Psalm 35

 This is a Psalm that arises out of a very difficult time in David’s life.  Many relate it to the time he was running from Saul before he became king.  It can be seen to fit that time but in my way of thinking it fits quite well in the time of David’s life in later years when God had forgiven him of great sin and was yet suffering the consequences at the hands of those who were not so forgiving.  To be sure the historical context is not important.  In truth, whatever time of difficulty David experienced in his life, this Psalm would surely fit.

Like many of the Psalms, there is in the Hebrew a natural outline involving repeated themes.  Without going into a detailed organization, note how David expresses his complaint and prayer and then follows it with a commitment to joyful praise.

Ø  Stanza 1: v1-10

§  Complaint and prayer, v1-8

§  Commitment to praise, v9-10

Ø  Stanza 2: v11-18

§  Complaint and prayer, v11-16

§  Commitment to praise, v17-18

Ø  Stanza 3: v19-28

§  Complaint and prayer, v19-26

§  Commitment to praise, v27-28

In the opening stanza God’s man begins by pleading in terms of warfare, that God will both defend or stand for him and go on the offense to stop those who pursue him.  But note the request at the end of v3: “Say to my soul, ‘I am your salvation.’”  One of the critical things for believers is that we speak the truth to ourselves.  To do that we need God to speak truth to us first.  If we know that God is for us then we can be at peace, even before the battle itself is settled.  We have such promises.  For example, Romans 8:28-30 (not just v28 but the entire context) gives assurance that God will bring us through our afflictions to a good purpose and conclusion.  Phil. 1:6 reminds us that He who began the good work within us will complete it until the day of Christ!  It is not simply a matter of knowing Scripture.  We need God, by His Spirit, to speak to our souls.  What our renewed minds see in Scripture must become heart-truth.

In vs. 4-6 note the different ways the Psalmist speaks of “failure”.  He prays that God will let those who attack him without cause …

·         Be put to shame (to be disappointed in their plans).

·         Be turned back (as an army is forced to retreat).

·         Be like chaff before the wind (so their plans will not stand).

·         Be on a dark and slippery path (lack ability to stand and fight).

In the end he prays an appropriate prayer: that the enemy will reap what he has sown.  The “law of the harvest” is always in order (Gal. 6:7).  The concluding words of praise are fitting.  As God speaks to His soul the man of God will be joyful in his soul, rejoicing in God’s salvation.  Every part of his body will exalt the Deliverer.

In the second stanza the complaint of David is again raised, that his enemies have returned evil for good.  David can recall times when he had been compassionate and caring of these very same people who are now on the attack.  Let us not forget that this is normal for believers.  Even as Christ suffered unjustly at the hands of those He had loved, so we will suffer in the same manner if we live godly lives (1 Peter 4:12-19).  Let us remember to do as David does and as Christ did as well: to …

·         Repay no one evil for evil (Rom. 12:17).

·         Live peaceably with other as much as possible (Rom. 12:18).

·         Allow God to settle the score (Rom. 12:19).  This is the essence of the “imprecatory” Psalms, where David is taking a problem with others and giving it to God to settle.

·         Love our enemies (Rom. 12:20).

·         Overcome evil with good. (Rom. 12:21).

David’s “how long” (v17) reflects the difficulty he has, not only with what is happened but the fact that this problem has gone for so long.  Let us remember that tribulation works perseverance and perseverance proven character and proven character hope (Rom. 5:3-5).  If we are growing tired let us fall ever harder upon the Lord.  Let us not give in to the temptation to take vengeance into our own hands.  Let God do his perfect work in you as well in those who afflict you.

The final stanza again finds the Psalmist pleading with God to limit those who oppress him.  His concern is not only that they fail in what they seek to do but that they not have the opportunity to gloat in their evil.  In v19 to “wink with the eye” is a form of rejoicing over an enemy.  Spurgeon says (in his Treasury of David),

The winking of the eye was the low-bred sign of congratulation at the ruin of their victim, and it may also have been one of their scornful gestures as they gazed upon him whom they despised. To cause hatred is the mark of the wicked, to suffer it causelessly is the lot of the righteous. God is the natural Protector of all who are wronged, and he is the enemy of all oppressors.

As is often the case David concludes not only with his own commitment to praise, but also the prayer that the people of God he is called to serve as King will also worship God for the way He cares for His Anointed.  In the end, prayer, even of this type of plea for our unjust suffering, is for the glory of God and not merely for the comfort of His people.

