some tangible sign like a cloud or fire, we have an unwavering confidence that God is at work in our lives helping us get to the Promised Land (Rom. 8:28). 

What we know is that we always need Him (Phil. 4:19) and He will never fail nor forsake us (Heb. 13:5-6). His future integrity is forged by His past deliverance and present help! Our task is to keep moving, just as He has directed in His Word! 

Purpose For The Pyramids? (Interesting Observations from Dale Pollard’s blog)

https://pilgrimland.wordpress.com/2024/07/02/70/?page_id=70

Destroyed

Gary Pollard

It’s probably safe to assume we believe strongly that Jesus is our savior. But what does that mean? It means that Jesus is going to rescue us from something bad. You don’t save someone from a good situation. Salvation always implies the existence of a negative circumstance. Jesus is the one who will take us out of that negative circumstance and place us in a perfect one. What is this negative circumstance? To understand this, we have to study the word translated “salvation” (σωτηρια). God told us what his son will save us from. 

  1. Hb 11.7 — Noah was saved from the flood, meaning that he and his family didn’t drown with the rest of the world. 
  2. Acts 7.25 — Moses thought the people of Israel would understand that God sent him to save them from Egypt, but they didn’t. Their salvation meant rescue from Egypt. 
  3. Lk 1.68-79 — God speaks through John the baptist’s father, saying that God would save Israel from their enemies and from the power of those who hate them. 
  4. Phil 1.28 — Paul says that suffering for Christ is proof that he will save us while our enemies will be lost; word for lost here is απωλεια which means “destruction”. We will be saved from destruction. 
  5. II Cor 7.10 — Paul says that the kind of sorrow God wants to see leads us to avoiding the fate of evil people. 
  6. I Thess 5.9 — Paul connects salvation/rescue to Jesus’s return, whether we’re alive or dead; this rescue means we live with him when the ungodly are destroyed. 
  7. Hb 5.9 — The Hebrews writer says that Jesus will save us from death, just like God saved him from death. 
  8. I Pt 1.9 — Peter makes it clear that our salvation comes after death when Jesus returns. 
  9. II Pt 3.7 — Peter says that the current earth and sky are being preserved for a specific fate: judgment of earth in the form of consuming fire and the destruction of ungodly men. A few verses later, our fate is very different. Our rescue means that we won’t suffer the fate of ungodly men. 
  10. Lk 21.28 — Jesus commands his followers to stand up and shake off their fear when sun, moon, and stars all show some kind of terrifying indication that the world is ending — he says, “Know that it is almost time for God to save you.” From what? Earth’s destruction!

So we’ve established two things: One, Jesus is the one who saves. We have no hope for salvation through any other source. Two, we are being saved from three things — 1. Sin 2. Death 3. Destruction. All three of those things are pretty much interchangeable. Sin is death and sinners will be “destroyed” at the end. Every person on this planet will be made immortal when Jesus returns. The difference is that our immortal bodies will leave this earth with Jesus when he comes back, and everyone else will suffer on this earth as it burns. Jesus is saving us from the fate of the wicked at the end by saving us from our sins. 

Numbers: Preparing A People To Conquer (VIII)

Setting Apart The Priests (8:1-26)

Neal Pollard

After instructions on setting up the lamps and the lampstand (these would illuminate the area of sacrifice)(1-4), which bridges the material in chapter seven and the tribal contributions to the tabernacle rituals and the Levites’ participation in the work there which we find in chapter eight, Moses goes into the consecration of the Levites (5-26). It parallels the material in Leviticus eight. Notice James Smith’s chart:

ORDINATION TO MINISTRY
THE PRIESTS Leviticus 8THE LEVITES Numbers 8
Made HolyMade Clean
Washed with WaterSprinkled with Water
Put on New GarmentsWashed Garments
Blood Applied to PersonBlood “Waved” Before God

(Pentateuch, 423)

THE RITUAL CLEANSING (5-7).  Before they did their spiritual service, they had to make sure they were purified. This included shaving, washing their bodies, and washing their clothes. No doubt, this conveyed symbolism to the Levites of the importance of coming before God having been cleansed. So it does today (1 John 1:7).

THE OFFERING OF SACRIFICES (8-11).  One additional thing was to be done before the Levites sacrificed. They were to have sacrifice made for them (8-10), then they were to be dedicated before the people so as to be fit to make the offerings for Israel. They were to be consecrated before they could consecrate the others. They, like the rest of the nation, were saddled with sin (cf. Heb. 5:1-4). 

THE LAYING ON OF HANDS (12-19). This laying on of hands was ritualistic and symbolic, and it was God’s way of transferring the guilt of the people onto the animal for sacrifice. The Levites were the firstborn of God and were given to Him as a gift (symbolized in verses 8-11), and the Levites thus served as a buffer and intermediary that allowed the people to be able to come to Him for atonement (19; 1:53). Of course, Jesus serves in that role for us today (Heb. 4:16). We need no earthly priest to do what the Levites did for Israel. 

