Numbers 6 (v1-8,22-27), Law of the Nazarite

The first thing is to be sure not to confuse “Nazarite” with “Nazarene.”  Jesus was not a Nazarite but He was the “Nazarene” (from Nazareth in Galilee).  Further, He was the Branch (Messianic name from Isa. 11:1; Hebrew netser).  As Jesus Himself noted, John the Baptist was a Nazarite (Luke 7:33-34).  Nazarite has a similar word background to Nazarene.  A Nazarite (Heb. natzar) is a consecrated or devoted one.  Num. 6:1-21 gives the regulations involving Nazarites.

·       There were two kinds of Nazarites.  Some were born that way, such as Samson (so called in Jud. 13:5), John the Baptist (so described in Luke 1:15) and Samuel (so described by his mother’s vow in 1 Sam. 1:11).  Others assumed the position for a period of time. Paul might have done this (Acts 18:18).  Men or women could be Nazarites (v2). 

·       Nazarites were bound to certain practices that emphasized total devotion to the Lord and not to a normal lifestyle.  These included abstaining from wine and strong drink (v3), not cutting their hair (v5; note that Lev. 14:8-9 indicates this is a symbol of uncleanness), not touching a dead body or mourning the dead (v6-9).

·       In addition, whatever the nature of his vow to the Lord, their might be additional regulations (v21).  If the Nazarite failed in one of these things he was required to start the period of his vow again (v9-12).

·       Upon completion of the period of the vow the Nazarite was to bring offerings to the Lord including burnt, sin, peace, grain and drink offerings (v13-20).

You might think that the openness of this practice (you could likely tell by the long, unmanageable hair) that there was a lot of room for hypocrisy.  But then, that is true of all religious practice.  And the people of Israel were called to a lot of external religious observances.  On the other hand, the required sacrifices might have discouraged people from purely hypocritical worship.

The closing verses of Num. 6 (v22-27) contain the Aaronic Blessing and it is one of the most endearing passages in the Pentateuch.  These words were given to the priests to pronounce God’s blessing on the people of Israel.  But what does it mean that they “blessed” Israel?  Verse 27 tells us: they put the name of the Lord on them!  And if God’s name is on them, then He will bless them.  The OT has many names for God, but I encourage you to consider the LORD’s name in Ex. 34:6-7.

The LORD bless you and keep you;

The LORD make His face shine upon you.

And be gracious to you;

The LORD life up His countenance upon you,

And give you peace!

Numbers 5 (v1-10), Dealing with Uncleanness

This chapter has some interesting issues.  The first, in 5:1-4, is the emphasis on “outside the camp.”  This is important for any society, to keep the normal population free of uncleanness.  The regulation involved lepers as well as anyone who came into contact with death (v2).  Thus, burial places were OTC (outside the camp) as well as places of execution.  The writer to Hebrews reminded us that Jesus was crucified OTC, and that if we are going to receive Him, we must go OTC as well (Heb. 13:10-14).  In other words, we do not find Him in the palace or luxury home or even in the tombs of the kings.  He is with the unclean because He became unclean for us!

Num. 5:5-10 clarifies issues involving restitution for sin.  First, the criminal must confess his sin; he must take ownership of the fact he has violated the law of God.  Then there is a fine to pay, equal to the amount involved in the crime itself, plus one fifth that value.  The money goes to the one who was wronged or his relatives or to the priest if the other options are not available.  This is an interesting paragraph as I write this, given the laws the Taliban are enforcing in Afghanistan.  The Koran calls for cutting off the hand of the thief (perhaps there is also restitution, I don’t know).  But the problem is this increases the temptation to steal because one’s ability to work is decreased.  God’s laws for Israel’s society were good laws (Deut. 4:7-8).

That last thought leads us to the last part of Num. 5 (v11-31) having to do with a test to see if a wife has been unfaithful to her husband.  If you read this section you may have had some questions, especially relating to what might seem to be an unfair treatment of women.  Let’s give this some thought.

First, the situation involved unfaithfulness that was not witnessed by anyone else.  We do see that adultery was a serious matter under the Mosaic Law, and should be for God’s people today.  Second, the whole matter was triggered by “the spirit of jealousy” (v14).  In other words, there was an estrangement that came between the couple.  If there was no way to determine the truth it would leave the wife in a very hard position, open to continual abuse from her suspicious husband, or to divorce which the man could pursue (Deut. 24:1-4). 

Third, note that this “test” cost the husband something (v15).  This might discourage him from frivolous charges that he knew would not stand.  Fourth, note that the priest is involved (v15).  In other words, this matter is brought to the Lord.  Keep this in mind: the fact that this test works is because God is in it.  She is “before the LORD” (v16) and it is the LORD who makes the test work (v21). 

