Milo

FEBRUARY 2

Reading 33

HOSTILITY TO PILGRIMS Numbers 22–25

“Now come and put a curse on these people” (Num. 22:6).In one way or another, believers on pilgrimage to God’s Promised Land do threaten others. When opposition comes, it’s good to remember that while some may curse us, God is committed to blessing us.

Overview

When Israel approached, the terrified Moabites and Midianites summoned Balaam, a pagan prophet, to curse God’s people (22:1–8). Despite repeated warnings Balaam went to Moab (vv. 9–41). Three attempts to curse Israel failed, as God forced Balaam to bless Israel instead (23–24). The wily prophet suggested the Moabites seduce Israel into idolatry to force God Himself to curse His people (25:1–5). The plot failed when a godly priest intervened (vv. 6–18).

Understanding the Text

“Summon Balaam son of Beor” Num. 22:1–21. The approach of Israel terrified the Moabites and Midianites. Balaam was summoned to curse Israel. Here “curse” is a magic utterance believed to bind or limit another’s powers. Biblical passages invariably picture Balaam as a perverse character who loved money rather than God and was all too eager to curse Israel (cf. Deut. 23:4–5; 2 Peter 2:15; Jude 11; Rev. 2:14). The Old Testament says that Balaam was given “the fee for divination,” and commonly would “resort to sorcery” (Num. 22:7; 24:1). These pagan practices are abominations forbidden in Israel (Deut. 18:10). Numbers 31:8–16 says that Balaam suggested Israel’s enemies seduce God’s people and lead them into idolatry, in hopes that God would then be forced to curse them. In view of all this, we can better understand Balaam’s motives and his actions. Balaam’s constant reference to money should be seen as a subtle demand for a larger fee. His insistence that he would say only what God wanted him to say was not piety, but an effort to promote himself as God’s appointed spokesman. While at first glance Balaam looked and sounded pious, piety was a front in his case intended to cover greed. “Build me seven altars” Num. 23:1–6. Balaam followed a procedure laid out on a cuneiform tablet found in Babylon. That tablet prescribes, “At dawn, in the presence of Ea, Shamash and Marduk, you must set up seven altars, place seven incense burners of cypress and pour out the blood of seven sheep.” The position of Balak “beside your offering,” and Balaam’s choice of a barren height to seek some revelation, also reflect common pagan practices. Balaam was a pagan, following a pagan ritual, when God seized the initiative and spoke through him. “Balaam uttered his oracle” Num. 23:7–24:9. The sacrifices were repeated three times, from three different heights. From each a different section of Israel’s camp could be seen. Much to Balaam and Balak’s frustration, each attempt to curse Israel was transformed by God into a blessing. The first blessing (23:7–10) reflects on God’s choice of Israel to be “a people who live apart and do not consider themselves one of the nations.” How can Balaam curse a people whom God has not cursed? How important this is for us to remember. We may experience hatred and even persecution on our Christian pilgrimage. But how can anyone harm a people God has not cursed? Paul reflects this reality in Romans 8:31 when he says, “If God is for us, who can be against us?” The second blessing (Num. 23:18–24) focuses on God’s presence among His people. “The Lord their God is with them; the shout of the King is among them.” Therefore, “there is no sorcery against Jacob, no divination against Israel.” What Balak fears will surely happen: Israel’s army will be like a lion that “devours his prey and drinks the blood of his victims.” Today too it is God’s presence that keeps us safe. Because of Him, it is our enemies who will ultimately know defeat. The third blessing (24:3–9) predicts Israel’s settlement in the land. Then it passes on to predict a day when a king “greater than Agag” will appear, and “their kingdom will be exalted.” Saul, Israel’s first king, did defeat Agag. Under the second king, David, Israel’s kingdom was “exalted.” Our future too is certain and bright. “In days to come” Num. 24:10–25. A furious Balak refused to pay Balaam, who argued that he could only say what God commanded. Balaam then volunteered additional oracles which portrayed the doom of Israel’s enemies. The Hebrew rendered “in days to come” is literally “in the latter days.” That phrase may simply mean “in the future,” but often indicates history’s end. The clear direct reference of “a star will come out of Jacob; a scepter will rise out of Israel” is to David, with probable allusion to David’s greater Son, Jesus. The Dead Sea Scrolls and many rabbis viewed the passage as messianic. David did in fact crush Moab and Edom, as Balaam predicted. Other prophecies in these oracles have been fulfilled. The Amalakites (v. 20) were defeated by Saul and by David, and finally destroyed by Hezekiah (1 Chron. 4:43). The ships of Kittim most likely carried invading sea peoples, the Philistines, who defeated Israel’s coastal tribes but ultimately came to ruin. The point of these last prophecies, however they are interpreted, is to announce the ultimate defeat of all enemies of God’s people. Believers do experience opposition as they move toward God’s Promised Land. That opposition may cause real and serious harm. But “in the days to come” it is our enemies who will suffer defeat at God’s hand. “The people ate and bowed down before these gods” Num. 25:1–18. Numbers 31:16 says that Balaam advised the Moabites to corrupt Israel morally and spiritually. So Moabite women made themselves available on the edge of Israel’s camp, and after seducing men “invited them to the sacrifices to their gods.” A death sentence was passed against those who had sinned, but apparently execution was delayed, and God sent a devastating plague. During this time one Israelite openly brought a Midianite woman into his tent. Phinehas, a priest, followed them into the Israelite’s tent and killed them both with a single spear thrust. This act stopped the plague, but not until 24,000 had died. The story contains two lessons for us. First, it’s dangerous not to deal with sin immediately. If we are unwilling to deal with our sin, God will. Second, Phinehas acted responsibly in killing the offending Israelite. As a priest he was responsible to maintain the purity of the camp. You and I too are responsible, if we see open and blatant sin in the community of faith, to take the initiative in dealing with it. Those who love God are to hate evil and stand against it.