THE CONTINUATION OF MINISTRY (20-26). By performing these rites, the Levites could go about doing their designated work. The Levites having followed their prescribed rituals could go on behalf of the people (20-22). The remainder of the chapter deals with the tenure of these priests, who would step away from the office once they reached 50 years old. They could serve and help the Levites, but they could no longer “do service” (26). Yet again, Christ is contrasted with this ever-changing nature of the Old Testament priesthood. He abides forever, a priest after the order of Melchizedek (cf. Heb. 7:2).

God had rules and expectations for both the priests and the sacrifices. The Levites and priests served as a type and shadow (Heb. 8:5). Christ is come the perfect High Priest who continues forever. But we appreciate that even more as we understand God’s original set up regarding Aaron’s family. 

BIBLICAL BUDGETING

Dale Pollard

How much should you save?

“Let Pharaoh appoint commissioners over the land to save a fifth of the harvest of Egypt during the seven years of abundance” (Genesis 41.34). 

*Joseph implements a similar budgeting strategy used today, the 50/20/30 model

“Dishonest money dwindles away, but whoever gathers money little by little makes it grow” (Proverbs 13.11) 

Consistency and being smart with your money is the key to growth no matter how much you make. 

Example: 

Monthly Savings – $200

12 Month Total – $2,400

Don’t Buy What You Don’t Need 

“Why spend your money on what is not bread and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and you will delight in the richest of fare” (Isaiah 55.2) 

Investing Principle 

“The man who received five bags of money went and put the money to work and gained five bags more” 

(Matthew 25.16) 

Monitor What Comes In And What Goes Out 

“Suppose one of you wants to build a tower. Won’t you first sit down and estimate the cost to see if you have enough money to complete it?”(Luke 14.28) 

Good People Aren’t Selfish 

“A good person leaves an inheritance for their children’s children…” (Proverbs 13.22). 

Light of the world (S4 E 18)

Numbers: Preparing A People To Conquer (VII)

The Offering (7:1-89)

Neal Pollard

This is the longest chapter in the Pentateuch, the first five books of the Old Testament. There is absolutely no doubt as to the theme of the material, as the word “offering” is found 68 times and other forms of the word at least an additional five times! It is interesting that what happens here predates the first six chapters by a whole month. These events occurred on the day the tabernacle was set up (1), while the material at the beginning occurs on the “second month” (1:1ff). 

This chapter reveals the anticipation and preparation of Israel to possess the promised land, with representatives of the twelve tribes bringing offerings. It is all about setting up the furnishings of the tabernacle. The first 11 verses provide and introduction and overview, while the rest of the chapter chronicles day by day the offering brought by each tribe. So, it is a 12 day ritual where the leader of each tribe brought their contribution to the work of the tabernacle.  Six carts and twelve oxen are donated to Moses for use by the Levites in their work. The wagons and oxen would be divided for use between the Gershonites and Merarites, since the Kohathites had no use for them as those who carried the consecrated vessels of the tabernacle on their shoulders. 

The bulk of the chapter reveals the contribution, one tribe per day, for twelve days. Thus, a leader from Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, and Naphtali each bring their offering in that order day after day. Combined, they gave 12 silver bowls, 12 silver plates, 12 golden spoons, 12 kids, 36 bullocks, 60 goats, 72 lambs, and 72 rams. The precious objects went toward the tabernacle while the animals went toward the burnt, sin, and peace offerings. 

Accompanying what some might see as tedious or lengthy details about Israel’s offering, note the emphasis on the need for the offerings to be anointed (God-authorized separation) and consecrated (made holy, dedicated). The tabernacle is all about God meeting His people in worship. Doing so as He desired fills the requirements found in Numbers seven. Then, at the end of the chapter, we read what happens when everything had been brought to the Lord for the tabernacle. “And when Moses went into the tent of meeting to speak with the Lord, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim; and it spoke to him” (89). There was intention, expression, and revelation. Moses makes deliberate effort to go into the presence of God. He then spoke with the Lord. But, He also heard a voice speaking to him (cf. Ex. 25:22). 

Because Christ has entered the heavenly veil as a forerunner for us, we can make good our intention to enter God’s presence in worship. Worship is to be an audible expression from a prepared heart, and it is also an activity in which we hear God’s will revealed to us through His perfect Word. Let us not miss that each of us, individually, as members of God’s holy nation but also priests (1 Pet. 2:9), bring an offering to God every time we worship Him. Doing so the way He desires is vitally important! 

My favorite writer’s weekly gold:

#27- Gospel Preachers

The Man Of God From Judah

Neal Pollard

THE OBEDIENT MAN OF GOD FROM JUDAH

To me, maybe the most fascinating and mysterious person of this entire time period is the focus of 1 Kings 13. His name is not revealed, but he is simply said to be “a man of God from Judah” (1). His story is utterly tragic and serves as a reminder of how important steadfast obedience to God is. Yet, the first part of his story, as disclosed in Scripture, reveals him to be one worthy of imitation. Consider the positive attributes of this “man of God.”

