12 As far as we know, Dinah was the only daughter in the family; safer with them than with the people of the land. At

12 As far as we know, Dinah was the only daughter in the family; safer with them than with the people of the land. At

Genesis 38—39 marry women of the land lest the "chosen seed" of Israel be polluted with idolatry and immorality (Gen. 24:3–4; 28:1–4).3 Joseph's brothers were doing things that their father disapproved of, but Joseph was still safer with them than with the people of the land. At least their presence reminded Joseph that he was a child of the covenant (see Rom. 12:1–2; 2 Cor. 6:14—7:1).

Book House, 1953), vol. 2, 972. In his Genesis, Robert Alter translates it "And they sent the ornamented tunic and had it brought to their father" (New York: W.W. Norton, 1996), 215. 12 As far as we know, Dinah was the only daughter in the family; so "daughters" in verse 35 means "daughters-in-law."

Grace. The story of the patriarchs in Genesis reminds us of the grace of God and His sovereignty in human life. The men and women who played a part in this important drama weren't perfect, and some of them were deliberately disobedient, and yet the Lord used them to accomplish His purposes. This doesn't mean that God approved of their sins, because their sins were ultimately revealed and judged. But it does mean that God can take the weak things of this world and accomplish His purposes (1 Cor. 1:26–31).

INTERLUDE: Genesis 38 JUDAH AND TAMAR T he events in this chapter seem to interrupt the story, but actually they take place during the time of the "Joseph story." Joseph was seventeen when he was sold and thirty years old when he was elevated to the throne, which gives us thirteen years. When you add the seven years of plenty and the two years of famine, you have twenty-two years before Joseph was reconciled to his brothers. That's plenty of time for Judah to marry, beget three sons, bury two sons1 and a wife, and get involved with Tamar. If his marriage had occurred before Joseph's exile, you have even more time available.

Now back to the story of Joseph.

Notes

1 We don't know what sins Er committed to deserve divine judgment, but Onan's sin was his refusal to raise up a family to perpetuate his dead brother's name (Deut. 25:5–10; Ruth 4). This is called "levirate marriage" from the Latin word levir, which means "brother-in-law." The tense of the verbs in verse 9 indicate that whenever Onan and his wife had intercourse, he interrupted it so she couldn't get pregnant. This repeated refusal to obey God displeased the Lord, and God killed him. It's unfortunate that masturbation has been associated with Onan ("onanism") because it doesn't even enter into the story. 2 Three other women besides Mary are named in Matthew's genealogy of Jesus in Matthew 1: Tamar (v. 3) and Rahab and Ruth (v. 5). It was unusual to name women in a Jewish genealogy and especially women such as these three. Tamar was a Canaanite who posed as a prostitute; Rahab was a prostitute in Jericho (Josh. 2); and Ruth was a Moabitess who converted to Judaism (Ruth 2). All three were Gentiles, and two of them (Tamar and Rahab) had unsavory reputations. What a demonstration of the grace of God! 3 God put a wall between the Jews and Gentiles, not because the Jews were better than other nations, but because they were different, set apart for His divine purposes. Once the Savior had come and died for the sins of the world, God made it clear that there is "no difference" (Acts 10; Rom. 3:22–23; 10:12).

Why is this story here? History. One of the major purposes of Genesis is to record the origin and development of the family of Jacob, the founder of the twelve tribes of Israel. The Israelites went down to Egypt a large family, and four centuries later they came out of Egypt a large nation. Since the tribe of Judah is the royal tribe from which the Messiah would come (49:10), anything related to Judah is vital to the story in Genesis. Without this chapter, you'd wonder at finding Tamar and Perez in our Lord's genealogy (Matt. 1:3).2 Perez was an ancestor of King David (Ruth 4:18–22) and therefore an ancestor of Jesus Christ (Matthew 1:1).

Morality. But this chapter has some practical values as well. For one thing, it shows how dangerous it was for God's people to be in the land with the Canaanites. There was always the temptation to live like your neighbors instead of like the people of God.

There's also a dramatic contrast between Judah and Joseph. Joseph refused to compromise himself with Potiphar's wife (Gen. 39:7–20), but Judah casually slept with a strange woman he thought was a prostitute. We also see the continued "harvest" in the family because of deception. Jacob used a garment to deceive his father Isaac, and Judah and his brothers used a garment to deceive Jacob (37:32). Now Tamar used a garment to deceive Judah (Gen. 38:14)! We reap what we sow.

CHAPTER THIRTY-TWO Genesis 39—41 THE LORD MAKES THE DIFFERENCE T

VII. JOSEPH AND HIS MINISTRY (39:1— 50:26) The protecting of the Hebrew nation he Egypt in which Joseph found himself was primarily a land of small villages inhabited by peasants who worked the land and raised grain and vegetables. Thanks to their system of irrigation, the annual flooding of the Nile River supplied ample water for both the crops and the cattle. There were some large cities such as On (Hieropolis), where Ra the sun god was honored, and Memphis, devoted to Apis, the

Covenant community. Judah got himself into trouble when he separated himself from his brothers and started to make friends with the Canaanites in the land. Like Samson, he saw a woman he liked and took her to be his wife (v. 2; Judg. 14). Both Abraham and Isaac had been careful to see to it that their sons didn't

Genesis 39 sacred bull, but most of the population lived in the small villages.

was a testimony to the true and living God. He was an honest and faithful worker, and the people he lived and worked with got the message. God took note of Joseph's character and conduct and made him a blessing, and unknown to Joseph, God planned to fulfill the dreams He had sent him. "Do you see a man who excels in his work? He will stand before kings; he will not stand before unknown men" (Prov. 22:29 nkjv).2

It was also a country shackled by religious superstition. The people recognized at least two thousand gods and goddesses, including Pharaoh himself, and the special emphasis was on preparing for the after-life when the god Osiris would judge one's deeds. In a very real sense, Egypt was a land devoted to death as much as to life.

But his faithful service wasn't only a blessing to the household, it was also a blessing to Joseph himself. Had he stayed home with his pampering father, Joseph might not have developed the kind of character that comes from hard work and obeying orders. God's method for building us is to give us a job to do and people to obey. He tests us as servants before He promotes us to being rulers (Matt. 25:21). Before He allows us to exercise authority, we have to be under authority and learn to obey.

The Egyptians were great builders, and the rulers conscripted both slaves and their own citizens for vast building projects. While the common people lived in mud brick houses, the important structures were constructed of stone. (Some of the pyramids contain stones that weigh as much as fifteen tons.) The government was a large bureaucracy, with many officials at various levels and thousands of scribes to keep the records.

Egyptian priests and wise men studied the heavens and the earth, developed a solar year calendar of 365 1/4 days, and became well known for their medicines. They also perfected the art of embalming. The Egyptians had horses and chariots, and they knew the art of war.

The description of Joseph in Genesis 39:6 prepares the way for the episode involving Potiphar's wife. Not only was Joseph godly, dependable, and efficient, but he was also handsome and well favored, qualities he inherited from his mother (29:17).

Overcoming great temptation (39:7–20) Joseph had suffered in a pit because of the hatred of his brothers, but now he would face an even greater danger because of the lust of an evil woman. "For a harlot is a deep pit, and a seductress is a narrow well" (Prov. 23:27 nkjv). Potiphar's wife treated Joseph in a humiliating way by inviting him into her bed. She may have reasoned, "After all, isn't he a Jew and a slave at that? And doesn't he work for my husband and therefore also work for me? Since my husband isn't here, I'm in charge, and Joseph is my employee. It's his job to take orders." She treated Joseph like a thing, not like a person; and when her advances were rejected, she turned against him.3

There were many Semitic slaves like Joseph in Egypt, but Joseph was very special because the Lord was with him (39:2–3). Because the Lord was with Joseph, he was a man of accomplishment, but what Joseph accomplished, we can accomplish if we trust in the Lord and seek to honor Him as he did.

Sharing God's blessing (39:1–6) When he was at home in Hebron, Joseph's brothers considered him to be a trouble-maker, but in Egypt, he was a source of blessing because God was with him. God promised Abraham that his descendants would bring blessing to other nations (12:1–3), and Joseph fulfilled that promise in Egypt. Like the blessed man described in Psalm 1, everything he did prospered (Ps. 1:3; see also Josh. 1:8). Joseph is a good example of a believer who trusted God and made the best of his difficult circumstances. He never read what Jeremiah wrote to the exiles in Babylon (Jer. 29:7) or what Peter wrote to the scattered Christians in the Roman Empire (1 Peter 2:13–20), but he certainly put those instructions into practice. Joseph would rather have been at home, but he made the best of his circumstances in Egypt, and God blessed him.

No matter how much people talk about "love" and defend sex outside of marriage, the experience is wrong, cheap, and demeaning. Fornication and adultery change a pure river into a sewer and transform free people into slaves and then animals (5:15–23; 7:21–23). What begins as "sweetness" soon turns into poison (5:1–14). Joseph wasn't about to sacrifice either his purity or his integrity just to please his master's wife.

It took a great deal of courage and determination for Joseph to fight this battle day after day, but he succeeded. He explained to her why he wouldn't cooperate: (1) She was another man's wife, and that man was his master; (2) he was trusted by his master and didn't want to violate that trust; (3) even if nobody else found out about it, God would know it and be displeased. All she asked for was a moment of pleasure, but to Joseph, this was a great wickedness against God (Gen. 39:9).

The blessing of the Lord was very evident to the people in Potiphar's household, and they knew that Joseph was the cause. "The Lord blessed the Egyptian's house for Joseph's sake" (Gen. 39:5), just as God had blessed Laban's house because of Jacob (30:27, 30). Potiphar gradually turned more and more responsibility over to Joseph until Joseph was actually managing the entire household, except for the food Potiphar ate.1

Potiphar's wife probably arranged for the other servants to be out of the way on the day she launched her

Joseph was well liked by the people in Potiphar's house, and in pagan, idol-worshipping Egypt, Joseph

Genesis 39—40 fect work, that you may be perfect and complete, lacking nothing" (James 1:2–4 nkjv).

greatest attack, but at the same time she saw to it that they were near enough at hand for her to call them to see Joseph's garment. There are times when fleeing could be a mark of cowardice (Ps. 11:1–2; Neh. 6:11), but there are also times when fleeing is evidence of courage and integrity. Joseph was wise enough to follow the same advice Paul gave to Timothy, "Flee the evil desires of youth" (2 Tim. 2:22).

God often removes our "crutches" so we'll learn to walk by faith and trust Him alone. Two years later, God would use the cupbearer to help deliver Joseph from prison. Thus Joseph's request wasn't wasted. During those two years of waiting, Joseph clung to the dreams God had given him, just the way you and I would cling to His promises. God had promised that people would bow down to Joseph, and he believed God's promise. He didn't know how God would accomplish it or when it would happen, but he knew that God was faithful.

Self-control is an important factor in building character and preparing us for leadership. "Whoever has no rule over his own spirit is like a city broken down, without walls" (Prov. 25:28 nkjv). When there are no walls, anything can get in or come out. Joseph exercised self-control, but Samson used his body to gratify his own pleasures, and Joseph ended up ruling on a throne, while Samson ended his life buried in a pile of rubble (Judg. 16:23–31).

Learning to interpret (40:1–13, 16–22). Since the king's prisoners were put into this prison, Joseph met some men who held high offices and had access to Pharaoh, among them Pharaoh's chief butler (cupbearer) and the royal baker. The cupbearer's job was to protect the king by making certain the king's wine was prepared and safe to drink (Neh. 1:11—2:1). Since he served in the very presence of Pharaoh, he was a powerful man with access to the king's ear. God brought these two men into Joseph's life so that He could ultimately set him free and give him the throne He had prepared for him.

For the second time in his life, Joseph lost a garment (Gen. 39:12; see also 37:23), but as the Puritan preacher said, "Joseph lost his coat but he kept his character." Since Potiphar was involved in the Egyptian judicial system, we wonder why he didn't try to put Joseph on trial or even execute him. Of course, God was in control, working out His wonderful plan for Joseph, Egypt, Joseph's family, and the world.4

Dreams played a very important part in the life of leaders in Egypt, and the ability to interpret dreams was a highly respected skill. So far, Joseph had pondered his own dreams, but this is the first time he interprets the dreams of others. The fact that he noticed the looks of dismay on the men's faces shows that he was a caring and discerning man, and the fact that Joseph gave God the glory (Gen. 40:8) shows he was a humble man.

Enduring injustice (39:21—40:23) Once again, it was the Lord who made the difference. Whether Joseph was a steward in Potiphar's house or an accused criminal in the prison, "the Lord was with Joseph" and gave him success.

Learning to wait (39:21–23). "They bruised his feet with shackles, his neck was put in irons," said the psalmist (Ps. 105:18), but these experiences aren't mentioned in Genesis. Perhaps Joseph was bound for a short time, but it wasn't long before the prison warden released him and put him in charge of the other prisoners. Like Potiphar before him, the warden turned everything over to Joseph and watched the work prosper in his hands.

To "lift up your head" (vv. 13, 19) is a phrase that means "to have your case considered by the king, then be restored" (see 2 Kings 25:27; Jer. 52:31). But as far as the baker was concerned, the phrase had a double meaning, because Pharaoh would have him executed. The Egyptians didn't use the gallows; they beheaded the victim and then impaled his body on a stake ("tree"). So, in a dual sense, the baker's head was "lifted up."

God permitted Joseph to be treated unjustly and put in prison to help build his character and prepare him for the tasks that lay ahead. The prison would be a school where Joseph would learn to wait on the Lord until it was His time to vindicate him and fulfill his dreams. Joseph had time to think and pray and to ponder the meaning of the two dreams God had sent him. He would learn that God's delays are not God's denials.

Joseph's interpretations came true: The cupbearer was restored to his position, and the baker was executed. While Joseph was no doubt sorry for the baker, it must have encouraged him to see that his interpretation was accurate and that Pharaoh did reconsider cases and set people free.

Learning to trust (vv. 14–15, 23). As far as the Genesis record is concerned, there are only two instances of Joseph displaying unbelief; and this is the first one. (The second is in 48:8–20 when Joseph tried to tell Jacob how to bless the two grandsons.) Knowing that the cupbearer would be released and have access to Pharaoh, Joseph asked him to speak a good word for him and get him out of the prison. Joseph was putting his trust in what a man could do instead of depending on what God could do. He was getting impatient instead of waiting for God's time.

More than one servant of God has regretted rushing ahead of God's schedule and trying to get to the throne too soon. Dr. D. Martyn Lloyd-Jones used to say, "It's tragic when a person succeeds before he is ready for it." It's through faith and patience that we inherit the promises (Heb. 6:12; see 10:36), and the best way to learn patience is through tribulation (Rom. 5:3–4). "My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its per-

Joseph didn't mention his brothers or accuse them

Genesis 40—41

We commend Joseph for his humility and desire to honor the true and living God (v. 16; see also 40:8; Dan. 2:27–28). He listened to Pharaoh describe his two dreams and then gave him the interpretation. It was a serious matter, for God had shown the ruler of Egypt what He planned to do for the next fourteen years, and Pharaoh was conscious of this fact. Now that he knew God's plan, Pharaoh was obligated to do what God wanted him to do.

of evil. He only said he was "stolen" (kidnapped) from home and therefore was not a slave but a free man who deserved better treatment. His use of the word "dungeon" in 40:15 (see also 41:14) doesn't necessarily mean that he and the other prisoners were in a terribly wretched place. They were confined in the jail for the king's prisoners (39:20), which is called "the house of the captain of the guard" (40:3), so it was certainly not a dungeon.5 It may well have been "house arrest." Joseph was speaking just as you and I would speak when we want people to sympathize with our plight: "This place is the pits!"

Knowing this, Joseph went beyond giving an interpretation to making suggestions to Pharaoh, and this took a great deal of faith and courage. But the Lord was using Joseph, and Pharaoh accepted his suggestions. First, Pharaoh must appoint an intelligent and wise man to oversee the land and its harvests. Second, he must give this man several commissioners who would be over different parts of the land and take one-fifth of each harvest for Pharaoh for the next seven years. Third, all this food must be put in storage to use when the years of famine arrived.

After his release and restoration, the cupbearer not only said nothing to Pharaoh about Joseph, but also he forgot Joseph completely! So much for turning to people for help instead of waiting on the Lord. "Do not put your trust in princes, in mortal men, who cannot save. … Blessed is he whose help is the God of Jacob, whose hope is in the Lord his God, the Maker of heaven and earth, the sea, and everything in them—the Lord, who remains faithful forever" (Ps. 146:3, 5–6).

God moved Pharaoh to choose Joseph (vv. 37–39). "The king's heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes" (Prov. 21:1 nkjv). Joseph's demeanor, his skill at interpreting dreams, and his wisdom in finding a solution to the problem of the famine all impressed Pharaoh and convinced him that Joseph was the man for the job. Thirteen years before, his brothers had stripped him of his special robe, but now Pharaoh gave him a robe of far greater significance. The signet ring and the gold chain were symbols of Joseph's authority as second in command in Egypt (see also Dan. 5:7, 16, 29).

Expecting God to work (41:1–44) Two years have passed, and Joseph is still working in the prison house, waiting for something to happen. But when things started to happen, events began to move quickly, for God's time had come to activate His plans for Joseph. If any chapter in Genesis reveals the sovereignty of God, it's this one.

God gave Pharaoh two dreams (vv. 1–8). God caused Pharaoh to have two dreams the same night, dreams that perplexed him and that his magicians (soothsayers) couldn't interpret. Note the repetition of the word "behold" in verses 1–7, emphasizing the vividness of the dreams and the rapidity of the sequence. Unlike King Nebuchadnezzar, he didn't forget his dreams (Dan. 2) but shared them with his wise men. These men may have been gifted at understanding dreams, but God so worked that they were unable to interpret them.

Note the series of statements prefaced with "and Pharaoh said." According to Genesis 41:38, Pharaoh spoke to the officials; and in verses 39–41, he spoke to Joseph and declared his position and authority. In verse 44, Pharaoh made the official proclamation to Joseph and all his officers, and the matter was settled. Pharaoh gave Joseph a new name, the meaning of which isn't clear,6 but Pharaoh continued to call him Joseph (v. 55).

Joseph was also given his own chariot with men going before him commanding the people to bow down to him just as they did to Pharaoh. If these unbelieving Egyptians bowed down to him, surely one day Joseph's own family would bow down, just as God had announced in his dreams.

God reminded the cupbearer about Joseph (vv. 9–13). Since the time had come for Joseph to be delivered from prison and given a throne, God prodded the cupbearer's memory so he could recall what had happened to him in prison. His report about Joseph's abilities to understand dreams was exactly what Pharaoh wanted to hear. The fact that Joseph was called a Hebrew (v. 12) didn't bother Pharaoh, because Semitic people were accepted in Egypt and even promoted to hold important positions in the government. Certainly Pharaoh would recall the dramatic events involving the baker and the cupbearer.

Finally, along with the ring, robe, gold chain, new name, and chariot, Joseph was given a wife,7 the daughter of one of the priests of the sun god Ra.8 The priests in Egypt were a powerful caste, and having an Egyptian wife would strengthen Joseph's relationship with the religious leaders in the land. I like to believe that Joseph taught her about the true and living God so that she, like Ruth, abandoned her false gods and came "under the wings" of Jehovah, the God of Israel (Ruth 1:14–22; 2:11–12).

God led Pharaoh to summon Joseph (vv. 14–36). Since the Egyptian people didn't wear beards in that day, as did the Hebrews, Joseph had to shave himself, change his clothes, and prepare to meet Pharaoh. For the third time in thirteen years, he gave up his garment, but this time he would gain the garment of a ruler.

Forgiving and forgetting the past (41:46–57) Over a period of thirteen years, God enabled Joseph to

Genesis 41—42 spiritual insight, patience, and love. That will be our theme for the next two studies.

accomplish some wonderful things. He brought blessing to Potiphar's house and to the people in the prison. He overcame temptation, and because of that, he endured false accusation and great injustice. Joseph was a man of faith who expected God to work, and he was ready and obedient when the call came. But there was one more achievement that in some ways was greatest of all: He was enabled by God's grace to wipe out the pains and bad memories of the past and make a new beginning.