DEVOTIONAL

When Donkeys Speak (Num. 22:21–41)

It was fascinating talking with the publicist one of my publishers had hired. I was in Los Angeles, visiting several radio stations for interviews on one of my books. Between stations the publicist spoke familiarly of a number of Christian “greats”: men who have significant ministries, who are admired by many, and probably idolized by some. “Take Jerry Falwell,” she was saying. “He’s one of the nicest, most gracious men I’ve ever worked with. When things went wrong, he never got upset. And after our trip, unlike some of the others, he thanked me for my help.” Then she went on to speak of another, very different, Christian superstar. This man was impatient, arrogant, and thoughtless. “Whatever they offer me,” she said, “I’ll never do any work with him again.” I remembered her as I read again the story of Balaam and skimmed several commentaries. Some writers are so impressed that God spoke through Balaam they assume that this proves Balaam was a true prophet, and even a pious man. One of God’s own. But such commentators fail to consider Balaam’s donkey. You see, when Balaam set out for Moab, the text says God was “very angry” (v. 22). Balaam had kept on bugging God to go, despite the fact that he knew very well God had refused him permission. As Balaam approached an angel set to kill him, the donkey stopped and refused to go on. Balaam angrily beat the beast who resisted his will. And then the donkey spoke! What irony. If the fact that God spoke through Balaam really proves he was a true prophet and a godly man, what does the fact that God spoke through a donkey prove? I suspect that being used as God’s spokesman is evidence neither of personal piety or holiness—as several TV evangelists have demonstrated recently. The story of Balaam finds its parallel in the New Testament. There Paul warns against the naive assumption that success in ministry or reputation indicates personal piety. He says, “If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and I have a faith that can move mountains, but have not love, I am nothing. If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing” (1 Cor. 13:1–3). What is evidence of holiness? Paul answers, “Love.” And says, “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres” (vv. 4–7). God can use anyone as His spokesman. Let’s remember that it is love, not spectacular gifts, not “success” or reputation or even being used by God that is the mark of true spirituality and an intimate personal relationship with the Lord.

Personal Application

Being sensitive to God and obedient to Him is better than public recognition as one of His spokesmen.