Think about times in your life that you have suffered without cause.  Did it make you discouraged?  Did you complain a lot to others, perhaps everyone who would listen except God?  Let us consider this seriously.  God has left us here to make disciples of all nations.  We cannot allow ourselves to be consumed by vengeance or bitterness.  May we learn to pray as did David, to give these things to God!  May we allow Him to receive the glory for working in and through these problematic relationships!  And may we give Him the praise!

Deuteronomy 4:1-14, Renewal or a New Covenant?

This question of whether Deuteronomy is a renewal of what was given at Mt. Sinai or a new covenant given “besides” what was given at Mt. Sinai is important and has some serious ramifications.  The issue of authorship is related to this.  Did Moses write this book, or at least have it written as he dictated it before he died or was it written much later in Israel’s history, perhaps in the time of King Hezekiah, from records passed down through the years?  The theory is that it was written at that time by leaders who were trying to require worship at one place (the temple in Jerusalem) rather than worship permitted in many cities. 

If you wonder what the connection is, let me share a few things about Deuteronomy that are different than what was given at Sinai.

·       Deut. 12 emphasizes a central place of worship, a location that God would select.

·       Deut. 17 gives principles by which a king should live, a subject not addressed at Sinai.  It included instructions that each king would write for himself a copy of this law in a book.

·       Deuteronomy places a stronger emphasis on Israel’s treasured position.  Deut. 4:8-9; 7:6; 14:1; 26:18-19; 28:1,9-10 are passages that speak this way.  In addition, there are somewhat specific descriptions of the land they are about to take as theirs (1:7-8; 7:1; 8:7-9; 11:10-12,24).

·       Deuteronomy lays a stronger foundation for loving God and teaching the generations to come.  In addition, there is a stronger emphasis on refraining from idolatry, especially in light of the nations that were currently in the land.  These things were subjects at Mt. Sinai, and there was even the “Golden Calf” incident.  But Deuteronomy places an emphasis at the beginning and end of the book.

·       Furthermore, there is no restating the regulations for sacrifices and feasts and other worship activities.  Also, the cleansing issues (leprosy, bodily discharges, etc.) are absent from Deuteronomy. 

To some degree these differences can be attributed to the fact that they were going to enter the land, they would be spread out (rather than encamped around the tabernacle) and concerned about dwelling as one nation within boundaries (rather than the more nomadic wilderness lifestyle).  To me, it is very wise for God to renew the covenant at this point, with the current generation of which only two men are more than sixty years old (Caleb and Joshua). 

Some have called Deuteronomy the “Constitution of Israel.”  It is that kind of document in that it was to be read regularly by the King (17:18-20) and by the nation (they were accountable for obeying it’s contents (30:9-10). 

Therefore, concerning the authorship and time of writing of Deuteronomy, we have three truths from the book itself to guide us.

·       Deuteronomy contains the words which Moses spoke to all Israel (Dt. 1:1).

·       Moses spoke these words in the plain across the Jordan from Jericho (Dt. 1:1).

·       And from that day forward, the people were accountable for obedience to the covenant made at Mt. Sinai (Dt. 5:2-3) and to the entirety of Moses’ words that comprise Deuteronomy.

Deuteronomy 1:1-8, Renewal or a New Covenant?

The title “Deuteronomy” means “Second Law” and was the name given this book in the Latin translation.  The Hebrew title, as usual, comes from the opening words of the book: These are the words.  In what sense is Deuteronomy a “Second Law?”  Is it a repeat of what was given in Exodus and Leviticus, and thus is being renewed?  Or is it different, a second covenant?

When you read Deuteronomy you can see that there are certainly differences from what was given at Mt. Sinai.  The Levitical laws about sacrifices and cleansing and feasts are not in Deuteronomy.  And there are some additional laws, some of which we’ll note in a moment.

The key passage on this question is Deut. 29:1: These are the words of the covenant which the LORD commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb.  At the least this verse indicates, one, that the Mt. Sinai covenant is not being replaced; and two, there must be differences between the two. 

Here are a few thoughts from various commentators:

·       Jamison, Faucette, Brown says they are substantially the same, but renewed.

·       The saint J. Vernon McGee says it is the law interpreted in light of 38 years of experience.  It is an application of the law to the different generation.

