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).
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)!
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.
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 betweenKorah 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).
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).
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.
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).
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.”
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.
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.
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).
When we read Numbers, we remind ourselves that this is the same generation who saw the wonders of the ten plagues after which God led them out of Egypt, for whom He parted the Red Sea, for whom He provided their food (Ex. 16:35) and water (Ex. 17:1), and whom He promised to give the land promised to their forefather, Abraham (Ex. 6:8). In the book of Numbers, we have the climactic moment where the people have the ability to conquer. They are at the cusp of Canaan, and God tells them to take it. Before we get to those fateful moments, we may need to remind ourselves that the people started very well. They are in the Wilderness of Sinai (1), and in the first ten chapters their thinking and behavior could be described as faithful. It is “the first day of the second month, in the second year after they had come out of the land of Egypt” (1). Just one month earlier, they had put up the tabernacle (Ex. 40:2,17). Now, God commands a census to muster the men for war.
James Smith is always an excellent resource. He gives us this overarching view of Numbers. “The key thought in Numbers is discipline…. The theme of Numbers is the education of the nation. The key passage is 14:29–30 where God sentenced an entire generation to wander in the wilderness for forty years because of their lack of faith” (The Pentateuch, 405).
The Instructions (2-4). The instructions was to number the people by tribe, every male from 20 years old and above who could go out to war. Their is no maximize age put as a cape on older soldiers serving. Aaron was to oversee the numbering, and a man over each tribe would be in charge of the military readiness of his tribe (4). As will happen later in the book, each tribe has a recognized leader to whom orders can be delegated.
The Assistants (5-16). Those leaders are enumerated in these twelve verses. Except for Gad and Dan, all tribes are listed in birth order as they were born to Jacob through Leah, through Rachel, through Leah’s handmaid Zilpah, and finally through Rachel’s handmaid Bilhah. We will see these twelve men again for the tribal camp arrangements (2:3ff), tribal offerings for the tabernacle (7:12ff), and the tribal divisions as Israel departs Sinai for Canaan (10:14ff). A different group, though still heads and leaders of their respective tribes, is chosen to spy out the land (13:4-15).
The Results (17-46). Here is a handy chart to delineate both the first and second (26:51).
Tribe
First Census
Second Census
Reuben
46,500
43,730
Simeon
59,300
22,200
Gad
45,650
40,500
Judah
74,600
76,500
Issachar
54,400
64,300
Zebulun
57,400
60,500
Ephraim
40,500
32,500
Manasseh
32,200
52,700
Benjamin
35,400
45,600
Dan
62,700
64,400
Asher
41,500
53,400
Naphtali
53,400
45,400
TOTAL
603,550
601,730
(Cole, NAC, 77).
Some have balked at the large number of fighting men, as the logistics of providing for so many people boggles the mind. But as the Lord told Sarah many generations before, “Is anything too difficult for the Lord?” (Gen. 18:14). This book is written in narrative style and presents itself straightforwardly. There is no plausible reason to disbelieve it.
The Exemption (47-53). The Levites are delegated the spiritual leadership of the nation, first proven on Sinai (Ex. 32:26-29). It is the tribe of Moses, Aaron, and Miriam, and it is the tribe of the priests. They are exempted from military service to provide spiritual service. They are to “carry” (50), “take care of” (50), “take down” and “set up” the tabernacle (51), and “keep guard” of the tabernacle (53). They served, but in a different capacity.
Do not gloss over the summary statement at the end of the chapter. ” Thus the sons of Israel did; according to all which the Lord had commanded Moses, so they did” (54). What a reminder that the divine judgment is, “Well done” rather than “well begun” (Mt. 25:21,23). Israel has such a hopeful beginning, a fact we should pause to acknowledge. But, we must never forget exhortations like Ezekiel 18:24,26, in which God says turning away from righteousness will bring about spiritual death and “all his righteous deeds will not be remembered.” The context of the prophet makes it clear this is not what God wants (Ezek. 18:23), but it is what happens if one ceases faithfulness. What love for God to teach us about His character and forewarn us of His perfect intentions.
