(59) February 28: Numbers 21-22 & Mark 7:14-37

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 21-22 & Mark 7:14-37

To discover:­­

As you read consider how God’s desire to bless Israel is evident.

To ponder:

(C21) Israel here fight only when attacked. Their first victory is at Hormah where almost forty years previously they were defeated (14v45). It comes as God’s answer to their prayer and commitment to “totally destroy” their enemies. We will need to remind ourselves at numerous points that Israel’s destruction of the Canaanites was God’s judgement on peoples that engaged in the most appalling practices (Gen 15v16, Deut 9v4). Moreover, it is not as extreme as the final judgement Christ will execute (Rev 14v9-11). Such things are the good and just response of a loving God who is outraged at sin.

            We see however that Israel’s success is due to grace not any righteousness in herself. At the very point the previous generation were kept from the land for sin, and having witnessed God’s victory, this generation grumble again. And so with the poisonous snakes God now stands against them. But the people acknowledge their sin and ask Moses to intercede. God instructs Moses to put a bronze snake on a pole. Those bitten who look to it for deliverance are essentially expressing faith in God for salvation, and so live. Christ refers to this event: As sinners already under condemnation, we are to call on him and look to his death on the cross for eternal life (Jn 3v14-18).

            With a reminder that Israel still look to the sunrise, the place of new dawn, they continue quickly towards Canaan. God mercifully provides water, and total victory over the Amorites, in whose land they settle. The song portrays the victory as over the Amorite god Chemosh. Before then granting victory over Bashan, the LORD reminds Israel they need “not be afraid” for he has handed Bashan over to them. So he is the source of their victory. When overwhelmed by sin or difficulty, this reminds us we can only conquer our spiritual enemies by looking to God’s power and dressing in his armour (Eph 6v10-20).

            (C22) The plains of Moab are where Israel remain for the rest of Numbers and Deuteronomy. Moab’s terror shows that God’s purpose of bringing the nations to know he is God is being fulfilled. They send messengers to ask Balaam, a pagan prophet to “curse” Israel, seeing him as somehow having the power to grant Moab victory. Throughout Balaam says he can only say or do what God commands, and God commands he doesn’t curse Israel “because they are blessed.” So God will ensure his promise to bless Abraham’s descendents will be fulfilled. They will enter the land. Indeed, as Israel begin to face enemies, God will not even allow this prophet to speak against Israel, let alone allow armies to conquer them. This is how certain the culmination of his blessings for us in Christ are (Rom 8v37-39).

            When offered reward by a second delegation, Balaam nobly says he will only do as God commands. God tells him to go with the delegation but is then angry that he does! This suggests Balaam’s motive was wrong, hoping he could curse and so be rewarded (2 Pet 2v15-16). This is confirmed when God persistently resists him not only through an angel, but the astonishing miracle of enabling a donkey to speak. The sense is that just as the donkey said only what God determines, so must Balaam! Balaam’s path was a “reckless one” (22v32). He was blinder to his spiritual danger than a donkey (22v31). Whether done for financial gain or not, it’s a warning to all tempted to nod at God’s commands and then just disobey them.

           

Praying it home:

Thank God that in Christ, we can overcome whatever forces stand against us. Pray home the armour of God in Ephesians 6v10-20.

Thinking further:

We cannot just discount such an extraordinary miracle, or suggest it was simply metaphorical. The type of literature (genre) and intent of the author must determine how we view it. And it comes not in the form of poetry or parable, but in a book and wider context that is clearly relating historical fact. Of course the Israelites knew donkeys don’t talk. But that’s what makes it miraculous, focusing out attention. The text is very clear “the LORD opened the donkey’s mouth” (22v28), using the donkey for his purposes as easily as he can cause a big fish to swallow Jonah, or a smaller fish to swallow a coin for Jesus.

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(58) February 27: Numbers 18-20 & Mark 7:1-13

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 18-20 & Mark 7:1-13

To discover:­­

As you read consider the principles behind the provision for priests and Levites.

To ponder:

(18) With the need for priesthood affirmed and the sinfulness of Israel evident, roles are outlined to keep the Israelites from going “near the Tent of Meeting” and so dying (18v22). Both priests and Levites will be held responsible if the sanctuary is wronged in this sort of way (also 18v23), and the priests if the priesthood is somehow conducted wrongly. They are all responsible to care for and do the work of the tent, with the priests supervising. But the Levites must “not go near” the furnishings or altar, no doubt because these were more holy and so reserved for the priests. All Christians are responsible that the church is not defiled (Heb 12v15).

From what Israel first give him, the LORD gives the priests a portion of Israel’s offerings, the firstfruits of the harvest, the money by which firstborn sons and male unclean animals must be redeemed, and the Levites themselves. The Levites will receive Israel’s tithes, from which they are to offer “the best” ten percent to the priests as “the LORD’s portion” (it seems this would be treated as if grain and wine). Not to do so would be sin, and so defile the offerings Israel bring (18v32). The point is that God is the priests’ inheritance, and so providing for them directly. And the tithes are the Levites inheritance. Both groups therefore receive no share of the land, but are freed up for their work.

            The NT doesn’t require tithes as such. However it affirms that “the worker deserves his wages.” So those with the priestly ministry of preaching the gospel have a right to be paid to do it (1 Tim 5v18). More challengingly, the NT commends giving “as much” as one is able to poor “saints,” ie. holy ones (2 Cor 8v3-4).

            (19) Uncleanness resulting from contact with a dead body is to be dealt with by the “water of cleansing.” A heifer’s blood is sprinkled towards the Tent, and its ashes used in the water “for purification for sin.” Not to be sprinkled with this when unclean means intentional disobedience of God’s requirements and so warrants being “cut off.” The various washings, transferral of uncleanness, and concern the sanctuary is not “defiled,” once more stress that nothing in any way unfitting can be in God’s holy presence. However, only Christ’s blood can cleanse the conscience (Heb 9v13-14). And not appropriating this means condemnation too.

            (20) Now entering their fortieth year in the desert (20v1, 33v36-38), Miriam dies fulfilling God’s word that the rebellious generation would not enter the land. However the next generation now grumble – over water. The pattern is familiar. What differs is Moses and Aaron’s sin. God tells Moses to “speak” to a rock for it to provide water. Instead he “strikes” it and with words that seem to credit him and his brother rather than God. God’s responds that this displayed a lack of faith, perhaps in not trusting him to give the water with just a word, or by relying on human effort to draw the water. Either way, he was not honoured. So the brothers are disqualified from bringing the people into the land. This is tragic after all they had done. But, it reflects the holiness of God, and perhaps the fact that those with more knowledge and responsibility are more culpable.

            Moses then requests passage through Edom (populated by the descendents of Esau, Jacob’s brother). Edom’s refusal will have repercussions later. Aaron’s death fulfils God’s word about not entering the land, and sees the priesthood passed to his son Eleazar.

Praying it home:

Thank God for the many material blessings he gives. Pray for wisdom and determination to generously give back to him by giving to gospel workers and impoverished Christians.