Quotable

King Jesus why did You choose a lowly ass to carry You to ride in Your parade? Had You no friend who owned a horse -a royal mount with spirit fit for a king to ride? Why choose an ass small unassuming beast of burden trained to plow not carry kings? King Jesus why did You choose me a lowly unimportant person to bear You in my world today? I’m poor and unimportant trained to work not carry kings -let alone the King of kings and yet You’ve chosen me to carry You in triumph in this world’s parade. King Jesus keep me small so all may see how great You are. Keep me humble so all may say “Blessed is He who cometh in the name of the Lord” not “what a great ass He rides.” -Joseph Bayly

FEBRUARY 1

Reading 32

PURITY FOR PILGRIMS Numbers 15–21

“They are to be responsible” (Num. 18:3).Repetition of earlier laws on sacrifice, and severe judgments that God inflicts on disobedient priests remind Israel that believers are called to be pure while on pilgrimage.

Overview

A review of sacrifices and offerings (15:1–31), execution of a Sabbath-breaker (vv. 32–36), and a new law (vv. 37–41) reminded Israel that God’s people are to be holy. Swift judgment fell on disobedient Levites (16:1–50), as God reaffirmed Aaron’s primacy (17:1–13) and emphasized again the responsibilities of priests and Levites (18:1–19), as well as the need for continual cleansing (19:1–22). Trust was taught as the king of Arad was defeated (21:1–3), snakebite was cured merely by looking at a bronze serpent (vv. 4–9), and major Amorite powers were crushed in battle (vv. 10–35).

Understanding the Text

“Offerings made by fire” Num. 15:1–31. The travel narrative is interrupted here by rules governing a variety of offerings. Why? These chapters on ritual serve as a commentary on the preceding chapters. God’s people had refused to believe and had disobeyed. These laws reminded them of God’s original call to holiness. Note too that the regulations were for “after you enter the land I am giving you.” So these laws were also a promise that God would bring Israel home despite one generation’s unbelief. “The man must die” Num. 15:32–36. Verses 30–31 decree that anyone who “sins defiantly” must be “cut off from his people.” A Sabbath-breaker, caught gathering fuel on that day, was stoned to death by the entire assembly. Israel needed to realize that deliberate sin corrupts the community and must be dealt with decisively. “A blue cord on each tassel” Num. 15:38. Blue represents royalty and deity. It was the dominant color in the high priest’s garments and the color of the cloth that wrapped the ark of the covenant. The blue thread in the tassels to be attached to the clothing of ordinary Hebrews reminded them that each believer was holy, a community called to be a royal priesthood. “Isn’t it enough for you that the God of Israel has separated you?” Num. 16:1–41 The Levites Korah, Dathan, and Abiram challenged the spiritual leadership of Moses and Aaron. They based the challenge on the very truth emphasized by the blue cord: the whole community is holy. Like others today, however, they emphasized one truth at the expense of others. The whole community was holy, but God had chosen Moses for leadership and Aaron’s family for the priesthood. We need to be careful of those who base their views on one line of biblical teaching and ignore other truths intended to provide balance. Psychologically, it’s fascinating that this rebellion was led by Levites, for they enjoyed far greater spiritual privileges than the majority of the Israelites. Yet these Levites were upset that they could not serve as priests. Even today some with almost nothing are more thankful than those who have almost everything. It seems that when we have almost everything, the little we lack is most likely to create discontent. This challenge to the leaders was yet another expression of unbelief. Korah and his coconspirators refused to acknowledge that God had spoken clearly, and often, through Moses. Their sin too was met with immediate, spectacular judgment. Fire consumed those who dared to approach God with incense in violation of His law, while the earth opened to swallow Korah and the rest of his followers. “You have killed the Lord’s people” Num. 16:41–49. Accusation is yet another sign of unbelief. Again God acted in judgment, and a plague killed 14,700 Israelites. This time the plague was stopped by an act of Aaron, who hurriedly offered incense and stood between the living and the dead. This event initiated a series of events intended to underline the importance of Israel’s priesthood, which alone could offer the sacrifices which cleansed Israel, and made holiness possible. “You are to be responsible” Num. 17:1–18:32. To demonstrate His choice of Aaron, God miraculously caused Aaron’s staff to sprout, bud, blossom, and produce fruit overnight. With the priesthood confirmed to Aaron’s family, the text goes on to define their responsibilities. The priests are to care for the sanctuary, and offer the sacrifices necessary to cleanse a people so prone to sin (18:1–7). In return, the priests are to receive a part of the sacrifices offered to God, and also to be given a 10th from the tithe given to the Levites by the other tribes. Spiritual privileges bring both heavy responsibilities and great rewards. “Water of cleansing” Num. 19:1–22. In Israel ritual uncleanness was contagious. If a person touched a dead body, he not only became unclean himself, but whatever he touched then became unclean. This meant that uncleanness had to be dealt with immediately, before the whole camp and the tabernacle itself could be contaminated. Thus the ashes of a sacrificed heifer were kept nearby, ready to be mixed with water and immediately sprinkled on anyone who had touched a dead body. The rite was not magical, but reflected spiritual realities. Sin does contaminate and must be dealt with immediately. You and I too are to deal with our sins without delay. We are to confess our sins to God at once, make restitution, and rely on God’s promise to forgive us and cleanse us from all unrighteousness (1 John 1:9). “Just as [the Lord] commanded him” Num. 20:1–13. As the journey toward Canaan resumed, Israel reached the depths. Miriam died and was buried. When no water was found, opposition again arose. Moses became so upset that he failed to obey God completely, and struck rather than spoke to a rock from which God intended to produce water. This failure to follow God’s command, as much as Israel’s open rebellion at Kadesh Barnea, was an expression of unbelief. As a result, God announced to Moses that he too would die before Israel entered the Promised Land. No one is too important to God’s work to avoid discipline. No one is so important that he or she need not bother to obey the Lord completely. “Israel turned away from them” Num. 20:14–29. The dark days continued, as Israel retreated before a great Moabite army, and Aaron met his death. Yet even in the gloom, a bright hope is expressed. The text says Aaron was “gathered to his people.” This phrase is used in the Old Testament of the death of believers who have lived into old age. It expresses a firm belief that in death an individual is reunited with the loved ones who have gone on before. When we suffer the loss of a loved one today, and everything seems dark, this phrase reminds us of the hope shared by God’s people of all times. Death is not the end. It is a reunion. One day all who believe will join the happy company of the redeemed and enjoy fully God’s gift of eternal life.