From what we just read, it is doubtless that these are Paul’s last, inspired words. The time of his departure is at hand and he is ready to be offered (7). He chooses to speak of 19 specific individuals from faithful coworkers to those who betrayed him to those who were spiritual enemies. While there are a few logistical matters mentioned by Paul, there is also a few notes of a time-sensitive or urgent nature as well as some very personal feelings. Let us look closer into Paul’s final words.
He expressed concern about people’s spiritual condition. He mentions Demas, who because he was “in love with this present world” had deserted Paul (10). Demas is a shortened form of Demetrius (Lea & Griffin, NAC, 252), leading some to speculate if he might be the man mentioned by John (3 John 12). We know he is favorably described earlier in Paul’s ministry, a fellow worker (Phile. 24) and one who sends greetings (Col. 4:14). There’s no mention of his buying into false teaching. We will never know what he left for, but we do know why he left. It is tragic. Alexander the coppersmith (14) is mentioned only as a spiritual enemy, first to last. He was likely the man mentioned in 1 Timothy 1:20, and the “blasphemy” has been thought by many (Fee and Spicq among them) to be that Alexander informed on Paul and caused his rearrest. Whatever his sin, he is immortalized in infamy here!
He expressed concern about people’s physical condition. As a man who had suffered so much physically (Gal. 4:13,15; 2 Cor. 11:23ff), he probably had empathy for those who suffered in this way (note his concern about Epaphroditus in Philippians 2:25-30). He expresses such concern here, writing about Trophimus whom he left ill at Miletus (20). A man whose life intertwined with so many, whose list of co-workers is exhaustive, was going to, in his words, “rejoice with those who rejoice, and weep with those who weep” (Rom. 12:15).
He expressed interest in people’s spiritual service. The bulk of those he mentions, he seems to do so in connection with their faithful Christian activity. There is no reason to conclude other than that Crescens and Titus left Paul for missionary efforts (10). The same is true of Tychicus (12), Priscilla and Aquila (19), the household of Onesiphorus (19), Erastus (20), Eubulus (21), Pudens (21), Linus, Claudia, and all the brothers (21). These all appear to be faithful brothers and sisters, at work in their various fields of ministry. It says a lot about Paul, a man who was very interested in education (he wanted Timothy to bring him his books and parchments, 13), who had succeeded in business (Acts 18:3), and was a man who was widely-traveled and well-informed. But, what captured his greatest interest was kingdom matters. It’s what dominated his last recorded words.
He expressed personal concerns. It is easy to forget that such an extraordinary person as Paul was only human (In his words, “Who is weak without my being weak?”–2 Cor. 11:29). He is lonely, pleading with Timothy, “Do your best to come to me soon” (9). It is so much on his mind that he inserts it a second time at the very end of the letter: “Do your best to come before winter” (21; Did he hear rumors that he is about to executed?). He also longs to see John Mark again, whom he knows is useful for service once more (11). Perhaps he is feeling physical discomfort, being cold in the dank dungeon (13). But he had also felt alone in his times of spiritual trial, having no one with him when making his initial defense (16). Yet, overriding his personal concerns was his unshaken confidence in God’s providence and deliverance (16-18). He had experienced His rescue and knew that he would ultimately be brought safely into God’s heavenly kingdom!
Note Paul’s very last words: “The Lord be with your spirit. Grace be with you” (22). This draws me back to Paul’s first admonition in this letter (1:7). Paul reminds Timothy that God has not given us a spirit of timidity. Now, Paul prays that God would be with his spirit. What better encouragement than “grace”? How will any of us make it without spiritual strength and unmerited favor?
It is suggested that Roman citizens were given the relatively compassionate execution of beheading, over in a moment. History says Paul met such a fate later in the year this epistle is written. Peter, a non-citizen, would have faced a more cruel fate. Sure enough, tradition says he was crucified as part of the same dragnet by Nero. In fact, history says he requested to be crucified upside down in deference to his Lord (Eusebius, Ecc. History, 3.1.2). Whatever the specifics, Paul leaves the stage of Scripture an accomplished apostle, a courageous Christian, and an influential servant of Christ. He lived and died “not ashamed.”
If you like fishing, you know it can be fun; and overwhelming sometimes.
One day I was just sitting at home and one of my friends invited me over to go fishing with them, so I packed my gears and went. On that day I did not catch anything, not even a little fish. On the second I got invited over to go fishing but still I did not catch any fish. On the third day I got invited again so I packed my gear and went and I caught a big fish! That third trip taught me something, to never give up.
