The Precious Stones Of Revelation

Dale Pollard

In Revelation 21, there are 12 gemstones listed that are believed to be the same gemstones from the Mountain of God. 

These are the 12 gemstones mentioned in Revelation: 

Jasper, Sapphire, Chalcedony, Emerald, Sardonyx, Sardius, Chrysolite, Beryl, Topaz, Chrysoprasus, Jacinth, and Amethyst.

Interestingly, the gems of Revelation are inorganic. Most of the rocks and stones you see in the natural world around you today are organic and were created through a process of death. Plants, animals, and microorganisms died and their remains were crushed down through various processes before eventually turning into rock. 

Inorganic stones would be the only stones Adam and Eve would have been familiar with. These aren’t made up of deceased creatures, they’re made by a fascinating chemical process within the earth. Meaning, the components that make up inorganic stones were never alive and therefore nothing had to die in order for them to exist. 

Not every gem is inorganic, but all twelve precious stones mentioned in Revelation are. How fitting that in God’s city, death has never been a visitor. Death is not allowed in heaven, even in the construction material. 

This can be appreciated even if the gems weren’t meant to be taken literally. God was the one who had John record those specific gems. Death isn’t even allowed in His symbolic city! Either way— how satisfying. 

Another blessing of the Lord’s church

#30-Learning from Each Other

Numbers: Preparing A People To Conquer (XXV)

Preparing Conquerors (27:1-23)

Neal Pollard

As the book of Numbers gets nearer to the end of the forty years of wandering, plans for conquering ramp up. The previous generation were slaves whose masters provided places for them to settle and live, as subpar as it must have been. This generation were wanderers with no home who at least knew what freedom felt like. God has purged and refined His people. 

Establishing the right of inheritance (1-11). The test case are the daughters of Zelophehad (1-7). The ultimate rule established was a line of succession for inheritance–sons, daughters, brothers, uncles, then near kinsmen (8-11). This rule would come into play in Ruth’s life, resulting in marriage to a near kinsman named Boaz, in the lineage of Christ. 

Entrusting the rule of the people (12-23). It is time for Moses to die soon. He cannot lead the conquering because of his sin at the waters of Meribah (12-14). The Lord will appoint a man over the congregation (15-17). He will be qualified, a man in whom is the Spirit. He will be appointed, God telling Moses, “lay your hand on him,” have Eleazar “commission him in their sight,” and “put some of your authority on him…that…the sons of Israel may obey him.” As such, he would have delegated authority (21).

Enacting the requirement of God (22-23). This was all about doing what God knew was best and what He wanted done. Thus, they did “just as the Lord commanded” and “just as the Lord had spoken.”

No matter what the issue is, God has an answer for us. Whether it is how we handle the material or the spiritual, we should seek His will and then humbly and completely submit to it. We should be seeking to know what He has to say and what He wants us to do. There is no conquering without this mindset.

Watch Your Mouth!

Neal Pollard

When a people are described with “everyone did what was right in his own eyes” (17:6), they are apt to say whatever comes out of such a heart and mind. We cannot be surprised to see the hero as well as the villains in this account getting in trouble through their words. Back at the very beginning of Judges eleven, the Gileadites foolishly speak words rejecting Jephthah because of his unseemly origins (11:2). They would eventually have to eat those impetuous words (11:7-8). The events involved in turning back the Ammonite oppression would lead to words with deadly consequences!

Jephthah spoke reckless and rash words (11:30-31). On the one hand, his vow demonstrates a faith in God that made him throw all caution to the wind. He so desperately wanted victory over God’s enemy that he vowed to sacrifice the first living thing that passed through the door to meet him. While many ancient cultures, including Israel, frequently kept livestock in their houses (cf. 2 Sam. 12:3), Jephthah at least ran the risk that it would be a loved one or at least a servant who met him upon his return. Yet, in apparent passion, he vowed to offer whatever it was as a burnt offering to the Lord. God did not ask for or expect human sacrifice; in fact, His strongest words of condemnation were reserved for false worship that included it (Deut. 12:31; 2 Ki. 17:17; Jer. 7:31). God granted this deliverer victory and upon his return home, his only child, a daughter, came out to greet him celebrating his great victory (34). Both the daughter and her father understood the absolute seriousness of his vow (Num. 30:2; Ecc. 5:4-5). There was no breaking it, so Scripture says he “did with her according to his vow that he had made” (39). How many words have been spoken in the heat of passion, anger, or zeal that were not carefully thought through and went on to hurt God, ourselves, and others? How many promises have been made that proved costly to keep? We ought to taste our words, chewing on them before we say them, to make sure they are words thoughtfully and wisely spoken. Otherwise, they may prove to be bitter! 