He was courageous. His commission was to prophesy against the altar of the powerful, first king of the northern kingdom—Jeroboam, the man whose wicked reign is shown in the previous chapter. Given what Jeroboam started and tried to do to him (4), he had to be a man of moxie and bravery. There are portions of God’s message that require readiness, all patience, and instruction (2 Tim. 4:2). The ability to tell the truth even at great personal cost is a mark of highest integrity.

He was faithful. Notice how the text conveys this. He came “by the word of the Lord” (1). He cried against the altar “by the word of the Lord” (2). His message was, “thus says the Lord” (2). He said, “This is the sign which the Lord has spoken” (3). Again, his message was “given by the word of the Lord” (5). He was true to his message as was commanded him by the word of the Lord (9). Thoroughly, from beginning to end in this high-pressure, delicate situation, this prophet was faithful to God’s Word. No greater tribute could be paid any follower of God. 

He was compassionate. Though Jeroboam was going to have his men seize him, this man of God showed the king mercy when God afflicted him. The king pleaded, “Please entreat the Lord your God, and pray for me, that my hand may be restored to me.” So the man of God entreated the Lord, and the king’s hand was restored to him, and it became as it was before (6). Jeroboam’s generosity after this act shows that the prophet did not have to do this, and a lesser man would not have. What a great combination to find someone who boldly shares God’s Word but does so with gentleness and kindness (2 Tim. 2:24-26). 

He was steadfast. Apparently, before the man of God made his journey to Bethel, God told him not to delay even to eat or drink there (9). No less than the king of Israel offered to reward him, feed him, and give him drink, but he would not do it. Verse ten says he went home another way, true to the completion of this daunting mission. What an example!

All these admirable traits make what happens next unbelievable! But, this snapshot of the man of God provides an example worthy of imitation as we are going in this world. The world needs Christians who are courageous, faithful, compassionate, and steadfast. They don’t expect it, and even if they oppose the word we share we can know that God is most pleased with such attributes! 

THE DISOBEDIENT MAN OF GOD FROM JUDAH

After his great moral victory in addressing wicked Jeroboam, the man of God from Judah teaches us a different, tragic lesson. Despite his faithfulness in that earlier mission, this prophet allowed himself to be deceived into disobeying God’s Word. In a strange incident, an old prophet whose motives are not revealed persuades him to go against God’s instructions. The result was, literally, deadly. 

An old prophet living in Bethel hears about how the man of God had handled himself with the wicked king of Israel. He appears to want to just spend time with the valiant prophet, but he inexplicably lies to him. When he offers his hospitality to the man of God, the unnamed man repeats his solemn charge. He tells the old prophet, “I cannot return with you, nor go with you, nor will I eat bread or drink water with you in this place” (16). He again cites the Lord’s command and word (17), but he allows himself to be duped. The old prophet persuaded him, saying, “I also am a prophet like you, and an angel spoke to me by the word of the Lord, saying, ‘Bring him back with you to your house, that he may eat bread and drink water.’ ” But he lied to him (18). The man of God goes with him. Then, God actually does speak to the old man and tells him the fate of the man of God from Judah. He would die for his disobedience. On his way home, a lion mauls him to death. The old prophet mourns him and buries him, bearing the guilt of the man of God’s death. What can we learn from this?

Always take God’s Word over man’s word. God had directly told him his mission and responsibility. Without further revelation from Him, the man of God had no business taking anyone else’s word over what he already knew. No matter how persuasive or reasonable man’s word sounds, reject it if it contradicts God’s.

It’s easy to claim divine guidance. How often do people try to change God’s Word by saying God led them to new truth? Sometimes, church leadership has changed course and positions on biblical matters regarding worship, salvation, gender roles, etc., claiming the Spirit is moving among them and leading them to the changes. Some claim to hear the voice of God, disclosing new truth. Under the law of Moses, there was this warning: “When a prophet speaks in the name of the Lord, if the thing does not come about or come true, that is the thing which the Lord has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him” (Deut. 18:22). Under Christ, there is this principle: “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed!” (Gal. 1:6-8). The bottom line is that any claim at odds with God’s revealed Word must always be rejected, no matter what. 

Obedience is serious to God. There can be no doubt of that from this account. God says what He means and means what He says. We violate His Word to our own peril. The disobedient man of God learned that in graphic terms.

The man of God’s disobedience did not nullify God’s Word or His purpose. The old prophet understood this, in the aftermath of the man of God’s death. What he prophesied “shall surely come to pass” (32). Jeroboam persisted in evil and disobedience, and it would end his dynasty and set up a legacy Israel would never recover from. What the man of God foretold would happen (1 Ki. 14:10; 15:29-30; 2 Ki. 17:21). Both the man of God’s death and His judgment against Jeroboam proves a changeless truth, that “the testimony of the LORD is sure” (Psa. 19:7; 2 Pet. 1:21).

Numbers: Preparing A People To Conquer (VI)

Nazarites (6:1-27)

Neal Pollard

Priestly service was reserved for the Levites, as we saw in chapter five, but the Law made allowance for an adult (ordinarily, though Hannah took this vow for Samuel and God stipulated it for Samson’s parents) to volunteer himself or herself in devotion to God for a period of time. This is called a Nazarite vow, and Numbers six gives us the rules governing this vow. “Nazar” means “one consecrated, devoted” (BDB, 634).