DEVOTIONAL

Look, and Live (Num. 21)

Often the sequence of events recorded in Scripture, as well as the events themselves, teach us important truths. This is certainly the case in Numbers 21, which contrasts so greatly with chapter 20. In the former chapter, Israel reached the low point on her journey toward Canaan. Even Moses was shown to be vulnerable to unbelief. Hopelessness, defeat, and death seemed to be all that God’s people could look forward to. But then the tenor of the Old Testament text shifts dramatically. Israel sought God’s help and won a victory over the Canaanite king of Arad (vv. 1–3). What if that southern kingdom was tiny? It was a victory at last. When everything seems dark, every victory is important. And then the people spoke against God and Moses again! This time the Lord sent an infestation of poisonous serpents. But again a new theme was introduced. Moses made a bronze serpent, raised it high on a pole, and promised that bitten individuals could simply look at the bronze snake and be cured. Individuals with faith looked. And they lived! Even though the community is riddled with unbelief, there remains hope for individuals who are willing to trust God. Clearly, trust is an effective antidote for unbelief! The next incident suggests that trust was now contagious, just as unbelief had been contagious before. The Israelites faced a major enemy in two neighboring Amorite kingdoms—and conquered them. God had said, “Do not be afraid of him, for I have handed him over to you, with his whole army and his land.” This time the people believed, obeyed—and won! This phase of the journey, which had begun in such despair, ended in joy. Israel was learning that a purified people, willing to trust God, would enjoy victory rather than defeat. What a message for us to remember. No matter how flawed our past life, no matter how dark our present, we do have hope. We can determine now that the next steps we take on our pilgrimage will be steps of faith. We can believe. We can obey. And, when we do, we can win!

Personal Application

Remember that both trust and unbelief are contagious. Be sure to give your loved ones the right “disease.”