Notes

1 The Egyptians didn't eat with the Hebrews (43:32). It wasn't so much a matter of diet as their exclusive attitude toward other peoples. 2 It's interesting to see how the life of Joseph illustrates the history of Israel. Like the nation of Israel, Joseph was a blessing to the Gentiles; he suffered at their hand, and he was accused and maligned; and yet he was delivered to become a ruler and help to save the nations. Daniel's experiences in Babylon parallel the experiences of Joseph in Egypt. Like Joseph, Daniel was taken from his home; his name was changed; he interpreted dreams; he was promoted; and he was a source of blessing to the Gentiles. 3 For a similar scenario, see 2 Samuel 13:1–22, and note how Amon's "love" turned into hatred. 4 Potiphar knew that Joseph was the reason for the prosperity of his household, and he may have questioned whether his wife was telling the truth. After all, the "evidence" was purely circumstantial, and it was her word against Joseph's. But Potiphar had to choose between justice and a happy home, and, after all, Joseph was a slave and a Jew. We wonder how Joseph dealt with Potiphar and his wife a few years later when he was the second ruler of the land. 5 Since the same Hebrew word translated "dungeon" is also translated "pit" in Genesis 37:22, 24, 28–29, perhaps Joseph was relating the two experiences in his own mind. 6 Suggestions are: "abundance of life," "the god speaks and he lives," "the man who knows things," and "sustainer of life." 7 Some see in Joseph's marriage a picture of our Lord Jesus marrying a Gentile bride during this time of His rejection by Israel. 8 On was named Hieropolis by the Greeks, which means "sacred city." It was dedicated to the worship of the sun god Ra. An old couplet says, "The sun god Ra, whose shrines once covered acres / Is filler now for crossword puzzle makers." But in Joseph's day, the priests of the sun god were highly respected.

Certainly a man who could interpret the dreams of others could interpret his own dreams. Joseph must have concluded that the famine would bring his brothers to Egypt, and that meant he would have to confront them with their sins against him and their father. He wanted his own heart to be clean and right before God so that he could be a blessing to them just as he'd been a blessing wherever God had placed him.

The name Manasseh means "forgetting." Joseph didn't forget his family or the events that occurred, but he did forget the pain and suffering that they caused. He realized that God meant it for good (50:20). Therefore, looking at the past from that perspective, he attained victory over his bad memories and bitterness. He could have carried a grudge in his heart because of the way his brothers had treated him, but grudges are like weeds in a lovely garden or germs in a healthy body: they just don't belong there.

The name Ephraim means "twice fruitful." Egypt had been a place of affliction for Joseph, but now he had two sons and was fruitful in the land. But even more, he would become fruitful as the second ruler of the land and be used of God to save many lives, including his own family and the nation of Israel.

It's a wonderful thing when we can come through times of trial with the kind of attitude Joseph had, burying past hurts and rejoicing in present blessings, being "forgetful" and "fruitful" at the same time. What a tragedy when people remember the painful things others have done to them, and all their lives carry bitterness that robs them of peace and joy. Just as Joseph laid aside his prison clothes and made a new beginning, so we frequently need to "take off" the old hurts and put on a new attitude of faith and love (Eph. 4:20–32; Col. 3:1–17).

CHAPTER THIRTY-THREE Genesis 42—43 WHEN DREAMS COME TRUE W

Joseph's interpretation of the dreams proved accurate, and Egypt enjoyed seven years of bumper crops, a fifth of which were put into Pharaoh's storage cities. Then the famine came to that area of the Middle East, and Joseph provided the food that saved the lives of the people. But visitors started coming from other nations to get food, and Joseph knew that one day his brothers would arrive and bow down before him. Then would begin the greatest drama of all: restoring relationships in a divided home and healing wounds that had been festering for many years.

hile teaching Genesis over the "Back to the Bible" radio network, I received a critical letter from a listener who disagreed with my interpretation of Genesis 42—44. The listener felt that Joseph was wrong and even cruel in the way he dealt with his brothers. Instead of "wasting so much time," the listener suggested, Joseph should have immediately revealed himself to his brothers and brought about "instant reconciliation."

True reconciliation, however, requires sincere repentance and humble confession of sin, and often it takes time for a person to get to that place. I believe that Joseph dealt with his brothers in a patient, loving,

Joseph's conduct as a servant, prisoner, and official was exemplary, but the way he dealt with his brothers and brought them to repentance was a masterpiece of

Genesis 42 sovereign God was at work making sure the ten brothers went to Egypt and bowed down before Joseph. In the accomplishing of His divine purposes, God can use a famine, a kidnapping (2 Kings 5:2–3), a royal beauty contest (Est. 2), a sudden death (Ezek. 24:15ff.), a dream (Dan. 2), a plague (Joel 1), and even a government census (Luke 2:1–7). "Our God is in heaven; he does whatever pleases him" (Ps. 115:3).

and wise way, and that's why his approach succeeded. God had to bring Joseph's brothers to the place where they admitted the evil things they had done to their brother and their father. Shallow repentance leads to an experience that isn't reconciliation at all. It's only a fragile truce.

From a human point of view, Joseph would have been happy for "instant reconciliation," because then he could have seen his father and his brother Benjamin much sooner. But like a skilled physician, Joseph was patient. He spoke and acted in such a way that the thoughts of his brothers' hearts were revealed and God finally brought them to true repentance.

Harsh words (vv. 6–14). As second ruler of the land, Joseph certainly didn't participate in each individual grain transaction because he had many important things to do. Furthermore, the food supply was stored in several cities (41:46–49), and Joseph had commissioners assisting him (vv. 34–36). No doubt he provided for the resident Egyptians in a routine manner, while the foreigners had to be screened carefully lest they had plans for invading the land (vv. 56–57). In the providence of God, Joseph was on hand when his ten brothers arrived to buy grain, and he recognized them.1

A time of testing (42:1–35) After the promised seven years of plenty, the years of famine came upon the Middle-Eastern world, but thanks to Joseph, there was abundant grain in Egypt. God had sent Joseph ahead (45:5; Ps. 105:17) to preserve his family so that one day the nation Israel could give the world Jesus Christ, the "Bread of Life" (John 6:48). These events took place during the first two years of the seven-year famine (Gen. 45:6). It was a time when Joseph's brothers had to experience several tests that were designed by God to bring them to repentance.

Even if they had expected to meet Joseph, which they didn't, the ten men wouldn't have recognized their brother. He was seventeen when they sold him, and in the ensuing twenty years he would have changed in appearance far more than his older brothers. Furthermore, he was now clean-shaven like an Egyptian, he was dressed like an Egyptian, and he spoke to them in the Egyptian language through an interpreter.

Hunger (vv. 1–2). Jacob had a large family (46:26) and many servants, and as the famine continued, it became more and more difficult to feed them. Certainly the brothers knew what their father knew, that there was grain in Egypt, but they didn't talk about it. Jacob noticed their strange attitude and asked, "Why do you keep staring at each other?" Why, indeed, did the brothers hesitate to talk about the problem or even offer to go to Egypt to purchase food?

When the ten men bowed before him, Joseph knew that the faithful God was beginning to fulfill the promises He had revealed in the two dreams (37:7, 9). It must have been difficult for Joseph to control his emotions as he spoke harshly to his brothers, because his natural desire would have been to speak to them in Hebrew and reveal who he was. But that would have ruined everything, for he knew that all eleven brothers had to bow before him. This meant that Benjamin would have to come with them on their next trip. Furthermore, Joseph's brothers had to be forced to face their sins and come to a place of honest confession, and that would take time.

For one thing, the trip to Egypt was long (250–300 miles) and dangerous, and a round trip could consume six weeks' time. Even after arriving in Egypt, the men couldn't be certain of a friendly reception. As "foreigners" from Canaan, they would be very vulnerable and could even be arrested and enslaved. If that happened to Jacob's sons, who would care for their families and their aged father?

Four times Joseph accused them of being in Egypt under false pretense (42:9, 12, 14, 16), and each time the ten brothers affirmed their innocence as "true men." Their statement "one is not" must have moved Joseph deeply, but he rejoiced to hear that his father and younger brother were both alive and well.

Perhaps too the memory of selling their innocent brother to traders going down to Egypt haunted Jacob's sons. The brothers had done that evil deed over thirty years ago and by now were convinced that Joseph was dead (Gen. 42:13), but they hadn't forgotten the scene (vv. 17–24). Conscience has a way of digging up the past and arousing doubts and fears within us.

Confinement (v. 17). Joseph put his brothers in confinement for three days, just to teach them what it was like to be prisoners and to give them time to think. The KJV translates the Hebrew word as "prison" in verse 17, but "in custody" would be closer to the original. The word translated "prison" in Genesis 39—40, describing Joseph's experiences, means a prison and not just being under guard or house arrest. Joseph suffered as a prisoner in a real prison, while his brothers were only confined under guard. But it taught them a lesson. When they were released three days later, the ten men were beginning to sense that God was dealing with them because of their sins (42:21).

As leader of the clan, Jacob made the decision to send everybody but Benjamin to Egypt to purchase food. After what had happened to Joseph, Jacob was no doubt suspicious of his sons, and that's why he kept Benjamin at home. Now that Joseph was gone, Jacob's youngest son was his only living link with his beloved Rachel, and the old father wasn't about to lose the second of his two favorite sons (v. 38).

What Jacob and his sons didn't know was that the

Genesis 42 of God," niv). Joseph was certainly kind to his brothers in spite of the severity of his speech and some of his actions, and what he did was for their good. His motivation was love and his purpose was to bring them to repentance and reconciliation. We need to remember this the next time we think God is treating us unjustly.

Surety (vv. 15–16, 18–20). Since the ten brothers insisted that they were honest men, Joseph gave them an opportunity to prove it. He ordered them to send one of their number to Canaan to bring Benjamin to Egypt. He would keep the other nine brothers in confinement until Benjamin arrived in Egypt to prove that their story was true.2

A time of tension (42:25—43:15) When the nine brothers prepared to leave Egypt, Joseph graciously provided food for their journey. It wasn't easy for them to leave Simeon behind, but they were sure they'd return for more grain and be able to bring Benjamin with them. It seemed that the clouds were starting to lift, but they didn't realize the tensions that were yet to come in their family in the days ahead.

But then Joseph changed the "test." He would keep only one brother as security while all the others returned home to get Benjamin and bring him to Egypt. Joseph wisely concluded that the men would eventually have to return to Egypt for more grain and would be forced to bring Benjamin with them or else go hungry.3 Furthermore, it was much safer for a group of men to travel than for only two men to make the journey, and the men did have many sacks of grain to carry.

Fear and perplexity (vv. 25–35). At Joseph's command, his steward replaced the brothers' money in their sacks, but later the steward said he had received their silver and he gave credit to the Lord (43:23). Either the steward was lying, which is doubtful, or Joseph paid for the grain himself so that he could care for his father and the relatives he hadn't seen in over twenty years. The money in the sacks was also part of his plan to test his brothers and prepare them for their next trip to Egypt.

Joseph was genuinely concerned about his family in Canaan and didn't want them to starve. At the same time, he wanted to see God's promises fulfilled so he could be reconciled with his brothers and his father. He had God's assurance that all eleven brothers would eventually bow before him, but he wanted to motivate his brothers to act. That's why he kept Simeon as hostage.

Confession (vv. 21–24). This whole experience brought the ten men to the place where conviction was starting to germinate in their hearts. Without knowing that Joseph could understand them, they discussed his pleas and tears and their own hardness of heart. Reuben didn't solve the problem by saying, "I told you not to do it," but unwittingly he informed Joseph of his kindness in trying to rescue his helpless brother (37:21–22). But now Reuben was sure that Joseph was dead and that divine judgment was imminent, for he said, "Now comes the reckoning for his blood" (42:22 nasb).

But there are some problems relating to the discovery of the money. When one brother found the silver in his sack (42:27–28), all the men must have searched through their sacks and found the rest of the silver. At least that's the story they told Joseph's steward when they arrived in Egypt on their second visit (43:21). But if that's what happened, why did the brothers act surprised and frightened when they opened their sacks on arriving home? (42:35)

To say that their account to the steward was merely a "condensed report" of what had happened is to accuse them of having very poor memories. They specifically stated that it was at "the lodging place" ("the inn," kjv), and not at home, that they discovered the money in the sacks. We assume that this statement is correct because they had no reason to lie to Joseph's steward, the one man whose help they desperately needed. And why lie when they were returning all the money?

At this point, Joseph's pent up emotions simply had to come out, so he left the room and wept privately. This is the first of six such experiences, for Joseph also wept when he saw his brother Benjamin (43:29–30), when he revealed himself to his brothers (45:2), when he met his father in Egypt (46:29), when his father died (50:1), and when he assured his brothers that they were truly forgiven (v. 17). What makes a person weep is a good test of character.

What are the possible solutions? Perhaps the steward put some of the money in the provision sacks and some in the grain sacks. The money in the provision sacks was found when they camped for the night, but the rest of the money wasn't discovered until they emptied the other sacks at home. But the writer clearly stated that each man found all his money at the first stopping place (43:21; "the exact weight," niv), which means that the nine brothers had done a quick search immediately and found all the silver.

Why did Joseph select Simeon to be the hostage when Reuben was the firstborn? Probably because he appreciated Reuben's attempt to rescue him from his brothers, and Simeon was Jacob's number two son. Simeon was also known to be a cruel man (34:25; 49:57), and perhaps Joseph hoped to teach him a lesson. We don't know how many family secrets Jacob shared with his favorite son Joseph or what part they played in this decision.

If that's true, then perhaps the brothers replaced the money in the sacks with the intention of deceiving their father by acting surprised when the money was discovered at home. But 42:35 is written as though their surprise and fear were genuine responses to find-

When I think of the way Joseph behaved toward his brothers, the verse that comes to mind is Romans 11:22: "Behold therefore the goodness and severity of God" ("Consider therefore the kindness and sternness

Genesis 42—43 true affections, just as he had done when he had met Esau (33:2).

ing the money. And why deceive their father about the money? They hadn't stolen it, and they could take it back on their next trip. Anyway, Jacob didn't seemed worried about it; his only comment was "Perhaps it was a mistake" (43:12).

Delay (43:1–10). Week by week, the family watched their food supply diminish, but knowing their father's feelings, none of the sons dared to bring up the subject of a second trip to Egypt. The tension in the home must have been unbearable, especially for Benjamin. While Jacob was protecting his preferred son, who was voicing concern for Simeon in Egypt and his family in Canaan? Unwilling to face reality, Jacob was living in a private dream world and making others suffer.

Whatever the explanation, the experience put fear and perplexity into the hearts of the brothers. "What is this that God has done to us?" they asked (42:28 nkjv). They knew that they were innocent concerning the money, but could they convince the Egyptians? Their lives could be in danger (43:18).

Their report to their father only made the old man feel worse, especially when he heard the news about Simeon's confinement and the future involvement of Benjamin. The whole episode should have led Jacob and his sons to some heart-searching and confessing of sin, but apparently it didn't. It would have been a good time for them to seek the Lord and pray for His help and direction. However, in spite of their failures, God was still at work and His purposes would be fulfilled.

When the supplies were gone, Jacob told his sons to go "buy a little food"; and that was the opportunity for Judah to step forward and take command of a delicate situation.5 Jacob's blindness to his unhealthy relationship with Benjamin and his selfish nurturing of grief over Joseph (37:35), plus his hidden suspicions about his sons, all combined to make him a man difficult to deal with.

Despair (vv. 36–38). It was all too much for Jacob. "It is always me that you bereave," he cried (v. 36),4 thus hinting that he suspected his sons were behind Joseph's mysterious disappearance. "All these things are against me!" was a valid statement from a human point of view, but from God's perspective, everything that was happening was working for Jacob's good and not for his harm (Rom. 8:28).

Judah reminded his father that they couldn't return to Egypt without taking Benjamin along. Jacob tried to put the blame on the boys for even mentioning their youngest brother, again trying to make them feel guilty because of his sorrows. "Why did you bring this trouble on me?" (43:6)

Judah wisely sidestepped debating with his father concerning issues that had come up before about matters that couldn't be changed. Judah offered to become surety for Benjamin to guarantee his safe return home. This generous offer indicates that Judah had experienced a change of heart since the sale of Joseph (37:26–27). Perhaps his experience with Tamar had taught him some lessons (chap. 38). Judah made it clear that this was a matter of life and death (43:8, 10) and even reminded Jacob of his own words (42:2).

It's sad to see Jacob again expressing his special love for Joseph and Benjamin, something that must have hurt the other sons. Hadn't the ten boys made the difficult trip to Egypt to help preserve the family? Was it their fault that the Egyptian officer asked too many personal questions, called them spies, and took Simeon as hostage? Were they responsible for the return of the money? Jacob could have been more understanding, but he was still grieving the loss of Joseph (Gen. 37:35); and the loss of Simeon and the possible loss of Benjamin were more than he could bear.

Unbelief (vv. 11–15). There's a difference between surrendering to God's loving providence and bowing to blind fate, and Jacob's statements show where he stood. "If it must be so. … If I am bereaved of my children, I am bereaved" (vv. 11, 14). This kind of response certainly doesn't sound like the Jacob of Bethel who claimed the promises of God and had angels caring for him! Nor is it the Jacob who led his family back to Bethel for a new beginning with the Lord. His feelings of grief and despair had almost extinguished his faith.

Considering that Reuben was out of favor with his father (35:22), Reuben should have kept quiet, but perhaps he felt obligated to act like a leader since he was Jacob's firstborn son. His suggestion was ridiculous. What right did he have to offer his sons' lives as compensation for the loss of Benjamin? Did he discuss this idea with his wife and sons? Furthermore, how would the death of two innocent boys offset the loss of one of Jacob's two favorite sons? Was Reuben offering to sacrifice one son for Joseph and one for Benjamin? How would this make matters better in the home?

Always the controller, Jacob told his sons exactly what to do. Of course, there had to be a present for the Egyptian ruler who could release Simeon (see 32:13ff.)6; and they had to take twice the amount of money so they could return the money they found in their sacks as well as purchase more food. It's interesting that Jacob said, "Take your brother also" (43:13) and not "Take also my son." Was he emphasizing their personal responsibility to take care of their own flesh and blood?

Jacob would have nothing to do with Reuben's suggestion or with any suggestion that threatened Benjamin's safety. The statement "he is left alone" (42:38) means "Benjamin alone is left of Rachel's two sons." It was another selfish statement from Jacob that made the other sons feel they were second-class members of the family. Benjamin must be protected even if the whole family starves! A crisis doesn't make a man; it shows what a man is made of. Jacob was revealing his

He sent them off with his blessing (v. 14), asking that El Shaddai (God Almighty, the All-Sufficient One) change the heart of "the man" so he would show mercy

Genesis 43 hardened his heart by nursing grudges, but he preferred to forgive and leave the past with God (41:50–52).

by releasing Simeon and not hurting Benjamin. But his final statement didn't give evidence of much faith or hope: "If I be bereaved of my children [Joseph, Benjamin, and Simeon], I am bereaved." Perhaps he wanted those pathetic words to echo in his sons' minds as they journeyed to Egypt.

The eleven brothers were in for more perplexing surprises. For one thing, they were seated according to their birth order, and there was no way the Egyptians could have acquired this information. Also, Joseph sent special plates of food to his guests, making sure that Benjamin got five times more than the others. Instead of worrying about Benjamin's safety, the brothers realized that the Egyptian ruler had taken a liking to their youngest brother, and this was a great encouragement to them.

A time of transition (43:16–34) The nine brothers had enough to think about on their trip without pondering their father's chronic grief. In fact, they faced three difficult problems for which they had no answers: (1) Explaining to the officials why they had the money; (2) effecting Simeon's release from confinement; and (3) protecting Benjamin. But by the time they were heading back home, they thought all these problems had been solved.

This was a time of transition as the brothers moved from fear to peace, for punishment because of the money was no longer an issue; from bondage to freedom, for Simeon had been released; and from anxiety to joy, for Benjamin was not in danger. So Joseph's brothers ate and drank as if there were no famine in the land, and they rejoiced at the generosity of the ruler at the head table.

The problem of the money (vv. 16–23a). It's likely that some of Joseph's servants saw the brothers entering the city and quickly informed him of their arrival. He arranged for a banquet at his house, but the brothers concluded that they were going to his house because they were in trouble. Somebody knew about the money, and they would be arrested and punished, perhaps even enslaved or killed.

However, this was a false and transient joy, because the brothers had not yet dealt with their sins. It's one thing to be relieved and quite something else to be forgiven and reconciled. They needed to ask Joseph's forgiveness for the way they had abused him, and they owed their father an apology for deceiving him and grieving his heart.

In a situation like that, you look for the nearest mediator, and they wisely turned to Joseph's steward. If they could convince him of their innocence, then he could present their case to Joseph, who might excuse them. They were in for another surprise, because the steward knew more about the money than they did, and he assured them that they had nothing to fear (v. 23). Simeon's release (v. 23b). The steward then went to get Simeon, and he brought him to his brothers. It must have been a time of great rejoicing, and Simeon was especially grateful that Benjamin had come along to rescue him. How did the steward know that Benjamin was present and that Simeon should be released? Joseph told him. Did Simeon learn anything from his time in confinement? If Jacob's words on his deathbed are any indication, he probably didn't (49:5–7). It's tragic when we waste our suffering and don't use it as an opportunity to grow.

To experience false joy and peace is a perilous thing, and to think that we're right with God because life is easier and problems less threatening is to court disaster. As it was in the days of Noah and the days of Lot, so shall it be in the day when Jesus returns (Luke 17:26–30). People will be self-confident as they carry on their daily activities and cultivate their sins, but judgment will fall, and there will be no escape.