Lastly, we should also draw attention to the cultures of the rest of the nations, where the males often had authority to act upon their “spirit of jealousy.”  Wives were often without a path to prove themselves.  Thus, we will again say, as before, that God’s laws for Israel were wise.

Numbers 4 (v4-20), Detailed Levitical Ministry

There are several areas of New Testament ministry that can be helped by a study of the book of Numbers.  Consider the following (with thanks to Dr. Mitchell):

·       In Church (or any) leadership Numbers reveals the strengths AND weaknesses of Moses’ character.  For example, his humility (12:3), faith in God (10:29-32), faithfulness to God (12:6-8), affection for his unruly people (11:2), his generosity (11:27-28), his despondency (11:10-15), and his anger (16:15).  I have always been encouraged by the study of Moses as God trains him in the matter of being a true Shepherd-Leader.

·       Numbers also reveals the weaknesses of the people and human nature in general.  Weaknesses would include dislike of restraint (16:12-14), murmuring and mutiny (11:1,4-6), vehement repentance and willful self-assertion (14:39-45), and weakness in temptation (25:1-5). (There are eight recorded murmurings in Numbers: 11:1; 11:4; 12:2; 14:1-4; 14:39,44; 16:41; 20:2 and 21:5.)

·       Numbers gives great illustrations of intercession and the effect of a righteous man’s prayer (e.g. 14:13-20).

·       Numbers shows the loving care of a faithful God.  Consider the manna and meat (Ch. 11), the bronze serpent (21:8f), protection against the attempted curses of Balaam (Ch. 22-24) and His rewards for faithfulness (14:24,30).

·       Numbers reveals God’s intimacy with those who love Him (12:6-8; 11:16f).

·       Numbers also reveals God’s judgment upon sin (11:1-3,33).

·       We should recognize the parallel between Israel’s and our own experience.  It moves from deliverance, to her self-confidence and zeal, to discouragement and defeat, and then to arrested progress and loss of zeal and power.  Someone said, Numbers is a “book of man’s ingratitude and God’s tender love.” 

Numbers 4 gives more detail on the responsibilities of the Levites.  One thing to note is that they worked from 30-50 years of age (v3).  They helped in other ways after that but not the work around the tabernacle/temple where missteps could be very serious.  You may remember that Jesus and John began their ministries at age 30.

Verses 4-14 are more detailed in the preparation for moving the tabernacle.  Again, the detail was essential as part of honoring God as holy and as the true and living God.  For example, the priests removed the veil and covered the Ark with it, making sure not to reveal or touch the Ark.  The priests then covered the other holy items and prepared the various tools that were used.  With these removed by the Kohathites then the Gershonites and Merarites could dismantle the rest.

Remember that all this special care was linked to the prominent message in Leviticus: I the LORD am holy!  And it facilitated what Israel was blessed to have: the Presence of God!

Numbers 3 (v40-51), Levitical Census

Let’s continue to do an overview of Numbers first.

·       Faith and unbelief in human experience is seen in several contexts.  All of these provide great opportunities for encouragement to Christians:

o   The spies being sent out and the two-fold report (Ch. 13).

o   The stages of the journey through the wilderness (Ch. 33).

o   Complaint and its consequences (Ch. 11).

o   Questioning authority (Ch. 12,16-17).

o   Moses striking the rock (Ch. 26).

·       “Wars” are a significant part of the story.  Previously Israel had faced the Amalekites.  But the battles against Arad, Heshbon (Sihon), Bashan (Og; all in Ch. 21) and then Moab (Ch. 22-24) occur after Israel has begun it’s final part of the journey to Canaan.  The land taken from Sihon and Og will become the tribal inheritance of two and a half tribes.  Here is an interesting observation from Dr. Alden's notes:

We have refrained from making the offerings and festivals Israel’s only religious experiences because war was also a religious experience.  It was a matter of God fighting her battles for her.  Following the victories over Sihon and Og, Moab was apprehensive and resorted to the aid of a soothsayer.  This led to one of the most striking experiences of the wilderness wanderings.  Balak (of Moab) hired Balaam to curse the Hebrews, but blessing resulted to the dismay of the irate ruler.

This was not uncommon among the nations at the time, who also attributed their success to the power of their gods.  One way Israel was to be a witness to those nations was in the way they trusted the true and living God YAHWEH.  By the time they entered Canaan word had preceded them of the great works of their God.

As for Num. 3, the Levites were numbered according to males from a month old and above.  The reason for this is, one, that they did not go to war, so the census was not of soldier material; and second, God took the Levites in place of all the firstborn sons of Israel, and so needed to know how many males there were.  The issue of the “firstborn” goes back to Egypt, the last plague, and the Passover.