Thinking further:

We should not assume not entering Canaan meant Moses and Aaron weren’t saved. Moses appears on the Mount of Transfiguration with Jesus and is included in the faithful of Hebrews 11. to see a map related to today’s reading, click here.

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(57) February 26: Numbers 16-17 & Mark 6:33-56

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 16-17 & Mark 6:33-56

To discover:­­

As you read consider how you would describe God’s response to what takes place.

To ponder:

Our inability to learn lessons can be laughable. Not just notable Reubenites, but Levites, who were already set-apart, oppose Moses and Aaron. They are jealous, wanting equal status. Again Moses falls face down in grief, stating these people have in reality banded together “against the LORD.” Likewise, to reject Christ’s servants it to reject him and so the one who sent him (Lk 10v16).

When Moses summons Dathan and Abiram (the Reubenites), they refuse, once more rejecting his authority and harping back to Egypt, just as people had previously. Moses is “angry” and summons Korah and his followers (the Levites) to “appear before the LORD.” They are to present censers full of incense to God. This was a priestly role, and so a test of who was truly chosen to be priests (16v40). God’s glory appears and he threatens to destroy everyone. Again Moses intercedes. In mercy the rest are warned to distance themselves from the tents of Korah, Dathan and Abiram. The ground then swallows these men, with their households and possessions, and with Korah’s servants. They are cut off from the community and so from God’s promises. Fire then consumes Korah’s followers offering the incense. This was proof “these men have treated the LORD with contempt.” And the censers were made into an overlay for the altar as a constant reminder that only priests could do this.

            The temptation to want the role God has assigned others is always present, whether the favour of someone else’s ministry, or career, or life. This is especially so in a day when it is presumed we have a right to choose what we do. But to grumble about such things is serious. It is to grumble against God’s governance of our life and so treat him with contempt. Consider James and John wanting to sit on Jesus’ right and left. Jesus’ response was that this was for God to decide (Mk 10v40). So we are called to contentment with our own abilities, role and circumstances, recognizing God does not promise to give us what we want or even feel we deserve (Phil 4v12-13, Jam 5v9). It is his right to do with us as he pleases. Indeed, like the potter he makes some “for noble purposes” and some “for common use” (Rom 9v21). 

            It should now be no surprise that grumbling continues: The assembly blame Moses and Aaron for “killing the LORD’s people.” God’s wrath this time is provoked with a plague, and only restrained when Aaron offers incense to make atonement. It’s a fitting lesson. Rather than envying them, the people should realise they need Aaron and his descendents. Their ministry was literally a matter of life and death (16v48) – as Christ’s is eternally.

            By having twelve staffs engraved with the name of the leader of each tribe placed before the LORD, Aaron’s ministry is vindicated a third time. His staff not only budded, but blossomed and bore fruit as a sign of the life the priesthood enables. Aaron’s staff was to be kept in front of the ark as yet another reminder, so that the people will not “grumble” and so “die.” Again, God’s appointed servants should be accepted, whether Hebrew priests or church elders.

            The chapter ends with the people realising their predicament before their holy God. “Anyone who even comes near the tabernacle will die.” And this is of course why they needed the priesthood, just as it is why all need Christ if they are to dwell with God in the new creation.

Praying it home:

Praise God for the High Priestly work of Christ which enables us to draw close to him. Pray for contentment with your lot in life, accepting it as given by the Lord according to his wise and faultless purposes.

Thinking further:

It is striking that the households of the rebels share their fate, and that God is ready to punish the whole assembly for the sin of the few. Certainly the assembly display the same attitude, and the households may have too. Nevertheless, implicit is the idea of corporate solidarity. This is the truth that God engages with people according to the social units in which those of responsibility represent others. So just as the decisions of parents affect their children in other spheres, they do spiritually too. Likewise with leaders and nations. Those in positions of responsibility therefore need to recognise their actions implicate not just themselves but others. We see this most clearly with the fact that all humanity are counted guilty in Adam’s sin, and so share its penalty by being inclined to sin and death from conception. But our hope lies in this concept too. People can only be saved because by being united to Christ, his righteous innocence is counted as theirs so that they can receive everlasting life (Rom 5v12-21). Of course this may seem unfair. But God is never unjust. Moreover, we should recognise that whereas children may have died with Korah, Dathan and Abiram, this doesn’t mean they didn’t pass to glory.

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(56) February 25: Numbers 14-15 & Mark 6:1-32

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 14-15 & Mark 6:1-32

To discover:­­

As you read note the words said to describe Israel’s failure.

To ponder:

Dissent travels fast. “All” and “every” member of the assembly grumble on hearing the spies’ report, even threatening to stone their leaders. And this the same evening.

            The desire is to reverse God’s work: choose a different leader and return to Egypt. The godly grieve, recognizing how serious this is. Joshua and Caleb also affirm the land is just as God promised (14v7-8), warning the people against rebellion, and telling them that “if” God is pleased with them, he will give it as he is “with” them. As with previous grumblings, God then speaks with the people at his tent. Their action is to hold him in “contempt” and “refuse to believe in spite of” the many miracles witnessed. We too must give an account for “every careless word we speak” (Matt 12:36-37). And we too should grieve the sins of the church.

            Twice God asks “how long” Israel will act this way. It hints to his patience wearing thin, whilst looking to the time he will give them new hearts. For now, he is minded to destroy them and make a nation through Moses. But Moses intercedes. For us it is a model prayer. Moses’ ultimate concern is God’s glory. If the people are destroyed, he feels the nations would assume this meant God was unable to do as he intended. For this reason he therefore calls on God to act according to his revelation of himself. He quotes God’s words after the incident with the golden calf. This event is similarly key in the history of Israel (14v17-19, Ex 34:6-7).

            God forgives as asked, but destroys the faithless spies with a plague and condemns Israel to living in the desert for forty years until every adult but Caleb and Joshua are dead. These two have a “different spirit” and “follow” God “wholeheartedly.” So only they and the children will inherit. Again, however, Israel fail. Trying to remedy the situation, they admit their sin yet disobey this “command” by now going into the land, only to be beaten because the LORD was not with them.

            Throughout the contrast is between belief and unbelief - between trusting God by trusting his word and his power to fulfil it, or being fearful in the face of what seems to stand against it. We are warned not to display the same hardness of heart in turning from God, lest we fall short of entering our eternal rest (Heb 3v7-4v11). When faced with the struggle with sin, the desires of life or the hardships that can come with faith, we too can be tempted to grumble and turn back, telling ourselves we’ve followed Christ pointlessly.

            Chapter 15 affirms that the people will eventually enter the land (15v2), giving instructions that assume their harvests will be good (15v19-21). Most striking is that aliens are counted “the same before the LORD” once more displaying his wider concern.