Quotable

Did we in our own strength confide, Our striving would be losing, Were not the right man on our side, The man of God’s own choosing. Dost ask who that may be? Christ Jesus it is He—Lord Sabaoth His name, From age to age the same, And He must win the battle.-Martin Luther

JANUARY 31

Reading 31

PERILS FOR PILGRIMS Numbers 10–14

“How long will they refuse to believe in Me, in spite of all the miraculous signs I have performed among them?” (Num. 14:11)Every defeat believers experience is ultimately rooted in unbelief. In these pivotal chapters of Numbers, we learn that a lack of trust in God may be expressed in different ways.

Definition of Key Terms

Unbelief. Unbelief here is not at all a failure to believe that God exists. As James reminds us, “Even the demons believe that—and shudder” (James 2:19). Rather unbelief is a failure to trust God, and is expressed in some failure to obey God’s Word.

Overview

Signs of unbelief marred the journey to Canaan. Despite careful preparations (10:1–36), the Israelites complained of hardships (11:1–3), and displayed ingratitude (vv. 4–35). Even Miriam and Aaron were jealous of Moses’ leadership (12:1–16). Israel camped on the border of Canaan, as a dozen men were sent to learn about conditions there (13:1–26). Most of the spies were terrified by the strength of Canaan’s people (vv. 27–33). The people rebelled, flatly refusing to attack Canaan, and were sentenced to wander in the desert for 40 years, until all but two of the unbelieving Exodus generation were dead.