Anything short of humble repentance and confession will not bring about reconciliation with God or with one another. "There is a way that seems right to a man, but in the end it leads to death" (Prov. 14:12). Like the wealthy farmer in Christ's parable, people have false confidence because they think everything is secure for years to come, only to discover that they have left God out of their lives (Luke 12:16–21).

The next act in the drama will bring these matters to a head, and, oddly enough, the activity will center around Benjamin, the young man whom his brothers thought was above suspicion and beyond danger.

Benjamin's protection (vv. 24–34). The last thing the brothers expected was to be entertained at a banquet in the home of the second ruler of the land, the man who had dealt so severely with them during their first visit. When Joseph arrived, the brothers bowed and gave him their gifts, and they bowed again when they replied to his question about their father. Now all eleven brothers bowed before him, and now the dreams were fulfilled.

Notes

1 "Recognition" is a minor theme that runs through the story. The brothers recognized Joseph at a distance and began to plot (37:18); Jacob was asked if he recognized Joseph's bloodstained garment (vv. 32–33); and Tamar asked Judah if he recognized his personal possessions (38:25). 2 Later, when the brothers looked back at their experiences, they would see that this "test" was a hint that this Egyptian official would recognize Benjamin when he saw him! After all, the brothers could bring any Jewish man of the same age as Benjamin, and the Egyptians wouldn't know the difference.

Seeing his own full brother Benjamin caused Joseph to weep (see 42:24), so he left the room until he could get control of himself. Joseph's sensitive heart was a miracle of God's grace. For years dead Egyptian idols and the futile worship given to them had surrounded Joseph, yet he had maintained his faith in God and a heart tender toward his own people. He could have

Genesis 44

Joseph could reveal who he was, and they could be reconciled.

Also, the fact that the official questioned them closely about their father and brother was another hint that he was more than interested in their family (43:7). 3 The ominous statement "that you may not die" in verse 20 refers to their starvation if they didn't return to Egypt for more food. There is also the hint that the brother held hostage might be executed. 4 The Torah (Philadelphia: The Jewish Publication Society, 1962), 79. 5 Judah's increasing leadership in the family begins to emerge (44:14, 16, 18–34; 46:28), and his descendants would become the royal tribe, out of which the Messiah would come (49:49:8–12). 6 These delicacies couldn't be obtained in Egypt.

Overjoyed. When the eleven brothers left Joseph's house, they had every reason to be joyful (v. 34). They hadn't been arrested for stealing the grain money, Simeon had been released, Benjamin was safely traveling with them, and they were going home at last. They had also been honored guests at a wonderful feast, and the generous ruler had sent them on their way with their sacks full of grain. It was indeed a happy day.

But their joy was only a mirage. Authentic joy and peace can never be based on lies; they must be founded on truth. To build on lies is to build on the sand and invite certain judgment. Apart from righteousness, there can be no real peace, but only a fragile truce that eventually erupts into war. "The work of righteousness will be peace, and the effect of righteousness, quietness and assurance forever" (Isa. 32:17 nkjv).

CHAPTER THIRTY-FOUR Genesis 44—45 TRUTH AND CONSEQUENCES T

Overtaken (vv. 1–6). The brothers must have been surprised when they saw Joseph's steward and his guard following them, little realizing that their sins were about to catch up with them. The brothers were certainly stunned when the steward accused them of rewarding evil for good. But the biggest shock came when he announced that one of the brothers was a thief who had stolen his master's special silver cup.1 here is ground for declaring that modern man has become a moral idiot."

Those words were published in 1948 on page 1 of Ideas Have Consequences by Dr. Richard M. Weaver, then Professor of English in the College of the University of Chicago. His book dropped like an atomic bomb on the post-war academic community and was called by one reviewer "a profound diagnosis of the sickness of our culture." The message of the book was simple: If you don't live according to the truth, then you must suffer the consequences.

Overconfident (vv. 7–12). So sure were the brothers of their innocence that they defended themselves passionately.2 For one thing, they argued; they weren't the kind of men who went around stealing things. Hadn't they proved their honesty by telling the steward about the money they found in their grain sacks? If they were thieves, they would have kept the money and said nothing.

Dr. Weaver should see the moral situation today! Not only has society rejected truth, but also it no longer believes in consequences. In today's world, truth is whatever you want to believe, and if you believe the wrong thing, you don't have to worry about the consequences. There are none. Since moral absolutes simply don't exist, you can do whatever you please and get away with it. "Be sure your sin will find you out" (Num. 32:23) no longer applies. No truth—no consequences. For twenty-two years, Joseph's brothers had followed that philosophy and carefully covered their sins. They hadn't told the truth and apparently had reaped no serious consequences. Furthermore, they weren't afraid of being exposed because the only person who could witness against them was Joseph, and they were sure he was dead (Gen. 44:20). But the truth had to come out, both for their good and the success of God's plan of salvation for the world. There are four scenes in this moving drama that begins with bad news and climaxes with good news.

In their defense, however, they went too far, for they offered to have the guilty party slain and themselves put into servitude. In doing this, they were imitating their father, for Jacob had made a similar statement when dealing with Laban (31:32). But the steward rejected that offer and made another proposal: The culprit would become his servant, and the rest of the men could return home.

When the steward searched the sacks, he heightened the tension by working his way from the eldest brother to the youngest (44:12). This was the second time the brothers wondered how the Egyptians knew their birth order (43:33). Once again, each man's money was found in his sack, but nothing special is said about this in the text. While the steward was looking for the silver cup, the presence of their money in the sacks must have frightened the men. When the cup was found in Benjamin's sack, the brothers were sure that this was the end.3

Confrontation: false confidence destroyed (44:1–13) Joseph had one more stratagem in his wise plan for bringing his brothers to repentance, and this one involved his own beloved full-brother Benjamin. Once Jacob's sons had faced their sins and repented,

Overwhelmed (vv. 13). The brothers showed genuine grief and distress by tearing their garments as if someone had died. Imagine the thoughts that raced through their minds as they traveled back to the city. How could they prove their innocence? Did Benjamin really do it? Would he be made a slave or possibly be

Genesis 44—45 home to his aged father. To begin with, Benjamin was there only because Joseph had required him to come. The families back in Canaan would starve to death if the brothers had left Benjamin at home. The suggestion perhaps is that, if Benjamin hadn't come along, perhaps none of this trouble would have happened.

slain? Why did they make such a foolish offer in the first place? What would Judah say to his father when he returned home without his youngest brother? Since their money was found in their sacks, would all of them be condemned as thieves?

Since he was responsible for Benjamin, no doubt Judah was preparing his appeal and perhaps praying that the God of Abraham and Isaac and Jacob would give him success. His speech indicates that Judah decided to tell the truth and confess his sins and the sins of his brothers.

Judah then made it clear that if Benjamin remained in Egypt, their father would die, and he even quoted Jacob's own words to prove it (v. 29; see also 42:38). Jacob and Benjamin were so bound together in the bundle of life (1 Sam. 18:1; 25:29) that Jacob couldn't live without his youngest son. Did Judah know that this powerful Egyptian ruler before him had two young sons of his own, and was he hoping that his story would touch a father's heart?

Confession: brotherly concern displayed (44:14–34) The phrase "Judah and his brothers" (v. 14) alerts us that Judah was now the spokesman for the family. True, it was Judah who suggested they sell Joseph (37:26–27), and it was Judah who unwittingly committed incest with his daughter-in-law (chap. 38), but by the grace of God, people can change and make new beginnings. Let's remember Judah for his courageous and compassionate speech and not for his foolish sins.

Judah's final appeal was to offer to remain in Egypt as the substitute for Benjamin. That Judah should declare himself surety for his youngest brother (Gen. 43:8–10) and willingly offer to take his place surely touched Joseph's heart. Judah was certain he'd been the cause of Joseph's death, and he didn't want to be the cause of Jacob's death. Over twenty years before, Judah had seen his father's deep grief at the loss of Joseph, and he had no desire to see this repeated.

Submission (vv. 14–17). Joseph was on hand to meet his brothers, for this was the occasion he'd been anticipating for years. When they arrived, his brothers didn't merely bow before him; they prostrated themselves on the ground, eleven frightened and broken men. This was the third time they had bowed before him (42:6; 43:26); so Joseph's prophetic dreams had more than been fulfilled.

This poignant speech certainly revealed Judah's concern for both his aged father and his youngest brother. In fact, Judah almost begged to become Joseph's slave! "Now then, please let your servant remain here as my lord's slave in place of the boy" (44:33). It was indeed a new Judah who stood before Joseph, a man whom Joseph knew could be trusted. The time had now come for Joseph to reveal himself to his brothers.

In his opening words, Judah made it clear that he wouldn't even try to defend himself and his brothers, for what could he say? It's when guilty sinners' mouths are shut and they stop defending themselves that God can show them mercy (Rom. 3:19).

We need to remind ourselves that Jesus Christ is the Surety for those who have trusted Him (Heb. 7:22). He has assumed the responsibility for us to make sure that we will come to the Father (John 14:1–6). Jesus is "bringing many sons to glory" (Heb. 2:10 nkjv), and He will see to it that each of them arrives safely. Judah was willing to take Benjamin's place and separate himself from his father, but Jesus actually took our place and died for us on the cross, crying, "My God, my God, why have you forsaken me?" (Matt. 27:46). He is our Surety and He cannot fail.

The phrase "God has found out the iniquity of your servants" (Gen. 44:16 nkjv) doesn't refer only to the discovery of the grain money or to the silver cup. The statement also refers to their hidden sins, the way they had treated Joseph and their father years before. On their first visit to Egypt, they had expressed this feeling of guilt and had moved Joseph to tears (42:21–24).

Before telling them who he was, Joseph wanted to discover their attitude toward Benjamin. Thus he announced that Benjamin would remain in Egypt as his slave while the rest of the men returned home. It was then that Judah came to Benjamin's defense in the longest speech by a human found in the book of Genesis, and one of the most moving speeches found anywhere in the Bible. Eight times in this defense, Judah called Joseph "my lord," and thirteen times he used the word "father." Little did Judah realize that each time he used the word "father," or referred to his brother Benjamin, he was reaching the heart of the man who held their future in his hands.

Compassion: gracious forgiveness demonstrated (45:1–15) Since this was an official meeting, other Egyptian officers were present, but now that he was about to settle a long-standing family matter, Joseph wanted his brothers all to himself. His interpreter, and perhaps other officials present, would understand their conversation in Hebrew, and everybody would be able to witness the brothers' tears and expressions of love. It was time for family privacy.

Surety (vv. 18–34). Judah reviewed their recent family history and reminded Joseph of facts he knew as well as they did, perhaps better. Judah's aim was to make a case for the release of Benjamin so he could go

Recognition (vv. 1–4). The simple statement "I am Joseph" exploded like a thunderclap in their ears and brought terror to their hearts. All kinds of confused thoughts suddenly began to tumble about in

Genesis 45 two years, surely they could recognize their own brother's voice and manner of speech. At least Benjamin would recognize his own full brother!

their minds. How could this Egyptian ruler know the name of their deceased brother? Why is he claiming to be somebody they know is dead? But if he truly is Joseph, why has he been treating them this way and what will he do to punish them for their sins? They were speechless. Every mouth was stopped as they stood guilty before their judge (Rom. 3:19).

Reconciliation (vv. 14–15). It wasn't a time for explanations and excuses but for honest expressions of love and forgiveness. Joseph embraced his brothers and kissed them, especially Benjamin, and they all wept together. Because hidden sin had been exposed and dealt with, and forgiveness had been granted, mercy and truth met together, and righteousness and truth kissed each other (Ps. 85:10).

But two things should have encouraged them: He was asking them to come closer, something Egyptians didn't do with the Hebrews (Gen. 43:32), and he was weeping uncontrollably. This is now the third time Joseph has wept because of his brothers, but this is the first time publicly. He spoke to them again and not only identified himself as Joseph but also told them what they had done to him! The family secret was a secret no more.

But keep in mind that this reconciliation was possible only because Joseph had suffered and triumphed, and it's a beautiful picture of what the Lord Jesus Christ did for sinners in His death on the cross and His resurrection. Like Jesus, Joseph went from suffering to glory, from the prison to the throne, and was able to share his wealth and glory with others. In his defense before the Jewish council, Stephen took pains to point out that Joseph revealed himself to his brothers "the second time" (Acts 7:13). This too is a picture of Christ's experience with His own people Israel: They rejected Him when He came the first time (John 1:11; 5:43), but they will recognize Him and receive Him when He comes the second time, and they will weep and repent (Zech. 12:10—13:1).4

Reassurance (vv. 5–8). Since Joseph could see his brothers' mixed responses of fear and bewilderment, he encouraged them with words that came from a loving and forgiving heart. Yes, they had done wrong and were guilty, yet he told them not to dwell on their sins but on what God had done for all of them. God overruled the brothers' hateful attitude and cruel actions and worked it all out for good. (See Joseph's words in 50:20, which is the Old Testament version of Romans 8:28.) His brothers were responsible for Joseph's sufferings, but God used them to accomplish His divine purposes.

"Afterward his brothers talked with him" (Gen. 45:15) is a simple sentence that speaks volumes in what it doesn't report. When Joseph was a teenager at home, his brothers so hated him that they couldn't even speak to him (37:4), but now that they've been reconciled and forgiven, communication is possible. We have every reason to believe that they apologized for the way they treated him, and certainly they updated Joseph on the family news, especially news about their father. The reconciliation of estranged brothers and sisters ought to lead to restored fellowship and joyful communion (2 Cor. 2:1–11). Joseph didn't put his brothers on probation; he freely forgave them and welcomed them into his heart and his home.

The story of Joseph and his brothers encourages us to recognize the sovereignty of God in the affairs of life and to trust His promises no matter how dark the day may be. "There are many plans in a man's heart, nevertheless the Lord's counsel—that will stand" (Prov. 19:21 nkjv). God sent Joseph to Egypt so that Jacob's family could be preserved and the nation of Israel be born and ultimately give the Word of God and the Savior to the world. Without realizing it, Joseph's brothers were helping the Lord fulfill His covenant with Abraham (Gen. 12:1–3).

Relocation (vv. 9–13). Since Joseph was "lord of all" (v. 8; see also Acts 10:36), why should his family live in destitution in Canaan? Five more years of famine were ahead of them, and it would be foolish to make repeated trips to Egypt to obtain food. Joseph instructed his brothers to hurry home, give the good news to his father that he was alive, pack whatever belongings they needed, and come to Egypt to live permanently. He promised to protect them and provide for them. The land of Goshen was a fertile area of Egypt where Jacob's family and their descendants could live close to one another without fear.

You can't help but contrast the way Joseph dealt with his brothers' sins and the way King David dealt with the sins of his sons (2 Sam. 13—19). Joseph was loving but firm; he knew that his brothers must be brought to the place of repentance and confession before they could be forgiven and trusted with responsibility. David, however, forgave his sons without asking for evidence of real repentance, and his abnormal affection for Absalom almost cost him the devotion of his people.

Like Amnon and Absalom, David had been guilty of sexual sin, and this may have affected his ability to deal with their crimes. Joseph was a man of purity and integrity, and his approach to dealing with his brothers' sins was much more mature and Godlike. It isn't necessary for us to wallow in the mud in order to sympathize with the needs of sinners or help them clean up their lives. Jesus was the friend of sinners (Matt. 11:19; Luke 7:34) and yet was "holy, harmless, undefiled, separate from sinners" (Heb. 7:26).

The news was too good to be true, and perhaps some of the brothers exhibited skepticism and hesitation (Luke 24:41). Was this offer just another clever trap, like the hidden grain money and the "stolen" cup? But Joseph was speaking to them in their own Hebrew tongue and not through an interpreter (Gen. 45:12; see 42:23); and though they hadn't seen him for twenty-

Genesis 45

Celebration: good news declared (45:16–28) The Egyptians whom Joseph had asked to leave the room probably lingered close to the door so they could be the first to find out what was going on and report it to Pharaoh. When they heard Joseph and his brothers weeping and understood why, they carried the news to Pharaoh who rejoiced that Joseph's brothers were now with him. After all, Joseph was the savior of the nation and a "father" to Pharaoh (45:8), and the ruler of Egypt wanted to give a royal welcome to Joseph's family.

seeing Joseph and having his united family around him until he died. He was 130 years old when he went to Egypt (47:9) and died at 147, which means he had seventeen years in which to enjoy the family, especially Joseph and the two grandchildren he had never seen before (v. 28).

The brothers surely told their father the truth about what they had done to Joseph, and they certainly asked Jacob to forgive them for causing him twenty-two years of grief. It's likely that the old man wasn't too surprised at their confession, for he'd been suspicious all along that his sons carried a dark secret in their hearts (42:36). Seventeen years later, on his deathbed, Jacob would have his day in court when he would gather his sons around him and tell them the truth about themselves and God's plans for their future (chap. 49).

Promises (vv. 16–21). Joseph had already told his brothers to relocate in Egypt. So it's likely that he and Pharaoh had previously discussed this idea and that Pharaoh had approved. Pharaoh's words not only verified what Joseph had promised, but also they promised even more. He promised them "the fat of the land" to enjoy and wagons for carrying their families and whatever goods they wanted to bring with them to Egypt. Because of Joseph, Jacob and his family had the great ruler of Egypt working for them and providing what they needed!

The sovereign God has overruled the plots of sinners and accomplished His will for Jacob, Joseph, and his brothers. For the next four centuries, the Jews will be in Egypt, first as honored guests and then as suffering slaves, but through it all, God will mold them into the nation they needed to be in order to do what He wanted them to do.

Gifts (vv. 22–23). The brothers had taken Joseph's robe from him when they sold him to the merchants (37:23), but he gave each of them new clothes to wear. In Scripture, a change of clothes is often the sign of a new beginning (35:1–7; 41:14), and this was certainly a new beginning for Jacob's eleven sons.

"O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out" (Rom. 11:33).

Notes

Joseph's brothers had sold him for twenty pieces of silver, but Joseph gave Benjamin fifteen times that amount.5 He also provided the men with extra food and ten extra animals to carry the food and to draw the carts for their return to Egypt with their families. It would take a great deal of food to feed Jacob and sixtyfive members of his family as they traveled to Egypt.

1 A godly man of faith like Joseph wouldn't use any form of divination, nor did he need to. God could never approve then what He later prohibited in the law (Lev. 19:26; Num. 23:23; Deut. 18:10). Divination was only a part of the plot. By now, the men were sure that his master knew everything! 2 The "God forbid" statement in verse 7 of the Authorized Version is better translated "Far be it from your servants to do such a thing." Jewish people were careful not to invoke God's name carelessly in oaths. 3 The word "found" is repeated eight times in this chapter (vv. 8, 9, 10, 12, 16 [twice], 17, 34) The phrase "come on my father" [kjv] is "find my father" in the Hebrew. 4 Stephen also pointed out that the Jews rejected Moses the first time he offered to help them (Acts 7:23–29), but accepted his leadership when he came the second time (vv. 30–36). 5 Perhaps this money was a kind of "redemption payment" from an offended party to say that everything was now forgiven and the matter was never to be brought up again (see Gen. 20:14–16). Both the clothing and the money were certainly left with Joseph in Egypt and claimed later when the family arrived in their new home. There was no need to carry either gift to Canaan and then back to Egypt. 6 The Hebrew word translated "fall out" in the kjv means "to shake, to tremble." While the word could describe personal agitation that might lead to a family argument, it could also refer to the brothers' lack of peace in their own hearts. About what might they be disturbed? (1) Their aged father's response to the news that Joseph was alive. It might shock him so much that he'd die. (2) Their obligation to tell Jacob the truth about what they had done to Joseph. (3) And how this confession would affect Jacob and their relationship with him. (4)

Knowing human nature in general and his brothers in particular, Joseph gave them one final admonition: "Don't quarrel on the way!" (45:24).6 During their first meeting with Joseph, Reuben had already expressed the Hebrew equivalent of "I told you so" (42:21–22), and Joseph didn't want that to happen again. The matter had been settled once and for all and there was no need to discuss it or to try to fix the blame or measure the guilt. "Behold, how good and how pleasant it is for brethren to dwell together in unity" (Ps. 133:1)!

Revival (vv. 25–28). Jacob was happy to see his sons safely home again, especially Benjamin about whom he had been particularly concerned. But Jacob wasn't prepared for the incredible report that (1) Joseph was alive; (2) he was the second ruler of Egypt; (3) he wanted the whole family to move to Egypt; and (4) he would care for all of them. How much good news can an old man handle in one day?

"Jacob's heart fainted" (v. 26) literally means his heart "grew cold" or "grew numb." He almost had a heart attack! The news was too good to believe, but he couldn't deny the presence of the carts that Joseph had sent and the extra animals to carry the burdens and draw the carts. His spirit revived as he contemplated

Genesis 46 into serious trouble by going to Egypt (12:10ff.). And when Jacob's father Isaac started toward Egypt, the Lord stopped him (26:1–2). Egypt could be a dangerous place for one of God's pilgrims.

Concern whether Joseph might change his mind and decide not to forgive them (see 50:15–21).