·       John MacArthur says it is not a second law.

·       Matthew Henry calls it a ratification of the first, done because many now were not at Sinai.

·       Albert Barnes refers to it as the solemn renewal of the covenant.

·        Charles Ellicott, on Dt. 29:1, says that the covenant being made is the one spoken of in Dt. 29-30, not what was said from Dt. 5-28.  And what follows in Dt. 29-30 is the current generation affirming the special relationship of God with the Nation.  He also points out Dt. 5:2 at the beginning of the statutes and judgments of Deuteronomy which reads, The LORD our God made a covenant with us in Horeb.  What that passage makes clear is that the Sinatic covenant is still intact and the current generation is accountable to that as well as what is in Deuteronomy that might be additional.

We will talk a little more about this in the next post.  For now, I am going to post one of my favorite “maps” (drawings) of Israel that shows how Moses’ description of the land in Dt. 1:7 is precise as to the various geographical areas: the mountains of the Amorites (Ramat HaGolan), the neighboring places in the Arabah (the Sea of Galilee to the Dead Sea and on to Eilat), the mountains (Samaria, Benyamin, Judea, Hevron), the lowland (the shephalah, little hills from Modi’in to Beersheba), the South (below Beersheba to Egypt), and the seacoast (the coastal plain).  What a varied and fascinating piece of land.  HaEretz Yisrael, the Land of Israel.

Num. 36, Preparing to Enter the Land (6)

There was one final “tweaking” of the law concerning the daughters of Zelophehad, a man of the tribe of Manasseh.  What would happen to their inheritance if they married outside of Manasseh?  The land generally goes with the husband, and that might mean some man from Judah or Asher could have an inheritance within the tribe of Manasseh.  Again, we see the ability of Moses to come to the LORD and for there to be an answer.  The women were free to marry whomever they wished, but only within the tribe of Manasseh.  And this is what these women did.

Num. 36:13 summarizes what was determined by the LORD after the situation with Balaam and Israel’s harlotry with Moab (Num. 26-36).  They were at what might be called the “staging location,” the plains of Moab by the Jordan, across from Jericho.  There is still one major event, and that is the death of Moses which will be accompanied by thirty days of mourning (Deut. 34:8).  Before Moses dies he will deliver the contents of the book of Deuteronomy. 

I want to conclude this last post on Numbers by repeating something we presented at the beginning: a list of lessons to be learned from Numbers.  (A more detailed list is in post #4; we are giving a shorter version in order to provide ourselves one last opportunity to benefit from this great record of God’s dealings with Israel.)

·       Numbers reveals the strengths and weaknesses of Moses’ character.

·       Numbers reveals the weaknesses of the people and human nature in general.

·       Numbers reveals the effect of a righteous man’s prayers.

·       Numbers reveals God’s loving care for His people.

·       Numbers reveals God’s intimacy with those who love Him.

·       Numbers reveals God’s judgment upon sin.

·       Numbers reveals the parallel between Israel’s and a Christian’s experiences.

On that last item, consider.  Israel was delivered from Egypt’s bondage.  But then they became self-confident and zealous for the flesh.  The result was the great discouragement of another 38 plus years of wilderness wandering and the death of an entire generation.  In terms of faith in the LORD, and a greater willingness to look ahead to the land rather than back to the leeks and garlic of Egypt, God has been preparing the nation spiritually, a heart preparation for driving out, destroying, dispossessing and dwelling.

Num. 34-35 (32:1-19), Preparing to Enter the Land (5)

Preparing to enter the land means preparing to take control of and dwell in the land.  The closing verses of Num. 33 (v50-56) make this clear. Therefore, part of the preparation is being ready to govern.  There is a lot of wisdom in these chapters.

·       34:1-15: This passage indicates the boundaries of the land that will become Israel.  In other words, this is what God is promising to them.  The map at the end of this post shows two colors, red and green, both of which together fit the description in Num. 34.  The red is what was under control by the death of Joshua; the green is what would remain still to be conquered.  What God promised included modern Lebanon and most of Syria.  It fits the promise of Gen. 15:18-21 which went from the river of Egypt (not the Nile but Wadi el Arish, the border of Egypt) to the River Euphrates (which runs just beyond the northern border of Lebanon).   