The Ephraimite spoke words that betrayed them (12:5-6). This started with their threatening and taunting speech, viciously (and apparently dishonestly, 12:2-3) accusing Jephthah, “Why did you cross over to fight against the Ammonites and did not call us to go with you? We will burn your house over you with fire” (12:1). They also insulted the Gileadites, whom Jephthah led, calling them “fugitives” rather than brethren (12:4). The Gileadites took control of the Jordan River, monitoring all who sought to cross it. Any Ephraimite who tried to cross, they killed. In the end, they killed 42,000 Ephraimites. How could they distinguish them from everyone else? Their speech. The Ephraimites’ speech led to their downfall. They could not pronounce “Shibboleth.” They said “Sibboleth.” It was literally a dead giveaway! What about our speech, on the job, at school, at home, or out with our friends? Do those words proclaim to others that we are followers of Christ, or do we sound just like the world? We are wise to listen to Jesus’ words of warning about our words: “You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil. I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned” (Mat. 12:34-37). We don’t need anybody’s affirmation or approval so badly that we would neglect this warning!

Those of us who are prone to think out loud or practice “ready, fire, aim” with our speech do well to remember Jephthah and the Ephraimites. Let’s watch our words. Let’s make sure they are pure and profitable, not poor and pitiful! 

Numbers: Preparing A People To Conquer (XXIV)

A New Census Of The Conquerors (26:1-65)

Neal Pollard

Even as God is thinning out the population of the faithless wanderers, He’s readying the up and coming generation for the daunting task of conquest. The Lord saw it necessary to get Israel to number “whoever is able to go out to war in Israel” (2). “Numbers” refers to this task of counting the people at God’s prompting. 

WHO DID THE NUMBERING (1-4). Eleazar The High Priest was tasked with this duty. Verse one connects this with the foregoing plague (25:9). 

WHO WAS NUMBERED (5-61). The twelve tribes, here called “the sons of Israel” (4b), who came out of Egypt are the subjects of this census. Reading through, there are a couple of notable sidebars.

First, the Reubenites were missing the sons of Eliab (Nemuel, Dathan, and Abiram, who were swallowed up by the earth). The sons of Korah did not die, and they would pen some of the Psalms (9-11). 

Second, the Manassehites included Zelophehad, who had only daughters (including one named Noah). God provided for the unusual, allowing the daughters to have an inheritance (ch. 27; Josh. 17:1-4)(33). 

The total number of the sons of Israel were 601,730. Therefore, the children of Israel continued to have families and grow them while sojourning through the wilderness. They were replacing the tens of thousands of Israelites who died or were struck dead by God for their disobedience. 

HOW THE NUMBERING WAS UTILIZED (52-65). The land would be divided according to the number of names, with larger groups getting more and smaller groups getting less (53-54). The land would also be divided by lot (55-56), with God choosing where each tribe would settle within Canaan. The Levites would not receive a land inheritance in a specific geographical region (62), living in 48 cities throughout the promised land instead of (35:1-8). Only Caleb and Joshua, of their generation, would live to go in and conquer Canaan. 

This day must have been exciting, but also sobering. An entire generation was prevented from conquering because they refused to do what God said. But out of this spiritual refinery, the next generation was more ready to conquer than ever. They did not carry the emotional, spiritual, and social baggage of Egypt, and they had been made ready to accept what God promised. 

Numbers: Preparing A People To Conquer (XXIII)

The Strange Case Of Balaam (23:1-25:18)

Neal Pollard

On the surface, Balaam seems like the great prophet Micaiah who once told wicked Ahab, “What the Lord says to me, that I shall speak” (1 Ki. 22:14; see Num. 23:26; 24:13, for example). But, three different New Testament writers make clear that Balaam was wicked. “He loved the wages of unrighteousness” (2 Pet. 2:14). He “rushed headlong into error” (Jude 11). He “taught Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality” (Rev. 2:14). 