The people. As already stated, this was open to either a man or a woman (2). Offering special service to God is not gender-specific. 

The purpose. Moses states that it is “to separate himself to the Lord” (3). He will express this way in verses 2, 3, and 12, but use the word “separation” seven times in the text to describe the nature of this vow. This idea is also picked up in the word “consecrated” found an additional four times. A concise summary of those taking this vow is found in verse 8: “All the days of his separation he is holy to the Lord.”

The particulars. God made three requires during the days of the Nazirite’s consecration. First, they had to abstain from fermented beverages and any product of the vine (3-4). Second, they could not shave their head (5). Third, they could not come into contact with a corpse (6-8). The vow was symbolized by long hair, so to preserve the vow they would have to shave the head if they came in contact with a dead body (9). By doing this and making the stipulated sacrificial offering (9-11), they could preserve the vow and continue it.

The perfecting. Since the vow was for a finite period of time, there was a provision for how to end the vow (13-21). It involved various offerings–burnt, sin, peace, grain, and drink. These formally indicated his vow was complete. Eugene Merrill explains the purpose of each offering: “The sin offering was to atone for any sins unwittingly committed during the period of consecration (cf. Lev. 5:1–6). The burnt offering was to symbolize complete surrender to the Lord (cf. Lev. 1:10–13). And the fellowship offering was to speak of the fact that the Nazirite and the Lord were in perfect harmony” (BKC, 223).

This was a festive community event. The successful completing of this voluntary vow was to be celebrated and commended. It was a second-mile effort!

Though not connected to the Nazirite vow, Moses here covers a “model prayer” by which the Levitical priests would bless the people. It became a symbol of the love and relationship God wanted for Himself and Israel. It is among the best known words of the entire Old Testament. It is still sung today. By attaching His name to them, God was stating to the world the uniqueness of this relationship. He does that today through the name of His Son for all who have come to Him through Jesus. 

“The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace” (24-26)! 

Numbers: Preparing A People To Conquer (V)

Clean Within And Without (5:1-31)

Neal Pollard

There is a distinct shift in God’s focus after the census information of the first four chapters. We read of three circumstances in this chapter, all of which have something to do with purity. The first is leprosy (1-5), the second is restitution for doing wrong (6-10), and the third is marital infidelity by the woman (11-31). All three cases are introduced with the phrase, “The Lord spoke to Moses….” God is giving the nation the needed guidance for handling issues that would undoubtedly arise with frequency.

Leprosy was a contagious skin condition that could spread a deadly disease throughout the nation, threatening their well-being and potential existence. It was to be practiced with impartiality (3). The Holy Spirit through motion captures the completely obedient spirit of the nation on this matter (4). 

Wrongdoing broke faith with the Lord (6). When the person “realized his guilt, he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong” (6-7). To keep the social fabric strong within the nation, God enacted a way to mend fences between parties where one was offended by the sin of his brother. By adding 20 percent in restitution for whatever was taken or whatever was done, it showed sincerity. It also reminded the offender the cost of sin. Most of all, it reminded the offender of how the offense was ultimately against God. He broke faith with God. If he had no near kinsman, he was to offer the atonement sacrifice to the priest. Whomever we hurt by our sin, ultimately all sin is against God (Psa. 51:4).

The lengthiest section deals with a woman committing adultery against her husband (11-31). This provision was to preserve the most basic unit of the nation–marriage! Fidelity and faithfulness is essential to the health and survival of any nation. It is so important to God that He gives what many would see as an extreme remedy when unfaithfulness is suspected.  It involved a trial of the woman before a priest (15). Notice the chart:

(Dennis Cole, NAC, 114-115).

This law was to create domestic harmony. It would reduce irrational jealousy but also provide a deterrent against finding sexual fulfillment outside the marriage. These were protections for the home provided by the creator of the home.

It is interesting that while we see the community of Israel more consistently obeying the first ritual (against leprosy), they would become more lax in atoning for wrongdoing or remaining free of adultery. Was it the visibly graphic effects of a physical disease that made prevention more important than sins that grew from the heart and that people tried to keep concealed from others? That may not be clear to us, but God is providing a way to preserve and prolong the life of the nation. 

Reasoned Debates Vs. Heated Arguments

Brent Pollard

In the weeks leading up to the first presidential debate of 2024, there was much discussion about strategies to ensure that the moderators maintained control. One effective strategy to address the contentious arguments that have marred recent election cycles is to mute the microphone of the individual who is not supposed to speak at that moment. We have made significant progress since Lincoln and Douglas engaged in formal debates, meticulously presenting their prepared arguments and skillfully countering each other’s points.

Given the frequent disruptions and disorder in debates, stricter regulations and penalties for non-compliance have become imperative. By following these guidelines, candidates can focus on presenting their ideas and engaging in constructive discussions rather than being entangled in trivial disputes. This promotes more engaged and participative political discussions and reassures us of the positive outcomes that adherence to guidelines can bring.