CHAPTER THIRTY-FIVE Genesis 46—48 GRANDFATHER KNOWS BEST A

But the Lord came to Jacob at night and assured him that it was safe for him and his family to relocate.2 "Jacob, Jacob!" reminds us of "Abraham, Abraham" (22:11), "Samuel, Samuel" (1 Sam. 3:10), "Martha. Martha" (Luke 10:41), and "Saul, Saul" (Acts 9:4). It's encouraging to know that the Lord knows our names and our personal needs (John 10:3, 14, 27). Jehovah wanted to remind Jacob that He wasn't limited to the land of Canaan, for He's the Lord of all the earth, including Egypt (Josh. 3:11, 13; Ps. 83:18). God would go with Jacob to Egypt and be with him to bless him, just as He had been with Joseph and blessed him (Gen. 39:2, 21). Jacob had nothing to fear, because the Lord would keep the promises He had made to him at Bethel (28:15).

Jewish proverb says, "For the ignorant, old age is as winter; but for the learned, it is a harvest." Jacob was now 130 years old; and during those years, he had learned many important lessons about God, himself, and other people, especially his sons. Some of those lessons in the school of life had been difficult to learn, and Jacob hadn't always passed every test successfully. But now, thanks to God's goodness and Joseph's faithfulness, Jacob would reap a rich harvest in Egypt during the next seventeen years. His closing years wouldn't bring winter with its cold and storms. Jacob's sunset years would be as the autumn, with the warm golden sunshine of peace and the bounties of God's gracious harvest.

Why did God want Jacob's family to live in Egypt? Because in Egypt He would multiply Jacob's descendants and make them into a great nation (12:2). The Jews would begin their sojourn in Egypt under the protection of Pharaoh, enjoying the best of the land. Centuries later, however, the Jews would be suffering cruel bondage in Egypt and crying out to God for deliverance (Ex. 1; 2:23–25). But God would use their suffering to mold them into a mighty nation under the leadership of Moses.

A pilgrim's confidence (46:1–3) Change is something most elderly people fear and resist, and we can't blame them. Familiar surroundings and furnishings, and the presence of family and longtime friends, all give older folks a feeling of confidence and control that makes life feel safer and happier. Jacob had lived with his family in Hebron for many years, but now the time had come for all of them to move.

God gave Jacob the added assurance that he would die in Egypt and that his beloved son Joseph would see to it that his funeral would be an honorable one.3 Jacob's body would be brought back to Canaan and buried in the cave where Abraham and Sarah, Isaac and Rebekah, and Leah had been buried (49:30–31). On the basis of these promises, Jacob left Canaan and moved to Egypt.

God's promise (vv. 1–4). Jacob and his family left Hebron (37:14) and traveled for about a week until they came to Beersheba, the southernmost town in Canaan (Josh. 15:21, 18).1 Beersheba was a very special place to Jacob, for there Abraham had dug a well (Gen. 21:30) and there Abraham lived after offering Isaac on Mount Moriah (22:19). Isaac had also lived at Beersheba (26:23, 32–33), and it was from the home in Beersheba that Jacob left for Laban's house to find a wife. At Beersheba, God had appeared to Hagar (21:17) and to Isaac (26:23–24), and now He would appear to Jacob.

God's blessing (vv. 5–27). Pharaoh had told them not to bother to bring their possessions since the wealth of all Egypt was at their disposal (45:20), but it would have been cruel to abandon their livestock during a famine, and no doubt they brought some of the personal possessions they treasured. In typical Semitic fashion, the males are named in this list but not the females, except for Jacob's daughter Dinah (46:15). "Daughters" in verse 7 must refer to daughters-in-law, since we know of no other daughters born to Jacob.

Since Jacob was about to leave his own land and go into a strange country, he paused to build an altar and worship the Lord. It's good to ask for God's special help and blessing when we're about to enter a new phase in life. I recall seeing an entire family come to the front of the church at the close of a worship service and kneel to pray. Since the father was in the armed forces and was being transferred to another base, the whole family joined him in committing themselves to the Lord for this new venture.

It must have encouraged Jacob to see how God had multiplied his descendants, protected them, provided for them, and kept them together for this important move. Some of the family may not have realized it, but they were a very special people to the Lord because He had important work for them to do in the years ahead. That little band of migrants would eventually bring blessing to the whole world (12:1–3).

But why should Jacob worry about going to Egypt? Didn't his son Joseph instruct him to come? Wasn't it the wisest thing to do in light of the continued famine in the land? Perhaps Jacob was fearful because he remembered that his grandfather Abraham had gotten

The record lists first the sons, daughter, and grandsons of Leah (46:8–15), followed by the families of Zilpah (vv. 16–18), Rachel (vv. 19–22), and Bilhah (vv. 23–25), a total of seventy people.4 Jacob's words at

Genesis 46—47

Pharaoh kept his promises and gave them the best of the land for their families and their flocks and herds, and he requested that they care for his herds as well. This was quite a promotion for the eleven sons of Jacob. One day they were ordinary resident aliens, and the next day they were Pharaoh's official herdsmen! Joseph had been kind to Pharaoh, and now Pharaoh showed kindness to Joseph's family.

Jabbock come to mind: "With my staff I passed over this Jordan; and now I am become two bands" (32:10). His descendants would become as numberless as the sand of the sea and the stars of the heaven (15:5; 22:17; 26:4; 32:12), because the Lord keeps His promises. God's goodness (vv. 28–30). The eleven brothers had already been reunited with Joseph, but now Jacob would meet him after a separation of twenty-two years. That Jacob chose Judah to be their guide indicates that he trusted his son, which suggests that the men had told their father everything and were in his good graces again. Now Jacob could see the hand of God in all that had happened. In spite of his past failures, Judah now proved himself faithful, and his descendants were eventually named the royal tribe (49:8–12).

Pharaoh and Joseph's father (vv. 7–10). Pharaoh must have been anxious to meet the aged father who meant so much to Joseph. The first thing Jacob did was to bless Pharaoh in the name of his God, and he also blessed Pharaoh at the close of their interview. In this, Jacob was a good example of how a true believer is to relate to those who are outside the family of God (see 1 Peter 2:11–17). In spite of his failings, and we all have them, Jacob brought God's blessing wherever he went.

The land of Goshen was located in the northeast part of the Nile delta, an area of about nine hundred square miles, very fertile and excellent for grazing cattle. It was there that Joseph and his father met each other, Joseph waiting in his royal chariot and Jacob riding in one of the wagons Pharaoh had provided. For the fifth time, we find Joseph weeping, although there's no specific statement that Jacob wept. Perhaps Jacob was so overcome with joy and thanksgiving to God at seeing Joseph again that he was unable to shed tears.

Everybody has some metaphor to describe life—a battle, a race, a trap, a puzzle—and Jacob's metaphor was that of a pilgrimage. The patriarchs were pilgrims and strangers on the earth (Heb. 11:13–16), but so are all of God's people (1 Chron. 29:15; 1 Peter 1:1; 2:11). We agree with Abraham, Isaac, and Jacob that this world is not our home. Our time here is brief and temporary, and we're eagerly looking for our permanent home, the city of God in heaven.

Jacob's statement in verse 30 reminds us of Simeon's words when he beheld the infant Jesus: "Lord, now You are letting Your servant depart in peace, according to Your word; for my eyes have seen Your salvation" (Luke 2:29–30 nkjv). Jacob seemed to be preoccupied with sorrow and death rather than with the joys of spending his latter years with his family and especially Joseph.5

"My years have been few and difficult," Jacob told Pharaoh (Gen. 47:9), who probably thought that 130 years was far from "few." But Isaac had died at 180 and Abraham at 175, so comparatively speaking, Jacob's pilgrimage was a short one. The word "evil" (kjv) doesn't imply wickedness, but rather "misery" or "distress." Jacob's life had been a difficult one, but now it would close with seventeen years of peace and happiness.

Joseph's dreams had all come true. Now it was time to share the joys and sorrows of life with his extended family.

A ruler's benevolence (46:31—47:27) Although Joseph was a "father" to Pharaoh (45:8), it was still necessary for Joseph's family to be officially presented at court as new "resident aliens" in Egypt. Since Joseph and Pharaoh had already agreed to settle his family in Goshen, the brothers' appearance at court was a formality, but an important one.

We can't help but admire Joseph in the way he handled the relocation of his family and their presentation to Pharaoh. He was surely a gifted administrator. In a land devoted to the worship of numerous gods and goddesses, it was important that Joseph's family bear witness by their conduct to the true and living God. Peter called this "having your conduct honorable among the Gentiles" (1 Peter 2:12 nkjv).

Pharaoh and Joseph's brothers (46:31—47:6). Joseph was careful to brief his family on what it meant to be a shepherd in Egypt. The fact that Jacob's sons had brought their flocks and herds along indicated clearly that they were planning to stay in Egypt and continue their occupation. Knowing that the Egyptians were prejudiced against shepherds, Joseph's emphasis was on the herds of cattle and not the flocks of sheep. However, they didn't lie about their occupation but were honest and aboveboard in all their dealings with Pharaoh.

Pharaoh and Joseph's people (47:11–27). Pharaoh allowed Joseph's family to settle in the best part of the land of Egypt, where they were more than adequately cared for, and yet the native Egyptians had to pay dearly to sustain their lives. As the remaining five years (45:6) of the famine came and went, the Egyptian people became poorer and poorer, until finally they had to sell themselves into slavery in order to live. To make food distribution easier, many of the farm workers were moved into the cities until such time as seed would be available for planting.

We don't know which five of his brothers Joseph selected to represent the family or why they were chosen. A keen student of human nature and a discerning man, Joseph knew which of his brothers could best meet Pharaoh and make a good appearance. But

By the time the famine ended and farming could begin again, Pharaoh possessed all the money in Egypt and owned all the people and all their property, except the land of the priests, and the farmers had to pay a

Genesis 47—48

Jacob adopts his grandsons (48:1–20). Jacob was bedfast, his sight was failing (v. 8), and he knew that the end was near. But when Joseph walked into the room, Jacob mustered enough strength to sit up on the side of his bed and talk with his son about matters that were too important to delay. He didn't talk about the difficulties of his life; he spoke about God Almighty (vv. 3, 11, 15, 20–21) and what He had done for His servant.

fifth of the harvest to Pharaoh as an annual tax. Not only had Joseph saved the nation from starvation, but also he had set up an economic system that enabled Pharaoh to control everything.

And what were the people of Israel doing? Multiplying! (See Ex. 1:7.) By the time Moses led the nation out of Egypt, the Jews numbered at least 2 million people.6 God had promised that He would make them a great nation, and He kept His promise.

When Abraham was nearing death, his desire was to find a wife for Isaac and transfer to him the blessings of the covenant (chap. 24). Sad to say, when Isaac thought he was going to die, he wanted to eat his favorite meal and then bless his favorite son, who was not God's choice to bear the covenant blessings (chap. 27). Jacob's concern was to bless Joseph, whom he had made his firstborn, and then adopt Joseph's two sons as his own and make them "sons of Israel." It's a good thing to be able to end your life knowing you've completed God's business the way He wanted it done.

Pharaoh was a pagan ruler who worshipped a multitude of false gods, and yet the Lord worked in his heart and used him to care for Jacob and his family (Prov. 21:1). Too many Christian believers today think that God can use only His own people in places of authority, but He can work His will even through unbelieving leaders like Pharaoh, Cyrus (Ezra 1:1ff.; Isa. 44:28), Nebuchadnezzar (Jer. 25:9; 27:6), and Augustus Caesar (Luke 2:1ff.).

A grandfather's inheritance (47:28—48:22) Jacob had enjoyed Joseph for seventeen years in Hebron (37:2), and now he would enjoy Joseph and his sons for seventeen years in Egypt (48:28). It was tragic that the sins of his sons had robbed their father of twenty-two years of Joseph's life, but even in this sacrifice, God had beautifully worked out His plan and cared lovingly for His people.

Jacob reviewed some of the experiences of his pilgrimage with God, beginning with the promises God had given him at Bethel (vv. 3–4; see 12:1–3) and including the death of his beloved Rachel, Joseph's mother (48:7). Jacob assured Joseph that God would multiply their number and one day take them out of Egypt into their inheritance in the land of Canaan. Joseph's two sons, Manasseh and Ephraim, would have an inheritance in that land, because their grandfather was adopting them.

Jacob plans his burial (47:28–31). Since Jacob had rejected Reuben, Joseph was now performing the duties of the firstborn son, including the burial of the father. Jacob knew that his days were numbered, and he wanted to be sure that he would be buried in the Promised Land and not in Egypt. Someone might argue that Jacob was making a mistake, because the Egyptians were experts at interring bodies, but that wasn't the issue. Jacob was one of God's pilgrims, and he wanted to be buried with his family in the land that would one day be home for his descendants (49:29–32; 23:1ff.). Jacob's desire was that his funeral would be a clear witness that he was not an idol-worshipping Egyptian but a believer in the true and living God. When you stop to think that your funeral and burial are the last public testimonies you will ever give, it makes you want to plan carefully. Making your last will and testament is important, but don't neglect your last witness and testimony.

As we've seen, Joseph replaced Reuben, Jacob's firstborn (49:3–4; 1 Chron. 5:2), and now Joseph's sons would replace Simeon and Levi (Gen. 49:5–7), Jacob's second and third sons. The Levites were given no inheritance in the Promised Land but lived in fortyfour cities scattered throughout Israel (Num. 18:20; Deut. 18:2; Josh. 13:33; 14:4; 21:1ff.); and Simeon was eventually absorbed into the tribe of Judah (Judg. 19:1–9). In this way, God punished Levi and Simeon for their anger and violence at Shechem (Gen. 34).

Not only did Jacob adopt his two grandsons, but he also gave them his special blessing. Jacob was probably sitting on the side of the bed and the boys were standing before him, while Joseph was bowed down with his face to the ground.7 Whether the boys realized it or not, it was indeed a solemn occasion.8

For the fifth time in the book of Genesis, we meet a reversal of the birth order. God had chosen Abel, not Cain; Isaac, not Ishmael; Jacob, not Esau; and Joseph, not Reuben;9 and now He would choose Ephraim over Manasseh. Joseph was upset with what his father did and tried to change his hands, but Jacob was guided by God and knew what he was doing. (This is the only recorded instance of Joseph being displeased with his father or anybody else.)10

During my pastoral ministry, I've seen professed Christians make all kinds of ill-advised plans for their funerals, including selecting songs and readings that had no relationship to the Bible or the Christian life. Some of these choices were out-and-out pagan, and the only reason given was that they were favorites of the deceased. It hasn't been easy to preach the gospel after such performances. Let's follow the example of Jacob and carefully plan our funeral to the glory of God. Joseph not only promised to fulfill his father's wishes, but later he also asked his brothers to make the same promise to him that he made to their father (50:24–26).

In blessing Joseph's sons, Jacob also blessed Joseph, for the tribes of Ephraim and Manasseh became strong leaders in Israel. Jacob gave all the glory to God, the God who called his fathers and blessed them, who

Genesis 48—49

9 In so doing, God was replacing Leah (the elder) with Rachel (the younger). It was another reversal of birth order. 10 While we have no biblical grounds for doing it, one is tempted to see the cross pictured in the crossing of Jacob's hands. The sinner's birth order is reversed when he or she trusts Jesus Christ, for it's the second born whom God receives, not the firstborn. All of this is made possible because of our Lord's sacrifice on the cross. 11 This piece of property must not be confused with the one that Jacob had purchased (33:19) and where he was finally laid to rest (Josh. 24:32).

shepherded him all his life and cared for him, and who saved him from evil and harm even though he had experienced great difficulty.

Jacob shares his wealth (vv. 21–22). Joseph received an unexpected gift that day, a piece of land that Jacob had taken in battle from the Amorites. This is the only evidence we have that Jacob was an accomplished warrior. This victory may have occurred during the painful Shechem affair (34:25–29).11 Jesus would meet the woman of Sychar there and lead her to saving faith (John 4:15). Being now the firstborn, Joseph was eligible for a double portion of the blessing (Deut. 21:15–17), and Ezekiel 47:13 indicates that in the future kingdom, Joseph will have two portions of land.

CHAPTER THIRTY-SIX Genesis 49 THE FAMILY WITH A FUTURE G

Jacob had now blessed Joseph's sons, and now it was time to meet all his sons and bless them.

Notes enesis 49 is usually titled "Jacob Blesses His Sons," but Jacob used the word "bless" only with reference to Joseph (vv. 25–26). Three times in verse 28 we're told that Jacob's words were "a blessing" upon the sons, and in a prophetic sense, they certainly were, for Jacob announced what the Lord had in store for them in the future.1 But Jacob's "blessing" was much more than that.

1 The familiar phrase "from Dan to Beersheba" meant "from the northernmost border of Israel to the southernmost border" (Judg. 20:1; 1 Sam. 3:20; 2 Sam. 3:10; etc.). 2 God had revealed Himself to Jacob and spoken to him when he left home to go to Haran (28:10ff.) and when he left Haran to go back to Bethel (35:9ff.). 3 The nearest relative had the task of closing the loved one's eyes at the time of death. Thus this statement is the first hint that Joseph would be named Jacob's firstborn in the place of Reuben (1 Chron. 5:1–2). 4 Leah's 33 + Zilpah's 16 + Rachel's 14 + Bilhah's 17 = 70, and Dinah makes 71. But Er and Onan had died (v. 12), and Joseph and his two sons were already in Egypt; so the number of people who went with Jacob was 71–5 = 66, as stated in verse 26. When you add Jacob, Joseph, and Joseph's two sons, you have a grand total of seventy (see Ex. 1:1–5). In his address before the Jewish council, Stephen said there were seventy-five persons in the company (Acts 7:14), a number found in the Greek translation of the Old Testament known as the Septuagint, which was popular among Hellenistic Jews in that day. The Septuagint text included the three sons of Ephraim and the two sons of Manasseh (Num. 26:28–37; 1 Chron. 7:14–15, 20–25). 5 Jacob often mentioned his bereavement and spoke of his death and burial (42:36, 38; 37:35; 44:22, 29, 31; 45:28; 46:30; 47:29; 48:21; 49:29–32). Perhaps he inherited this disposition from Isaac, who announced his "imminent" death many years before it occurred (27:1–4). Yet Isaac lived to be 180 years old, longer than either Abraham or Jacob. 6 At the time of the Exodus, there were 600,000 adult males in the nation (Ex. 12:37). So when you add women and children, the total population would be 2 million or more. 7 The mentioning of the knees in 48:12 reminds us that to "bear a child upon one's knees" is a phrase referring to adoption (30:33). Later, Joseph would adopt the children of his grandson Machir to replace Ephraim and Manasseh (50:23). 8 Joseph was married at age thirty (41:45–52) and was thirtynine years old when he was reunited with Jacob, who was 130 when he came to Egypt. Joseph was then fifty-six years old when his father died at 147. His sons were both young men at the time and not little children.

For one thing, Jacob's words were a revelation of human character and conduct as well as of divine purposes. Three of the sons learned that their past conduct had cost them their future inheritance (vv. 3–7), for we always reap what we sow. But something else was true: Jacob's prophetic words must have given great encouragement to his descendants during their difficult time of suffering in Egypt, as well as during their unhappy years wandering in the wilderness. Jacob assured each tribe of a future place in the Promised Land, and that meant a great deal to them.

But even more, you find in Jacob's "last witness and testimony" a beautiful revelation of the gracious Lord who had cared for His servant for so many years. There's also a revelation of the Messiah, who had been promised to Jacob's people. In these words of Jacob, you meet Shiloh (v. 10), Salvation (Yeshua, v. 18), the Mighty One, the Shepherd, and the Stone (v. 24), and the Almighty (v. 25), all of which point to our Savior, Jesus Christ.

As he addressed them, Jacob followed the birth order of the sons, beginning with Leah's six sons2 and closing with Rachel's two sons, Joseph and Benjamin.

The sons of Leah (49:3–15) God gave Jacob six sons by Leah, the wife whom he didn't want (Gen. 29:31–35; 30:14–21). She was distinguished by being the mother of Levi, who founded the priestly tribe, and Judah, the father of the royal tribe.

Reuben (vv. 3–4). Jacob spoke directly to Reuben, his eldest son, but what he had to say wasn't very complimentary. An old sin he'd committed finally caught

Genesis 49 and his family, and that was the difference between him and his three elder brothers.

up with Reuben (35:22; Num. 32:23), and he lost his privileges as the firstborn son. Jacob gave that blessing to Joseph and his two sons (1 Chron. 5:1–2). As Jacob's firstborn son, Reuben should have been a strong man with dignity, who brought honor to his father and family, but he turned out to be a weak man, who disgraced his family by defiling his father's bed.

The name Judah and the Hebrew word for "praise" are very similar (29:35), and Judah did live up to his name.5 He founded the royal tribe that gave Israel their kings, some of whom were godly leaders, and that ultimately brought Jesus Christ into the world (Heb. 7:14). Judah was a conquering tribe and a ruling tribe, and it stayed faithful to the Davidic line when the nation divided.