Balak has hired Balaam to curse Israel. What happens is incredible. You can almost see his giddiness as Balaam instructs him to build him seven altars and they sacrifice (25:1-3), then watch his expression change when Balaam speaks. But, though God is fighting for them, Israel will find a way to fight against themselves. Notice.

  • BALAAM’S FIRST PROPHECY (at Bamoth-Baal) (23:1-12)–Israel will flourish and grow
  • BALAAM’S SECOND PROPHECY (at the top of Mt. Pisgah)  (23:13-24)–Israel will defeat all its enemies
  • BALAAM’S THIRD PROPHECY (at the top of Peor) (23:25-24:9)–Those who bless Israel will be blessed; Those who curse Israel will be cursed
  • BALAAM’S UNPROMPTED DISCOURSE (24:10-24)–He prophesies of the destiny of God’s enemies’ destruction and a possible Messianic Prophecy (24:17; “The Qumran sectarians interpreted this passage as having Messianic import, as did other Jewish sources of the period between the mid-second century b.c. and the first century a.d” (Cole, NAC, 426). He curses the Amalekites, the Kenites, and Assyrians. 
  • BALAAM’S IMPLIED INFLUENCE (25:1-18)–Here is where New Testament passages help us understand that Balaam was trying his best to curse Israel and get Balak’s honor and money. Also note Numbers 31:16, where Moses blames Balaam for this sin. Also see Deuteronomy 23:5 and Joshua 13:22 and 24:10. There, it appears Balaam is advising Balak on how to seduce Israel. Apparently, Israel engages in full scale idolatry and sexual immorality with “the daughters of Moab.” It is urgent that Israel not only desist from this, but punish the guilty. 24,000 Israelites die as the result of this wickedness. Phinehas, Aaron’s grandson, is praised by God for his zeal in defending God’s honor on this horrible occasion.  Apparently, they also slaughtered Balaam on this very occasion, too (31:8). 

I encourage you to read these three chapters, rich with details and some excellent points and ideas (God is not a man, that He should lie–for example).  Balaam knew God’s Word. But even after hearing it, he hoped it would be something different. He knew the right answers, but it didn’t seem to truly penetrate and affect his own heart. How tragic to know and even tell others the truth, then fail to internalize it and let it guide your own life (1 Cor. 9:27). 

Numbers: Preparing A People To Conquer (XXII)

The Unwilling Prophet (22:1-41)

Neal Pollard

With Israel’s wilderness victories, word begins to travel and new enemies began to emerge. The Moabites are afraid of God’s people, and instead of trying to battle them head on they come up with an unconventional plan. King Balak, the mastermind of this plan, forgets one important factor: The One who is causing Israel to succeed.

THE PROPOSITION (1-7). The Moabites saw what Israel did to the Amorites and were afraid (1-3). Moab conspires with the Midianites (4). As part of this, Barak sends for Balaam and asks him to curse Israel (5-6). All we know of Balaam is that who he blessed was blessed, and who he cursed was cursed (6). Messengers arrive with payment and the words of Balak (7). 

THE REVELATION (8-13). God tells Balaam not to curse Israel, a message he conveys to the messengers. Surely Balaam knew it would be wrong to curse Israel, and a righteous man would have spoke from that conviction. Instead, he refuses to go because God will not him. Yet, he knew for sure that God had spoken. 

THE DETERMINATION (14-21). Barak sends a more impressive delegation to get him to go. The Moabites and Midianites offer to make him rich. God allows it, but only to speak what He says. Balaam saddles up his donkey to go with them. God has already spoken definitively, but he holds out hope that He would say “more” to him (19). Some will not be satisfied until they hear what they want to hear. 

THE MIRACULOUS OPPOSITION AND PRESERVATION (22-36). God was angry Balaam was going. It appears Balaam wants to curse Israel though he says all the right things. Balaam’s donkey sees the Angel of the Lord and changes course. It ultimately speaks to Balaam, which incredibly does not seem odd to the prophet. Then, God allows Balaam to see the angel, who rebukes him. Balaam apologizes, offers to turn back, but is permitted to go. God will not let a covetous prophet subvert His overarching purpose.