Levi had 3 sons: Kohath, Gershon and Merari.  Moses and Aaron came through Kohath, and indeed, the other Levites descending from Kohath had the responsibility for all the tabernacle furniture (Ark of the Covenant, Menorah, Table of Showbread and so forth).  The descendants of Gershon carried the cloth hangings of the tabernacle while those of Merari carried the heavy boards and the courtyard fence. 

The chapter gives their tribal identity (v1-4), their general service (v5-13), their numbers (v14-39) and their dedication in place of the firstborn (v40-51).

Psalm 30

This is a Psalm that records an experience in David’s life that is a “must” for everyone.  It records a time in David’s life when as a young man he fancied himself capable of handling whatever life would send his way.  He says, “In my prosperity I said, ‘I shall never be moved.’”  But in the end he had learned that strength for life comes only from the favor of the LORD (v6-7).

The title over this Psalm says it was “A Song at the dedication of the house of David.”  This is interesting but can be a bit confusing.  If David meant it was sung at the dedication of his own home when it was built it could make sense, although there is no reference to the home.  Nor is there a reference to the future “house of the LORD”. But, as Spurgeon says, it was “David’s joy to lay by in store” (from the introduction to this Psalm in The Treasury of David).  Since David’s primary provision for the future temple was the purchase of the threshing floor of Ornan to make sacrifice for David’s sin in numbering the people (1 Chron. 21).

To me this latter idea makes sense that it was sung in connection with all David’s preparations for the temple his son Solomon would eventually build.  But still, one would think David had learned this lesson much earlier in his life.  One would certainly hope that each of us would come to understand this today, lest we waste any more of our brief lives on this earth with the thought that we, in our own strength, are sufficient for what each day brings.

The progress of the Song is easy to see, built around the key thought of v5:

For His anger is but for a moment, His favor is for life;

Weeping may endure for a night, but joy comes in the morning.

·         v1-3: David gives an overview in expressing his praise to the LORD.  He has been lifted up, healed, and kept from certain death.

·         v4-5: David calls all to give praise and thanks with him for God’s “favor”.  This is perhaps the key term in the Psalm.  This is not checed, the term for lovingkindness.  It rather implies delight or satisfaction.  The term is used several times in the law in reference to God’s acceptance of offerings done in a proper way (e.g. Lev. 22:19-21; 23:11).  If this is David’s prayer after the sin of the census and accompanying plague this would certainly fit.  God did not find delight in David’s sinful actions.  But He did delight to withdraw His judgment after David offered sacrifice on that threshing floor that would become the site of the temple.  God deals favorably with His people because He delights in them.  He does not delight in their sin but longs for them to be holy as He is holy.  Thus His delight in them is never apart from an acceptable sacrifice for sin. 

·         v6-7: Here is the correction David had experienced.  In his youth, or perhaps even to the time later in life in the census, David had thought he was sufficient for life.  But after a brief time of God hiding His face from David, David realized that life was only lived out of God’s favor.

·         v8-10: Thus David had cried out to the LORD.  He longed to have life that he might praise God.  But his life would be gone without help from the LORD.  So he cried, “have mercy on me; LORD, be my helper!”

·         v11-12: The LORD answered David.  Notice that the LORD removed David’s sackcloth of mourning.  David had come in humility, confessing his sin.  God then clothed David with gladness.  For that, David was thankful.

Let us consider this.  This is the lesson of James when we boast about tomorrow (James 4:13-17).  “All such boasting is evil.”  We do not have a claim on the next moment, much less the next day.  We live only out of the favor of God.

And how much better to consider it in the days of youth.  As Jeremiah said in the Lamentations 3:26-27: “It is good that one should hope and wait quietly for the salvation of the LORD.  It is good for a man to bear the yoke in his youth.”  And the Preacher in Ecclesiastes: “Remember now your Creator in the days of your youth, before the difficult days come…” (Ecc. 12:1).  We tend to feel invincible in our youth, that nothing will ever shake us, that we have everything under control.  And who like David might have had those thoughts with all the success he experienced as a young man.  Yet there came a time when he was in sackcloth, humbled by life’s difficulties, until God answered his cry and brought morning joy!  How much better to humble ourselves today, for the glory of God.

If we have not learned this to this day, may it be counted true of us from this day forward!

Numbers 2 (v1-10), “Decently and in Order”

Here are more introductory thoughts on Numbers before a few notes on Num. 2.