Some argue that formal debate is disliked for its heavy reliance on logic and reasoning, while others prefer expressing emotions and reacting to words’ impact. However, it is crucial to recognize the significance of logical reasoning in debates, as it facilitates a more objective exchange of ideas. This emphasis on logical reasoning should convince us of its necessity in debates. While emotions have a place in debates, they should not overshadow well-reasoned arguments and critical thinking. Following the structure and guidelines of formal discussion can lead to more meaningful communication. Although some doubt debates can change minds, such talks will always be needed.

Let us consider six Bible debate examples: three negative and three positive.

Although not a debate in the traditional sense, the story of Cain and Abel in Genesis 4.3–8 illustrates how a lack of communication and overwhelming jealousy can lead to a devastating escalation of conflict. This story vividly portrays the detrimental consequences of unresolved conflict and heated arguments.

In Numbers 16, there is a conflict between Korah and his followers on one side and Moses and Aaron on the other regarding their leadership. This disagreement ultimately results in a harsh divine judgment. This discussion lacks productive conversation and leads to a detrimental result.

In John 8.48–59, the Pharisees engage in a heated debate with Jesus, accusing him of demon possession and blasphemy. The conversation takes a negative turn as they try to harm Jesus, resulting in personal attacks and hostility instead of constructive dialogue.

In Mark 12.28–34, a scribe asks Jesus about the most important commandment. Jesus responds by revealing the two most significant commandments: to love God deeply and show others love and kindness. The scribe agrees with Jesus and further explains his response, praising Jesus for his understanding. This conversation demonstrates a thoughtful and sincere discussion in which both individuals seek knowledge and insight.

In Acts 17:16–34, Paul has a thought-provoking discussion with the philosophers in Athens. He engages their intellect as he delves into the profound topics of God’s nature and the resurrection of Jesus. While some may ridicule him, some are captivated and eager to delve deeper. This example demonstrates Paul’s ability to engage with various worldviews respectfully and logically.

In Acts 15, the early church leaders gathered to discuss whether Gentile converts should follow Jewish law. After much deliberation, Peter, Paul, Barnabas, and James engaged in meaningful dialogue and ultimately reached a unanimous agreement. This event demonstrates how thoughtful discussion can lead to a resolution that fosters harmony.

By exploring these biblical examples of dialogue and debate, we discover enduring insights into the significance of effective communication. The examples of Cain and Abel or Korah’s rebellion stand as powerful reminders of the destructive power that can arise from uncontrolled emotions and excessive pride. On the other hand, the instances that showcase a positive outcome, such as Jesus’ conversation with the scribe or the council of early church leaders, beautifully illustrate the profound impact of engaging in respectful and open-minded dialogue. These scriptural lessons remind us of the importance of approaching dialogue with humility, a sincere desire to understand, and a dedication to truth and love. We should consider these timeless biblical principles as we journey through our conversations and differences. By engaging in thoughtful and considerate discussions, we can cultivate comprehension, address disagreements, and ultimately strengthen our connections with one another and the divine vision for human relationships.

“Come now, and let us reason together,” says the Lord (Isaiah 1.18, NASB95).

Numbers: Preparing A People To Conquer (IV)

“As The Lord Commanded” (4:1-49)

Neal Pollard

As with the previous chapters, this material is very structured. You will notice that twice Moses writes that “the Lord spoke to Moses and Aaron” (1,17). After each occurrence, we find an important command. First, take a census of the Kohathites between the ages of 30 and 50 (3). Then, do not let the clans of the Kohathites be destroyed from among the Levites (18). 

We also find the phrase “this is the service” to delineate the responsibilities of the three divisions of the Levites: of the sons of Kohath (4-23), of the sons of Gershon (24-32), and of the sons of Merari (33-45).  That this chapter is about the service rendered by these Levite clans is clear from the fact that the word service is found 17 times in this chapter. This word “service” is found 290 times in the Old Testament. 

The Theological Wordbook of the Old Testament says, “The etymology of this word seems to share the ideas of several Semitic roots, e.g. the old Aramaic root which means ‘to do or make,’ an Arabic root meaning ‘to worship, obey’ (God) and its intensive stem meaning ‘to enslave, reduce to servitude.’ This service may be directed toward things, people, or God. When used in reference to things it is usually followed by an accusative of the thing upon which the labor is expended” (Kaiser et al, 639).  The word is often used in connection with Levitical service. 

In the second half of the chapter, there is Moses’ summary statement concerning all three clans: “This was the list of the clans of…” followed by the number who served in the tabernacle of the Lord. The Kohathites numbered 2750 (36). The Gershonites numbered 2,630. The Merarites numbered 3,200. This yielded a total of 8,580 (48). Thus, “According to the commandment of the Lord through Moses they were listed, each one with his task of serving or carrying. Thus they were listed by him, as the Lord commanded Moses” (49). 