"Unstable as water" (Gen. 49:4) speaks of both turbulence and weakness. Reuben's arrogant attitude and reckless way of life weren't fitting for a firstborn son. Water is certainly weak in itself, but turbulent water can be very destructive. It's difficult to find in Scripture any member of the tribe of Reuben who distinguished himself as a leader. The tribe declined in numbers between the Exodus and the entrance into the Promised Land (Num. 1:20–21; 2:11; 26:7), moving from seventh to ninth place.3 Dathan and Abiram were Reubenites who gave leadership in the rebellion of Korah (Num. 16:1), which led to the deaths of thousands of people.

Since God appointed Judah to be the royal tribe, it was logical to associate the tribe with the lion, the king of the beasts.6 (See also Num. 24:9; Ezek. 19:1–7; Mic. 5:8; Rev. 5:5.) Jacob compared Judah to a lion's cub, a lion, and a lioness (Gen. 49:9). Who would dare rouse a lion when he's resting after feeding on the kill, or a lioness while she's guarding her cubs?

The name "Shiloh" in verse 10 has given rise to many interpretations and speculations, but the most reasonable is that it refers to the Messiah (Num. 24:17). The phrase could be translated "until he comes whose right it is [the scepter, i.e, the rule]," because the word Shiloh means "whose it is." The ancient rabbinical scholars took Shiloh to be a name of the promised Messiah, who alone had the right to claim rule over God's people Israel.

The tribe of Reuben settled on the east side of Jordan with the tribe of Gad and the half tribe of Manasseh, because the land there was good for their flocks and herds. The army of Reuben didn't heed the call of Deborah and Barak when they fought the Canaanites (Judg. 5:15–16). Apparently they didn't have the resolute courage to enter the battle, but years later they did send soldiers to assist David at Hebron (1 Chron. 12:37).

The description in verses 11–12 certainly goes beyond Judah's time and speaks of the blessings of the kingdom age when the Messiah shall reign over Israel. Nobody in Old Testament times would use a choice vine for a hitching post for his donkey, because such an act would certainly ruin the vine and probably cause the loss of the animal. Nor would the man's wife waste their precious wine by washing clothes in it! This is the language of hyperbole. It describes a land so wealthy and a people so prosperous that they can do these outrageous things and not have to worry about the consequences. During the Kingdom Age, when the Messiah reigns, people will enjoy health and beauty (v. 12), because the devastating enemies of human life will have been removed.

Simeon and Levi (vv. 5–7). Reuben's costly sin was lust, but Simeon and Levi were guilty of anger and violence in their unrestrained massacre of the Shechemites (Gen. 34:25–31). It was right to avenge the raping of their sister Dinah, but it wasn't necessary to wipe out innocent people just to gratify their own desire for revenge.4

Since it was dangerous to be "in their assembly," God arranged that the two tribes would not be able to assemble or do anything together. The tribe of Simeon was eventually absorbed into the tribe of Judah (Josh. 19:1, 9), and the tribe of Levi was given forty-eight towns to live in, scattered throughout the land (chap. 21). Indeed, the brothers were "divided in Jacob and scattered in Israel."

Zebulun (v. 13). While not directly on the Mediterranean coast, the tribe of Zebulun was assigned land close enough to the sea to make the transport of goods profitable for the people. Zebulun was located on an important route that carried merchandise from the coast to the Sea of Galilee and to Damascus. Moses said, "For they shall partake of the abundance of the seas" (Deut. 33:19 nkjv; see Josh. 19:10–16). For the most part, the Jews weren't a seafaring people, but the tribe of Zebulun did business with the Phoenicians east of them and provided imported goods to the people west of them.

Judah (vv. 8–12). Jacob had paraded the sins of Reuben, Simeon, and Levi, but he said nothing about Judah's suggestion that the brothers sell Joseph as a slave (37:26–27). Jacob realized now that what Judah did at least saved Joseph's life and got him to Egypt, where God had a work for him to do. Jacob also said nothing about Judah's sin with Tamar (Gen. 38).

Jacob's estimation of Judah had gradually risen higher, especially since Judah had offered himself as surety for Benjamin, and surely Joseph had told Jacob about Judah's compassionate plea on behalf of his youngest brother. When Jacob and the family moved to Egypt, it was Judah whom Jacob sent ahead to make things ready (46:28). Judah had made some mistakes, but he had also made some things right with his father

However, they were also a brave people whose warriors had excellent reputations (1 Chron. 12:33). Deborah and Barak praised the men of Zebulun for rallying to the cause and fighting Sisera (Judg. 5:14–18). Elon, one of the judges, was from this tribe (12:11–12).

Genesis 49 would soon call him into eternity? The word translated "salvation" is yeshua, which gives us the name Joshua, "Jehovah is salvation." The Greek form is "Jesus."

Isaachar (vv. 14–15) was situated at the eastern end of the fertile Jezreel Valley (Josh. 19:17–22), sandwiched between Zebulun and the Jordan River. The judge Tola was from Isaachar (Judg. 10:1–2); the men of Isaachar fought against Sisera (5:15); and David had soldiers from that tribe who understood the times and knew what Israel should do (1 Chron. 12:32). Many of the men of this tribe were valiant in battle (7:5).

Naphtali (v. 21). For some reason, Jacob spoke to Gad and Asher, the sons of Zilpah, before he spoke to Dan's brother, Naphtali. This tribe's location was north of Zebulun and Isaachar and contained the Sea of Galilee. Zebulun and Naphtali were a part of the district called "Galilee of the Gentiles," which was spoken of by the prophet Isaiah (Isa. 9:1–2) and where Jesus ministered (Matt. 4:12–16). Note that Zebulun and Naphtali were distinguished for their bravery in battle (Judg. 5:18).

We today think of a donkey as an ignoble beast of burden, but in Old Testament times, kings rode on donkeys (1 Kings 1:38ff.). The image in Genesis 49:14–15 is that of a strong people who weren't afraid to carry burdens. The people of Isaachar were hard working and devoted to the soil. They were content with their lot and made the most of it. This tribe produced no great heroes, but their everyday labor was a help to others. After all, not everybody in Israel was called to be a Judah or a Joseph!

The image of "a hind [doe] let loose" suggests a free-spirited people, not bound to tradition. The tribe was located in the hill country. So this image was chosen wisely. Moses said they were "satisfied with favor, and full of the blessing of the Lord" (Deut. 33:23 nkjv). The last clause—"he gives goodly [beautiful] words" (nkjv)—suggests that they were a poetic people who could express themselves well. Possessing the abilities to run like does and speak beautiful words, the people of Naphtali would make ideal messengers.

Of Leah's six sons, three lost God's best blessings because of their sins: Reuben, Simeon, and Levi. They remind us that purity and self-control are essential to godly character. Zebulun and Isaachar were "everyday people" whose tribes served others but weren't especially known for their exploits. We need farmers and merchants if the machinery of life is to run smoothly. Finally, only one son—Judah—was preeminent among his brothers, the royal tribe that conquered enemies and produced kings, including the King of kings, Jesus Christ.

The descendants of Bilhah's two sons seem to be contrasting peoples. Dan turned away from faith in the true God and trusted in idols. They became a deceptive people who exploited others to get what they wanted. But Naphtali has no judgment against it. When the Assyrians invaded the northern kingdom of Israel, Naphtali was one of the first tribes to be taken and deported (2 Kings 15:29).

The sons of Bilhah (49:16–18, 21) Bilhah, Rachel's maid, was given to Jacob to bear him children because Rachel was at that point childless (30:1–8).

The sons of Zilpah (49:19–20) Zilpah was Leah's maid, given to Jacob to bear him more children after Leah had ceased bearing (30:9–13). However, later Leah gave birth to Isaachar, Zebulun, and Dinah (vv. 14–21).

Dan (vv. 16–18). The name Dan means "to judge" (30:6), and his tribe produced one of the most famous judges, Samson (Judg. 13—16). The tribe of Dan was given a fertile land bordering the Mediterranean Sea in Philistine territory (Josh. 19:40–48), but they weren't able to drive out the Philistines. In order to gain more land, they moved north and conquered the people of Laish and took their land (v. 47; Judg. 18:1–29).

Gad (v. 19). His name can mean both "good fortune" (30:11) and "a troop." Because of the tribe's location on the east side of the Jordan, enemy troops could easily invade their territory. Jacob assured the Gadites that no conquest would be final, but that they would eventually conquer their enemies. This verse literally reads, "Troop [Gad], a troop will troop upon him, but he will troop on their heels." An old man on his deathbed, Jacob could still make a clever wordplay out of his son's name. The Gadites were great warriors (Josh. 22:1–6). Moses compared them to a brave lion that could rend the arms and heads of its enemies (Deut. 33:20).

By associating Dan with the serpent, Jacob revealed his crafty nature and his habit of making sudden attacks on his enemies. The tribe's conquest of the defenseless people of Laish is an example of their subtle tactics, and their setting up an image in their territory shows that they weren't wholly devoted to the Lord (v. 20). Two centuries later, King Jeroboam set up one of his idolatrous golden calves in Dan (1 Kings 12:28–30).

Dan is left out of the genealogies in 1 Chronicles 2—10 and in the tribal listing in Revelation 7:1–8. Is this because of their idolatry? However, when Ezekiel described the placing of the tribes during the kingdom age, he had a place for Dan (Ezek. 48:1–2).

Asher (v. 20). The name means "blessed" or "happy" (30:13). Since the tribe of Asher wasn't able to drive out the inhabitants of their territory (Judg. 1:31–32), they settled down to be an agricultural people, taking advantage of the fertile land God gave them (Josh. 19:24–30). Moses said that Asher was "most blessed," referring to its wealth of olive oil and the security of its cities (Deut. 33:24–25). Indeed, Asher's food was rich, and the tribe even provided special delicacies "fit for a king."

The exclamation, "I have waited for your salvation, O Lord!" (Gen. 49:18 nkjv) suggests that Jacob was in communion with the Lord while he was speaking to his sons. Was he asking God for special strength to finish what he had to say? Or was he announcing that the Lord

Genesis 49

The sons of Rachel (49:22–27) Jacob didn't hesitate to make it known that Rachel was his favorite wife and that her two sons were his favorite children. This kind of favoritism caused a great deal of trouble in the family, and yet God overruled it to accomplish His own purposes. Jacob said more about Joseph than about any of the other sons, but he didn't have much to say about Benjamin.

streams in the earth beneath (see Deut. 33:13–16). He also promised fertility to the people so that the tribe would increase to God's glory (Hos. 12:8). Ephraim and Manasseh were important tribes in Israel. In fact, the northern kingdom was frequently called "Ephraim" (Isa. 7:1–2; Hos. 13:1).

God had blessed Abraham richly (Gen. 13:6), and Abraham had shared his wealth with Isaac (25:5), who in turn gave it to Jacob. But Jacob's hard work had generated even more wealth.

Joseph (vv. 22–26). Jacob used the word "bless" at least six times in his speech to and about Joseph. He compared Joseph to a fruitful vine (or bough of a fruit tree), drawing water from a spring (Ps. 1:3) and growing over the wall. It was Joseph who was taken from home and lived in Egypt, and the word "fruitful" points to his son Ephraim (Gen. 41:52), founder of a tribe that grew greatly and expanded its territory (Josh. 17:14–18).7 Neither Joseph nor his sons could be hemmed in!

Thus, from generation to generation, the wealth increased because of the blessing of the Lord, like filling the land up to the very mountains. But the number of heirs had also increased, and now there were twelve sons. But Joseph was the firstborn, and his two sons would share the inheritance of their father.

Benjamin (v. 27). You would expect Jacob to say more to and about his youngest son Benjamin, the "son of his right hand," but his words were few and puzzling. Why compare Benjamin to a "ravenous wolf"?8 The men of Benjamin were brave and helped defeat Sisera (Judg. 5:14), but when you read Benjamin's tribal history in Judges 19 and 20, you see the ravenous wolf in action. Saul, the first king of Israel, was from Benjamin. During his career, he more than once tried to kill David (1 Sam. 19:10), and he ruthlessly murdered everybody in the priestly city of Nob (22:6ff.). Other Benjamites known for their ferocity were Abner (2 Sam. 2:23), Sheba (chap. 20), and Shimei (16:5–14). Saul of Tarsus, a Benjamite (Rom. 11:1; Phil. 3:5) was like a wild animal9 when he persecuted the church and tracked down Christians to imprison them.

Jacob used the image of "archers" to describe the suffering that Joseph experienced at the hands of his brothers and his master in Egypt. In Scripture, shooting arrows is sometimes an image of telling lies and speaking hateful words (Ps. 57:4; 64:3–4; Prov. 25:18; 26:18–19; Jer. 9:8). Joseph's brothers couldn't speak to him in a civil manner (Gen. 37:4), and they lied about him to their father, and Potiphar's wife falsely accused Joseph and helped put him into prison. Indeed, the archers shot mercilessly at the innocent young man.

But Joseph didn't shoot back! God strengthened him so that his words were always true, and it was this integrity that eventually led to his release from prison and his elevation to being second ruler of the land. But the reference to bows and arrows goes beyond the image of lies; it also reminds us of the military skill of the men of Ephraim (Judg. 8:1ff.; 12:1ff.; Josh. 17:17–18).

It's remarkable that Moses' words about Benjamin say nothing about the ferocious behavior of an animal (Deut. 33:12). Instead, Moses called him "the beloved of the Lord" and promised him constant protection from God. In fact, Benjamin shall "dwell between His shoulders" (nkjv), which suggests either being carried on his back or over his heart. When the nation divided after Solomon's death, the tribe of Benjamin remained faithful to the Davidic line and stayed with Judah. Together they formed the southern kingdom of Judah.

Jacob used three more special names of the Lord: the Mighty [One] of Jacob, the Shepherd, and the Stone [Rock]. Jehovah deigns to be called "the God of Jacob," and as "the mighty God," He cared for Jacob's needs, helping him with his difficult work (31:36–42), and delivering him from danger (v. 24).

Jacob had already referred to the Lord as "the God who shepherded me [looked after me]" (48:15). Since Jacob himself was a shepherd, he knew what was involved in caring for sheep. The concept of God as the Shepherd is found often in Scripture (Ps. 23:1ff., 80:1; 100:3; Isa. 40:11; Ezek. 34) and culminates in Jesus Christ, the Good Shepherd who gave His life for the sheep (John 10).

All of the sons together (49:28–33) The statements that Jacob made to each of his sons would be remembered by them and repeated to the members of their family for years to come. As time passed, they would see new and deeper meanings in these pronouncements, and they would treasure the assurances Jacob had given them from the Lord.

The Stone [Rock] is another familiar image of the God of Israel (Deut. 32:4, 15, 18, 31; 1 Sam. 2:2; 2 Sam. 22:32) and also points to Christ (Ps. 118:22; Matt. 21:42; Acts 4:11; 1 Cor. 10:4; 1 Peter 2:7). When you think of a stone, you think of strength, stability, and security, and God provided all of that and more to Jacob during his difficult earthly pilgrimage.

But the old man's last statements were about himself, not about his sons, for he wanted them to guarantee that they would bury him in the cave of Machpelah where the bodies of five members of his family were now resting. Abraham had purchased the cave as a burial place for Sarah (Gen. 23), but over the years Isaac, Rebekah, and Leah had been buried there, and now Jacob would join them. He had already spoken about this matter to Joseph (47:27–31), so he

Jacob promised Joseph that God would give his descendants blessings on the soil that they farmed by sending the rains from heaven above and providing the

Genesis 49—50

Allen. "I just don't want to be there when it happens." But he'll be there, and you and I will be there when it happens to us. Nobody has yet figured out how to peek into God's appointment book and erase the date.

knew his requests would be followed, but he wanted all his sons to know they had the responsibility of obeying his last commands and showing respect for their father.

Jacob's long and difficult life was over. He had made his last journey, given his last blessing, and shared his last request. His work was done, and he breathed his last and died. With only his staff, he had crossed over Jordan many years before; and now he had his staff with him (Heb. 11:21) as he crossed to the other side.

This chapter records three burials, two of them literal and one figurative, and all of them important.

A coffin for a beloved father (50:1–14) The scene was a solemn one. Jacob had nothing more to say. So he drew himself into the bed, lay down, and went to sleep with his sons standing around him and his God waiting for him. He left behind the nucleus of a great nation and the testimony of what a great God can do with an imperfect man who sought to live by faith. He exchanged his pilgrim tent for a home in the heavenly city (Heb. 11:13–16).

He was a pilgrim to the very end.

Notes

1 The phrase "in the last days" (v. 1 kjv) means "in the days to come." Sometimes in Scripture "the last days" refers to the days prior to the return of Jesus Christ, but not in this case. 2 Isaachar and Zebulun were Leah's fifth and sixth sons, but they were born after Bilhah and Zilpah each had delivered two sons. Jacob included Isaachar and Zebulun with Leah's first four sons (vv. 13–15), but for some reason reversed their birth order. 3 Moses must have been concerned about the future of the tribe of Reuben, for he prayed, "Let Reuben live, and not die, nor let his men be few" (Deut. 33:6 nkjv). 4 The statement about Simeon and Levi crippling oxen (v. 6) shows how cruel the two brothers were, for the dumb animals certainly weren't responsible for what had happened to Dinah. God has a special concern for animals, and we'd better be careful how we treat them. (See Lev. 22:26–28; Deut. 22:6–7; Ps. 36:6; 104:10–30; Jonah 4:11.) 5 Judas Iscariot bore the same name but disgraced it by his sins. Who today would call a son "Judas"? 6 Five tribes are associated in some way with animal life: Judah the lion (v. 9), Isaachar the donkey (v. 14), Dan the serpent (v. 17), Naphtali the deer (v. 21), and Benjamin the wolf (v. 27). 7 Heroes like Deborah, Joshua, and Samuel came from the tribe of Ephraim, and Gideon and Jephthah came from Manasseh. 8 One of Benjamin's most famous descendants was Ehud, the judge who killed Eglon (Judg. 3:12–30). Benjamin means "son of my right hand," but Ehud the Benjamite was left-handed! (See Judg. 20:15–16.) 9 Luke said that Saul "made havoc of the church" (Acts 8:3), a word that describes an animal mangling its prey. Jesus said that Saul was "kicking against the goads" (9:5), a reference to the farmer proding an animal in order to control it. (For Paul's own statements about his preconversion behavior, see Acts 22:3–4, 19; 26:9–10; 1 Cor. 15:9; Gal. 1:13, 22–24; Phil. 3:6; 1 Tim. 1:12–13.)

Grief (vv. 1, 10–11). "Old men must die," wrote Alfred, Lord Tennyson, "or the world would grow moldy, would only breed the past again."

Perhaps. But when old people die, those who love them feel the loss deeply. The longer you have someone in your life that you really love, the deeper the roots go into your heart and the more wrenching is the experience of having those roots pulled up. Yes, grief is a normal part of life, and believers don't grieve "as others who have no hope" (1 Thess. 4:13 nkjv). But death is still an enemy, and when he slinks in and robs us of someone dear, we feel the pain for a long time.

This is the sixth time we see Joseph weeping, and it wasn't a quiet affair. He "fell upon" his father as he had done Benjamin and his brothers at their family reunion (Gen. 45:14–15). Semitic peoples aren't ashamed to express their emotions openly; and Joseph didn't let his important office smother his true feelings of grief. Later, when the funeral cortege approached Canaan, Joseph led the people in a week of public mourning for Jacob (50:10).

When somebody we love dies, God expects us to weep. That's why He gave us the ability to shed tears. Normal tears are a part of the healing process (Ps. 30:5), while abnormal grief only keeps the wounds open and prolongs the pain. In my pastoral ministry, I've learned that people who suppress their grief are in danger of developing emotional or physical problems that are difficult to heal. The Anglican poet and pastor John Keble called tears "the best gift of God to suffering man."

Preparation (vv. 2–6). Jacob had prepared both himself and his family for his death, and this is a good example for us to follow. He had privately instructed Joseph concerning his burial (47:27–31) and then had repeated the instructions to all the sons publicly (49:29–32). There could be no disagreements about the matter because everything had been settled in advance.

CHAPTER THIRTY-SEVEN Genesis 50 THREE COFFINS I once asked a friend what the death rate was in his city, and he replied quietly, "One apiece." That's the ratio everywhere.

It's strange how many people insist on detailed preparation for a vacation or a business trip but ignore making careful preparation for the last and most important journey of all. Jacob told his sons where he

Death isn't an accident, it's an appointment (Heb. 9:27). "It's not that I'm afraid to die," wrote Woody

Genesis 50 and so were Esau and Jacob when they buried Isaac (35:29).

wanted to be buried, and he put Joseph in charge of carrying out his wishes. Previous instruction plus a dependable person in charge kept everything running smoothly.

This was Joseph's first trip back to his homeland in thirty-nine years, and it's too bad it had to be for his father's burial. But he didn't linger in Canaan, for God had given Joseph a job to do in Egypt, and that's where he belonged with his family.