Offerings are specified for when the community or one person unintentionally sins, and the seriousness of intentional and so defiant sins is stressed. This is to “despise” God’s word. We should take note. It implies unbelief. In Israel such people were to be “cut off” (ie. destroyed in some way by the LORD). This is immediately seen in God’s instructions over the Sabbath breaker. Knowing that this was the great sign of God’s covenant relationship with Israel made it a hugely defiant act.

As if acknowledging how hard Israel are finding obedience, God then commands that they hang blue tassels from their clothes as a reminder. Blue was the colour of the curtain concealing the ark that contained the commandments.

Praying it home:

Praise God that he is faithful to his promises and able to fulfil them. Ask him to give you a wholehearted spirit that never doubts this or turns from him.

Thinking further:

None today.

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(55) February 24: Numbers 11-13 & Mark 5:21-43

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 11-13 & Mark 5:21-43

To discover:­­

As you read consider how you would describe Israel’s response to God.

To ponder:

Chapters 11-25 take us to the point of entering Canaan. But it takes much longer than it should because of Israel’s fickle faith seen in our reading. To this point they have obeyed God, and 10v35-36 affirms God is with them to fight for them. Yet immediately we read how they grumble about their hardships, provoking the LORD who “heard.” A number are consumed. However, Moses intercedes and the fire recedes. No doubt Christ’s constant intercession protects us.

You’d expect the lesson to be learnt, not least after the numerous miracles previously witnessed. Yet, provoked it seems by the Egyptians with them (the rabble), Israel then complain about the miraculous manna compared to the luxuries of Egypt – conveniently forgetting their slavery. “Every family” is implicated (11v10), and the LORD is clear that this is a “rejection” of him (11v20). So he is again angry, and Moses is overwhelmed at trying to lead such a rebellious people.

Moses’ complaint hints of frustration, but the LORD is graciously patient with him. Through Moses he calls seventy elders to meet him at the tent of meeting and empowers them with his Spirit to share the burden. The sign of the Spirit is “prophecy” which might have entailed “visions” (12v6). Moses’ desire that all God’s people were prophets highlights our post-Pentecost privilege of having the Spirit. We can know and speak of God in a way Israel never could.

            Astonishingly, through Moses the LORD promises meat for a whole month, and Moses can barely believe it. But by governing the wind, the LORD causes quail to fall three feet deep and “a days walk in every direction.” God can do all things, answering any prayer. Yet as soon as the people eat, they are judged with a plague for their sin.

            Once more you’d expect the lesson to be learnt. But instead, Miriam and Aaron speak against Moses. With self-righteous jealousy they condemn him for his Gentile wife. Again, the LORD “heard.” Coming down to the entrance of the tent of meeting in a cloud, he speaks to them, affirming Moses’ uniquely intimate relationship with him, perhaps because of his humility (12v3). In anger, God then strikes Miriam with leprosy, which may suggest she was the ringleader. Once more Moses intercedes, but she is disgraced for a week.

How readily Christians grumble at Christ’s call or the hardships of discipleship (Jn 6v64). How quickly they forget the wonders God has done for them. How easily this grumbling can spread from the rabble to every family in a church. And how hard for the leaders to whom they complain, or about whom they complain. But God “hears,” encouraging us if leaders, and discouraging us if grumblers. We are to “do everything without complaining or arguing” (Phil 2v14, 1 Cor 10v10-11), submitting to our leaders so their work is a joy (Heb 13v17).

Israel’s fall hits rock bottom when men from each tribe explore Canaan. As so often, the mention of forty days hints that this was a test that could result in deliverance. But they fail. They report the land was all God promised, which should have strengthened their faith. But, with exaggeration to strengthen their point (13v33), they spread a report that the people are too large to overcome. Only Caleb has confidence they could be victorious. We too are to believe that nothing can hinder God’s promises. No, “in all things we are more than conquerors” for nothing “can separate” us from his love (Rom 8v35-39).

Praying it home:

Praise God that for the wonders he has done and will do for us in Christ. Confess where you have grumbled at your lot or against your leaders, asking God’s forgiveness and help to change.

Thinking further:

12v6-8 teach prophecy comes usually by vision or dream. But they make us wonder too, how Moses saw “the form of the LORD” and spoke with him “face to face.” Was this the pre-incarnate Son, or at least some vague form or vision of him? Some think the rare times in which the LORD is seen in the Old Testament can only be explained in this way, as “no-one has ever seen God” but only Christ has “made him known” (Jn 1v18). John certainly speaks of Isaiah seeing Christ’s glory (Jn 12v41), which seems to be refer to his vision in Isaiah 6v1-4 (the context to the quote in Jn 12v40).

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(54) February 23: Numbers 8-10 & Mark 5:1-20

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 8-10 & Mark 5:1-20

To discover:­­

As you read consider how these events prepare the people to leave.

To ponder:

Everything is done exactly “as the LORD commanded.” First, the lamps are positioned so that they light the bread of the presence. The lamp stands in Revelation represent churches (Rev 1v12ff). So here they may represent the people in the presence of God, called to reflect his glory and be set-apart from the dark Gentile world. This remains our calling.

            The Levites are purified with washing and shaving. Then before the tent, God and all the people, they (presumably just the key men) are to lay hands on two bulls, and sacrifice them as a sin offering (for unintentional sin) and burnt offering (displaying devotion to God). Wave offerings are those presented to God by being literally “waved” in front of him. Not being burnt, they are then given by God to others. Here the Levites are a wave offering from the people, given to do the work of the tabernacle, and taken in place of the firstborn God redeemed during the Exodus. Their retirement age of fifty didn’t mean total cessation from work. However it would ensure the men remained fit enough to do the work properly. Although the priests not Levites offer the sacrifices, the Levites are still said to “make atonement” because their work makes the priests’ work possible. Within the church every member’s work depends on the others playing their part too (1 Cor 12).

            In the same month the tabernacle was dedicated, we’re told Israel celebrate the Passover, and God’s will is sought for those unable to because of uncleanness. They and those unable to partake because of a journey can celebrate a month later. However, all must be done as required. Moreover, no-one else is to miss the feast because it was the key way of remembering God’s deliverance. For similar reasons we might consider the importance of celebrating the Lord’s Supper (Heb 10v24-25). And Moses example of seeking God’s will encourages us to do so in scripture, when uncertain how to act.

             From the day the tabernacle was set up, God’s presence covered it in the pillar of cloud which looked like fire at night. It is repeatedly stressed how the people left when it lifted “”at the LORD’s command,” and camped when it settled. This stresses the people were led only by the LORD, once more commending his commands in scripture and his presence in the church for our guidance.

            The people were called together or urged to set out by trumpets. They also caused the LORD to “remember” the people when going into battle, and reflected their rejoicing by beginning their feasts. The NT speaks of preaching as assembling God’s people for battle like a trumpet (1 Cor 14v8); and of a trumpet calling the dead to life (Matt 24v31).