Just like the story of Daniel as we read about in in (Daniel 6:10). He never gave up. He prayed to God three time a day and he never stopped praying and God delivered him from the lion’s den.
Or the story of Abraham, as we read about it in Romans 4:18-21. He never gave up. He kept believing he would have a son and trusted God.
We can also learn something from the story of Job as we read about it in James 5:11. Job didn’t give up when he was suffering. He kept waiting for God’s help.
Or as we read in Luke 8:40-48 about the bleeding woman. She didn’t give up trying to be healed. She came to Jesus and he healed her.
Or as we read it in John 17:4. Jesus didn’t give up on saving us!
So we shouldn’t give up either; just because you are having a bad day or dealing with a life crisis that shouldn’t stop you or discourage you from praying to God. Leave you worries to God. You know that He will never leave you if you keep on seeking Him first. And stay courageous because there’s a happy ending and endless joy in God’s kingdom!
Do not give up!
(Jermie is a refugee originally from the Congo who came to the International Center in Bowling Green. He obeyed the gospel only a few months ago! He was invited by another new Christian and fellow refugee, Jonas Gwishi, who was invited by one of our young adults, Chase Johnson)
As we reflect on the Bible’s questions, we can begin with the first question mentioned in its pages: “Where are you?” (Genesis 3.9). To provide context, Adam and Eve had consumed the forbidden fruit. God came to them in the cool of the day. When the guilty couple heard God, they hid because they felt the weight of their sin. Even though God knew where Adam and Eve were, He still posed our question. So, what is its purpose?
From a literary perspective, this question is a masterstroke, injecting tension and driving the narrative forward. God’s question sparks a dialogue that redefines the dynamics between humans and their Creator and among humans. The Bible is not just a compilation of stories but a source of divine inspiration that can profoundly impact and transform lives.
We can see that God is asking a rhetorical question to benefit Adam and Eve rather than himself. God is not seeking information but rather prompting Adam to consider his actions and their consequences. God intends for the question to prompt introspection, guiding Adam (and Eve) to contemplate their present circumstances, encompassing both their physical concealment and spiritual transgression. The question is rhetorical because it aims to highlight the rupture in Adam and Eve’s relationship with God resulting from their sin. The rhetorical question extends beyond its immediate context for contemporary readers, encouraging them to examine their lives and relationships with God. It serves as a timeless prompt for introspection and spiritual reflection.
God’s question is also a powerful pedagogical tool because it encourages self-examination, promotes accountability, facilitates dialogue, illustrates consequences, invites reflection, and employs inquiry-based learning. These elements make it an effective means of teaching important spiritual and moral lessons.
However, this inquiry was also an invitation for Adam to confess his sin, seek reconciliation, and demonstrate humility. If Adam had confessed right away, he would have shown a willingness to be honest and accept responsibility for his actions. This act of repentance could have demonstrated his humility and willingness to admit his mistake as soon as he realized it. While the fundamental consequences of sin, such as the curse and expulsion from Eden, may still apply, Adam’s prompt confession could have led to a more compassionate handling of those consequences, with mercy outweighing justice.
This question holds significant relevance for modern-day readers. Throughout history, God has consistently asked, “Where are you?” in a spiritual context, encouraging individuals to reflect on their spiritual condition. This inquiry urges us to reflect on our connection with God and our moral compass. Therefore, it serves as a metaphor for self-awareness in both spiritual and ethical aspects. Note the theological implications:
Self-awareness and Spiritual Condition: Theologically, “knowing where you are” frequently refers to understanding your current spiritual state. This includes recognizing your relationship with God, your moral standing, and areas where you may fall short of divine expectations.
Repentance and growth: We recognize that the first step toward spiritual growth and repentance is acknowledging one’s spiritual state. One must identify their separation from God before embarking on the journey back.
Accountability: Being aware of one’s spiritual state promotes personal responsibility. When one knows where one stands spiritually, ignoring or justifying behaviors contradicting one’s faith is more difficult.
Humility: Recognizing where you truly stand concerning God and His standards can help you cultivate humility, which God regards as a critical virtue.
Divine-human relationship: Recognizing your spiritual position can deepen your connection with the divine, leading to heartfelt prayer, genuine worship, and a clearer realization of your dependence on God.