Joseph had his father's body properly prepared for burial, a skill the Egyptians had mastered.1 To do the work, he chose the physicians and not the official embalmers, probably to avoid the pagan religious rituals that accompanied the Egyptian embalming process. Jacob was a believer in the true and living God and didn't need the help of the gods of the Egyptians. Centuries later, Moses would call down plagues on the land and show how weak the Egyptian gods and goddesses really were.

A coffin for a painful past (50:15–21) When death invades a family, and you've done all you can to honor the deceased and comfort the sorrowing, there comes a time when you have to return to life with its duties. This doesn't mean we forget the deceased, but it does mean that we put our grief into perspective and get back to the business of living. After all, the best way to honor the dead is to take care of the living. Prolonged mourning may bring us more sympathy, but it won't develop more maturity or make us more useful to others. Joseph and his family returned to Egypt and went back to work, Joseph serving in Pharaoh's court and his brothers caring for Pharaoh's cattle.

Pharaoh commanded the Egyptians to observe an official mourning period for Jacob. After all, Jacob was the father of the second ruler in the land. This kind of recognition was usually reserved for important people like Pharaoh himself or members of his family. The forty days of the embalming period and the seventy days of the official mourning were probably concurrent.

Alarm (v. 15). When did this event occur? Was it after the family returned home from burying Jacob in Canaan, or was it during the period of official mourning in Egypt? The position of the narrative in the text suggests that it happened after the return from Canaan, but it could well have taken place during the long period of mourning prior to that trip. One day the eleven brothers became aware of the fact that their father's death left them without anyone to mediate with Joseph, the second most powerful man in Egypt, and they were afraid.

Why did Joseph use the court officials to take his message to Pharaoh instead of speaking to him personally himself? Perhaps Joseph was considered defiled because of his father's death, or there may have been an Egyptian tradition that prevented mourners from approaching the king (Est. 4:2). As a "father" to Pharaoh, Joseph had to get permission to leave the country, and he also had to assure Pharaoh that he and his family would return. In quoting his father's words (Gen. 50:5), Joseph was careful not to mention that Jacob specifically requested not to be buried in Egypt (47:29–30).

We who read this account centuries later want to say, "Men, what's the problem? Didn't Joseph forgive you, kiss you, weep over you, and give you every evidence of his love? Didn't he explain that God had overruled for good all the evil that you had done to him? Didn't Joseph make every provision to bring you to Egypt and take care of you? Then why are you alarmed?"

Respect (vv. 7–13). Except for the smallest children (v. 8), the whole family traveled from Egypt to Canaan to pay their last respects to the founder of the family. The trip was perhaps inconvenient for some and difficult for others, but it was the right thing to do. In our modern society, it's becoming less and less popular for people to take time to express their sympathy or pay their respects when somebody dies whom they know. In fact, we now have "drive-through mortuaries" that make it convenient for people to view the body and sign the guestbook without having to leave their cars.

The answer is simple: They didn't believe their brother. The gracious way he spoke to them and the loving way he treated them made no impact on their hearts. But Joseph's brothers are no different from some professed Christians today who are constantly worrying about God's judgment and whether or not He's really forgiven them and made them His children.

The period of mourning at Canaan made a great impression on the local residents. Joseph selected a threshing floor for the week-long observance, because threshing floors were outside the city, elevated, and offered a large clear space for many people to gather at one time.

"I feel the Lord has abandoned me," a church member said to me one day. "I'm sure I'm heading for judgment, and I'm just not saved at all." "What would you like God to do to assure you?" I asked. "Do you want Him to perform a miracle?"

Verse 13 suggests that the whole company didn't go into the land of Canaan to the cave of Machpelah, but that Jacob's twelve sons served as pallbearers and carried his body to its final resting place. Since we're all on the way to the grave together, death and sorrow ought to bring people together. Isaac and Ishmael were brought together when they buried Abraham (25:9),

"Oh, no, that wouldn't work. Satan can perform miracles."

"Would you like to hear Him speak to you from heaven?"

"Well, some personal message from God would be helpful."

"Fine. Let's open His Word and see what He has to

Genesis 50

There for me the Saviour stands, Holding forth His wounded hands; God is love! I know, I feel, Jesus weeps and loves me still.

say about your sins and His forgiveness. After all, when we open the Bible, God opens His mouth and speaks to us." We looked into the Scriptures together, and as she laid hold of God's promises, the Lord gave her peace.

Assurance (vv. 18–21). Joseph must have summoned his brothers to his home, for it's not likely they would go there on their own. When they arrived, they fell prostrate before him in fear, their last bow in fulfillment of Joseph's prophetic dreams. Like the Prodigal Son, they couldn't accept free forgiveness. That was expecting too much! The brothers offered to become servants and work their way to the place where Joseph could forgive them and accept them (Luke 15:19). If that's your approach to forgiveness, read Ephesians 2:8–9 and claim it. The only people God can forgive are those who know they're sinners, who admit it and confess that they can't do anything to merit or earn God's forgiveness. Whether it's the woman at the well (John 4), the tax collector in the tree (Luke 19:1–10), or the thief on the cross (23:39–43), all sinners have to admit their guilt, abandon their proud efforts to earn salvation, and throw themselves on the mercy of the Lord.

After all that Joseph had done to encourage them, it was cruel of his brothers to say, "Joseph will perhaps hate us and pay us back for what we did to him." (We often suspect in others what we'd do ourselves if we had the opportunity!) When you doubt God's Word, you soon begin to question God's love, and then you give up all hope for the future, because faith, hope, and love go together. But it all begins with faith: "So then faith comes by hearing, and hearing by the word of God" (Rom. 10:17 nkjv).

What the men should have done was to sit down and calmly review all that Joseph had said to them and done for them. In many tangible ways, Joseph had demonstrated his love and forgiveness and had given them every reason to believe that their past sins were over and forgotten. They really had nothing to fear.

How did we know God loves us and forgives those who put their faith in Christ? His unchanging Word tells us so. "These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life" (1 John 5:13 nkjv). How we feel and what God says are two different things, and we must never judge God's eternal Word by our transient emotions. "Who shall separate us from the love of Christ?" asked Paul, and then he proceeded to answer the question: Nothing (Rom. 8:35, 38–39).

How does God assure His children that He has indeed forgiven them and forgotten their sins? The same way Joseph assured his frightened brothers: He speaks to us from His Word. Twice Joseph said, "Don't be afraid!" He comforted them and spoke kindly to them. This is what God does for His own if they will read His Word, receive it into their hearts, and trust it completely. "Behold, God is my salvation; I will trust, and not be afraid" (Isa. 12:2).

Appeal (vv. 16–17). Afraid to approach Joseph personally, they sent a message to him, hoping to convince him. Did Jacob actually speak the words they quoted? Probably not. If Jacob had wanted to intercede for the guilty sons, he could easily have done it when he was alone with Joseph. And he had seventeen years in which to do it! It's likely that the brothers concocted this story, hoping that Joseph's love for his father would give him a greater love for his brothers.

Some Christians think it's a mark of humility and special sanctity to be fearful and insecure about their salvation. Actually, an attitude of fearful indecision and anxiety is only evidence of unbelief and a refusal to take God at His Word. It's nothing to brag about! Can God be trusted? Does He lie? Are His promises true? Then why do people waver in unbelief?

Joseph didn't minimize their sins, for he said, "You intended to harm me" (Gen. 50:20). He knew that there had been evil in their hearts, but he also knew that God had overruled their evil deeds to accomplish His good purposes. This reminds us of what happened on the cross. Peter said, "Him [Jesus], being delivered by the determined counsel and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; whom God raised up" (Acts 2:23–24 nkjv). Out of the greatest sin ever committed by humankind, God brought the greatest blessing that ever came to humankind.

How did Joseph respond to their message? "When their message came to him, Joseph wept" (v. 17). He was deeply hurt that his own brothers didn't believe his words or accept his kind deeds at face value as true expressions of his love and forgiveness. What more could he have done to convince them? Charles Wesley may have had Joseph and his brothers in mind when he wrote his hymn "Depth of Mercy":

Depth of mercy! Can there be Mercy still reserved for me? Can my God His wrath forbear— Me, the chief of sinners, spare?

Joseph not only forgave his brothers, but he also assured them of his constant care. "I will nourish you, and your little ones" (Gen. 50:21). He gave them homes to live in, work to do, food to eat, and provision for their needs. Once again, we see here a picture of our Savior, who promises never to leave us or forsake us (Matt. 28:20; John 6:37; 10:27–29; Heb.

Now incline me to repent; Let me now my sins lament; Now my foul revolt deplore, Weep, believe and sin no more.

Genesis 50 tribes founded by Joseph's two sons, that was the ideal place for him to be interred.

13:5–6) and to meet our every need (Rom. 8:32; Phil. 4:19). For seventeen years Joseph's brothers lived under a cloud of fear and apprehension all because they didn't really trust him. As long as their father was alive, they trusted in human ties to protect them, but when Jacob died, their only defense was gone. Had they believed Joseph, they could have enjoyed those years with him and their father, and there wouldn't have been clouds of fear to rob them of joy.

When you stop to consider the matter, it's really remarkable that Joseph had any faith at all. He had lived apart from his family for many years, and a powerful false religion in Egypt surrounded him. There was nobody in Egypt that we know of who could encourage his faith. If Joseph had resorted to the excuses people use today for rejecting God's promises, he would have ended up a pagan himself.

His "believing" brothers had treated him cruelly, the Lord had caused him to experience severe trials, and the people he helped forgot about him in his hour of need. "If that's what a life of faith is all about," he might have argued, "then I'm not interested." But Joseph's faith, though tested, didn't falter. All he had to go on were his dreams, but he clung to the promise that one day his brothers would bow before him, and the Lord didn't disappoint him.

As God's children through faith in Christ, let's rejoice that our sins are forgiven and forgotten, buried in the depths of the sea (Mic. 7:19), cast behind God's back (Isa. 38:17), blotted out and remembered no more (Isa. 43:25, 44:22; Heb. 8:12, 10:17). Let's believe what God says! The old life has been buried and we can walk in newness of life (Col. 2:13; 3:1–11).

A coffin for a special brother (50:22–26; Heb. 11:22) Whether you look at Joseph as a son, a brother, or an administrator, he was certainly an exceptional man. Because of Joseph, many lives were saved during the famine, including his own family, and therefore the future of the people of Israel was guaranteed. If the family of Jacob had died out, the world would have been deprived of the Word of God and the Son of God. So we owe a lot to Joseph.

Future (50:26). Fifty-one years after Jacob's death, at the age of 110, Joseph died. He probably outlived his older brothers, but his own grandsons knew their grandfather's wishes regarding his mortal remains. Joseph's coffin in Egypt was a constant reminder to the Jewish people to have faith in God. When their situation changed in Egypt and the Jews found themselves slaves instead of resident aliens (Ex. 1:8ff.), they could look at Joseph's temporary burial place and be encouraged. During their wilderness wanderings, as they carried Joseph's remains from place to place, he ministered to them and urged them to trust God and never give up.

Family (vv. 22–23). Joseph was seventeen years old when he was taken to Egypt (37:2), and he lived there ninety-three years, fifty-one of them with his beloved family near him. During those years, he saw to it that the Jewish people were cared for and protected, for God had a special work for them to do. He became a grandfather and then a great-grandfather! Joseph adopted Manasseh's grandchildren just as Jacob had adopted Joseph's children. How this affected their future isn't explained.

"A coffin in Egypt" may appear to be a discouraging way to close a book, but from the viewpoint of faith, it couldn't be more encouraging. After all, even though Joseph was dead, his witness was still going on. As John Wesley said, "God buries His workman, but His work goes on," and the apostle John wrote that "he who does the will of God abides forever" (1 John 2:17 nkjv). G. Campbell Morgan said:

Faith (vv. 24–25). "By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones" (Heb. 11:22 nkjv). God's promises to Abraham (Gen. 15:13–16) were passed along to Isaac and Jacob, and Jacob shared them with Joseph (48:21). Faith isn't a shallow emotion that we work up by ourselves, or an optimistic "hope-so" attitude of "faith in faith." True faith is grounded on the infallible Word of God, and because God said it, we believe it and act upon it.

Commit your life to God, see vision, do the work that's nearest, the work He appoints, truly and well and faithfully, and die knowing that you have started delicate influences, dynamic forces which will proceed through every succeeding generation until they gather up the harvest of glorious result about the throne of the Eternal. The man of God has not finished his work in the world when they put him in a coffin.2

True faith always leads to obedient action (James 2:14–26). Joseph knew what he believed and where he belonged. Therefore, he didn't want his coffin to remain in Egypt when God delivered his people. He made his brothers swear that they would instruct their descendants, who would then pass the word along to future generations, and they kept their promise. Moses took Joseph's remains with him when the Jews left Egypt (Ex. 13:19), and Joshua buried him in Shechem (Josh. 24:32; see also Gen. 33:19). Since Shechem became the "capital" for Ephraim and Manasseh, the

Yes, Joseph is still blessing us today even as we study his life!

Notes

1 Old Testament Jews didn't embalm the dead but merely wrapped the corpse with cloths and spices and laid it in the tomb or grave without a coffin. They rejected cremation, since the body is destined to return to dust and not to ashes.

Genesis days and wished they'd never been born. So much for perfection.

Furthermore, they wanted nothing to do with the funeral pyres of the pagan peoples around them. 2 26 Sermons by G. Campbell Morgan (Joplin, MO: College Press, 1969), Vol. 3, 158–9.

I find it liberating to realize that God can use frail, flawed people to get His work done on earth, people who make mistakes, people who want to do better but rarely feel they've achieved their goal. The important thing about these authentic people that made them what they were was simply that they accepted themselves and were themselves, and that they dared to trust God to use them in spite of themselves. Though the Lord didn't approve of their disobedience, these people were precious to God, and He kept every promise that He ever made to them.

CHAPTER THIRTY-EIGHT BE AUTHENTIC: A Survey and a Summary W e've been getting acquainted with Isaac, Jacob, and Joseph, and some of the people in their family; and we've made some interesting discoveries about what it means to be an authentic believer.

Frederick Buechner calls these saints "peculiar treasures," and the name fits.2

Authentic believers depend on the grace of God. Now let's balance the ledger with a second obvious fact: Authentic people pay for their sins and mistakes and learn from them because they depend on the grace of God. For them, life is a school; the lessons are hard, and grace is the teacher (Titus 2:11–12). Struggle as they must, they make progress and learn more about themselves, their peers, and their God because they learn from God's grace.

Authentic believers are all made of clay Let's begin with a confession from the famous American evangelist Dwight L. Moody.

There was a time when I used to be troubled a good deal about these Bible characters. I used to think that, because they were saints, everything they did was right; and I could not understand how it was that God would permit them to do such things and not be punished. … But when we come to a character like Jacob, and we find that God had grace enough to save him, I think there is hope enough for almost any of us.1

If you were God, would you have met Jacob at Bethel, shown him the angels going up and down the ladder, and given him those marvelous promises? Remember, Jacob had deceived his brother and his father, and Scripture makes it clear that God desires truth in the inner person (Ps. 51:6). If God had consulted you about His plan to appear to Jacob at Bethel, would you have agreed with Him? Probably not.

Anybody who takes the Bible seriously identifies with Mr. Moody's concern. Too often we think that the important characters in Scripture are angelic, not human, always obedient and above reproach, never stumbling or resisting God's will. Then we discover that these famous people in the Bible drama are frail and flawed, made out of the same clay as we are, and yet the Lord used them to accomplish His purposes!

Authentic people depend on and experience the grace of God. They know they aren't worthy of the least of God's mercies (Jacob said that—Gen. 32:10), but they also know that there would be no blessings at all apart from the good pleasure of the Lord. Don't misunderstand me: I'm not suggesting that we "do evil that good may come" (Rom. 3:8). I'm only suggesting that we adopt the outlook of Joseph who said, "You meant evil against me; but God meant it for good" (Gen. 50:20 nkjv). I have a suspicion that the apostle Paul may not have been an easy man to work with in Christian ministry. He was trained as a Pharisee, which suggests a love for precision, an orderly life, an emphasis on obedience and will-power, and a high standard of perfection. Because he was single, he'd never been tempered by the demands of marriage and parenthood. Was he wrong in the way he treated Barnabas and John Mark? (Acts 15:36–41) Probably. At least 2 Timothy 4:11 suggests that he changed his mind. But with all his angular character traits—and we all have some—Paul was an authentic servant of God because he depended on the grace of God. "But by the grace of God I am what I am … but I laboured more abundantly than they all: yet not I, but the grace of God which was with me" (1 Cor. 15:10). To live by

Gideon was a frightened farmer until God turned him into a courageous general. Rachel and Leah were scheming wives who competed for Jacob's affection; yet they helped build the nation of Israel. Moses was a fugitive from justice, and wanted for murder in Egypt, but he turned 2 million slaves into a mighty nation and wrote the first five books of the Bible. Jeremiah occasionally went off by himself and wept before God, offering to resign his prophetic calling, yet he faithfully stayed on the job during forty difficult years of Jewish history.

If I believed some of the sermons I've heard and books I've read, I could easily come to the mistaken conclusion that God calls and uses only perfect people, people who are never discouraged and who never want to quit, but the facts are otherwise. Moses and Elijah became so discouraged that they asked God to take their lives (Num. 11:14–15; 1 Kings 19); and both Job (Job 3) and Jeremiah (Jer. 20:14ff.) cursed their birth-

Genesis and help many people. The church probably has more Josephs than we realize, people who just do their jobs faithfully, put up with misunderstanding and criticism, and glorify God. And, like the Old Testament Joseph, even after death they encourage us to trust God.

God's grace means to depend on Him to enable us. We aren't striving in our own power to do something for Him. Rather, He's working in and through us to accomplish the good pleasure of His will. It's the difference between legalism and life.

The enemy wants God's people to concentrate on their imperfections and failures, because that keeps them from getting lost in the greatness and grace of God. Yes, there's a time for godly introspection and confession, but the Christian life isn't a perpetual autopsy. It's a feast! So after we've washed ourselves, let's enjoy the feast to the glory of God (5:7–8).

When Jesus called His twelve apostles, He selected a variety of men. Matthew had worked for the Roman government while Simon the Zealot had worked to destroy the Roman government. Peter appeared to be a type-A activist, willing to try anything once, but Thomas seemed to be a pessimist who had a hard time believing even when he heard the evidence. Each of the men was authentic, occasionally blundering, sometimes even opposing, not always able to get along with the other apostles, but always in love with Jesus and wanting to be more like Him.

Authentic believers aren't all alike. One of the major differences between a church and a cult is that cults turn out cookie-cutter followers on an assembly line, while churches model a variety of individual saints on a potter's wheel. The Christian faith thrives on unity in diversity, "one body, many members" (1 Cor. 12:12ff.).

God wasn't ashamed to call Himself "the God of Abraham, the God of Isaac, and the God of Jacob" (Ex. 3:6), nor is Jesus ashamed to call us His brethren (Heb. 2:11–12). He knows our weaknesses and failures, and yet He stays with us and helps us run the race with endurance for the goal He's chosen just for us. God's authentic people are originals, not imitations.

Isaac, Jacob, and Joseph were all believers, but they were all different from each other. Isaac made a great beginning as a young man when he obeyed his father and willingly put himself in the place of death on the altar. He showed spiritual sensitivity in the way he accepted Rebekah, God's choice to be his wife, and the way he prayed about their family situation.

Authentic believers know that life is a pilgrimage. According to Hebrews 11:13–16, the patriarchs confessed that they were "strangers and pilgrims on the earth." A vagabond has no home; a fugitive is running from home; a stranger is away from home; but a pilgrim is heading home. They had their eyes on the future, the glorious city that God was preparing for them, and they passed that heavenly vision along to their descendants.

But Isaac's life of faith reached a plateau and then began to decline, and in the end, he was more concerned with his dinner menu than in doing the will of God. Not all authentic people end well.

Jacob's spiritual experience was up one day and down the next, like a cork in the ocean during a storm. "A double minded man is unstable in all his ways" (James 1:8). He would earnestly pray about his problems and beg for God's help, and then go out and engineer a scheme to get things done his own way. He was a master of using bribes that were wrapped up like gifts. It wasn't until God wrestled with Jacob and broke him that he became Israel, a prince with God.

Living like a pilgrim isn't a matter of geography but of attitude: You feel like a traveler and not a settler. You tend to feel "temporary," wondering if you really belong here; and your eyes have that faraway look.

Pilgrims make progress. If you stand still in your life of faith, you've ceased to be a pilgrim. There are always new promises to claim, new enemies to fight, and new territories to gain. Pilgrims have many privileges, but one privilege they don't have is that of standing still and taking it easy.

As for Joseph, his life of faith seemed to be steady and even, and each new trial lifted it only higher. Yes, he had his times of suffering when he wondered whether the Lord would ever hear; but as far as we know, his faith never wavered. Joseph was a forgiving man and a man who remembered to forget the evil things others did to him. He lived by faith and he died by faith, and his faith brought about the salvation of the Jewish nation.