            Now jumping forward to day twenty of the second month of the second year since the Exodus, the cloud lifts and Israel sets out for three days, camping in the Desert of Paran. As commanded the first three tribes go first, then Levites with the tabernacle, so it could be raised before the holy things arrived (10v21). Three more tribes follow, with the Kohathites carrying “the most holy things” (including the ark) in the middle. Then come the final six tribes, in two groups of three. Moses persuades his brother-in-law to come too, to help find the best place to camp when the LORD halts the march. As with Gentiles grafted into the church, Moses promises him a share of “whatever good the LORD gives us.”

Praying it home:

Praise God that he leads us by his word and Spirit. Pray for his help in seeking out his will in scripture.

Thinking further:

None today.

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(53) February 22: Numbers 7 & Mark 4:21-41

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 7 & Mark 4:21-41

To discover:­­

As you read consider why these particular gifts are given.

To ponder:

Numbers is not entirely chronological. We now revert a month to the anointing and consecration of the tabernacle, when the tribal heads who would count the people a month later “made offerings.” It may be placed here so the book could begin stressing the amount of people being made ready to move. By following the priestly blessing with the dedication of the altar, the basis of God’s presence and blessing in the work of the tabernacle is also stressed.

            The gifts of six carts and twelve oxen to the Levites were for transporting the tabernacle. Nothing was given to the Kohathites because they were in charge of the “most holy” things, which therefore had to be carried on their shoulders. The other offerings were for “the dedication of the altar,” acknowledging the centrality of atonement for the people. The repetition for each tribe stresses all was done exactly as God commanded, and that everyone in Israel was to benefit from the priestly system. It also builds the drama, highlighting just how much had to be given.

Each tribe gave a silver plate, sprinkling bowl and gold dish, together with a grain offering (to support the priests), three animals as a burnt offering (reflecting devotion to God), one as a sin offering (for unintentional sin), and seventeen as a fellowship offering (implying peace with God). So much blood to dedicate the altar would have brought home the greatness of God’s holiness, and of his wrath at sin, which needed atonement. For those with eyes of faith, it also hinted that the blood of these animals could never truly deal with the sin of the two million Israelites. A more sufficient sacrifice was surely needed, from which every one of God’s people also needed to benefit.

            The highpoint that finishes the chapter is God speaking with Moses. This took place in the holy of holies, above the atonement cover which was on top of the ark containing the Ten Commandments, and from between the cherubim. This was the throne of the invisible God on earth, pointing to his heavenly throne, from which access is actually guarded by cherubim - as Eden was after the fall. In our day the wonder that God speaks is often trivialised. Just as it was the climax on Sinai, so it is here. And we hear him only because Christ has atoned for our sin. This reconciles us to God enabling the giving of his Spirit to open our minds and hearts to his word (Heb 12v22-25, Eph 1v13-22).

Praying it home:

Praise God that he speaks to us. Pray that we would appreciate hearing God in scripture as one of the key blessings Christ died for us to enjoy.

Thinking further:

None today.

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(52) February 21: Numbers 5-6 & Mark 4:1-20

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 5-6 & Mark 4:1-20

To discover:­­

As you read consider why these things are focused on here.

To ponder:

God now affirms the need of purity within the camp. First, those made “ceremonially unclean” (see Leviticus) must be sent outside the camp so that it is not “defiled.” It is the place of God’s presence so only what is fitting and acceptable can remain. God mercifully enables people to approach him not by lowering his standards but by making them clean, now through Christ. And these requirements would remind Israel, as it does us, of the separation from God sin and its consequences otherwise requires. Second, actual sins between people are dealt with so community cohesion is ensured. Such sins reflect unfaithfulness “to the LORD,” making the individual “guilty.” Not only is confession and restitution therefore required, but atonement (the ram is the usual offering for sins that require restitution). So we are reminded our sins against our neighbours are sins against God.

            The test of the potentially unfaithful wife may be included here because faithfulness in marriage is to image God’s covenant commitment to his people, or because marriage is key to the fulfilment of his promises. Unfaithfulness certainly makes those involved unclean. So the grain was probably offered for sin in-case the woman being brought “before the LORD” was actually guilty (5v15). The dramatic ritual would have been a powerful deterrent against adultery. However the regulations also protected the wife. The result depends entirely on God, acknowledging that he knows all and governs even the details of everyday health. We should remember that in reality this makes the result utterly reliable and so just, which is not the case when human testimony is relied upon – or when a husband might raise a false accusation to be rid of his wife. If the ailment didn’t result, the woman was to be “cleared from guilt” – clarifying the situation for the community. It all brings home the seriousness of adultery in any marriage, and the damage unresolved suspicion can do.

            The Nazarite’s vow of separation was a particularly special way of dedicating oneself to the LORD for a time. This is seen in the fact that abstaining from the specified drinks and not touching dead bodies were otherwise required only of priests. The first ensured focus on the LORD, and the second utter cleanliness. Not cutting their hair was “the symbol” of the Nazarite’s separation, reminding them and others of their vow. The word “Nazarite” is related to those for vow and crown, suggesting why hair was a suitable symbol. If someone died in a Nazarite’s presence, they had to start their whole time again. The sin offerings atoned for the specific unintentional sin, and the burnt offering reflected the Nazarite’s re-devotion to God. These offerings were also required when their time was complete, but with the addition of the fellowship offering marking the peace the Nazarite had with God as they re-entered normal life. As always, we’re reminded vows must not be made lightly (6v21), but challenged too about whether we might be so devoted to the LORD.

            By concluding chapter 6 with the priestly blessing, we see that with Israel ordered and instructed on maintaining their purity and devotion, they are in a position to experience God’s blessing. To be blessed is to receive joy from God. The blessing shows this stems from God protecting and being graciously present with his people, which results in the peace of covenant life lived before him. By this blessing the priests “put” God’s name on Israel, implying ownership. This same name and its blessing is put on us by Christ (Rev 22v4).

Praying it home:

Praise God that his name of ownership is upon us. Pray that we be pure in our relationships with others, our marriages, and our devotion to God in response.

Thinking further:

None today.

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(51) February 20: Numbers 3-4 & Mark 3:22-35

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 3-4 & Mark 3:22-35

To discover:­­

As you read consider what the various roles would have entailed.

To ponder:

The dignity of the priestly line is stressed by being given its own account. Aaron and sons are to serve as priests. Only they would survive approaching God’s sanctuary (the inner tent). Yet by reminding us of the two sons who died for not following God’s commands, future generations of priests are warned that they must take their duties very seriously indeed. God’s call affirmed that the priests were authorised by him, and so their work on behalf of the people would be effective. It also declared that the people must respect their authority. Even Christ was given authority for his priestly work by God the Father (Heb 5v4).

Aaron’s tribe, Levi, are to assist by “doing the work of the tabernacle,” with the various roles this comprises carefully delegated to specific clans. Again this displays the order implicit within God’s character. But it shows too, that organisation and delegation are fitting in the work of the church. We should note that Moses, Aaron and sons were to camp on the east of the tabernacle, once more looking towards the place of new dawn and so God’s saving work.