·       34:16-29: This identifies the new leadership for each tribe who would be in charge of dividing the land for the remaining nine and a half tribes.  Let me list, without comment, the meaning of some of the names, as we did earlier in Numbers.

o   18: Caleb = dog, forcible.

o   20: Shmuel = his name is El.

o   21: Elidad = my God has loved.

o   22: Bukki = wasting.

o   23: Hanniel = favored of God.

o   24: Kemuel = raised of God.

o   25: Elizaphan = my God has protected.

o   26: Peltial = God delivers.

o   27: Ahihud = brother of Majesty.

o   28: Pedahel = Ransomed by God.

·       35:1-8: The LORD commanded that 48 cities would be open to the Levites to dwell in, and with this they were to be given common-lands around the cities to farm.  The result was that the Levites were spread all over the country.  What a great system.

·       35:9-34: Of those 48 cities for the Levites, six were “cities of refuge.”  This was a critical part of Israel’s justice system.  If someone killed another person they could in turn be killed by an avenging relative.  To give time for the judges to determine guilt or innocence, the killer could flee to one of these cities and be safe, either until he was found to be guilty or until the death of the high priest.  This passage includes a hallmark of Israel’s justice system: one witness is not sufficient testimony against a person for the death penalty (35:30b).  But it also includes another hallmark: Whoever kills a person, the murderer shall be put to death on the testimony of witnesses (35:30a).  “Life for life” is not an issue of decreasing the manslaughter numbers.  It is justice.  Anything less defiles the land (v34).

Num. 32-33 (32:1-19), Preparing to Enter the Land (4)

Numbers 32 records the request of certain tribes to be given land on the east side of the Jordan rather than on the west side in Canaan.  Initially, the tribes making this request are Reuben and Gad.  The land they desired was what had been taken from the Amorite king Sihon and Og, king of Bashan. The reason for this was that these tribes saw that their agricultural needs would be satisfied there; it was a land for livestock, and your servants have livestock (v4).

Additionally, they indicated they would not need to cross over the Jordan (v5).  This alarmed Moses, that two and a half tribes (eventually half the tribe of Manasseh would also settle there) would not go to war with the other nine and a half.  All twelve tribes had, of course, been involved in the battles with Sihon and Og.  Thus, Moses confronted them about this (32:6-15).  The response of Reuben and Gad (32:16-19) was that they would build shelters for their livestock, and that their military men would then go with the others into Canaan.  They would be part of the national military until such time as the other tribes received their inherited land.  Moses agreed to this (32:20-27) and gave Eleazer and Joshua instructions accordingly (32:28-32).

Reuben and Gad settled their cities so those remaining there would have protection.  The descendents of Manasseh’s firstborn son, Machir, then settled the land of Bashan (the Golan Heights today).  The other six sons of Manasseh (Josh. 17:2) would later receive an inheritance on the west side of the Jordan.  The accompanying map (labeled #40) shows all the tribal areas. 

Numbers 33 is a record of all the “resting places” of the people of Israel during their forty years of wandering.  For the most part the locations of these places are not known for sure, although there is enough knowledge to create disagreements about the exact route of the Exodus, as the attached map (labeled #29) indicates.  To me, the very existence of a list like this shows a desire to establish the fact of the Exodus. 

·       33:7: “Baal Zephon.”  Baal is the Phoenician word for “lord”.  Zephon is the word “north.”  Thus, Baal Zephon is “Lord of the North.”  Migdol is the term for “tower.”  It generally refers to a protective tower that a city might have or that might be found in a field where people can run to if an enemy is approaching.  Several OT stories involve these towers.

·       33:33-34: There is a place today, about 20 miles north of Eilat (Ezion Geber, 33:35), called Yotvada.  There is a spring there so it could have been a campsite for Israel.  But as is often the case, it may or may not have been Jotbathah.

·       33:52: High places is the term “bamah.”  These were locations for worship of false gods.  Again, in the OT historical books (Kings, Chronicles) these places are a constant temptation to Israel and her worship of the true God.

There is one additional note on Num. 33 after the two maps.

 

·       33:50-55: The instructions for the people of Israel, upon entering the land, were that they drive out, destroy, dispossess and dwell.  Failure to do these things would result in constant irritation and harassment for Israel.  “Irritants” is like a tooth-pick in your eye.  “Harass” is the same word used in Psalm 129:1-2 translated “afflicted.”  Many times they have afflicted me from my youth, let Israel say; many times they have afflicted me from my youth.  It was so true.  They did not drive out, destroy and dispossess; and thus Israel could not get past the idolatry of their neighbors.  In the NT we have the same concept with respect to the sanctification of the believer.  For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live (Rom. 8:13).  It is being conformed to His death (Phil. 3:10).  If we are not this “drastic” about the eradication of the flesh we will not be conformed to His death!