Understanding the Text

“You will be remembered by the Lord your God” Num. 10:1–10. Josephus says that the two silver trumpets that God instructed Moses to make were about 15 inches long. Two such trumpets were taken from the temple when Jerusalem was razed inA.D 70, and are pictured on Titus’ Arch of Triumph in Rome. The trumpets were used to direct the tribes when on the march. The trumpets were also to be blown when Israel went into battle. God would “remember” His people then. Here “remember” does not mean think of, but to act on behalf of. God remembers us on our pilgrimage too. As we will see, the real question is, Will we remember to act on His Word? “You can be our eyes” Num. 10:11–36. Moses’ request that his brother-in-law, Hobab, accompany Israel did not, as some have thought, show a lack of faith. The Midianites of that era were a nomadic people familiar with lands south of Canaan. Moses followed wherever the cloud God sent led him. Hobab provided information about the area toward which they were headed. It’s wise for Christians today to seek advice from other believers. It only becomes wrong if we permit human advice to take the place of divine guidance. “The people complained about their hardships” Num. 11:1–3. The plains of Sinai are verdant compared to the desert of Et-Tih. The people felt oppressed by the desolation, and began to complain. God’s cloud had led Israel into this desert. Yet after only three days, the people focused on their “hardships” rather than fixing their hopes on the good land toward which they were journeying. God’s fire burned only “some of the outskirts” of the camp. This fire was only a warning. Moses prayed, and the fire died down. Unbelief is discouraged by every hardship. Faith focuses expectantly on the future. “If only we had meat to eat” Num. 11:4–35. The people found a new cause of complaint: a monotonous diet! Numbers says “every family” was “wailing” at the door of its tent. For a year now God had provided manna, a miraculous, perfectly balanced food that provided all the body requires for good health. Rather than be grateful, the people shouted their dissatisfaction. God gave them what they wanted—meat to eat—but with it came a plague that killed thousands. In 1 Timothy 6:8, the Apostle Paul portrays the attitude we believers are to adopt on our pilgrimage. “If we have food and clothing, we will be content with that.” The person who truly trusts God is content with what He provides. A preoccupation with material things, whether diet or riches, is a subtle but real expression of unbelief. What about the quail? Even in the early years of this century, great flocks of quail migrated across the Sinai peninsula. About 2 million of the low-flying birds were caught in the nets of Arabs living there. So the biblical story of low-flying quail has a modern corollary. Most important in Numbers, however, is the outcome. With the meat that Israel craved came a plague that killed thousands. For most of us, the abundance we sometimes crave would be spiritually disastrous. How much wiser to thank God for what we have than express unbelief by craving what we lack. Moses too cried out. He felt crushed by the weight of leading an unresponsive people. God answered Moses by sharing His Spirit with 70 elders in Israel. Not all discontent is ungodly. When our concerns are spiritual, or our needs are real, we should never hesitate to bring them to the Lord. “Miriam and Aaron began to talk against Moses” Num. 12:1–16. Miriam, Moses’ sister, was the leader of Israel’s spirit-filled women and a prophetess (cf. Ex. 15:20). Aaron, Moses’ brother, was high priest, Israel’s supreme religious leader. Yet these two became jealous of Moses and challenged his prophetic role as the primary person through whom God spoke to His people. God called the three to the entrance of the tabernacle. He affirmed Moses’ primacy and struck Miriam with an infectious skin disease. Aaron was spared because the disease would have disqualified him from the high priesthood, and Israel needed him to make sacrifices of atonement. The key to applying the passage lies in the description of Moses as “very humble” (v. 3). The Hebrew word, ’anaw, describes Moses’ attitude. It indicates an absence of pride or self-confidence, allowing complete dependence on God. The story pinpoints a common peril for leaders through whom God has spoken. Such leaders are susceptible to those subtle expressions of unbelief, pride, and jealousy. In contrast, humility in leaders is a sign of continuing trust in God. “Moses sent them to explore Canaan” Num. 13:1–25. Representatives of each tribe were sent to explore Canaan. Note that the Lord told Moses to send out the spies (vv. 1–24). Trying to learn as much as possible about where we’re going is not an indication of unbelief. “They reported to them and to the whole assembly” Num. 13:26–33. The spies agreed on their description of the land. It was rich and fertile. But it was populated by warlike peoples, living in walled cities. But the spies disagreed about what this meant to Israel. Ten were frightened, claiming, “We can’t attack these people; they are stronger than we are.” Two, Caleb and Joshua, disagreed. “We should go up and take possession of the land, for we can certainly do it.” Faith and unbelief are still displayed in how we interpret life’s challenges. The problem is seldom in our assembly of the facts. It is in our interpretation of them. It is spiritual disaster to forget the most important fact of all; that God can lead us to triumph. “We should choose a leader and go back to Egypt” Num. 14:1–45. The Israelites accepted the 10 spies’ view and rebelled (vv. 1–4). Moses and Aaron “fell facedown” as an expression of horror at Israel’s awful sin (v. 5). When they begged the people not to rebel against God, the “whole assembly talked about stoning them.” Moses and Aaron were saved only by an appearance of the visible glory of the Lord at the tabernacle. In judgment God announced that every adult over 20, except for Caleb and Joshua, would die in the desert. For some 40 years the doomed generation would wander in circles near Kadesh Barnea until everyone had died. As for the 10 spies who spread the bad report, they were struck down immediately by a plague (v. 37). Direct disobedience is always rooted in unbelief and leads to the most severe judgments of all. “Disobeying the Lord’s command” Num. 14:39–45. After God’s judgment was announced, the people decided they would attack Canaan after all. Moses rightly identified this as further disobedience. Timing is important in a relationship with God. Acting too late is as much evidence of unbelief as original hesitation. Both lead to disaster and defeat.

DEVOTIONAL

Afraid to Obey? (Num. 14)

“Don’t you think four years of God making me suffer is enough?” The question came from a young woman in a Florida Sunday School class. Over several weeks her story had gradually been shared with the other women in the class. She had been engaged to a young man who made her pregnant, then broke the engagement to marry her best friend. Within a year that marriage broke up, and he returned to marry her. Now they were divorced too . . . but still living together. Gently the teacher tried to explain. “Don’t blame God for making you suffer. Most often suffering is a consequence of our own choices. If you want to avoid suffering, you have to make better choices.” This is a lesson that Israel failed to learn. Israel, like the 22-year-old in that Sunday School class, assumed that a person can believe in God and do whatever he or she chooses. Each heard God’s voice of instruction, but each had decided not to obey. In making that decision, each displayed what Scripture calls “unbelief.” In Numbers 14 we sense the anger rebellious sins arouse, and also the grace still available to the sinner. God was angry enough with Israel to put the people “to death all at one time” (v. 15). Yet Moses reminded the Lord of His earlier revelation of Himself to Moses (cf. Ex. 34:6–7; Num. 14:17–18). God is “slow to anger, abounding in love and forgiving sin and rebellion.” Yet God will “not leave the guilty unpunished.” In this passage, as in the life of the young woman in Sunday School, forgiveness and consequences are both displayed. God did not strike Israel with death “all at one time.” They lived long enough to see their children mature, and those children did gain the Promised Land. Yet as a consequence of their unbelief and rebellion they themselves could not enter the land. They suffered the very fate they feared, and died in the wilderness. Unbelief still holds us back, blocking our obedience to the Lord. Sometimes our motive is fear. We want to obey God, but we are afraid to. Sometimes our motive is selfishness. We feel that if we obey God we won’t get something we badly want. Whatever our motive, a failure to trust God enough to obey Him has consequences. Israel wandered in the wilderness. The young Florida divorcee suffers her uncertainties and pain. How much wiser to simply put ourselves completely in God’s hands, and to obey Him without holding back.