The Levites are taken to serve God’s tent in the place of the firstborn, who since the Passover belong to God in a special way (Ex 13v1-6). They are to be under the direction of Aaron and sons (4v27), but their chief is Eleazar, who was destined to be High Priest (3v32). They are counted and their number compared to Israel’s firstborn. Because there were less Levites, the excess had to be redeemed by payment. God is exact in his dealings with his people. All is as he determines. Some think the transference from the firstborn to the Levites implies the transference of the primary responsibility for worship from the firstborn in each household to those designated at a national level.

The Kohathites are ranked in chapter 4 before the Gershonites because they are in charge of “the most holy things” (4v4). Careful instructions are given on packing the tent when the nation is on the move, with the ark always covered. Because of God’s utter purity, to touch the holy things would mean death (4v15, 20), and the Kohathites only survive because they are Levites (4v18-19). This seems harsh, but simply reflects the reality of God’s holiness with a people who haven’t benefited from the full cleansing that comes in Christ. Moreover, it reminds us that God cannot be dishonoured or treated trivially in any way.

The “blue” cloth would have marked out the most holy things, but may also have been a reminder of the heavens (sky) and so God’s presence (see Ex 24v9-10). With the count of those serving and carrying the tabernacle numbering 8,580 (4v48), we see it was quite a task! When Israel settled in the land and the temple replaced the tabernacle, the Levites were given different tasks, such as the musical aspects of worship.

Praying it home:

Praise God for equipping the church with gifts for his service. Pray that we would use ours according to his commands, and most particularly in love (1 Cor 12-14).

Thinking further:

God’s call of only men to the priesthood rubs in an egalitarian society such as ours. However we should note that it is not simply a gender distinction: The priests are being set-apart in role and authority from the other Levites, and the Levites in turn from wider Israel. This helps us set the discussion on gender roles in a more healthy context. The fact is that although God has made all human beings equal in nature, in numerous ways he distinguishes between them in the roles and authority he grants them. No matter how much the regular Israelite might have wanted to serve as the Levites or even priests did, no matter how able he might have been at it, he was not permitted to. This did not mean he was inferior. It simply meant that God had ordered things as was his right to do, and according to his wisdom. Leviticus and Numbers teach how important it is to submit to that order where it has been established.

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(50) February 19: Numbers 1-2 & Mark 3:1-21

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Numbers 1-2 & Mark 3:1-21

To discover:­­

As you read consider why these details are significant when we recall God’s promises.

To ponder:

We begin with God speaking to Moses from the tent of meeting within the tabernacle at Sinai. A month has passed since it was erected, and thirteen since the Exodus (Ex 40v17).

Immediately we see why the book has its name. But the numbers are important. God had promised to bless the world through Abraham, by establishing a great nation from him, to live under his rule and rulers, and inhabit the land of Canaan. The first two stages are now complete. The census records the greatness of the nation at 603,550 men over 20 years old. That’s over two million people in total! And having received God’s law, we see Israel orderly here, doing “everything the LORD commanded Moses” (2v34). The nation is under God’s rule and enjoying his presence. Levites are therefore not counted because they are to care for, dismantle and erect the tabernacle, and provide a buffer zone around it so the people don’t approach God and experience his holy reaction to their sin or uncleanness (1v52-53).

We also see that God has the next stage of his promise in hand. The men are being counted for serving “in the army.” Moreover, they are arranged according to tribes around the tabernacle, under their standards, and so ready to set out and conquer Canaan. With God’s tent in the middle (2v17) they are reminded that this all depends on his presence. They need him to fight for them.

Genesis 12-50 recounted Israel becoming a nation, and Exodus-Leviticus, God establishing his rule. Now the books of Numbers-Joshua will focus on Israel preparing for and then entering the land, with the rest of OT history focusing on how they fare under their various rulers. God has proved himself faithful to his promises, to our reassurance.

            It is significant that Judah is mentioned first, encamped “on the east, towards the sunrise.” Adam and Eve were cast out to the east of Eden, and Babylon and Sodom were in the east. So just as the sunrise brought the hope of the new day, humanity looked east for God’s deliverance from sin and death. And Judah are there, ready. Theirs is the tribe God promised to bring rulers from, and from whom one will come to rule the nations (Gen 49v10). As Zechariah said in speaking of John the Baptist: He will give God’s people “the knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace.” (Lk 1v76-79). Come Lord Jesus.

           

Praying it home:

Praise God for that he will fulfil all he has promised to us in Christ. Pray that he would deliver you and those you love from evil and bring you through faith to his eternal rest.

Thinking further:

Have a read of the NIV study Bible introduction to Numbers by clicking here.

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(49) February 18: Leviticus 26-27 & Mark 2

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Leviticus 26-27 & Mark 2

To discover:­­

As you read consider the ways Israel are encouraged to obedience.

To ponder:

Leviticus ends with a reminder of its purpose: It outlines the life Israel should live in covenant with and before the presence of her holy God. As before, three key things are to mark this: a rejection of idolatry, keeping the Sabbath (the sign of the covenant) and obeying God’s commands (26v1-3). And because of God’s presence and his faithfulness to his covenant promise, obedience will mean a fruitful land, security from enemies and increased numbers. However these things are not a reward to be earned. They are presented as the norm of the covenant, provided Israel keep it. So the people are warned that if they disobey by “not listening” to the LORD, then they will be punished. Yet even here mercy is seen both in the warning itself, and in God intending the punishments to bring repentance. Indeed, they will increase in severity only if Israel refuses to turn from her sin (26v18, 21, 23, 27): First there will be disease and defeat; then unfruitful land; next, attack by wild animals; then plague and being conquered. Finally, the people will resort to cannibalism (perhaps due to desperation under siege), their idols and cities will be destroyed, and those exiled to foreign lands will live in fear. These things echo the blessings of creation and the curse of the fall (26v12). And in being addressed to God’s people (not the wider world) they keep us sober as many churches and Christians today persist in refusing to “listen to” God’s commands. Christ’s own words warn that the church in any nation can fall significantly, and by doing so be all but destroyed (Rev 2v5).

            Of course grace is never far. Israel’s hope always lies in God’s commitment to fulfil his covenant promises to the patriarchs and so bless the whole world through their descendents. If, having been punished for their sin, Israel then confess “their treachery against” God and “humble” themselves, he will “remember” this covenant, and so “not destroy them completely.” It is just this sort of repentance that Christ urges on unfaithful churches (Rev 2v5, 16, 3v3, 19).

            26v46 concludes the book to that point. It contains the terms of God’s relationship with Israel given to Moses on Sinai. Fittingly the final chapter then focuses on acts of voluntary devotion to the LORD. To guard against rash vows or extra tithes, their costliness is outlined. To be “dedicated” to the LORD was to be put at the disposal of the priests and sanctuary (as with Samuel, 1 Sam 1-2), and so be “holy.” However, it seems people could be dedicated but then an equivalent price be paid at the time instead (27v2). The differences in price between men, women, the young and the elderly do not therefore reflect status (elderly men were most respected), but probably the usefulness of the work they might have done. Animals or property would be actually given, and animals must not be swapped for another after second thought. However, animals, property and tithes could be redeemed (bought back) at their relative value plus 20% (although not property after the next year of Jubilee). To “devote” something to the LORD was however stronger, not allowing redemption. Christians must also be cautious about making vows to God. Ananias and Sapphira bear testimony to the seriousness of treating such commitments lightly (Acts 5v1-11).