·       Numbers is related to the other books of the Pentateuch.  Exodus contained the journey from Egypt to Mt. Sinai (Ex. 1-19).  They stayed there through the rest of Exodus, Leviticus, to Num. 10.  The journey to the edge of Canaan (Plains of Moab) continues through Numbers and Deuteronomy. Numbers covers about 38 1/2 years.  Much of it is a period of waiting for people to die off.  Numbers begins with Moses in leadership; by the end Joshua has been appointed.

·       Outline of Numbers:

o   Ch. 1-10: Israel at Sinai (the flock of God changed into the army of God).

o   Ch. 11-22:1: Journey between Sinai and Moab (marching in the will of God.)

o   22:2-36:13: Israel in Moab (wandering in the wilderness).

·       You will note that each “company” of three tribes had a lead tribe.  Judah was first in the first company.  Reuben, the son who was born first (but not accounted by Jacob as “the firstborn”) led the second company.  The third company consisted of three tribes descended through Rachel, with Ephraim being first (he was younger than Manasseh but was counted by Jacob as first in Gen. 48).  The rear-guard company was led by Dan.

·       Throughout Numbers there are some actions taken that pertained to the formal religion, somewhat of a “follow-up” to Leviticus.

o   Dedication of the tabernacle (Ch. 7).

o   Separation of the Levites (Ch. 8).

o   Provisions for the Levites (Ch. 18).

o   Directions for the offerings (Ch. 15,28).

o   Directions for the festivals (Ch. 9-10; 28-29).

o   The vow of the Nazarite (Ch. 6).

o   Cleansing (Ch. 19).

Numbers 2 gives the marching order of the nation of Israel.  You may wonder, if you thought about it, how Moses would lead a nation of essentially 600,000 men, perhaps as many as 2 1/2 million nomadic people, on a march through the desert.  This chapter answers that question.  It was extremely orderly, a good illustration for the Church which is to do things decently and in order (1 Cor. 14:26,33).

The men fit for war, counted in Num. 1, were divided into 4 companies, one on each side of the tabernacle complex that sat in the middle of the camp.  The priests (Aaron and his family) and Moses were on the leading (east) side; the other three Levite clans were on the other three sides.  We have given you a drawing of the set-up.  Num. 4 actually details how they broke camp and then made camp upon arrival at the next “resting place.”

Numbers 1 (v44-54), First Census of Israel

We are continuing through the Pentateuch in our Bible survey.  I realize the chapters are often quite long and hope you are able to take the time to read them in their entirety.  Remember, ALL Scripture is inspired of God and profitable.  Nevertheless, I will also put in parenthesis a section of the chapter, but still with the hope that you will come back later in the day and read the entire chapter.

I want to begin today’s post with some introductory thoughts, but will include an overview of Ch. 1 at the end of the post.  So let us begin with Numbers!

·       Here, from seminary class notes (Dr. Alden), is an overview that I really like:

Numbers is the story of religion in action.  It is the account of people in living relationship to their God.  It is the chronicle of successes, failures, instructions, attitudes and responses.  Unlike parts of Exodus and Leviticus, it is not what is expected of them in the future but what they are doing and must do at the time.  Their experience is a transitional one.  It is the story of what they did after they left Egypt and before they entered Canaan.  Much of that experience was preparatory to the life expected of them when they did enter Canaan but not all of it.  Some of it had to do with a generation which would never reach the coveted land.

·       The Hebrew name for the book is from, as always, the opening words of the book: And He spoke.  The Greek name that has come to us is related to a special emphasis in the book on “numbers,” particularly in Ch. 1-4 and 26.

·       The human author was Moses, a fact generally accepted by Jews, Christians and Mohammedans alike.  The book says so (33:2; 36:13).  It was certainly written by someone contemporary to the events.

Here are a few notes on Numbers 1 (we will have more introductory thoughts on Numbers in the next post.)

Ø Num. 1 is the first of two censuses (Ch. 1 and 26).  This was taken at Mt. Sinai (1:1: 2^nd month, 2^nd year after leaving Egypt); the other when they had come to the Plains of the Jordan, ready to enter Canaan.  This census counted all men, twenty years and up, who were able to go to war (1:3).  Moses and Aaron took the census with a leader from each tribe helping (1:4-16).  They are listed by tribe (1:20-43), not including the tribe of Levi (1:44-53) who are counted separately in Num. 3.

Ø There is no great change in the number of people between the two censuses.  The birth rate is relatively high.  The 2^nd census comes at the end of the 40 years, so all those counted the first time have died (except Joshua and Caleb).  The one tribe that suffers the greatest decrease is Simeon.  The reason may be because of the plague in Num. 26, brought about by the actions of a son of a leader from Simeon.