Within the chapter, the specific tasks of each division or clan is detailed. The Kohathites are given care of the holy things and the service within the holy of holies (1-16). It was perilous duty and they are warned, with the object lesson of Nadab and Abihu in their rearview, to do this work with reverence and obedience (17-20). The Gershonites are given care for taking down and packing the contents of the tabernacle coverings and curtains (21-28). The Merarites are given the care of dismantling the tabernacle and frame as God leads them through the wilderness (29-33). 

We see such precision in these instructions, giving us yet another object lesson concerning our God being a God of order. He is showing His people how there should be obedience, intentionality, and forethought given to how to approach Him. While this should not reduce us to a puddle of fear and trepidation when we come before Him, it does encourage us to be much more thoughtful about how we come before Him in worship today. Worship is not filled with the external trappings of tents, curtains, and furniture today. It involves preparing and presenting a heart that adores God and longs to give Him what He wants in the way He want it (cf. John 4:24). 

Devoted Faith

Carl Pollard

In 1799, Conrad Reed discovered a seventeen-pound rock while fishing in Little Meadow Creek. Not knowing what it was made of, his family used it as a doorstop for three years. In 1802, his father, John Reed, took it to jeweller who identified it as a lump of gold worth about $89,000. That lump of gold, which was used as a doorstop for three years in North Carolina, is one of the biggest gold nuggets ever found east of the Rockies. Until its composition was determined, its value was unknown.

Until the composition of our faith is determined, its strength is unknown. God will give you the opportunity to prove your faith. What kind of faith will we have? James wraps up a section in chapter 2 on faith and works with two examples. 

Verses 20-26 say, “Do you want to be shown, you foolish person, that faith apart from works is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar?  You see that faith was active along with his works, and faith was completed by his works;  and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. You see that a person is justified by works and not by faith alone.  And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?  For as the body apart from the spirit is dead, so also faith apart from works is dead.” 

These two examples could not be any different from each other to the Jewish mind. Abraham, the father of faith, and Rahab a gentile prostitute. Abraham was justified by works. When was he justified? When he physically took his son to a physical mountain, and placed his physical son on a physical altar. 

HIS FAITH LED HIM TO DO SOMETHING IN THE WORLD AROUND HIM. 

What is your faith causing you to do? At some point your faith needs to move from your mind to the world around you. Rahab was justified through the WORKING OF HER FAITH. Faith demands action. It requires Intellect, Emotion, and ACTION. Noah had a devoted faith so he believed AND obeyed. God told him what was going to happen, and how to avoid the destruction of the world. 

God has warned us what is going to happen, and how to avoid the destruction of the world. Do you believe that? Then have a devoted faith. A belief that will lead you to devote your life to God. A faith that ACTS on the word of God. What is the designed end of faith? Why are we to have faith? Because true faith leads to Justification (Salvation). Just like Abraham and Rahab obeyed. 

If Abraham didn’t offer Isaac, what kind of faith is that? God expects us to have a work of trust. Abraham didn’t know what would happen to Isaac, but he knew God made a promise to Him. Noah spent 100 years building a boat on dry land, but he knew that rain was coming. 

What will we do with our faith? God has warned us of the destruction of our world with fire one day, are you gonna build a boat? He has told us how to be saved, through His son. Many will struggle with dead faith. All talk, no action. Many struggle with demonic faith, God has their intellect and emotion, but He doesn’t have their life. Some have a devoted faith, a trust that is seen through the life they live. 

What kind of faith do I have? If I don’t have works, if God doesn’t own my life, my faith is no good. My belief in God is useless without works. The only thing that comes from that is regret, because one day we will know exactly why we aren’t paradise with God–if we failed to act on our belief.

Numbers: Preparing A People To Conquer (III)

The People Who Could “Come Near” (3:1-51)

Neal Pollard

In Genesis, the phrase “these are the generations” was prominent, being found ten times. Interestingly, this chapter begins with that phrase (1) to speak of the family tree of Moses and Aaron. These brothers were Levites, and only their family could “come near” the tabernacle (10,38). Anyone else coming near it would be put to death.

Coming near referred to passing “beyond the prescribed limits of one’s position. Levites could not usurp the privileges of priesthood, and laymen could not lay claim to the prerogatives of the Levites” (Smith, Pentateuch, 417). Moses reviews the case of Aaron’s sons, Nadab and Abihu, who exceeded their limits by offering unauthorized fire (4; cf. Lev. 10:1-3) and died before the Lord. That meant that during the wandering period the Israelites were served by Aaron and his other sons, Eleazar and Ithamar (4).

This organization and plan was divinely-given, signified by the phrase “and the Lord spoke to Moses” (5,11,14,40,44). The set up came from His mind, as He knew what would be best for Israel to protect them and keep them together. The Levites are brought near and presented to Aaron the High Priest, dedicated as the only ones designated “to do the service of the tabernacle” (8). They are the only ones permitted. They are designated as the firstborn to the Lord (Ex. 13; 22; 34). They are grouped into three divisions, the Gershonites, Kohathites, and Merarites (14-20). The Gershonites numbered 7,500 and camped on the west side of the tabernacle, Kohathites 8,600 (south), and Merarites 6,200 (north) (21-39). 