Num. 30-31 (31:12-24), Preparing to Enter the Land (3)

Again, in these chapters, we have a couple of interesting and valuable subjects.  Num. 30 is about making vows.  The first thing to note is that the basic rule of making vows (promises) is that you must be as good as your word: If a man makes a vow to the LORD or swears an oath to bind himself by some agreement, he shall not break his word; he shall do according to all that proceeds out of his mouth (30:2). 

But what about the rest of the chapter?  Is a woman’s word not as good as a man’s?  Are women put down in that a man (father or husband) has the final say in her words?  The answer to both these questions is a resounding “no!”  The passage actually emphasizes the woman’s need to stand by her promises.  But the problem is that in the culture, the woman’s ability to fulfill her word was generally bound up in her father or husband who provided for her and protected her. 

This is not demeaning to women.  Rather, it speaks volumes about the value of family.  We may not understand this today because our society has become confused about the Creator’s plan for families.  The only thing that people seem to care about these days is the right of a woman to do this or that.  This passage reminds us of the responsibility of a man in his home. 

Num. 31 probably provides more perplexity for people today in understanding what was happening.  Again, just to set the stage, in our culture, when one country goes to war with another, the main point is to have no civilian casualties.  We’ve seen Israel raked over the coals on this, for the deaths of civilians who were, in essence, planted in the middle of military sites by some terrorist government.  I can tell you, the Russians and Chinese and pretty much anyone else in the world outside the “western” countries do not think this way. 

It was the same with the Romans, Alexander the Great, the Medes and Persians, the Babylonians, and every nation around Israel.  Not only did they kill non-military people, they also took slaves.  But there is a much more fundamental issue here.  It’s in Num. 31:3: Arm some of yourselves for war, and let them go against the Midianites to take vengeance for the LORD on Midian.  Israel was taking vengeance for the LORD!  And lest you think this was just a role for the “Chosen People,” remember that such nations as the Assyrians, Babylonians and so forth were also God’s servants to take vengeance, not only on sinful Israel but on other nations. 

This is also an issue for Israel when they crossed over into Canaan.  The Canaanites were to be annihilated because their wickedness had reached God’s limit (Gen. 15:16).  In God’s perspective, the battles were not just about populations.  They were about cultures.  Thus, Israel was permitted to take slaves, and then they were bound to treat those slaves in a lawful manner according to the Law of Moses.  The threat of death and bondage was God’s deterrent to keep nations from frivolous wars.

Psalm 34

 

Here we have another magnificent Song that teaches us one of the most critical aspects of life for human beings: what it means to fear the Lord.  And the Song is given in such a way as to remind us that the God-fearing life is the Christ-like life!  Like Psalm 25, this Psalm is an alphabetical acrostic, each verse beginning with a different succeeding letter from the Hebrew alphabet.

The title, if it is true (remember, these were added later and are likely accurate but are not part of the inspired text) gives an interesting context which you can read about in 1 Samuel 21:10-15.  “Abimelech” may have been a title for Philistine kings as far back as the days of Abraham and Isaac.  In David’s situation the name of the king was Achish.  And while the story was a bit humorous in the way God delivered David, it nevertheless was an experience that evoked worship from David and which he saw as an opportunity for all God’s people to consider.  So consider Psalm 34.

vThe call to praise, v1-3.

Consider the 5 terms David uses for praise.  It is a reminder of the many ways there are for us to glorify God.

**Bless: to bend the knee before God, as one would bow before a King when entering the throne room.

**Praise: to honor someone by the singing of a hymn, words that recount that persons greatness.

**Boast: to shine a light so as to make obvious the perfections of the one being honored.

**Magnify: to twist together several strands to make a powerful chord; thus to recount the many reasons One is to be honored.

**Exalt: to honor by lifting up where the honored One and His accomplishments can be seen by all.

 

vThe reason for praise, v4-7.