The famous Scottish Presbyterian preacher Alexander Whyte said that the victorious Christian life is a series of new beginnings. We never arrive, and if we think we have, it's proof that we haven't. Martin Luther said it best:

So, here are three important men, servants of the Lord, and yet all of them different. In the church today, we still have the Isaacs who make glorious beginnings in their youth but gradually decline into respectable worldliness. We have many like Jacob who always seem to be fighting a battle or trying to get out of a predicament, and yet they somehow get things done for God and end up blessing everybody.

This life, therefore, is not righteousness but growth in righteousness; not health but healing; not being but becoming; not rest but exercise. We are not yet what we shall be, but we are growing toward it. The process is not yet finished, but it is going on. This is not the end, but it is the road. All does not yet gleam in glory, but all is being purified.3

There are some steady solid Josephs, men and women who end up in places of significant leadership

Genesis

Authentic believers become like Jesus Christ. To be "conformed to the image of his Son" is the goal of the work of God's grace in our lives (Rom. 8:29), and nobody reveals that better than Joseph.

Life itself is a stewardship, and as such it should be invested, not merely spent or wasted. When we accept our lives as God's gift and our opportunities as a stewardship, then we can make a lasting difference in our world. We may not climb the heights that Joseph climbed, but we'll still make the contribution that God has assigned to us (Eph. 2:10). What Mary of Bethany did for Jesus became a blessing around the world (Mark 14:9), which is the last thing she expected. So, the challenge comes to us today: Will we be dull copies or exciting originals? Will we take the safe route of the tourist or the dangerous route of the pioneer? By the grace of God, will we allow trials and suffering to be our servants to help make us more like the Master? When we come to the end of our lives, will it make any difference to our world that we have lived?

Like Jesus, he was beloved by his father but rejected by his brothers. He was punished for crimes he hadn't committed, and he took it without fighting back. He thought of others and served them, though they forgot him and his kindnesses. He was separated from his father so that he might save his brethren, and he went from the prison to the throne, from suffering to glory.

He forgave those who wronged him and never again held their evil deeds against them. He wept over them because he loved them. He graciously provided a home for them and met all their needs. We could go on, but the point is obvious: What Joseph experienced as an authentic believer made him more and more like Jesus Christ. That's what the pilgrim life is all about. But Jacob too experienced the work of grace in his life and ended his life on a much higher plane. As he grew older, he matured in his faith and sought to be a better spiritual leader to his growing family. It's never too late to get back on the upward pilgrim path.

"Work out your own salvation with fear and trembling" (Phil. 2:12) is the call of God to be authentic, to become one of God's "peculiar treasures," a special person to do His special work.

Notes

1 The Gospel Awakening: Sermons and Addresses of D. L. Moody (Chicago: J. Fairbanks and Co., 1879), 620. 2 Peculiar Treasures, by Frederick Buechner (New York: Harper and Row, 1979) is a collection of short but insightful essays on some of the major characters of the Bible. The author's approach is unique and not without humor. 3 See What Luther Says, compiled by Edwald M. Plass (St. Louis, MO: Concordia Publishing House, 1959), vol. 1, 234–5. There are several different English translations of this famous quotation but the total message is the same.

Authentic believers make a difference in their world. The important thing in life is not what we drag along but what we send ahead and what we leave behind. We came into this life owning nothing, and we'll leave this life taking nothing with us. Between the joys of birth and the sorrows of death, we're only stewards of all that God gives us, and God wants us to be faithful stewards.

G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h

1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h

E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f

J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h

J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i

Note the balance in the spiritual experience of the Jewish people: God delivered them from bondage (1—18), but freedom should lead to obedience (19—24), and obedience results in worship to the glory of God (25—40). Apart from worship, freedom becomes lawlessness and obedience becomes oppression.

OUTLINE Key theme: God sets us free that we might serve

Him Key verses: Exodus 6:6–8

I. REDEMPTION: THE LORD DELIVERS HIS PEOPLE (1—18)

"I will bring you out" (6:6) A. The Lord calls a leader—1—4 B. The Lord declares war on Pharaoh—5—10 C. The Lord wins the victory—11:1—15:21 D. The Lord provides for His people—

CONTENTS Exodus 1—4 148 Wanted: A Deliverer

15:22—17:16 Healing —15:22–27 Meat—16:1–13 Manna—16:14–36 Water— 17:1–7 Protection—17:8–16 E. The Lord counsels His leader—18

Exodus 5:1—8:19 152 War Is Declared

Exodus 8:20—10:29 157 "The Lord, Mighty in Battle"

Exodus 11:1—13:16 161 One More Plague

II. COVENANT: THE LORD CLAIMS HIS PEOPLE

Exodus 13:17—15:21 166 Redeemed and Rejoicing

(19—2)

"I will take you to Me for a people" (6:7) A. The people prepare—19 B. The Lord declares His law—20—23 C. The covenant confirmed by blood—24

Exodus 15:22—16:36 170 The School of Life

Exodus 17—18 174 "The Lord of Hosts Is with Us"

III. WORSHIP: THE LORD DWELLS WITH HIS

Exodus 19:1—20:21 179 Hear the Voice of God

PEOPLE (25—40)

"I will be to you a God" (6:7) A. Instructions about the tabernacle—25—

Exodus 20:22—24:8 184 The Book of the Covenant

27; 30—31 B. Consecration of the priests—28—29 C. Disobedience of the people—32—34 D. Construction of the tabernacle—35—39 E. God's glory enters the tabernacle—40

Exodus 24:9—25:40; 27:20–21; 30:11–16; 31:1–11; 35:4—36:38; 37:1–24; 38:21–31 189 The Place Where God Dwells—Part I

Exodus 1

Exodus 26:1–37; 27:1–19; 30:1–10, 17–21; 37:25–29; 38:1–20 192 The Place Where God Dwells—Part II

Exodus 28—29; 30:22–33; 39 196 The Holy Priesthood

Exodus 32—34; 40 200 A Broken Heart and a Shining Face multiplication of the Jewish people, so he took steps to control it.

CHAPTER ONE Exodus 1—4 WANTED: A DELIVERER T

Step #1—Afflicting the adults (vv. 8–14). God had told Abraham that his descendants would go to a strange country and there be enslaved and mistreated, but He had promised that He would set them free by His power at the right time (Gen. 15:12–14). God compared Egypt to a smoking furnace (v. 17; see Deut. 4:20) where His people would suffer, but their experience in that furnace would transform the Israelites into a mighty nation (Gen. 46:3).

I. Redemption: The Lord Delivers His People

(1—18) A.The Lord calls a leader—1—4 he little girl who defined "radio" as "television without pictures" didn't know what she was talking about. I grew up in the Golden Age of Radio, and I can assure you that as I listened, I saw many vivid and exciting pictures—right in my own imagination. Television doesn't let you do that. And the stories on radio went on and on, day after day, always leaving us wondering, "What will happen next?"

During the centuries the Jews had been in Egypt (15:13; Ex. 12:40–41), they had seen many Egyptian dynasties come and go, but who was the new king who was ignorant of Joseph and his family and tried to destroy "the people of the children of Israel"?3 The 17th Dynasty, the Hyksos,4 were foreigners and "strangers" in the land as were the Jews, so they were probably sympathetic with Israel, but the 18th Dynasty was Egyptian and their rulers expelled foreigners from the land. This may have been the dynasty that began the persecution of the people of Israel.

The Old Testament is God's "continued story" of His great program of salvation that He announced to Adam and Eve (Gen. 3:15) and to Abraham (12:1–3). That explains why the Hebrew text of Exodus begins with the word "and," for God is continuing the story He started in Genesis.1 God's wonderful story finally led to the coming of Jesus to earth and His death on the cross, and it won't end until God's people go to heaven and see Jesus on the throne. What a story!

Why would the Egyptians want to make life miserable for the Jews? Israel was a source of blessing in the land, as Joseph had been before them (Gen. 39:1–6), and they weren't causing trouble. Pharaoh's stated reason was that the presence of so many Jews was a security risk: since the Jews were outsiders, if there were an invasion, they would no doubt ally themselves with the enemy. However, whether Pharaoh realized it or not, the real cause was the conflict announced in 3:15, the enmity between the people of God and the children of Satan, a conflict that still goes on in the world today.

The theme of Exodus is deliverance, and you can't have deliverance without a deliverer. That's where Moses comes in, the great liberator, legislator, and mediator.

The deliverer needed (1:1–22) The Jewish rabbis call Exodus "the Book of Names" (or "These Are the Names") because it opens with a list of the names of the sons of Jacob (Israel) who brought their families to Egypt to escape the famine in Canaan (Gen. 46).2 God used Israel's experiences in Egypt to prepare them for the special tasks He gave them to accomplish on earth: bearing witness to the true and living God, writing the Holy Scriptures and bringing the Savior into the world.

No people in recorded history have suffered as the Hebrew people have suffered, but every nation or ruler that has persecuted the Jews has been punished for it. After all, God's promise to Abraham was, "I will bless those who bless you, and I will curse him who curses you" (12:3 nkjv). God kept that promise in the way He dealt with Egypt and Babylon in ancient days and Stalin and Hitler in modern times. God is longsuffering as He sees nations persecute His chosen people, but eventually His hand of judgment falls on the oppressors.

Blessing (vv. 1–7). During the years Joseph served as second ruler in Egypt, his family was greatly respected, and even after Joseph died, his memory was honored in the way the Egyptians treated the Hebrews. God kept His covenant promise to Abraham by blessing his descendants and causing them to multiply greatly (Gen. 12:1–3; 15:5; 17:2, 6; 22:17). By the time of the Exodus, there were more than 600,000 men who were twenty years and older (Ex. 12:37; 38:26), and when you add the women and children, the total could well be nearly 2 million people, all of whom descended from the original family of Jacob. God certainly kept His promise!

The Egyptian taskmasters "worked them ruthlessly" (Ex. 1:13 niv), forcing the Jewish slaves to build cities and work in the fields. But the blessing of God caused the Israelites to continue to multiply, and this frightened and enraged their captors even more. Something else had to be done to keep Israel under control.

Step #2—Killing the Jewish boys at birth (vv. 15–21). If this plan had succeeded, Pharaoh would have wiped out the Hebrew people. The future generation of

But a new Pharaoh wasn't happy with the rapid

Exodus 1—2

Jochebed obeyed the letter of the law when she put Moses in the waters of the Nile, but certainly she was defying Pharaoh's orders in the way she did it. She was trusting the providence of God and God didn't fail her. When the princess came to the Nile to perform her religious ablutions, she saw the basket, discovered the baby, and heard him cry, and her maternal instincts told her to rescue the child and care for him.

men would be dead and the girls would eventually be married to Egyptian slaves and absorbed into the Egyptian race. But Genesis 3:15 and 12:1–3 said that God would not permit such a thing to happen, and He used two Jewish midwives to outwit Pharaoh.5

This is the first instance in Scripture of what today we call "civil disobedience," refusing to obey an evil law because of a higher good. Scriptures like Matthew 20:21–25; Romans 13; and 1 Peter 2:11 admonish Christians to obey human authorities, but Romans 13:5 reminds us that our obedience must not violate our conscience. When the laws of God are contrary to the laws of man, then "[w]e ought to obey God rather than men" (Acts 5:29). You see this exemplified not only in the midwives but also in Daniel and his friends (Dan. 1; 3; 6) and the apostles (Acts 4—5).6

God used a baby's tears to control the heart of a powerful princess, and He used Miriam's words to arrange for the baby's mother to raise the boy and get paid for it! The phrase "as weak as a baby" doesn't apply in the kingdom of God, for when the Lord wants to accomplish a mighty work, He often starts by sending a baby. This was true when He sent Isaac, Joseph, Samuel, John the Baptist, and especially Jesus. God can use the weakest things to defeat the mightiest enemies (1 Cor. 1:25–29). A baby's tears were God's first weapons in His war against Egypt.

Were the midwives lying to Pharaoh? Probably not.7 The babies were born before the midwives arrived because Shiphrah and Puah had told their assistants to be late! God blessed the two leading midwives for putting their own lives on the line in order to save the Jewish nation from extinction. However, He honored these two women in a strange way: He gave them children at a time when it was dangerous to have children! Perhaps all their children were daughters, or perhaps God protected their sons as He protected Moses. However, this blessing from God shows how precious children are to the Lord: He wanted to give these two women His very best reward, so He sent them children (Ps. 127:3).

The princess adopted Moses as her own son, which means that Moses had a favored position in the land and was given a special education for service in the government (Acts 7:22). In the Egyptian language, Moses means "born" or "son" and sounds like a Hebrew word that means "to draw out" (of the water). Years later, his name would remind Moses of the God who rescued him and did great things for him in Egypt. On more than one occasion, Moses would rescue his people because he trusted the Lord.

The deliverer prepared (2:11–25) Moses spent his first forty years (Acts 7:23) serving in the Egyptian bureaucracy. (Some students think he was being groomed to be the next pharaoh.) Egypt seems the least likely place for God to start training a leader, but God's ways are not our ways. In equipping Moses for service, God took several approaches.

Step #3—Drowning the male babies (v. 22). When Pharaoh discovered he'd been deceived, he changed his plan and commanded all his people to see to it that the Jewish male babies were drowned in the sacred Nile River. Pharaoh's police couldn't check up on every Jewish midwife, but the Egyptian people could keep their eyes on the Jewish slaves and report when a boy was born. But one boy would be born that Pharaoh couldn't kill.

Education. "And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds" (Acts 7:22 nkjv). What did that involve? Egypt had a highly developed civilization for its time, particularly in the areas of engineering, mathematics, and astronomy. Thanks to their knowledge of astronomy, they developed an amazingly accurate calendar, and their engineers planned and supervised the construction of edifices that are still standing. Their priests and doctors were masters of the art of embalming, and their leaders were skilled in organization and administration. Visitors to Egypt today can't help but be impressed with the accomplishments of this ancient people. The servant of God should learn all he can, dedicate it to God, and faithfully serve God.

The deliverer born (2:1–10)8 Amram and Jochebed were Moses' parents (6:20), and while the Exodus text emphasizes the faith of the mother, Hebrews 11:23 commends both the father and the mother for trusting God. Certainly it took faith for them to have normal marital relations during that dangerous time when Jewish babies were being killed. Moses became a great man of faith, and he learned it first from his godly parents. Amram and Jochebed already had two children: Miriam, who was the oldest, and Aaron, who was three years older than Moses (Ex. 7:7). From the very first, Moses was seen to be "no ordinary child" (Acts 7:20 niv; see Heb. 11:23),9 and it was evident that God had a special purpose for him. Believing this to be true, the parents defied Pharaoh's edict and kept their son alive. This wasn't easy to do since all the Egyptians were now Pharaoh's official spies, watching for babies to be drowned (Ex. 1:22).

Failure (vv. 11–14). Though some people were confused about his racial identity (v. 19), Moses knew that he was a Hebrew and not an Egyptian, and he couldn't help but identify with the plight of his suffering people. One day he made a courageous decision to help his people, even if it meant losing his noble position as the adopted son of the royal princess (Heb.

Exodus 2—3

11:24–26). The pleasures10 and treasures of Egypt faded from view as he saw himself helping to liberate God's chosen people.

nights in the field, he no doubt meditated on the things of God and prayed for his people who were suffering in Egypt. It's significant that God calls people who are busy: Gideon was threshing grain (Judg. 6), Samuel was serving in the tabernacle (1 Sam. 3), David was caring for sheep (17:20), Elisha was plowing (1 Kings 19:19–21), four of the apostles were managing their fishing business (Mark 1:16–20), and Matthew was collecting taxes (Matt. 9:9). God has nothing good to say about laziness (Prov. 24:30–34; Matt. 25:26–27; 2 Thess. 3:10–12). What Moses saw (vv. 1–4). God can take an insignificant bush, ignite it, and turn it into a miracle, and that's what He wanted to do with Moses. Some see in the burning bush a picture of the nation of Israel: they are God's light in the world, persecuted but not consumed. But the burning bush was also a picture of what God had planned for Moses: he was the weak bush but God was the empowering fire (19:18; 24:17; Deut. 4:24; Judg. 13:20; Heb. 12:29), and with God's help, Moses could accomplish anything.

It's possible that the Egyptian officer wasn't just disciplining the Jewish slave but was beating him to death, because the Hebrew word can mean that, so when Moses interfered, he was probably saving a man's life. And, if the Egyptian officer turned on Moses, which is likely, then Moses was also defending his own life.

But if Moses was planning to free the Hebrews by killing the Egyptians one by one, he was in for a shock. The next day he discovered that the Egyptians were only part of the problem because the Jews couldn't even get along with each other! When he tried to reconcile the two Jews, they rejected his help! Even more, he learned that his secret was out and that Pharaoh was after his life. There was only one thing to do and that was to flee.

These two incidents reveal Moses as a compassionate man who was sincere in his motives but impetuous in his actions. Knowing this, you would never suspect that later he would be called "the meekest man on the earth" (Num. 12:3). Moses' failure to help free the Jews must have devastated him. That's why God took him to Midian and made him a shepherd for forty years. He had to learn that deliverance would come from God's hand, not Moses' hand (Acts 7:25; Ex. 13:3).

What Moses heard (vv. 5–10). God spoke to Moses and assured him that He was the God of his fathers and that He felt the suffering of the Jews in Egypt. He was now ready to deliver them out of Egypt and lead them into the Promised Land, and Moses would be His chosen leader.13 God's statement "Behold, I will send you" must have astonished Moses. Why would God choose a failure?

Solitude and humble service (vv. 15–25). Moses became a fugitive and fled to the land of the Midianites, relatives of the Jews (Gen. 25:2). True to his courageous nature, he assisted the daughters of Reuel, the priest of Midian (Ex. 2:18), and this led to hospitality in their home and marriage with one of the daughters, Zipporah, who bore him a son.11 Later, she would bear another son, Eliezer (18:1–4; 1 Chron. 23:15). Reuel ("friend of God") was also known as Jethro (Ex. 3:1; 18:12, 27), but Jethro ("excellence") may have been his title as priest rather than his given name.12

What Moses did (3:1—4:17). Moses should have rejoiced because God was at last answering prayer, and he should have submitted to God's will saying, "Here I am! Send me!" But instead, he argued with the Lord and tried to escape the divine call to rescue Israel from slavery. In Egypt, forty years before, Moses had acted like the impetuous horse and rushed ahead of God, but now he is acting like the stubborn mule and resisting God (Ps. 32:9). Moses gave five reasons why he couldn't accept God's call.

The man who was "mighty in word and deed" is now in the lonely pastures taking care of stubborn sheep, but that was just the kind of preparation he needed for leading a nation of stubborn people. Israel was God's special flock (Ps. 100:3) and Moses His chosen shepherd. Like Joseph's thirteen years as a slave in Egypt and Paul's three years' hiatus after his conversion (Gal. 1:16–17), Moses' forty years of waiting and working prepared him for a lifetime of faithful ministry. God doesn't lay hands suddenly on His servants but takes time to equip them for their work.

(1) "I'm a nobody" (3:11–12). What Moses thought of himself, or what others thought of Moses, really wasn't important. God had spoken and that was all Moses needed for assurance that he was the right man for the job. Had forty years of shepherding so extinguished the fire in his soul that he didn't think he could serve the Lord? Why was he looking at himself instead of looking by faith to the Lord? "I will be with you" is all the assurance God's servants need in order to succeed (Josh. 1:5; Isa. 41:10; 43:5).

(2) "I don't know your name" (vv. 13–22). As the representative of God, Moses had to be able to disclose His character to the Jewish people. Of course, God's name "Jehovah" had been known centuries ago (Gen. 4:26) and was familiar to the patriarchs (14:22; 15:1; 25:21–22; 28:13; 49:18). What Moses asked was, "What does Your name mean? What kind of a God are You?" God explained that the name Jehovah is a dynamic name, based on the Hebrew verb "to be" or "to become." He is the self-existent One who always

God's delays aren't evidence of unconcern, for He hears our groans, sees our plight, feels our sorrows, and remembers His covenant. What He has promised, He will perform, for He never breaks His covenant with His people. When the right time comes, God immediately goes to work.

The deliverer called (3:1—4:17) Moses spent forty years serving as a shepherd in Midian (Acts 7:23; Ex. 7:7), and during those many days and

Exodus 3—4 istries, for Aaron was to be the priest and Moses the prophet. When God in His anger gives us what we selfishly want, that gift rarely turns out to be a blessing (Num. 11:33; Hos. 13:11). One of the most painful judgments God can send is to let His people have their own way.

was, always is, and always will be, the faithful and dependable God who calls Himself "I AM."14 Centuries later, Jesus would take the name "I AM" and complete it: "I am the bread of life" (John 6:35), "I am the light of the world" (8:12), "I am the true vine" (15:1), and so on.