Discernment: Knowing your spiritual state can help you understand God’s will and make faith-based decisions.
Eschatological preparation: Understanding your spiritual standing is crucial for preparing for death, judgment, and humanity’s ultimate destiny.
Authenticity in faith: Self-awareness promotes a more genuine faith experience, rather than just going through religious motions without real engagement.
Appreciation of grace: Understanding one’s true spiritual condition can lead to a greater appreciation for divine grace by recognizing the gap between where one is and where God calls one to be.
The theological concept of “knowing where you are” is often linked to practices such as self-examination, confession, and spiritual direction, illustrating its practical applications. We see it as an ongoing process, not a one-time realization, promoting continuous spiritual growth and faith.
In conclusion, God’s profound inquiry, “Where are you?” echoes throughout history, surpassing its Genesis roots and retaining relevance for spiritual self-examination. This inquiry is a poignant prompt for spiritual self-examination, accountability, and personal growth. It prompts us to contemplate our relationship with God, assess our moral integrity, and consider our place in the broader faith narrative. In our spiritual path, God perpetually calls us to respond to this inquiry verbally and through our deeds. Consistent self-reflection leads to deeper understanding, authentic faith, and transformative grace, nurturing spiritual growth. Ultimately, God’s question encourages us to engage in a conversation that can lead to reconciliation, spiritual development, and a deeper connection with the divine. Amid modern life’s intricacies, let’s take a moment to reflect: where are we positioned on our spiritual path, and how will we respond to this enduring call?
This was far and away the most preached text I heard in chapel with the preacher students at the Bear Valley Bible Institute. Students, teachers, and visiting speakers would often turn to this passage, and with good reason. It distills the life and work of a preacher as well as any paragraph in the biblical text. It is the charge of a condemned man, a baton being passed to a younger man to keep running with the urgent message of the gospel. To do so, Paul spotlights this all-important message.
He mentions…
The Master of our message (1). Timothy appeals to the highest authority, God and Christ Jesus. He reminds him of three future, related events, all brought to pass by Jesus, that should motivate him to share the message. First, there’s the judgment at which time He will judge the living and the dead (cf. Acts 10:42; 1 Pet. 4:5). Second, there’s His appearing, which Scripture indicates as a precursor to the judgment (John 5:28-29; Rev. 1:7). In fact, Paul uses this language in the first letter (1 Tim. 6:14). There, Timothy was to keep up the good fight of faith, including “the good confession,” “until the appearing of our Lord Jesus Christ.” Third, there’s His kingdom. Here, this appears to refer to His reign and rule, which will be universally recognized and believed at His coming (Phil. 2:10-11; “If we endure, we will also reign with Him,” 2:12). This is a three-pronged reminder to Timothy about the author and the finisher of that charge to “preach the word.”
The meat of our message (2). And, “the word” is the meat of that message. It’s the standard of sound words (1:13), “the word of God” (2:9), the trustworthy statement (2:11), “the word of truth” (2:15), and “our teaching” (4:15). It is not that gangrenous talk, like Hymenaeus and Philetus spouted (2:17). While it is tempting to appeal to human wisdom, popular philosophy, a sin-validating compromise (as is described in the next two verses), the only thing that will prepare people for the appearing of the King to judge the world is “the word.”
The manner of our message (2b). Are their guardrails for how to present the word? First, their must be mental preparation. Timothy is to be “ready,” which includes fixing his mind to and being attentive to the task–whether convenient or unfavorable (Paul says “εὐκαίρως ἀκαίρως”–EUKAIROS AKAIROS). The idea is whether with or without support, approval, or appreciation. Second, their must be tactical flexibility. Different occasions and challenges call for different styles. Sometimes, one must support their message with proof, evidence, and arguments to convince a doubting hearer. Sometimes, one must support their message with correction, command, and conviction to convince a hard-hearted hearer. Sometimes, one must support their message with encouragement, consolation, and comfort to comfort a struggling hearer. Third, their must be practical wisdom. Whatever approach one uses to support his message, it all must be done with self-restraint and with the goal of achieving the goal of instilling the word in the hearts of the hearers. This text harmonizes well with something Paul says early in his first letter: “But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith” (1 Tim. 1:5). If we keep our motives and moral integrity right, our manner will be, too.