Leviticus 27, Regulations on Voluntary Offerings

Here are a couple more observations on Lev. 26.

·       26:22,31,32,34,35,43: We mentioned earlier the term “fury” as being significant in the prophets as they prophesied of the coming judgment on Israel that would bring about removal from the land.  Another key term is found in these verses: desolate/desolation.  In 2 Chron. 7:19-22 the LORD warned Solomon about the desolation of the city, temple and land if the people disobeyed.  This was the reason for the 70 years of Babylonian captivity prophesied by Jeremiah (2 Chron. 36:17-21).  Look how Jeremiah keys in on the term in Jer. 12:11: They have made it desolate; desolate, it mourns to Me; the whole land is made desolate, because no one takes it to heart.  The point that we are making is that the prophets knew Lev. 26.  They saw the disobedience of the nations, they saw God’s patience, and they knew that His patience would be turned to fury and bring about the desolation of the land. 

·       26:43-45: This chapter is about the effect of the Law on whether or not Israel stayed in the land.  The Law was never intended to justify a person before God; that was always by faith.  But it is about staying in the land, as this chapter points out.  In the end, because of God’s gracious and unconditional covenant with Abraham, we know that He will not utterly destroy them and break (His) covenant with them. 

I find it quite interesting that the inspiring Holy Spirit concluded Leviticus with this chapter on voluntary offerings.  Chapters 1-26 are obligatory.  Ch. 27 has regulations about the proper conduct of voluntary offerings; so the regulations are obligatory but the offerings are voluntary.  It just reminds us, again, that the OT calls for true worship from the heart.  The obligations of the Mosaic Law are built on the greatest commandment: Thou shalt love the LORD thy God with all thy heart, with all thy soul, and with all thy strength (Deut. 6:5).

·       27:1-8: Regulations on dedicating persons to the Lord.  Their value is based on their ability to serve.

·       27:9-13: Regulations on dedicating animals to the Lord.

·       27:14-15: Regulations on dedicating houses to the Lord.

·       27:16-25: Regulations on dedicating land to the Lord.  There was a distinction between family land (inheritance, v16-21) and non-family land (v22-25).

·       27:26-33: These regulations prohibited dedicating a firstborn to the LORD (all firstborn were already His), a condemned person (that would dishonor the LORD; they had no value), or tithes (again, the tithe already was the LORD’s).

This concludes laws given to Moses on Mt. Sinai.  In Numbers the people will begin to move toward the Promised Land.

Leviticus 26, Rewards and Consequences

We want to share several observations on items in this chapter.

·       26:1-2: This is basically the introduction to this chapter.  In the Ten Commandments there are 4 having to do with Israel’s relationship with God.  Three of those four are here: no false Gods, no graven images, and keep the Sabbath (the 4^th is not using the LORD’s name in vain).  In other words, in the matter of Israel’s overall blessing and staying in the land, it has to do with their relationship with God.

·       Note the progression in God’s relationship with Israel if and when they turn from Him.

·       26:18: the “act” of disobedience (if you do not obey Me).

·       26:21: the “will” of disobedience (and are not willing to obey me).  This issue was raised with Pharaoh (Exodus 10:27), Abraham’s servant who went to get a bride for Isaac (Gen. 24:5,8) and the people of Israel at Kadesh Barnea when they were not willing to enter the land (Deut. 1:26).

·       26:23: despising the disciplines of the LORD (you are not reformed by Me).  The word “reform” (Heb. yacer) means to chasten, discipline or instruct.  The initial punishments God promises to send on the disobedient, if not accepted by His people, would mean they were not reformed.

·       26:27-28: This continued refusal (v27: after all this) to accept discipline (walk contrary to Me) would result in the severest chastening by the LORD (I also will walk contrary to you in fury).  This word “fury” is a key term, particularly in Jeremiah and Ezekiel.  Ezek. 5:13 shows this: Thus shall my anger be spent, and I will cause My fury to rest upon them.  His anger is spent, meaning He has sought to chasten His people, but they have not been reformed.  Therefore, He then moves to His fury, where He removes them from the land.  He was referring to this “fury” when He said, I will do among you what I have never done, and the like of which I will never do again, because of all your abominations (Ezek. 5:9).  The prophet Ezekiel knew Jerusalem and the Temple would be destroyed, not only because God revealed it to him, but because he knew Leviticus 26! 

·       26:20-25: What does confession look like?

o   To confess (Heb. yadah), to throw or cast; then to give thanks, praise, confess.  There must be an openness about the sin, putting it out clearly before the LORD.

o   Humbled (Heb. kana), to be humbled, brought down.  Sin is the result of pride, putting ourselves above God.  Confession involves putting ourselves back in a proper relationship with God.