THE PREPARATION (36-41). Barak is impatient, ready for Balaam to curse Israel. The prophet reminds the pagan king that he can only speak God’s message. The two ascend the heights of the area and look over the part of Israel that they could see, a fraction of them (41).

This text really intrigues us. We don’t fully understand Balaam’s relationship with God, his mysterious ability, or even Balaam’s true motivation and intention. He says all the right things, but there’s obviously something very different going on in his own intention and motivation. God will use this whole situation to reveal His glory, though this generation of Israel will show their true religious colors ultimately. We do know God wants us to do the right things, and He wants us to do them for the right reasons. Our motive must be His glory and our desire to submit to His perfect will, crowding out any ulterior motive that serves our fleshly desires. 

Beyond The Fruit

Recognizing The “Big Three” Temptations In The Bible And Today

Brent Pollard

The number three is significant in many areas, reflecting its longstanding presence in human consciousness and the natural world. Often, it represents balance, harmony, and the union of opposites, making it a powerful symbol in spiritual practices. The “rule of threes” is a common phenomenon, likely due to confirmation bias, where people tend to notice and remember patterns more quickly, leading them to attribute significance to events that occur in threes.

The number three holds significant importance in religious contexts, especially in Christianity. In 1 John 2.16, John identifies three fundamental categories of temptation leading to sin: the lust of the flesh, the lust of the eyes, and the pride of life. These categories offer insight into the underlying causes of human moral struggles, with most sins attributable to one or a combination of these three factors.

This pattern of temptation is evident in several biblical narratives:

The Beguiling of Eve (Genesis 3.1–6):

  1. Lust of the flesh: The fruit was “good for food.”
  2. Lust of the eyes: It was “a delight to the eyes.”
  3. Pride of life: It was “desirable to make one wise.”

The Choice of Lot (Genesis 13.10–13)

  1. Lust of the flesh: Fertile plains to support abundant livestock.
  2. Lust of the eyes: The appealing appearance of the land.
  3. Pride of life: Desire for social and economic advancement near Sodom.

The Temptation of Jesus (Luke 4.1–13)

  1. Lust of the flesh: Satan tempted Jesus to turn stones into bread.
  2. Lust of the eyes: Satan offered Jesus all the kingdoms of the world.
  3. Pride of life: Satan challenged Jesus to prove His divinity by jumping from the temple.

These examples show how the “big three” temptations shaped human decision-making and moral choices throughout biblical history. Recognizing these patterns allows us to understand better temptation and how it affects human behavior.

In today’s world, Christians face similar temptations in various forms. The lust of the flesh manifests itself in overconsumption, addiction, and sexual immorality (Galatians 5.16–17). The lust of the eyes manifests itself in materialism, covetousness, and the constant pursuit of the next best thing (1 John 2.15–17). The relentless pursuit of status, power, and self-importance gives rise to life’s pride (James 4.6). However, just as Jesus resisted temptation by referring to Scripture (Luke 4.4, 8, 12), modern believers are encouraged to arm themselves with God’s Word (Ephesians 6.17). They are encouraged to “flee from youthful lusts and pursue righteousness, faith, love, and peace” (2 Timothy 2.22), remembering that God has provided a way out of every temptation (1 Corinthians 10.13). By recognizing these patterns of temptation and actively seeking God’s guidance, Christians can navigate the complexities of modern life while remaining spiritually intact.

…

Who Leads The Way?

Neal Pollard

One of the most legendary fighting forces in military history is the U.S. Army Rangers, the elite fighters of that branch of the armed forces.  Their fame and lore is derived from many true stories of valor and bravery.  The modern Rangers began service in World War II, though their heritage is traced back to the early 17th Century.

In World War II, Darby’s Battalion infiltrated the German lines in Sicily and wiped out nearly all of a “German parachute regiment during close in, night, bayonet and hand-to-hand fighting” (Ranger Handbook, ii). Two other Ranger battalions were in action on D-Day, landing at Omaha Beach in Normandy, France, and engaged in bitter fighting that allowed the allies to breakthrough and drive inland from the beaches they invaded.  There, their motto was formed, that “Rangers lead the way.”  “Merrill’s Marauders,” as other Ranger units serving in the Pacific Theatre were known, were volunteers of “a high state of physical ruggedness and stamina” who were to come from jungle-trained and tested units (ibid.).