As noted there is a historical situation referred to in the title to the Psalm.  If that is the case, it is a story early in David’s life as he began the period where he was on the run from King Saul.  What is interesting is that David, standing before the Philistine King had fears (v4).  Prior to this David had killed the giant and killed 200 Philistines singlehandedly as a dowry for his marriage to Saul’s daughter Michal.  But now he was on the run.  Perhaps he had never really felt vulnerable in this way.  Note that fear in v4 (used only one other time in this way in Isa. 66:4 where God gives idolators over to the things they fear) is not the same term as the fear of God in v7 (reverencing fear).

 

vThe call to faith, v8-10

David understands that what he experienced of God’s deliverance is something that the rest of God’s people need to learn.  So he calls them to trust in God as he did.  If they do they will have no “lack”.  Two different words help us to understand that they will not be lacking in the sense of being in need (v9) nor will they lack what they need to do what needs to be done (v10).

 

vThe call to fear God (specifics), v11-16

David now teaches us what it means to “fear the Lord.”  He gives specific applications that are repeated by Peter for believers in 1 Peter 3:10-12.  When one fears God it shows up in how they live their lives.  This helps us in understanding that fearing God is not running scared of God.  It is a reverence that causes us to live righteously.  Thus David concludes in the following verses.

 

vThe call to fear God (general), v17-18

The God-fearing life lives in the practical ways of v11-16 because it is humbled before God.  Go back to the various forms of worship in v1-3 and you see the reason one cries out to God when he is in difficulty.  It comes from a “broken heart” and “contrite spirit” (Psalm 51:17; Isa. 57:15).  To be courageous like David can lead others to brand us as amazing and brave people.  But even when you read the stories of David such as the killing of Goliath you see that he was one who feared God.  The fear of man that caused the rest of Israel’s armies to cower in fear did not rule in David’s heart.  But remember too that the next time we hear David speak of being broken is in his confession of sin, following a time when he did not fear God! 

 

vThe Messianic application, v19-22

Understanding David’s later struggle with brokenness brings us to the closing paragraph where our thoughts are lifted to the One and Only One who was righteous in all of life.  While David may not have understood the Messianic connection here, we do.  John’s gospel quotes v20 in speaking of Christ who when the soldiers put the spear in His side it kept Him from the normal treatment of those who were crucified in having their legs broken so as to hasten their death (John 19:33-36). 

In v19 deliverance (also in v4) means “to be torn away, snatched away from” trouble.  In the case of David it was God leading him to feign madness.  In the case of David’s greater Son Messiah it was through resurrection.  May we note that God’s ways of deliverance are many and varied.  There will be a time when God will deliver the Church by a snatching away (literal translation of the term in 1 Thess. 4:17), delivering them from wrath (1 Thess. 1:10).

As you read these closing verses and think of Jesus Christ remember that He too had a broken heart and contrite spirit, which is made clear in His praying in Gethsemane (Matt. 26:36-46).  Jesus crossed the Kidron to the Mount of Olives to pray, “not My will but Thine be done.”  Later in David’s life he too would cross the Kidron in the time of Absalom’s rebellion, at a time when his heart was broken but when he yielded himself to God for deliverance (2 Sam. 16:5-14).

And note that the One with the broken heart did not suffer any broken bones!  When we come to Christ we have absolute confidence that even though we die, yet we shall live (John 11:25-27).  And though Jesus was condemned by men, yet He was not condemned by His Father.  Likewise we know that to be in Christ is to be totally free of condemnation (Rom. 8:1,34).  Who is he who condemns?  It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.  Now there is an abundance of reason to bless, praise, boast in, magnify and exalt our Lord Jesus Christ!!!

Num. 28-29 (29:39-40) Preparing to Enter the Land (2)

These two chapters contain instructions for offerings at specific significant times.  You may think this is a repeat of instructions given in Leviticus.  But the point is that they were getting ready to cross the Jordan and enter the Promised Land.  It is quite possible it was hard to keep the regimen of offerings during the 40 years in the desert.  Albert Barnes has a note on the term strong wine in 27:7. He notes that the Hebrew term usually applies to strong drink that is not wine.  He goes on to say …

The Israelites in the wilderness had, in their lack of wine, substituted shecher made from barley for it.  They had thus observed the spirit, though not the letter of the ordinance. 

Here is a list of the occasions referred to in these two chapters:

·       28:3-8: The daily offerings (morning and evening).

·       28:9-10: The Sabbath offerings.