Leviticus 25, Sabbath and Other Laws

The land is fundamental to Israel’s existence.  That is what is behind the Sabbatical Year (25:1-7) and the Year of Jubilee (25:8-55).

·       The key word for the Sabbatical Year is REST.  Every seventh year the land was to be a year of no planting of crops.  Thus, it was a sabbath of solemn rest for the land (v4).  Again, we see the goodness of God in His laws.  With everyone doing the same, no one takes unfair advantage.  Today, in Israel, this is an acknowledged issue.  While not all farmers keep the Sabbath year, many do and with various approaches.  Here is a link to an article I found interesting as we don’t have space to discuss this in our blog (The Israeli farmers who are giving their land a year’s rest (jns.org)).

·       The key word for Jubilee is LIBERTY (v10).  The Year of Jubilee occurs every 50 years.  Thus, it is the year after the 7^th Sabbatical Year. 

o   25:13: Everyone returns to their own inherited land.

o   25:14-17: There were regulations about buying and selling that kept “greed” at a minimum, if you will.  The key line is: you shall not oppress one another.

o   25:18-22: God promised a good harvest in the 48^th year that would sustain them through the 49^th Sabbatical year and then the 50^th Jubilee year.

o   25:23-24: Here is the basic purpose of Jubilee.  The land actually belonged to God; thus even the people of Israel were strangers and sojourners.  Yet, it is their possession (v24), given to them by the LORD (v38).

o   25:25-28: This illustrates how and why the land needed to be returned to the heirs of the property.

o   25:35-38: Throughout the year there was care for the poor and oppressed.

In anticipation of the next post on Lev. 26 I want to share a simple outline.  The chapter is about blessings for obedience and curses for disobedience.  It is a chapter that it is clear the later prophets (such as Isaiah, Jeremiah) knew well.

·       26:3-13: Blessings for obedience (v3-5: blessing on the land; v6-8: peace and security in the land; v9-13: a relationship with God).

·       26:14-39: Curses for disobedience (v14-17: disease, crop failure and defeat at the hands of their enemies; v18-20: drought; v21-22: more plagues, wild beasts; v23-26: sword, pestilence, scarcity of bread; v27-39: God’s FURY (v28; i.e. the worst chastening: cannibalizing their sons and daughters, death, their offerings rejected by God, desolation, v31-33, scattered among the nations, faintness of heart, v36-39)!

·       26:40-45: How to return to the LORD (v40-41: confession, accepting their guilt; v42-43: then God will remember His covenant with Abraham, Isaac and Jacob; v44-45: God will not cast them away).

Leviticus 24, The Feasts of the LORD (2)

We want to add some thoughts on the feasts of Lev. 23 before briefly summarizing Lev. 24.

·       23:2: “feasts”: The Hebrew mowed means an appointed place, time, meeting.  Generally, it refers to the time, but by implication it refers to an assembly and the place of meeting.  The first use is in Gen. 1:14, referring to seasons God established.  The next few uses (Gen. 17:21; 18:14; 21:2) all refer to Sarah having a son “at the appointed time.”

·       23:2: “convocation”: The Hebrew miqra refers to a calling together, assembly.  The first use is in Ex. 12:16, referring to the first and last days of unleavened bread.  These are called “holy convocations” when there was no regular work.

·       23:4-8,11: This helps clarify my “Thursday” view of the crucifixion.

o   Thursday during the day: the killing of the lambs, and the Lamb of God was on the cross.

o   Thursday evening: Passover begins, the meal is served; just before sundown Christ is placed in the tomb.

o   Friday evening: day 2 begins, through Saturday sundown.  It’s the first day of Unleavened Bread which is a Sabbath day.  So, this Friday/Saturday is a “double” Sabbath, if you will.

o   Saturday evening: day 3 begins, which is the 2^nd day of Unleavened Bread, the day of Firstfruits.  Early in the morning on that day, Sunday morning, the firstfruits of our resurrection is raised (1 Cor. 15:20).

·       23:11: The Sabbath referred to here is a Friday/Saturday during the feast of Unleavened Bread, not the Sabbath of the first and last day of the feast.  Why? Because it has to be in sync with Pentecost, 50 days from one Sunday (firstfruits) to another (Pentecost).  Thus there must be a regular Sabbath during the week-long Unleavened Bread.

Lev. 24 begins with instructions concerning two items in the “holy place” of the tabernacle, keeping the lamps burning (v1-4) and keeping the bread of the Presence before the LORD (v5-9).  These are potent pictures of Messiah, the “Light of the World” (John 8:12; Luke 1:78f) and the “Bread of Life” (John 6:32-35).