The official 75th Ranger regiment website speaks of their many attributes, like physical strength, intelligence, toughness, courage, and discipline.  They state, “Rangers are self-starters, adventurers, and hard chargers” (www.goarmy.com).  They are model soldiers who have it engrained in them to never quit.  They are soldiers of personal excellence and character, on and off duty.

While these soldiers are among the most elite to have ever fought and died for the freedoms we enjoy, there is another group of soldiers whose mission is greater, whose character must be more outstanding, and whose potential peril outweighs all others.  They are the soldiers about whom Paul speaks in Ephesians six.  They fight “against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (6:12).  This formidable enemy is led by none other than a devil whose schemes (6:11) have eternally defeated the majority of mankind in human history to have ever faced him.  Defeating him and his forces requires divinely designed and issued armor (6:10, 13-17).  Souls are in the balance, and the Lord needs us to rescue them.  Eternity is what is at stake.  How we live and conduct ourselves in this world spells the difference in our success and failure.  Romans 12:2 urges Christians not to be conformed but be transformed.  Are we being led by the world, or are we spiritually those “who lead the way”?  The Lord needs nothing from us that exceeds this!

Not Relevant

Neal Pollard

Before getting to my article, I need to make a correction to last week’s article that I didn’t catch in my hurry to submit it on time: the genitive plural of ουρανος is ουρανων (I had said ουρανους, which is accusative plural). Rookie mistake. 

Everyone knows what happened last weekend. We came very, very close to some terrifying times in this country. These are some observations specific only to Christians in the aftermath of the nation’s divided response (and potential futures): 

  1. We don’t know what the future holds. While things certainly aren’t ideal (from an earthly perspective) right now, they could have been made much worse overnight. Our earthly security is not as stable as we might be tempted to think. 
  2. Earthly security is not what we’re here for. We exist to be people who model Jesus’s love as effectively as we can. External events are just details, the directive never changes. 
  3. To a Christian, these events should be considered largely irrelevant. There’s nothing wrong with being informed! It can help us mentally and emotionally prepare our response in times of crisis (cf. I Pt 3.14-17). But that’s about the extent of its value. 
  4. God installs presidents, not us (Rom 13.1, Dan 2.21). Whoever he wants in the White House will be in the White House. 
  5. We are never permitted to be ugly or hateful to our enemies (cf. Eph 4.29-31; Mt 5.43-45). 
  6. This earth is not our home (II Pt 3.7, 10-13). At least not in its current form. 
  7. As a holy nation and God’s people, our allegiance is first to Jesus (I Pt 2.9; Phil 3.20), second to whoever he decides to put in charge of our country later this year (Ac 17.26; Dan 2.21; I Pt 2.14-17; Titus 3.1, 8). 

Pottery Shards And Sharks

Dale Pollard

You might expect to find old relics and bits of clay shards in the sun baked earth of ancient Jerusalem— but sharks? 

Oh, it happened. 

“In the ancient city of Jerusalem, nestled within its landlocked confines, relics dating back 3000 years coexist with surprising companions—shark teeth from the Cretaceous period” 

(Dr. Heidi Baker) 

3,000 year old treasure found in the same layer as 29 types of “trillion” year old teeth would certainly contradict the secular narrative. It’s a fascinating find but shocking? Not to some of us.  

EVIDENCE FOR EMMAUS

The problem is, nobody knows where Emmaus is. According to the Gospel of Luke, Jesus appeared after his resurrection in a village by that name but like many other towns and cities mentioned in the Holy Canon the location of Emmaus has proven to be elusive. That is— until very recently. 

A dig taking place in Kiriath-Jearim led researchers to stumble across evidence that dated later than the Maccabean revolt (167-160 BC). It became evident that this site was more significant than anybody realized. The most intriguing theory so far is that this might just be the elusive Emmaus whose ancient streets were once graced by the resurrected feet of Jesus. Time will tell and perhaps unveil some exciting new discoveries. 

Numbers: Preparing A People To Conquer (XX)

When You Lose Conquerors (20:1-29)

Neal Pollard

There had been several to die on this wilderness journey, would-be conquerors who were defeated by their sin problems. But, now, they are faced with spiritual giants who die. First, it was one then the other. Truly, the death of Miriam did not seem to hit the people nearly as hard as the death of Aaron. Aaron had some notable struggles–the golden calf, questioning Moses’ leadership, and even here at the waters of Meribah, but he was the face and voice among the people since their days in Egypt. His loss would be demoralizing to these would-be conquerors. Notice what happens on this stage of the journey.