Personal Application

Be alert against the many forms that unbelief can take in your life.

Quotable

“See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness. . . . As has just been said, ’Today, if you hear His voice, do not harden your hearts as you did in the rebellion.’ “—Hebrews 3:12–15

Numbers

JANUARY 30

Reading 30

READY FOR PILGRIMAGE Numbers 1–9

“At the Lord’s command the Israelites set out” (Num. 9:18).Pilgrimage demands each believer prepare for warfare and for worship. When God’s people are on the march, they need to be ready for both.

Overview

After a year at Mount Sinai, the people spent 50 days preparing to journey on to Canaan. Moses took a census of fighting men (1:1–54), assigned campsites (2:1–34) and the travel tasks of the Levites (3:1–4:49). Three issues of ritual purity were decided (5:1–6:27), the tabernacle and Levites were purified (7:1–8:26), and the people celebrated Passover (9:1–23).

Understanding the Text

“Take a census” Num. 1:1–54. This first census reported in Numbers was to count men “able to serve in the army.” The count included every able-bodied male over 20. Each was “listed by name, one by one.” The census found 603,550 able to serve. It is fascinating to note the emphasis on individuals among the hundreds of thousands. When God’s people are on pilgrimage, every person counts. It’s the same in the church today. No matter how many millions of believers there are, you and I are “listed by name” as members of God’s army. The issue isn’t whether or not we count. It’s whether God can count on us. Years later, after a new generation replaced the men and women now camped at Sinai, another army census was taken. The overall number was about the same, 601,730. But the number contributed by several of the tribes differed greatly.

Tribe	Numbers 1	Numbers 26
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
	603,550	601,730