·       28:11-15: The New Moon offering (beginning of each month).

·       28:16-25: The Passover and Feast of Unleavened Bread offerings.

·       28:26-31: The Feast of Firstfruits.

·       29:1-6: The Feast of Trumpets.

·       29:7-11: The Day of Atonement.

·       29:12-34: The Feast of Tabernacles.

·       29:35-38: The closing day of the feast of Tabernacles.

The term for “offering” in 28:2 is the Hebrew qorban.  You may remember that in Jesus’ time on earth the Jews had come to misuse this term.  You can read about it in Mark 7:9-13.  In Numbers it probably refers to the meat portion of the sacrifice as opposed to the “bread” or grain offering or drink offering.

The other thing to note is the reference to My offering, My food for My offerings made by fire as a sweet aroma to Me (28:2).  This was a reminder to the people that the offerings were not about how good the offering was but rather about how awesome was the One being worshiped.  OT religion was always about the heart first.  You shall love the LORD your God with all your heart … soul … strength (Deut. 6:5).  This reminder was needed as they were about to leave the wilderness for the “land of milk and honey.”  Sadly, there would be times when Israel would forget this and bring offerings to the LORD that He rejected.  For I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings (Hosea 6:6). 

We have the same issue.  Paul said this about the financial offering of the church at Philippi: it was a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God (Phil. 4:18).  Let us give thanks that the sacrifice of Christ on the cross was an offering and a sacrifice to God for a sweet-smelling aroma (Eph. 5:2).  In other words, it was accepted by God because the heart of Christ was holy and righteous.  That righteous life gave the sacrificial blood it’s redeeming power.  Hallelujah!

Num. 26-27 (26:52-56; 27:15-23) Preparing to Enter the Land

There are several matters that needed to happen as the people of Israel, in the Plains of Moab, prepared to enter the land.  Num. 26, for the most part, is a record of the second census, commanded by the LORD.  There is not a great change in the total: only 1800 fewer people from the first census (Num. 1:46: 603,550) and after 40 years (Num. 26:51: 601,730).  The median age was younger, of course (26:64-65).

Here are a few notes of interest.

·       26:53-54: the largest tribes were Judah (76,500), Dan (64,400), and Issachar (64,300).

·       The smallest were Simeon (22,200) and Ephraim (32,500).

·       Together, Joseph’s 2 sons (Manasseh and Ephraim) had 52,700.  Yet Ephraim received a large territory (in Joshua) and Manasseh received 2 large territories.

·       In Josh. 13-17 territories went to Reuben, Gad, Manasseh East, Judah, Ephraim & Manasseh West.

·       In Josh. 18-19 the smaller 7 tribes received theirs: Benjamin, Simeon, Zebulun, Issachar, Asher, Naphtali, Dan.

·       Levites a month and older numbered 22,300 in Num. 3:39 and 23,000 in 26:62. 

Talk of the “inheritance” (26:52-56) puts a hope, a future reality, before the people.  This helps the people to get off the “death” experience in the wilderness (v65).  Thanks to the Lord, we have the same, a hope!  We will die (barring the catching away of the Church).  But death is the door to eternity in God’s presence.

Num. 27:1-11 records an interesting situation concerning the daughters of Zelophehad.  Since there were no sons there needed to be an answer as to their inheritance.  With this situation an exception was made in the inheritance laws.  It again shows that the Law of Moses was intended to do good things for the nation of Israel.  Necessary exceptions could be made.  As Jesus would later say, The Sabbath (the Law) was made for man, and not man for the Sabbath (Mark 2:27). 

A nation or tribe or “group” of people of any kind are lost if they do not have a leader who cares about them.  A leader who cares is like a “shepherd” for sheep.  Jesus knew the importance of a shepherd for Israel (Matt. 9:36).  So did Moses.  For that reason, he again interceded for the people, asking God to give them a shepherd to lead them after he (Moses) was gone.  This leader would be the one to lead them into the land.  Joshua was to be that shepherd. 

One important thing is that Joshua was a man in whom was the Spirit (27:18).  That is one of several ways that Joshua (Heb. Yehowshuwa, Jehovah is Salvation) is a type of Jesus (Greek Iesous, Jehovah is Salvation).  From the Law (Moses) came grace and truth (Joshua; cf. John 1:17).  God’s goodness to Israel continues so that they are not like sheep without a shepherd!