Lev. 24:10-16,23 relates another story (like the death of Aaron’s sons) that speak of the seriousness of the law and the holiness of God. In the midst of that story are some laws concerning what we might call “sanctity of human life.”  The law (the Bible as a whole) made a distinction between the blood of a person and the blood of an animal.  Both had the breath of life.  But the former was created in the image of God; the latter was not. 

Psalm 29

As these words are written we are in Jerusalem where we have been for several weeks.  We arrived the end of January and about a week after we arrived we experienced one of the most amazing things: loud, booming thunder in the midst of a Jerusalem snow storm. 

We are not unfamiliar with majestic lightning and thunder storms from our days in Walsh in SE Colorado where we loved to sit on the front porch and marvel at the displays in the distance, from NE to SE, 180 degrees around.  The flash of lightning would be followed several seconds later by the faint sound of distant thunder.  One night we stood with friends at Holland Lake along the Swan highway of Montana and watched a thunder cloud work its way down a canyon from Upper Holland Lake, setting trees on fire with lightning and then dousing them with the accompanying downpour, and then moving across our lake until it got close, at which point we all ran for the car.  But we had stayed as long as we felt safe just amazed by the display of power and majesty of it all.

To be in the middle of the storm of course increases the sense of power and awe.  The flash of light followed within a second or two by the loud banging and crashing.  Several times in our Montana homes in Lewistown and Kalispell we experienced middle-of-the-night storms like this.  One night lightning split a tree just across the street from our house; the ear-splitting thunder was almost immediate and struck fear. 

That is the kind of thing we recently experienced in Jerusalem: the flash in the window followed almost immediately by the loud thunder.  The storms of this nature seemed to be moving quickly so that the lapse between lightning and thunder grew shorter until it seemed to be right over us, and then longer as it moved on.

The Psalmist seems to be in this very situation of watching a powerful storm pass, perhaps from North (where it splintered the cedars of Lebanon) to Southeast (where it shook the wilderness of Kadesh).  Apparently he even sees a frightened deer in its reaction to all the power of the display.  Verses 3-9 describe the amazing scene, something that could be imagined if David were situated on some of the surrounding hills of Jerusalem.  (Todays Mt. Scopus among others would provide such a vantage point.)

All of this, so far, is not unusual in the sense that perhaps we have all had similar experiences of the display of power and majesty in creation around us.  But let us be clear and careful in understanding the effect of this on the Psalmist.

First, this is a call to worship the Creator.  David begins with a wonderful call to praise (v1-2).  What is seen in the thunderstorm is directly related to God who is the Creator and Sustainer of the universe.  We must bow before Him and worship in holiness for He is holy!  David sees the “God of glory” (v3), the omnipotent God (v4).  ALL in His temple of creation, cry “GLORY!”

As we have already seen in Psalms 8 and 19, what we see around us must tell us something about the Creator.  Thus we conclude that our view of “origins” is not a passing interest.  It is fundamental.  For example, those who struggle with a God who would hold men accountable who have not heard the truth of the Bible struggle because they fail to hear the truth of Creation.  There is a clear and in this case powerful and loud voice that is speaking!  It speaks of the reality of a God of power and majesty who must be worshiped!  We are foolish, as in stupid, to suppress this truth (Rom. 1:18-23).  And yet this is the approach of many.

Second, this brings comfort and encouragement to those who worship the Creator.  David concludes with this thought (v10-11).  The storm says God is King forever; thus it assures him that God will never lack the power to strengthen and bless His people.  The thunderstorm leaves a residue of blessing in its wake.  Around Jerusalem now, the greening of the desert is just amazing.  The wildflowers are in bloom.  We traveled down to Jericho and then north to Mount Herman this last week and were so blessed by what we saw.  The hills around Jerusalem were just covered with shepherds and their flocks enjoying the green pastures.  To bow before the awesome and powerful God, in reverential fear, brings comfort to those who worship Him.  At the same time it brings fear to those who refuse to acknowledge Him.

The call goes out to all to cry “glory!”  It is especially extended to the “mighty ones” (v1), those who are considered to be people of accomplishment.  Do not be full of yourself.  Give unto the LORD the glory due to His name; worship the LORD in the beauty of holiness. 

Leviticus 23, The Feasts of the LORD

Lev. 23 summarizes the feasts and holy days.  It begins with the weekly Sabbath, the significance of which we will consider in Lev. 26.  Then there are 7 events.  Four (Passover, Unleavened Bread, Firstfruits and Weeks) were in the Spring; three (Trumpets, Atonement and Tabernacles) were in the Fall (7^th month). 