What does the decline of Simeon by some 37,000, and the increase of Manasseh by over 20,000, suggest? Simply that if we do not do our share, God’s work will still be done. But someone else will win the blessing that might have been ours. “Camp around the tent of meeting” Num. 2:1–34. In the 13th century G.p. Egyptian armies used the same square formation that the Lord introduced here. The royal tent was placed in the middle of the camp, surrounded by different army corps. The symbolism does not suggest that God is protected by His people; He is the protector. The organization of the camp proclaims to all that the Lord is Israel’s Commander and King, the heart and center of the nation’s life. “I have taken the Levites from among the Israelites” Num. 3:12. The Levites were not counted among the fighting men. They were set aside to guard the tabernacle and to do the “heavy work” (’abad, ’abodah) of taking it down, transporting, and erecting it. These Hebrew words come from a root that means servant, or even slave. In Old Testament times the status of a servant depended on two things: how close he was to his master, and how significant his service was. The structure of the camp put the Levites closer to the Lord’s tabernacle than any other tribe. And their work was to guard and transport the holiest objects in Israel’s faith. Doing God’s “heavy work” is a privilege. It places us close to Him, and in serving Him we build for eternity. The 22,000 Levites between 30 and 50 took the place of 23,273 “firstborn” that belonged to the Lord. God had claimed Israel’s firstborn as His own when He slew the firstborn of Egypt. How could there be only 22,273 firstborn in a community with over 600,000 men of military age? Some suggest that the 22,273 were born after the Exodus began, some 13 months earlier. Why were only men between 30 and 50 counted? Possibly because God’s “heavy work” calls for servants who are both mature and at the height of their strength. “Send them outside . . . so they will not defile their camp” Num. 5:1–4. This is the first of three purity issues God raised in preparing Israel for pilgrimage. The camp was organized to prepare for war. But to journey safely, Israel had to depend on God and remain close to Him. Anyone who was defiled and might interrupt fellowship with God, as those with infectious skin disease, had to be put outside to keep from contaminating the community (see Lev. 11–15). Application to our personal pilgrimage of faith is obvious. We are to cleanse our lives from impurities, as Israel was called to cleanse her camp. “Wrongs another in any way” Num. 5:6–31. Ritual contamination by an infectious skin disease was visible. Moral failures were more difficult to ascertain. First, any person who wronged another “in any way” was guilty and “must” confess the wrong and make full restitution. We are each responsible to maintain a right relationship with God and with others in the faith community. But what if another is unwilling to admit a wrong? The text describes a test to be given a wife whose husband suspects her of unfaithfulness. God promised to act through the rite to clear an innocent wife or to identify a guilty one. The rite reminds us that if we do not deal with sins ourselves, we, like the guilty wife, “will bear the consequences” of our sins. “A special vow” Num. 6:1–21. The person who took a Nazarite vow took on many of the special obligations of Israel’s priests. Priests could not drink wine before offering sacrifices (Lev. 10:9); the Nazarite could not use any product of the vine. The high priest could not mourn for his near relatives (21:2ff), nor could the Nazarite. On completing his vow, the Nazarite even offered the same sacrifices that Aaron did when he was ordained (cf. Lev. 8). The presence of Nazarites reminded Israel that the whole community was holy, layman as well as Levite. Each believer could voluntarily commit himself or herself totally to the Lord. “To bless the Israelites” Num. 6:22–27. With the community organized and purified, Aaron and his sons were able to pronounce one of the most beautiful of benedictions over Israel. The blessings described are ours too when we journey in purity with Jesus and His friends. The Lord bless you and keep you; the Lord make His face shine upon you and be gracious to you; the Lord turn His face toward you and give you peace. Assured of God’s presence and organized into a more disciplined force, Israel was ready for war. But first Israel had to be ready to worship. “He . . . consecrated it and all its furnishings” Num. 7:1–8:26. Just before departing, the tabernacle, its furnishings, and the Levites who were to serve in it were all ritually cleansed by sacrificial blood and dedicated to the service of God. The solemn ceremonies underlined the importance of holiness for anyone ready to set on life’s spiritual pilgrimage.

DEVOTIONAL

The Nature of Our Pilgrimage (Num. 9)

Israel’s final act before setting out on the journey to Canaan was to celebrate the Passover. This annual festival of freedom recalled God’s mighty acts in winning freedom for His people. It served to remind Israel of redemption from Egypt, for redemption had laid the foundation of Israel’s existence. Redemption was each individual’s charter deed to personal relationship with the Lord. Even ceremonial uncleanness did not prevent a person from celebrating Passover. In fact, the ceremonially unclean were commanded to keep Passover. Why? Because personal relationship with God depends on the experience of salvation, not on living the good life. But notice what follows this ceremonial reaffirmation of Israel’s salvation. The writer of Numbers looks ahead and sums up the daily experience of Israel on pilgrimage. “Whenever the cloud [which indicated the visible presence of God with His people] lifted from above the tent, the Israelites set out; whenever the cloud settled, the Israelites encamped” (v. 17). A redeemed people can to look to the Lord for daily guidance. It’s the same for us today. Conversion is the beginning of our pilgrimage, not the end. There may be warfare ahead. But God can and will guide us safely through life’s trials. If we wish to travel safely, we must remember that God is with us, and look to Him daily for direction and guidance. Personal Application

Organization speaks of discipline, and purity of moral commitment. Without both, our spiritual journey is sure to be marked by breakdowns and delay.

Quotable

Master, speak! Make me ready When Thy voice is truly heard, With obedience glad and steady Still to follow every word. I am listening, Lord, for Thee; Master, speak, oh, speak to me! -Frances Ridley Havergal