Praying it home:

Praise God for the many blessings we have because Christ’s righteousness has been counted as ours. Pray that he would keep the church in the West from turning from him, but rather bring it (and us) to true repentance over sin.

Thinking further:

[Congratulations on completing Leviticus! Critically important, but some achievement.]

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(48) February 17: Leviticus 24-25 & Mark 1:23-45

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Leviticus 24-25 & Mark 1:23-45

To discover:­­

As you read consider what the Sabbath year and year of Jubilee teaches.

To ponder:

We read of the lamps and bread in Exodus. They are practical: the lamps light the tabernacle at night and the bread provides food for the priests. But in being “before the LORD” both stress his presence (24v4, 8).

The story of the blaspheming man brings home God’s holiness as the theme of the book. In some way the man verbally disrespected the name “YAHWEH.” It’s noteworthy that the people don’t assume he must be killed (24v12). God determines his fate. And because the Son is one with the Father, we must conclude that “stoning” would be Christ’s decision in the same context. By having those who heard the man “lay their hands on his head” God ensures they take responsibility, protecting against false accusations. By involving the “entire assembly” in the stoning, all Israel learn that blasphemy means death (24v15-16).

In response what’s called the “lex talionis” (eye for an eye) formula is restated. Many assume this made punishments excessive. On the contrary: Unlike the laws of other nations, it actually limited punishments, ensuring they fit the crime.

The Sabbath year would test the faith of the Israelites just as the Sabbath did. Every seventh year they (and their animals) would rest from working their fields and vineyards, trusting God to provide sufficient food on the sixth year and from what grows wild on the seventh. But this is described as the “land” resting. The very creation has a relationship with the LORD, in which he cares for it.

On the fiftieth (Jubilee) year it’s as if everything in Israel is rebooted. Whatever land has been sold is to return to the family that had to sell it, and any Israelites who have become full time servants through poverty, are freed. And when land or people are bought, the price should therefore reflect the amount of years until the Jubilee – ie. that they will benefit from the land or person before they are returned. Moreover, if the seller or a relative gains sufficient funds to buy back the land, they must be prepared to do so before the year of Jubilee, and at a cost reflecting the years left. The exemptions in 25v29-34 are for non land based property or God’s permanent provision to the Levites because they serve the tabernacle.

By these means the Israelites are not to “take advantage” of one-another, and the family unit and its share of Israel’s inheritance is protected. Indeed, Israelites are to help the poor to continue to live amongst them by not charging interest on loans and selling them food at cost price (25v35-38). And because the people are redeemed as God’s servants, those who have to sell themselves are not to be slaves but “treated as hired workers or temporary residents” and not ruled “ruthlessly.” Furthermore, those sold to aliens or temporary residents can be bought back on the same terms as the land. Elsewhere protections are given to foreign slaves. But here, there is much to challenge our treatment of each other as God’s people.

The reason for disallowing permanent ownership is that the land is God’s and the people only “aliens and tenants,” receiving it as his gift (25v23, 38). Although the Jubilee principle inspired the writing off of some third world debt, we are not given specific land in the way Israel were, so these commands are not required today. However, as all creation is the LORD’s, we can view our property in a similar way. Ownership is permitted, but only as tenants responsible for what we have to God.

Praying it home:

Praise God for his concern stretches to the natural order itself. Pray that he would move Christians to give to their poor brothers and sisters in Christ.

Thinking further:

None today.

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(47) February 16: Leviticus 22-23 & Mark 1:1-22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Leviticus 22-23 & Mark 1:1-22

To discover:­­

As you read consider what the Lord is wanting Israel to remember by her festivals.

To ponder:

Respect by the priests for the offerings and cleanliness laws is critical. Disrespecting the former “profanes” God’s name by suggesting he is unholy, presumably by suggesting he doesn’t need atonement to draw near to the people. Ignoring the latter means the priest will be “cut off” from God’s presence, dying not because of something innate within the idea of being clean or unclean, but because of the sinful attitude of treating God’s requirements “with contempt” (22v9).

As for the requirements: If a priest is made unclean he cannot eat the part of the offerings that are his until made clean. And none outside his household should ever eat of it. If someone does by accident, they must make restitution. Moreover, God instructs all Israel that only sacrifices without defect should be offered, with the exception of 22v23 and according to the instructions of 22v28-33.

By this means God’s name is not profaned, but he is acknowledged as holy and the one who redeemed Israel to be his holy people. In other words, the whole point to the regulations we’ve been studying is to bring home God’s utter perfection, purity, orderliness and otherness, and so the great privilege and wonder that he would dwell amongst Israel, and the need for Israel herself to therefore be holy. Interestingly, the very elaborate nature of the sacrificial system would therefore affirm how utterly important obedience to God’s law in totality is. For us too, it should bring home these same things, but also the greatness of Christ’s achievement in purifying us. Indeed, every Christian is a member of God’s royal priesthood, yet none are excluded from his presence by sin, being made unclean, or by disability.

Chapter 23 relates the feasts at which Israel were to assemble (23v2). We are not commanded to keep festivals (Rom 15v5-6), but these have their parallels. First is the weekly Sabbath (remembering God as creator and redeemer). In part, our assembling on Sundays reflects this. Second is the key feast of Passover, followed immediately by the seven days of the feast of Unleavened Bread (remembering the Exodus). Good Friday falls on the Passover, followed by the seven days of what Christians call Easter Week. Third is the feast of Firstfruits included within the previous feast, and marking the beginning of harvest (offering God the firstfuits in acknowledgement of his provision). Paul speaks of Christ’s resurrection as the firstfruits of the great spiritual harvest, which we remember on Easter Day. Fourth, is the feast of Weeks or Pentecost, joyfully marking the end of the grain harvest seven weeks later (acknowledging God’s provision), with a reminder that the poor are to be left some of what is gathered. Christians celebrate Pentecost as a reminder of the spiritual harvest God is gathering. Fifth is the feast of Trumpets, marking the ingathering of grapes and olives at the end of harvest time. This was an autumn festival, held with the following two around the time Christians celebrate harvest. Sixth is the day of atonement ten days later, reminding the people that their enjoyment of the land seen in the harvest is linked to their sin being dealt with before God. The people were to “deny themselves,” presumably by abstaining from things. And those who didn’t were to be “cut off,” ie. destroyed by God (23v29-30 - confirming our previous understanding of this phrase). Seventh is the feast of Tabernacles or Booths, five days later, in which the people were to celebrate God’s provision for seven days, whilst making and living in booths to remind them of their reliance on God in the wilderness.