The menace of our message (3-4). The basic challenge to preaching the pure word is some alternative message which appeals to the passions and desires of the hearers’ flesh. Paul warns of challenging times ahead when people will have a low threshold of pain for the truth, favoring fables instead. They will not endure, they will accumulate their own teachers, they will turn away from truth, and will wander after myths (3-4). While the deadly alternatives may change names and characteristics over time, it is a timeless concern. It amounts to an easier, self-serving, but destructive message.
The ministry of our message (5). Timothy’s work extended well beyond just lesson preparation. It involved mental preparation (“sober-minded”), practical endurance (“endure suffering”), soul-winning (“do the work of an evangelist”), and service (“fulfill your ministry”). What can penetrate hard hearts and reach struggling hearts? A man whose ministry supports and validates his message, who shows as well as says, and whose didactics is demonstrated by his deeds. Whether we are talking about men whose lives and livelihood revolve full-time around preaching or Christians who are striving to fulfill the Great Commission, character matters. We are to be what we tell others to be.
The meaning behind our message (6-8). Our message may impact our social lives, our mental health, our physical well-being, and our emotional stability, but it is first and foremost about preparing our souls for eternity. God’s Word has as its ultimate design getting us to heaven. Paul, the messenger, had gotten himself ready for eternity (6-8a). Yet, “all who love [Christ’s] appearing” would enjoy the same eternal fate! We share the word of God to prepare people for judgment and to fit everyone we can for “the crown of righteousness.” No effort or enterprise can compare with helping someone to be saved when Christ appears.
As we cultivate relationships, mentoring and training people for various purposes, developing friendships, and building our homes, everything must be driven by our God-given message. His Word is what it all is about! We must faithfully live it and declare it, “in season and out of season!”
Far too often we believe (or act) as though once we pray about something, we don’t have to do anything more. It’s almost as if we see devotion to God and helping others as being mutually exclusive. We will pray for someone who is hurting, sick, or hungry and then do nothing more. Jesus prayed often, for long periods of time, but He was never passive. He didn’t separate faith from action. Jesus would pray, then heal. He believed, then acted. He would preach, then live what He taught.
Why do we think it would be any different?
Could it be that we are the answer to our prayers more often than we realize? Maybe we are the ones to comfort those who are mourning. Maybe we are the ones who are supposed to feed the hungry. Maybe we are the ones who need to study with the lost.
It’s important we pray for others, but we cannot be passive and expect our prayers to be answered.
Jesus warned against being passive.
In Matthew 25:31-46, Jesus is teaching about the final judgment we will all face in the end.
Notice how Jesus rejects those who aren’t concerned for the physical well-being of others. He will have nothing to do with Christians who fail to have an active prayer life. Verses 33-40 say, “And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’”
A prayer by itself won’t clothe someone.
Prayer by itself won’t fill an empty stomach
A prayer with no action will never give someone a drink. Jesus accepts those who DO SOMETHING. Prayer should open our eyes to the needs of those around us. If we have a say in the matter, if we have the ability to change someone’s circumstances WE ARE THE ANSWER TO OUR PRAYERS.
Then, in verses 41-46, Jesus says, “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”“
Jesus will reject a spirituality that is not concerned for the tangible needs of those around us. People matter to God, so much so that our eternity depends on how we care for anyone we may meet. Don’t get me wrong, God expects us to pray for others (Jesus’ example of prayer included praying for our enemies and those we love), but He also expects us to be His hands and feet.
James 2:14-17 says, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead.”
Unfortunately, we often use prayer as a substitute for action. In fact, it sounds so spiritual to say that we will pray about it; but highly hypocritical to have the tools and resources to do something about it but not act. Wives, how would you feel if you went to your husbands and asked them to put together that piece of furniture you bought from the store and they answered by saying, “I’ll be praying about it.” Maybe you need the oil changed on your car and they say, “I’ll definitely be praying that gets taken care of.” How frustrating would that be?
At some point our prayers should open our eyes to the works we should be doing!
Like Jesus, we should pray as though it all depended on God, but act responsibly and obediently as though it all depended on us.
He prayed over big decisions, then did something. In His prayers, He was never passive. We would do well to imitate His example!
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