THE PARCHED REBELS (1-13). Israel seems to pay little attention to Miriam’s death. Her death is a footnote to their worrying over water (1-2). They contend with Moses and Aaron, and blame them for all their troubles since leaving Egypt (3-5). 

Moses and Aaron are so provoked by the people’s murmuring that they disobey God’s command to speak to the rock (8). They disobey Him and Moses strikes the rock instead (11).

The Lord diagnoses this problem for Moses and Aaron, saying, “You have not believed Me, to treat Me as holy in the sight of the sons of Israel” (12). It was a faith problem, a reverence problem, and an influence problem. It would prove especially costly for Moses. 

THE PRIDEFUL RELATIVES (14-22). Afterward, Moses wanted Israel to go from Kadesh through Edomite territory. Edom refused to let them use their roads or pay for water for livestock. Edom lacked compassion (14-17) and perhaps nursed a grudge, as these were Esau’s descendants. Edom threatened force against them (20), so Israel was rebuffed. This pride problem of the Edomites will be addressed as a coming judgment against this nation in the book of Obadiah. 

THE PRIESTLY REPLACEMENT (23-29). Because of Aaron’s part in the sin at Meribah, where the rock was struck, he could not go into the land of promise. God arranges for his priestly succession. His son Eleazar takes his garments and his place “in the sight of all the congregation” (27). Aaron dies, and “the people Mourned Aaron for thirty days” (29). 

This wilderness journey was hard for Israel, facing physical deprivation, military opposition, and personal emotion. But the Israelites chose this route when they refused to trust God to help them conquer. We must take God at His Word and have faith that He is with us on our journey to take our promised land.

Numbers: Preparing A People To Conquer (XIX)

Uncleanness Matters (19:1-22)

Neal Pollard

The wanderers had to continue to address their sin problem. The Lord gives an elaborate ceremony involving a red heifer, slaughtered for impurity and uncleanness. It seems strange and maybe complicated to us, but it was a continual reminder to the people of their need to do what God said to be spiritually clean. These instructions definitely highlight that.

THE PROCEDURE WAS EXACT (1-6). What? An unblemished red heifer with no defect and having had no yoke on it. Who? Eleazar the priest.  Where? Outside the camp. How? Take its blood and sprinkle toward the front of the tent seven times; Its hide, flesh, and blood, with its refuse burned; The priest takes cedar, hyssop, and scarlet and cast into its midst. God leaves nothing to chance or imagination. He spells out what He wants. 
THE PURIFICATION PROCESS WAS EXTREME (7-17). The priest must wash his clothes and bathe, being unclean until evening. The one burning the animal had to do the same, being unclean. The gatherer of the ashes is the same as the one burning. Precise provisions for purification are made for one who touches a corse (11-13), whatever is uncovered in a room with corpse (14-15), and anyone touching a dead body in an open field (16-17). The clean must act on behalf of the unclean (18-19). 
THE PENALTY WAS EXPLICIT (20-22). The unclean who did not purify himself was cut off from the assembly for defiling the sanctuary (20). What the unclean touched became unclean until dealt with (21-22). God wanted them focused on the cost of contamination. 
What is God telling Israel? Uncleanness and defilement matters. There was God’s scientific foreknowledge, preventing the spread of disease involved in death. But there was also a spiritual picture being drawn of the distinction He draws between clean and unclean, pure and impure. That is helpful to us even today. 

The Wonderful Weekly Writing From My Witty, Wise Wife…

#29- God’s Rich Blessings

From The Problem To The Solution

Neal Pollard

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! 

Numbers: Preparing People To Conquer (XVIII)

Responsible For The People (18:1-32)

Neal Pollard

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). 

Numbers: Preparing A People To Conquer (XVII)

Establishing Aaron Before The People (17:1-13)

Neal Pollard

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).

Numbers: Preparing A People To Conquer (XVI)

The Gainsaying Of Korah (16:1-50)

Neal Pollard

(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!

Context Matters

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.

…

Numbers: Preparing A People To Conquer (XV)

Commands For Canaan (15:1-41)

Neal Pollard

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.