Praying it home:

Thank God for his great acts of redemption and provision in Christ the OT feasts look forward to. Pray that we would remember these things not just at key times, but continually.

Thinking further:

None today.

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(46) February 15: Leviticus 20-21 & Matthew 28:1-20

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Leviticus 20-21 & Matthew 28:1-20

To discover:­­

As you read consider how these penalties would have affected Israel.

To ponder:

All sin is serious. Indeed, every sin deserves death (Rom 3v23). We should therefore understand long life as God mercifully delaying his justice. It is in the light of this that we should consider the death penalties. For certain sins, God required that the penalty of death be dispensed prematurely. This was not only to punish the sin and so prevent God’s anger breaking out against the people more broadly, but would also remove the sinner and so prevent others being led astray.

The death penalty could be through stoning by the community (20v2). This seems barbaric, but would ensure the community take responsibility for what went on (20v4), and act as a powerful deterrent. It might however be by “being burned in the fire” (20v14), perhaps illustrating the burning anger of God at sin. Alternatively, death could come by God’s direct action in order to “cut off” the individual from his people, as with those who fail to dispense the death penalty in (20v5). Whether “cut off” implies this is uncertain. It may mean exclusion from the covenant community. The NT equivalent to the death penalty amongst the church was certainly excommunication, applied by Paul for the very sin of Leviticus 20v11 (1 Cor 5v1-13).

            Throughout we see on one hand God’s opposition to sin: “I will set my face against the person.” At another, we see the individual’s responsibility for what they have done. We read “their blood will be on their own heads” in the case of the death penalty, and “they will be held responsible” as a way of prescribing lesser penalties, such as in 20v19-21. It reminds us we have no excuse for our sin, and “it is a dreadful thing to fall into the hands of the living God” (Heb 10v31).

            The penalties in chapter 20 are for the sins of chapter 18. Again, obedience is urged so that the people are not “vomited” out of the land like the nations before them, and because Israel are “set apart.” In the light of this, adherence to the cleanliness laws are also affirmed as a distinctive to Israel, reflecting the utter perfection and order of Israel’s God.

            In serving this holy God, priests are required to be particularly pure. They are only allowed to touch the dead bodies of close relatives, have nothing to do with the cultic practices of the nations (21v5), and must marry only virgins, unless they marry a widow. Moreover, disabled priests are not allowed to officiate – although God still ensures they are provided for by keeping their share of the food. As for high priests; they are not allowed to touch any dead body at all, or even mourn. And they are not permitted to marry widows.

            As previously seen, like approaching the sun, the closer one is permitted to God’s holiness, the more protection they need. Unless sufficiently clean, whole and perfect, they would “desecrate” God’s sanctuary (21v23). Thanks be to God that we are made holy in Christ.

Praying it home:

Praise God that he will bring all things to judgement. Pray that you would own a healthy fear of him, that keeps you close to Christ.

Thinking further:

Previously we noted that to some extent the death penalties reflected Israel’s unique situation. Sin needed to be contained so that the nation would remain stable and God’s promise be fulfilled. Moreover, we have also seen that because God was especially present within Israel, sin also needed to be contained so that his holiness would not break out against them, or he remove himself for their protection. For this reason too, the death penalty may have been particularly necessary. It cannot therefore be assumed the same penalties should be applied in different cultures. Having said that, careful consideration needs to be given to the universal commandment with respect to murder in Genesis 9v6.

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(45) February 14: Leviticus 18-19 & Matthew 27:32-66

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Leviticus 18-19 & Matthew 27:32-66

To discover:­­

As you read consider why God requires these things.

To ponder:

We commonly hear that Christians pick and choose from the OT law. Why affirm the laws on homosexuality but not food? Chapter 18 gives a response. It begins and ends with an affirmation that its commands are not specific to Israel in that time, but were wrong for the wider world before Israel even existed. Indeed, these things were so wrong that they polluted the land, bringing down God’s judgement and so the loss of the land to its previous inhabitants. This alludes to the tight relationship between humanity and the creation. Serious and persistent sin, even by unbelievers, may bring a judgement that impacts their enjoyment of their portion of the creation.

This also explains God’s affirmation that those who obey his laws “will live by them” (18v5). Obedience not only means wholeness in living rightly. Without it, God will bring the nations against Israel, who will then loose the land themselves. The primary motivation however is the repeated “I am the LORD.” They should obey because of the special covenant relationship God lovingly brought them into by redeeming them from Egypt. We obey because we have this in Christ.

            The essence of v6-18 is that a man may not have sex with close relatives or any who have become close relative through a previous marriage to one of the man’s close relatives. This probably reflects the fact that in making the couple one-flesh, those marrying close relatives essentially become close relatives themselves. So sex with a female relative dishonours her husband, father or grandfather (18v14, 17, 10), because she and they are one-flesh. It is striking that Abraham broke v11 and Jacob v18. They were not as culpable without these laws, but v24-28 suggests their actions were wrong.

            All these sins warrant being “cut off.” This might be to be put to death by the people, or perhaps directly by God (18v29). However, specific sins are marked out, perhaps emphasizing seriousness: Sex with a woman and her daughter is “wicked.” Adultery “defiles,” ie. pollutes the adulterer. Sacrificing children to the god Molech “profanes” God’s name, ie. portrays him as unholy. (As the chapter is about forbidden sex, v21 may include a sexual element). Homosexuality is “detestable,” ie. hateful to God (v22, 26, 29, 30). Beastiality “defiles” and is a “perversion,” in contravening God’s distinction between creatures.

The call of chapter 19 is to “be holy” as God is holy. These instructions reflect his character, setting the nation apart not just in universal morality (as chapter 18), but in ways unique to Israel. The principles of the Ten Commandments are reaffirmed, but also rules regarding the fellowship offering. Concern for the poor is affirmed in leaving part of the harvest for them, honesty in prompt payment of wages and the use of standards and scales in business, uprightness in not taking advantage of those who can’t defend themselves (19v14), respect in rising for the elderly, and justice in not showing partiality. In short, Israel are to love their neighbours as themselves (19v18, 34). So they mustn’t endanger others’ lives, nor hate them, or bear a grudge against them, but be prepared to turn them from doing wrong (19v16-18).

19v19 affirms again the need of a greater perfection and order because of God’s presence, and 19v23-25 may be intended to stress reliance on God for provision, echoing his purpose in creation (Gen 1v29). The theme of pure worship in 19v26-31 suggests the prohibitions on cutting hair, bodies and tattoos affirm the need to be set-apart from the practices of false religion. 19v29 probably therefore refers to the cult-prostitution that marked Canaanite religion.

Praying it home:

Praise God for his concern with the love in the details of life. Pray home the qualities highlighted within these chapters.

Thinking further:

None today.

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(44) February 13: Leviticus 15-17 & Matthew 27:1-31

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Leviticus 15-17 & Matthew 27:1-31

To discover:­­

As you read consider the reasons God gives for the various regulations.