After the census, we see the Levites performing a duty representing the firstborns dedicated to God. “…The firstborn males of the children of Israel belonged to God as his servants, but they could now be redeemed by (1) the rendering of the Levites as substitutionary payment or (2) the payment of the redemption fee of five shekels for those unaccounted for in the Levite census” (Cole, NAC, 100). In recognition of God’s deliverance, there was a cost to be paid to demonstrate appreciation. This was proven by a monetary sacrifice. Redemption was both a recognition of sin and grace. Moses epitomizes the faithfulness of the nation still at this point, the leader exemplifying obedience to God (42,51). The Levites mediated for the people to God.

While all of this seems so ritualistic, it is designed to remind the people of God’s deliverance, their sin debt, and the fact that God has a plan to take care of redemption. When Christ comes, a perfect means of redemption would occur (1 Pet. 1:18-19). By Him, we are allowed to come near to God with boldness (Heb. 4:16). 

Buildings Built To Last

Dale Pollard

BUILDINGS BUILT TO LAST 

The winged sphinxes of Ain Dara, in Syria, are strikingly similar to the description of the cherubim that decorated Solomon’s temple. Even the layout of both sites appears to be similar, sharing 33 of 65 architectural elements. Over the last past 3,000 years the ancient shrine has been caught in the middle of several battles; destroying the already fragile structures. 

The most curious aspect of the site however, are the giant engraved footprints on the  temple floor. The (assumed) Aramean-speaking creators chiseled the mysterious prints that are speculated to represent the “presence” of some god worshipped there long ago.

In 2015, the terrorist group known as “ISIS” demolished the Bel Temple (Baalath) after filling it with explosives. They likely did this, not to destroy remnants of ancient Baal worship, but because the temple site had been a church building since the mid-5th century. This slice of Syrian land had once been a town of the tribe of Dan (Josh.19.14) that was later fortified for Solomon’s own purposes (2 Chron. 8.6, 1 Kgs. 19.18). 

We know the church is made of God’s people built up on the foundation of Christ (Matt. 16.18). His family is eternal and if the building we worship in is burned down, blown up, or falls apart— the church still remains. 

Like Solomon, we can also “repurpose” our homes. We can transform a “pagan site” into one that serves the Lord. We chose what we do with our homes. In our homes we can glorify (or worship) ourselves, or we can dedicate our homes to God.

“…as for me and my house, we will serve the Lord.” 

  • Josh. 24.15 

FORD

Gary Pollard

One of the greatest gas engines ever made was Ford’s 300L6. That thing will run without any oil for some time, and you’d have to be paying attention to know it’s low on oil. I once drove from Littleton, Colorado, to Ft Collins, Colorado, and back (total of about 150 miles) with zero oil in a 1972 F-100 and it was fine(ish). But the life expectancy of any engine in that condition is radically diminished, even in such a well-designed platform. 

Our bodies are incredibly complex and we still don’t fully understand them. Half our medications have in their literature something like, “We don’t know how this works, but we think it…” We’re well-made engines running without oil because of sin. We’ll run, but we’re destined to die because sin runs us dry. 

Romans 5.18 says, One sin of Adam brought the punishment of death to all people. 

Romans 8.2 says, In Christ Jesus the law of the spirit that brings life made you free. It made you free from the law that brings sin and death. 

Romans 5.12 says, Sin came into the world because of what one man did. And with sin came death. So this is why all people must die — because all people have sinned. 

Romans 6.23 says, When people sin, they earn what sin pays — death.

I John 5.16 says, There is a sin that leads to death. 

John 8.21 says, Jesus said to the people, “I will leave you. You will look for me, but you will die in your sin. You cannot come where I am going.” A few verses later, If you don’t believe that I AM, you will die in your sins. 

Numbers: Preparing A People To Conquer (II)

Israel, Listed In the Camps by Their Companies (2:1-34)

Neal Pollard

Again, in this cycle of Numbers, the people are commanded by the Lord through Moses and Aaron (1) and, to their credit, “Thus did the people of Israel. According to all that the Lord commanded Moses, so they” did (33-34). What a great beginning to this final leg of the exodus! Numbers two moves from the total number of the people to how they set up camp. 

We have the orderly arrangement. The east side of the tabernacle and Levites are Judah, Issachar, and Zebulun. The south side of the tabernacle and Levites are Reuben, Simeon, and Gad. To the west are Ephraim, Manasseh, and Benjamin. To the north side are Dan, Asher, and Naphtali. The purpose for this arrangement is explained at the very end of the chapter. Moses writes, “So they camped by their standards, and so they set out, each one in his clan, according to his fathers’ house” (34b). 

Consider this. “The twelve Tribes are divided into four corps, which encamp about the centre of the Levitical sanctuary, and that in the order of East, South, West, and North. The four leading tribes are Judah, Reuben, Ephraim, and Dan. To Judah, the first leader-tribe, with its camp in the East, are joined Issachar and Zebulun, who also were sons of Leah; a very strong chief force at the Tan of the army. To the south was the camp of Reuben in conjunction with the tribes of Simeon and Gad. It should be noted in this connection, that the tribe of Simeon at this time numbered many more warriors than Reuben. On the west Ephraim was encamped, at the head of Manasseh and Benjamin. Here then all the children of Rachel are united. To the north Asher and Naphtali are encamped under the leadership of the tribe of Dan. Here with Dan the adopted son of Rachel, are associated his brother Naphtali and his half-brother Asher” (Lange, 24-25). 