·       Passover (23:4-5) emphasized salvation, reminding them of the “passing over” in Egypt when they put the blood on the doorposts.  On Passover the lamb was killed and, in the evening, the meal was eaten.

·       The Feast of Unleavened Bread (23:6-8) began the next day in the evening and went for a week.  It symbolizes sanctification, the removal of sin depicted by the removal of leaven from the house.  In the NT note these forms of “leaven”:

o   Mark 8:15: The leaven of the Herodians (worldliness).

o   Luke 12:1: The leaven of the Pharisees (hypocrisy).

o   Matt. 16:6,12: The leaven of the Sadducees (unbelief).

o   Gal. 5:9: The leaven of the Galatians (legalism).

o   1 Cor. 5:6f: The leaven of the Corinthians (moral evil, evil conduct).

·       The Feast of Firstfruits (23:9-14) occurred on the first Sunday of Unleavened Bread.  It symbolizes stewardship in that it recognized God’s ownership of all our possessions.  However, it also speaks clearly of “resurrection” since (1 Cor. 15:23) Christ is our firstfruits.  Christ was raised from the dead on that Sunday after the first weekly Sabbath during Unleavened Bread.

·       The one-day Feast of Weeks (23:15-22; also called Pentecost in the NT, Acts 2) occurred 50 days after Firstfruits.  It was the beginning of harvest and signified service.  It was the day the Church came into existence, the day the ministry of evangelism/discipleship began for the followers of Christ.

·       The one-day Feast of Trumpets (23:23-25) at the beginning of the 7^th month was like a civil celebration of New Year.  (Israel operated on three calendars: the religious one beginning just before Passover, the civil calendar and the harvest calendar).  For Christians it signifies the Second Coming of Christ, the beginning of a “new calendar.” 

·       The Day of Atonement (23:26-32) was not a feast but a fast.  It signified the satisfaction for sin provided by the shedding of blood.  We considered this in detail in the posts on Lev. 16.

·       The Feast of Tabernacles (23:33-44) was a joyful celebration.  People went camping, building “booths” (dwellings) with tree branches.  It was a reminder of how they lived in the wilderness after leaving Egypt.  It signified summation, a reminder of the Messianic Kingdom, the consummation of all things.

Leviticus 22, Laws of Holiness (5) (20: Punishments)

The “law of the harvest” (you reap what you sow) is all over Scripture.  This chapter identifies penalties for certain violations.

·       Capital punishment (the death penalty) is for offering children to Molech (v1-5), consulting mediums and spiritists (v6,27), cursing father or mother (v9) and adultery (v10-21).  The phrase “cut off” is likely referring to death, not eviction from the camp.  Likewise, the phrase “die childless.” 

·       As in the previous three chapters we see the emphasis on “holiness” (being God’s set-apart people, His special treasure; 20:7-8).  There is a command to be holy, and the fact that God made them holy. 

·       They are to be separate from other nations (v22-27).  Again, remember Gen. 15:13-16 where God would not give Canaan to Abraham at the time because the sins of the Amorites had not reached full measure.  We may think God is not paying attention but He is; He knows the sins even of the USA and we will give account.

Laws for Priests (Lev. 21-22)

Lev. 21-22 contain additional laws for priests.  Remember that the major point of Leviticus is facilitating the true worship of God in Israel.  These are not meant to be guidelines for leaders in the Church, the Body of Christ.  However, there will be some connection between OT and NT which we will seek to point out.

·       21:1-6: The priest must not let natural sympathies interfere with his work.  Likewise, Christ at 12 years of age said, I must be about My Father’s business.

·       21:7-8, 13-15: The priest must be properly married.  The NT had a similar requirement for Elders (1 Tim. 3:2).  Remember, the priest is a picture of Christ and the Church, the Bride of Christ.

·       21:9: The priest’s children must be respectful.  Again, similar thoughts are raised in the NT for Elders (1 Tim. 3:4f; Titus 1:6).

·       21:10-12; 22:1-9: The priest must not make himself unclean.  I.e., he is called to holiness.  Compare this to 1 Tim. 3:2-3,6f; Titus 1:7f.

·       21:16-24: The priest must not serve if he has a physical defect.  The issue is that he stands for the Messiah, the Priest after Melchizedek, the One without blemish and thus qualified to be the sacrifice for our sins, the Lamb of God.  There is no such command for leaders in the Church.

·       22:10-30: The priest must abide by the laws of the offerings.  Only Priestly families could partake of the sacred food (v10-16).  No defective animals were to be used (v17-25).  They were not to slaughter two animals from the same “family” on the same day (v26-28).  And the thanksgiving offering was to be eaten the same day (v29-30).

·       22:31-33: The summary statement is that they were called to diligent obedience.