To ponder:

There are reasons to everything God requires. The suggestion is that all the “discharges” mentioned stem from the male and female sexual organs. And they make people particularly unclean, contaminating much they touch. Although this may be because of the link between sex and the transmission of sin to each generation, this does not suggest the discharges themselves are somehow wrong. Rather, they are unfitting or unacceptable in the context of worship. Indeed, it is explicitly stated that these regulations are to protect the people so they “will not die” for “defiling” God’s “dwelling place” (15v31). In other words, if unclean people were to come to the tabernacle to offer sacrifices they would be destroyed. The holy perfection of God’s presence and the imperfections of this world just cannot co-exist.

            All this stresses the need for the day of atonement in which the nation were purified and forgiven their sin from the previous year. Because of God’s presence over the atonement cover to the ark, this was the only time the High Priest could enter the Most Holy Place (16v2), and even then needed incense to conceal the cover (16v13). He must first dress, wash, make a sin offering for himself and his household, and then kill a goat as a sin offering for the people. With both offerings he then cleanses the Most Holy Place, Tabernacle and altar from being contaminated by his and Israel’s sin. This would enable the LORD to remain amongst them without destroying them (16v16-20). The High Priest is then to lay hands on a second goat, confessing Israel’s sins over it, before sending it into the desert, testifying that Israel’s sins have been dealt with and removed. After undressing and washing again, the High Priest must then offer a burnt offering for himself and the people. Because of their contamination, whatever remained is to be burned outside the camp, and the man dealing with them wash himself before returning.

The whole day is marked out as a Sabbath. On it, the people are “cleansed” so that “before the LORD” they “will be clean from all” their sins (16v30). In other words they are purified and forgiven so that they can worship God and survive his presence amongst them. However, the whole drama actually showed that Israel (and even the other priests) were not able to come truly close to God, as they couldn’t enter the Most Holy Place. Moreover, this meant that the Old Testament sacrifices never fully dealt with sin so that the worshipper’s conscience had no fear before God’s holiness. The way to all this was yet to be disclosed (Heb 9v6-10).

            Chapter 17 provides a transition. On pain of death it forbids offering sacrifices anywhere but the tabernacle because of Israel’s tendency to idolatry (17v7).The serious penalty is therefore to protect Israel against unfaithfulness which would bring destruction on a much larger scale. There is wisdom here on our keeping clear of temptation.

            As mentioned previously, eating blood is forbidden to underline that God has given it to “make atonement” because “the life of the creature is in the blood” (17v11). Since Genesis 2 death has been the penalty for sin. So the life of the animal is taken in the place of the sinful Israelite, so they can remain before God. This explains the New Testament focus on Christ’s blood.

           

Praying it home:

Praise God for that we have access to his Most Holy Place in heaven through our great High Priest. Pray for God’s help to keep you well away from any temptations you are facing at the moment.

Thinking further:

None today.

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(43) February 12: Leviticus 14 & Matthew 26:55-75

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Leviticus 14 & Matthew 26:55-75

To discover:­­

As you read note what here makes the unclean person clean.

To ponder:

God makes the broken whole. That’s the sense as those who were once unclean are restored to fellowship with God and the community through these regulations. They do not heal the person, but are for those already “healed” (14v3). It seems rather elaborate. However the detail would have been an immense assurance to those previously unclean, and made a strong statement to the wider community that the person is now “clean.” The number seven symbolised completion or perfection. So the sprinkling seven times with blood reflects the complete cleansing of the infected person. The releasing of the live bird dipped in blood perhaps brings home their freedom from all the signs of death that result from the fall. Significantly, the need of healing implies that God’s covenant promise of prosperity and life in the land didn’t mean there would be no sickness, as some who

teach the so called “prosperity gospel” today suggest.

            The washing and shaving of those being cleansed once more powerfully proclaims that absolutely nothing unacceptable can come close to God for worship. As there is no suggestion the infection is normally a result of sin, the offerings are for the individual’s sin in general as they take their place again as a worshipper. However, if the infection was a penalty for sin (as Num 12v10-15, 2 Chr 26v19-23), these offerings would then be an expression of faith in God for forgiveness for that sin.

            The regulations about houses are similar to previous regulations. If the problem persisted after a week, the infected parts of the house would be removed. If there was then no change, the house would be destroyed. If all was well, it would be cleansed by the same means as people, except for the sacrifice at the altar. Perhaps these regulations hint to how the land itself can be defiled by Israel’s sin. They remind us that our ultimate destiny is a new creation filled with the glory of the Lord. It, as well as his people, will on that day be perfect, clean and fit for his presence.

Praying it home:

Praise God for the perfect new creation we will one day inhabit with him. Pray for Christians you know who are sick, that they would see their sickness as part of this fallen world order, and rejoice that the Lord will one day rid them of all illness and infirmity.

Thinking further:

None today.

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(42) February 11: Leviticus 13 & Matthew 26:20-54

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Leviticus 13 & Matthew 26:20-54

To discover:­­

As you read note the conditions for a person or fabric to be deemed unclean.

To ponder:

Every part of the law reflects God’s wisdom. Just as there may have been health benefits in the food laws, so there are in the laws about skin diseases and fabrics. Potential infection is contained. Nevertheless, we should not miss the fact that the primary purpose of these laws is to keep what is unclean, and so unacceptable to God, apart from what is holy.

            Exclusion from the camp was necessary even during diagnosis. The general rule was that skin problems that lasted more than a week or two and were more than skin deep were labelled infectious and unclean. Likewise, where raw flesh was exposed or hair discoloured. Fabric was burned if a mark could not be removed and was over a week old.

            The person with a skin disease was to display the signs of mourning (13v45-46), cover their mouth, warn people off with the cry “unclean, unclean” and live alone outside the camp (or later, outside villages, towns etc). The mourning no doubt signified the marks of death. It would have been a terrible existence. However we should remember it was a necessary act of protection for the wider community.

            We should remember too that uncleanness does not denote sinfulness. Despite how they might have been treated, such people were not greater sinners than others in Israel. Indeed, Jesus stressed it was the heart that makes a man unclean (Mk 7v18-20). And here, these regulations are a marked analogy with those who will one day be excluded from God’s kingdom. Hell exists because those who are truly unclean because of their sin just cannot be permitted in heaven. They cannot come close to the holy.

            When Jesus welcomed, touched and healed those with leprosy he was making a profound point. Their exclusion from the worshipping community of Israel was necessary, but it didn’t mean they were excluded from the ultimate worshipping community. Rather, through Jesus, God is making all who come to him clean in every way and so fit for his eternal kingdom. To those who assumed leprosy implied sin, it also taught that sinners are welcome too. Indeed, in Christ the very consequences of the fall are overcome.

                       

Praying it home:

Praise God that he accepts all who come to him through Christ. Pray for that the gospel would come to those excluded from society today – whether due to skin disease in some countries, disability, AIDS or whatever.

Thinking further:

None today.

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