They were to mobilize in orderly fashion, too. Verse 17 reveals, “as they camp, so shall they set out, each in position, standard by standard.” Thus, God, setting up the tabernacle and the various divisions of the Levites with buffers on all four sides, also set up the order and direction of their setting out when it was time for battle. How the Levites encamped will be explained in the next chapter. 

We have the raw numbers. It was important enough to God for subsequent readers to have the population numbers that He preserved them in Scripture. In Numbers 1:46, Moses gives the total number of the fighting men as 603,550. The math works in chapter two. Judah has 74,600, Issachar has 54,400, Zebulun has 57,400, Reuben has 46,500, Simeon has 59,300, Gad has 46,650, Ephraim has 40,500, Manasseh has 32,200, Benjamin has 35,400, Dan has 62,700, Asher has 41,500, and Naphtali has 53,400. This harmonizes and shows us the strength of Israel’s fighting force at the time they were to go in and take Canaan.

We have the heart of the camp. The “tent of meeting” will be mentioned a whopping 78 times in Numbers. That is well over one-third of all references to it in the Pentateuch. It is the figurative heart of Israel, the place where God communes with them in worship. Yet, it also literally at the heart, or center, of the encampment. Verse 2 says, “They shall camp around the tent of meeting at a distance.” Verse 17 says, “Then the tent of meeting shall set out with the camp of the Levites in the midst of the camps; just as they camp, so they shall set out, every man in his place by their standards.” As the symbolic presence of God, He positions the camp at the very middle and focal point of their entire population. Let us not miss that this is the position He always seeks to have in His children’s lives. 

This Week’s Reason “To Love The Church” (Kathy Pollard Blog)

52 Reasons to Love the Church

Executed, But Still Rescued

Neal Pollard

In the very intimate correspondence to his spiritual son that we call the epistle of 2 Timothy, Paul seems very aware that the time of his departure from this earth had come (4:6). Paul was not under house arrest, like we read at the end of Acts. He is in chains (1:16). 

The city of Rome burned between July 19-24, 64 AD. The fire started in the Circus Maximus stadium, but burned 10 of the city’s 14 districts before it was extinguished. Some historians blame Nero, but there is no doubt Nero blamed the Christians. He rounded up Christians already in the city, including Peter (cf. 2 Pet. 1:14-15), and had many of them executed that same fall. 

Lenski says Paul was in Spain at the time of the fire, but he was captured in a continuing dragnet of Christians: “Christianity had become a religio illicita, and especially its propagation became a crime against the state. Not long after Paul’s return from Spain he was arrested. Now he would be charged with a crime; Paul was, therefore, thrown into a dungeon as a felon. After some delay he was tried and executed. Tradition asserts that he perished under Nero who died June 9, 68. The details of his martyrdom are not known. He must have been condemned to death for spreading a religio illicita” (474).

So, as the time drew nearer for him to die, Paul uses an interesting word to describe his anticipated situation. He reviews some of the events of his first missionary journey, reminding Timothy that at Antioch, Iconium, and Lystra he endured many persecutions, “and out of them all the Lord rescued me!” (3:11). You may remember that this including being stoned by the Jews and left for dead. That was a miraculous rescue!

Now, confined to chains with an insane emperor breathing down his neck, Paul says that the Christians had deserted him. Considering the enormous scrutiny they were under simply for being Christians, visiting a notorious, incarcerated Christian was risky! He charitably prayed that it might not be counted against them (4:16). Then, he says that he was rescued from out of the lion’s mouth (4:17), and “interpreters have identified the lion as the literal lions of the amphitheater, the emperor Nero, or Satan” (Lea and Griffin, The New American Commentary, Vol. 34, 256). But, we cannot be sure. But, even if the lion was figurative, the rescue was literal.

At nearly the end of his last letter, Paul confidently adds, “The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom” (4:18).  Consider Nero and the Roman machine! He had already been beaten numerous times. Who knows the terrible hardships he endured in the squalor of this dungeon? Yet, he would state with confidence that God would rescue him from the worst of them. Perhaps weeks or days after he dispatched this letter to Timothy, guards unlocked him and took him to the chopping block where, as a Roman citizen, he died by beheading rather than a harsher death like crucifixion or burning.  What about his inspired words in 2 Timothy 4:18?

Paul teaches us to think eternally and heavenly. On the other side of that beheading, there was safety and arrival to God’s heavenly kingdom. It was what he lived for. It was what he died for. What a reminder as we live in this body for such a short time, that we await our rescue. Our rescuer is Jesus, “who rescues us from the wrath to come” (1 Th. 1:10). He “delivered us from so great a peril of death, and will deliver us, He on whom we have set our hope. And He will yet deliver us” (2 Cor. 1:10).