Subsequent events proved that Moses was very capable of speaking God's words with mighty power, both to his own people and to the king of Egypt. As the history of Israel unfolds, you find Moses delivering some eloquent messages in the power of the Lord. The book of Deuteronomy records his magnificent farewell speech.

The eternal God knows the end from the beginning, so He was able to tell Moses exactly what would happen when he returned to Egypt (Ex. 3:16–22). The elders of Israel would accept Moses as their leader and believe that God was about to deliver them. The king of Egypt would resist God's message and suffer the terrible judgments of God. The people of Israel would be delivered from the land and spoil the Egyptians and thus receive the wages they hadn't been paid during their years of slavery.

The lesson is plain: God knows us better than we know ourselves, so we must trust Him and obey what He tells us to do. When we tell God our weaknesses, we aren't sharing anything He doesn't already know (Judg. 6:15; 1 Sam. 9:21; Jer. 1:6). The will of God will never lead you where the power of God can't enable you, so walk by faith in His promises.

(3) "The elders won't believe me" (4:1–9). "They will not believe" really means "I do not believe." Moses was concerned about his credentials before the Jewish elders, so God gave him three signs to convince the elders that he was truly God's chosen servant. "The Jews require a sign" (1 Cor. 1:22). From now on, Moses will experience God's power and work miracles.

The deliverer sent (4:18–31) When you've lived in a place for forty years, how do you go about packing up and moving elsewhere, especially when you're going to a place of danger? The text describes five encouragements God gave Moses as he sought to obey the will of God.

(4) "I'm not a fluent speaker" (4:10–12). Moses completely missed the message of God's name and God's miraculous power. "I AM" is all that we need in every circumstance of life, and it's foolish for us to argue, "I am not." If God can turn rods into serpents and serpents into rods, if He can cause and cure leprosy, and if He can turn water into blood, then He can enable Moses to speak His Word with power.15 Moses was making the mistake of looking at himself instead of looking to God (6:12). The God who made us is able to use the gifts and abilities He's given us to accomplish the tasks He assigns to us.

His father-in-law's blessing (v. 18). Moses couldn't leave without first informing his father-in-law and receiving his permission and blessing. However, there's no record that Moses told Jethro of his meeting with Jehovah and his call to deliver the people of Israel from bondage. All he told Jethro was that he wanted to visit Egypt to see if his family was still alive.

The promises of God (vv. 19–23). As Moses stepped out by faith, God spoke to him and encouraged him. God told Moses not to be afraid to return to Egypt because his enemies were dead. Then He assured Moses that He would enable him to do the miraculous signs but that Pharaoh would only harden his heart and thereby invite more judgments from the Lord. Before Moses even arrived in Egypt, he knew he had a battle on his hands. It wouldn't be easy to convince Pharaoh to let his Jewish slaves go free.

Was Moses manifesting an attitude of pride or true humility? Forty years before, he felt perfectly adequate to face the enemy and act on behalf of his people, but now he's backing off and professing himself to be a worthless failure. But humility isn't thinking poorly of ourselves; it's simply not thinking of ourselves at all but making God everything. The humble servant thinks only of God's will and God's glory, not his or her own inadequacy, success, or failure. Moses was clothing his pride and unbelief in a hollow confession of weakness.

God also assured Moses of His special love for Israel, His firstborn son (Jer. 31:9; Hos. 11:1). In the ancient world, the firstborn in every family had special rights and privileges, and God would see to it that Israel, His firstborn, would be redeemed and rewarded, while the firstborn of Egypt would be slain. God was reminding Moses that he was the servant of a great God who knew what He would do. The key to victory was faith in the Lord.

(5) "Somebody else can do it better" (4:13–17). "O Lord, please send someone else to do it" (v. 13 niv). Moses calls Him "Lord" and yet refuses to obey His orders (Luke 6:46; Acts 10:14). Most of us understand that attitude because we've made the same mistake. If God isn't Lord of all, He isn't Lord at all.

In His anger, God appointed Aaron to be the spokesperson for Moses, but Aaron wasn't always a help to his brother. It was Aaron who cooperated with the people in making the golden calf (Ex. 32), and Aaron and his sister Miriam were critical of Moses and his wife and brought trouble to the camp (Num. 12). There's the suggestion in Exodus 4:14 that in accepting Aaron, Moses was confusing the Old Testament min-

Zipporah's obedience (vv. 24–26). Moses had neglected to circumcise his second son, Eliezer, and God struck Moses down with an illness that could have taken his life. We get the impression that when Moses had circumcised Gershom, his firstborn, Zipporah had been appalled by the ceremony and therefore had resisted

Exodus 4—5 because of conscience, their decisions must be based on the clear laws of God found in Scripture and not simply on personal prejudice. Note too that the midwives, Daniel and his friends, and the apostles were courteous in the way they dealt with the civil authorities and used the experience to bear witness of the truth of God. Jesus is the supreme example (1 Peter 2:13–25). 7 God's law is clear that it's wrong both to murder and to lie, but there are times in this evil world when we may have to choose between greater and lesser evils, and we need the wisdom of God to direct us (James 1:5). The legalist simply obeys the letter of the law, and the pragmatist does what seems safe and right at the time, but the spiritually minded person seeks the mind of Christ. As long as this world is in the travail of sin (Rom. 8:22), we will face difficult decisions. 8 Many conservative Bible scholars date the Exodus at about 1445 BC If Moses was eighty years old at the time of the Exodus (Ex. 7:7), then he was born about 1525 BC 9 Both Acts 7:20 and Hebrews 11:23 literally read "fair in the sight of God." Since the parents acted by faith, and faith comes through the Word (Rom. 10:17), Amram and Jochebed must have had some communication from the Lord that Moses was special to Him. 10 We shouldn't infer from the word "pleasures" that Moses was enjoying carnal delights in the palace. Rather, it was the pleasure enjoyed by a successful man of position. As a prince and "a man mighty in words and deeds," he had authority, respect, and security and needed nothing. 11 The name Gershom means "alien, stranger." Stephen points out in Acts 7:13, 35–36 that, like Jesus, both Joseph and Moses were rejected by their brethren at their first encounter but accepted at the second. Also, like Jesus, each man took a bride during the period of alienation from his people. 12 In Numbers 10:29 you find Raguel as an alternate spelling of Reuel and learn that his son's name was Hobab. However, Judges 4:11 names Hobab as the "father-in-law of Moses." The Hebrew word means "a husband's male relative by marriage" and can refer to either a brother-in-law or a father-in-law and should be translated "brother-in-law." 13 God's promises to Abraham had been passed down from generation to generation, so that Moses would be able to connect God's words in Exodus 3:18 with the promises in Genesis 15:13–21. It was all part of God's "continued story" of redemption. 14 The older versions of the Bible transliterate the Hebrew name for God as "Jehovah," but modern scholars prefer "Yahweh." 15 In Egypt, Moses had been "mighty in word" (Acts 7:22), but his years of shepherding seemed to have silenced him.

having Eliezer circumcised. Moses let her have her way and this displeased the Lord. After all, Moses couldn't lead the people of Israel if he was disobedient to one of the fundamental commandments of the Lord (Gen. 17:10–14). Even if the Jews didn't know it, God knew about his disobedience, and He was greatly displeased.

The servant of the Lord must be careful to "manage his own family well" (1 Tim. 3:4 niv) if he expects to enjoy the blessings of the Lord; for "[i]f anyone does not know how to manage his own family, how can he take care of God's church?" (v. 5 niv)

Aaron's arrival (vv. 27–28). At Horeb (another name for Mount Sinai; 19:10–11; Deut. 4:10), Moses met his elder brother Aaron who would be his companion and associate for the next forty years. When it comes to serving the Lord, two are better than one (Eccl. 4:9). Jesus sent out His disciples in pairs (Mark 6:7) and God called Paul and Barnabas together to take the gospel to the Gentiles (Acts 13:2). In spite of his faults, and we all have a few, Aaron ministered along with Moses and became the founder of the priesthood in Israel.

The nation's faith (vv. 29–31). Moses had expressed fear that the Jewish elders wouldn't believe his message or accept his leadership, but they did, and so did the rest of the nation when they saw the demonstration of God's power in the signs. On hearing that God was concerned for them and was about to rescue them, they bowed in grateful worship. Worship is the logical response of God's people to God's grace and goodness.

This was the lull before the storm. God was about to declare war on Egypt and Pharaoh, and life for the Jews would become more difficult before it would get better.

Notes

1 There are fourteen Old Testament books that begin with "and" in the original text: Exodus, Leviticus, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 2 Chronicles, Ezra, Esther, Ezekiel, and Jonah. Most English translations either ignore the "and" or translate it "now." 2 See my book Be Authentic (Cook) for an exposition of the life of Joseph and the last days of Jacob. The Hebrew word translated "name" is shem, and Shem was the son of Noah through whom the Hebrew nation came (Gen. 11:10). 3 Exodus 1:9 is the first instance in the Bible of the phrase "the children of Israel." 4 The word "Hyksos" means "rulers of foreign countries." The Hyksos were outsiders who infiltrated Egypt as servants and slaves and gradually took over the government, ruling during the fifteenth and sixteenth dynasties (1700–1542 BC). Being Semitic in origin, they would certainly identify with the Jews living in Egypt. 5 With so many Jewish women bearing so many children, it's likely that Shiphrah and Puah were "chief midwives" and had other women working under their supervision. The Egyptians were masters of organization and probably had a Bureau of Resident Alien Obstetrics. 6 These examples teach us that when Christians disobey the law

CHAPTER TWO Exodus 5:1—8:19 WAR IS DECLARED I

B.The Lord declares war on Pharaoh— 5—10 f Moses and Aaron had been privileged to listen to Jonathan Edwards preach his famous sermon "Sinners in the Hands of an Angry God," they probably would have shouted "Amen!" when Edwards said:

Exodus 5—6 was unconcerned about their welfare. Unknown to the king, God was working out His perfect plan to free His people and glorify His great name, and nothing Pharaoh could do would prevent God's plan from succeeding.

All the kings of the earth, before God, are as grasshoppers; they are nothing, and less than nothing: both their love and their hatred is to be despised. The wrath of the great King of kings, is as much more terrible than theirs, as his majesty is greater.1

Instead of giving the Jews relief from their toil, Pharaoh made their labor even harder. He refused to give them the straw they needed for the manufacturing of the clay bricks, but he demanded that they still reach their assigned daily quotas. "If they have so much time on their hands that they can take a week off," he argued, "then let them find their own straw. The extra work will take their minds off such foolish ideas." God's message to Pharaoh through Moses and Aaron was only "vain words" as far as the king was concerned (v. 9; "lies," niv).

Hearing those words, Moses and Aaron would have recalled the day they stood before the ruler of one of the greatest kingdoms of the ancient world.2 They were sent by God to inform Pharaoh that if he didn't release the Jewish people, Jehovah would declare war on him and his gods and wouldn't stop attacking Egypt until the people of Israel were set free. God's two ambassadors had one message from the Lord: "Let My people go—or else!"3 Pharaoh's responses to Moses and Aaron were predictable: he rejected God's command, disdained the miracles Moses and Aaron performed, and deliberately hardened his heart against the Lord.

When their work became unbearable because of the new rules, the Hebrews sent their foremen to protest to Pharaoh. It's unusual that slaves would have access to the king, but Pharaoh knew what he was doing. He told them what Moses and Aaron had demanded of him, and this turned the Jewish foremen against the leaders God had given them. The foremen told Moses and Aaron what they thought of them and then slandered them among the Jews. This wouldn't be the last time Moses would be opposed by his own people who didn't understand what the Lord was doing.

Pharaoh rejects God's Word (5:1—6:27) Their request was a simple one: Moses and Aaron wanted permission to take the Jewish people threedays' journey into the desert to a place where they could worship the Lord.4 Six days of travel and one day of worship would add up to a week away from their work, but Moses said nothing about how long they would be gone or when they would return. This omission made Pharaoh suspicious, and he wondered if the purpose of their journey was escape rather than worship. Three questions are involved in this episode.

Instead of going to Pharaoh to complain, the foremen should have gone to Moses and Aaron and suggested that they summon the elders and have a prayer meeting. They should have reminded themselves of the promises God had given Israel and claimed them by faith. What a difference that would have made for them and for their leaders! Alas, during the next forty years, complaining about God's will and criticizing God's leaders would be characteristic of the people of Israel, but are God's people much different today?

Pharaoh: "Why should I obey the Lord?" (5:1–3). This was a reasonable question because the Egyptian people considered Pharaoh to be a god, and why should their king obey a strange god that neither Pharaoh nor the Egyptians knew? Furthermore, what right did this new god have to call the Israelites "My people" when the Jews were the slaves of Pharaoh? If Pharaoh obeyed the edict, he would be acknowledging a deity greater than himself, and he wasn't about to do that. In his pride and false security, Pharaoh wouldn't listen to the words of the living God.

Moses: "Why have You sent me?" (5:22—6:27). Moses did what all spiritual leaders must do when the going is tough: he took his burden to the Lord and honestly talked to Him about the situation. It's easy to see that Moses was disappointed and distressed. He blamed God for the way Pharaoh was mistreating the Jews, and he accused Him of doing nothing. "Is this why You sent me?" he asked (5:22 niv). In other words, "Are You going to keep Your promises to me or not?"

Moses mentioned that the Israelites might be in danger of being killed if they failed to obey the Lord. Why bring that up? Perhaps Moses was hinting that Pharaoh's stubbornness might cost him his slaves and that he'd be better off to give the Jews a week off and thereby protect his cheap labor. However, there's another factor involved: Moses was telling Pharaoh that the God of the Hebrews was a powerful God who could kill the Egyptians as well as the Jews. Pharaoh needed to understand that the demands Moses and Aaron were making were not to be taken lightly, for this was a matter of life and death.

God's chosen servants must expect opposition and misunderstanding, because that's part of what it means to be a leader; and leaders must know how to get alone with God, pour out their hearts, and seek His strength and wisdom. Spiritual leaders must be bold before people but broken before God (see Jer. 1) and must claim God's promises and do His will even when everything seems to be against them.

Pharaoh: "Why should the work stop?" (vv. 4–21). The enslavement of the Israelites was a great boost to the economy of Egypt, and Pharaoh wasn't about to give up a good thing. As dictators have done for centuries, Pharaoh exploited a captive people and

How did the Lord encourage His struggling servant? To begin with, God spoke to him and gave him great promises (Ex. 6:1–8). Today we have the written Word of God, but it's likely that Moses heard God speak in an audible voice (33:11; Deut. 34:10). Four

Exodus 6—7

Pharaoh belittles God's miracles (6:28—8:7) Up to this point in their confrontation with Pharaoh, Moses and Aaron had simply delivered God's ultimatum. Now the time had come for them to reveal God's power and perform the miraculous signs that proved they were truly sent by God. Still somewhat discouraged, Moses maintained that he wasn't a competent speaker, so God reminded him that Aaron could be his spokesman (6:26—7:2; 4:15–16). However, the Lord advised Moses and Aaron that it would take more than one or two miracles to accomplish His purposes, for He would multiply His signs and wonders in the land of Egypt.

times in this speech, God reminded Moses, "I am the Lord" (Ex. 5:2, 6, 7, 8)5 and used His covenant name "Jehovah"; and seven times, God said, "I will." When we know that God is in control and we claim His promises, then we can experience peace and courage in the battles of life. God promised to bring Israel out of Egypt, free them from bondage, and take them into their Promised Land. At the heart of the seven "I will" promises is "And I will take you to Me for a people" (v. 7), which is the basis for all that God did for the Jews. God also reminded Moses of His covenant name "Jehovah" (6:3). One way to get to know God better is to pay attention to His names. The patriarchs knew God as "God Almighty,"6 which in the Hebrew is "El Shaddai—the all-sufficient and all-powerful God," and they knew that God's name was "Jehovah" (Yahweh), but they didn't understand the full implications of the name. God had explained the name "Jehovah" to Moses when He called him in Midian (3:13–14), but now He associated His name with the covenant He would make with His people (6:4). Jehovah is the special name of God that links Him with Israel and His covenants, and it is so sacred to Jews even today that they will not speak it when they read the Scriptures in the synagogue. Instead, they substitute "Adonai" (Master) or simply say "the Name."

Before we study this remarkable series of miracles, we must focus on the reasons why the Lord took this approach in dealing with Pharaoh and sent these sign judgments to the land of Egypt. The ultimate purpose, of course, was to bring Pharaoh and the Egyptians to their knees so they'd be willing for the Jews to leave the land. But at the same time, the Lord was revealing Himself to both the Israelites and the Egyptians and proving that He alone is God (7:5).

The miracles and plagues were also God's way of judging the gods of Egypt and proving them false and futile. "Against all the gods of Egypt I will execute judgment: I am the Lord" (12:12; and see 18:11 and Num. 33:4). More than eighty different deities were worshipped in Egypt, but they could do nothing to deliver the land and the people from the terrible judgments Jehovah sent. If nothing else, the Egyptians learned that Jehovah was the true and living God.

Third, the Lord assured Moses that He felt the burdens of His people and was working on their behalf (v. 5; see 2:24). God wasn't ignorant of their need or unconcerned about their suffering, nor was He adding to their problems by delaying their deliverance. Everything was working according to His plan and nothing God had planned would fail. Whenever we feel the Lord has abandoned us and doesn't really care, we need to remember His assuring words, "Casting all your care upon Him, for He cares for you" (1 Peter 5:7).

But the people of Israel also needed to learn this lesson. According to Ezekiel 20:1–9, some of the Jews had begun to worship the Egyptian gods, and when they were delivered from Egypt, they took their gods with them! Did they compromise their faith in an attempt to please their captors and receive better treatment? But how could they forsake Jehovah after seeing all the demonstrations of His power? "Our fathers in Egypt did not understand Your wonders; they did not remember the multitude of Your mercies" (Ps. 106:7 nkjv).

Fourth, the Lord commanded Moses to speak to Pharaoh again (Ex. 6:9–13). Moses reached the depths of discouragement when the Jewish elders wouldn't even listen to him. They had forgotten the signs and promises that Moses and Aaron had given them (4:29–31) and in their anguish were convinced that the situation was hopeless. Moses and the elders had given up, but God hadn't given up on Moses. Moses was still God's servant, and He commissioned him to return to the palace and confront Pharaoh again. In times of despair, it's best to ignore our feelings and simply do what God tells us to do, leaving the consequences with Him.

The sign of the serpent (Ex. 7:8–13). God gave this sign to Moses when He called him in Midian (4:1–5), but now it was Aaron who performed it in Pharaoh's palace. The serpent was one of the special creatures in Egyptian religion, particularly the cobra, which was a symbol of immortality. Aaron's rod became a serpent by the power of the Lord, and his serpent ate up the serpents that the magicians produced.

The genealogy (6:14–27) isn't there by accident, for it's the Lord's way of reminding us, the readers, that God had prepared Moses and Aaron for their ministry in Egypt. Their arrival in Jacob's family was part of His providential working. Reuben was Jacob's firstborn, then Simeon, and then Levi, the ancestor of Moses and Aaron. "Before I formed you in the womb I knew you; before you were born I sanctified you; and I ordained you a prophet to the nations" (Jer. 1:5 nkjv). God's calling means God's enabling, and what He begins He always completes (Eph. 2:10; Phil. 1:6).

The three sign miracles that we're considering—the staff turned into a serpent, the water turned to blood, and the invasion of the frogs—have in common the fact that all of them were duplicated by Pharaoh's court magicians. Perhaps "counterfeited" is a more accurate word, because what they did was more likely deceptive sleight of hand. However, Satan can empower his people to perform "lying wonders" (2 Thess. 2:9–10; Matt. 24:24; Rev. 13:11–15), and that may have been the source of their power.

Exodus 7—8 did; the magicians achieved their results by legerdemain and not by any supernatural power.

The apostle Paul used these Egyptian magicians to teach an important truth: in the last days, Satan will attack God's truth and God's people by imitating the works of God. Paul even named two of the court magicians: "Just as Jannes and Jambres opposed Moses, so also these men oppose the truth" (2 Tim. 3:8 niv). As Jesus taught in the parable of the tares (Matt. 13:24–30, 36–43), Satan is a counterfeiter who "plants" imitation Christians in this world. Paul called them "false brethren" (2 Cor. 11:26). Satan has an imitation gospel (Gal. 1:6–9), a counterfeit righteousness (Rom. 10:1–3), and even counterfeit ministers who spread his lies (2 Cor. 11:13–15). Satan will one day produce a false Christ who will deceive the whole world (2 Thess. 2:1–12).

The sign of the invasion of frogs (8:1–7). Once more Moses and Aaron commanded Pharaoh, "Let my people go!" and warned him that another plague was coming. "Their land brought forth frogs in abundance, in the chambers of their kings" (Ps. 105:30). In Egypt, the frog was a fertility symbol, and Heqet, the goddess of resurrection, fertility, and childbirth, had the head of a frog.

The Lord's warning was very specific. He told Pharaoh that the frogs would go into their houses, beds, ovens and cooking utensils, and would even cling to the bodies of the people. Of course, the magicians again counterfeited the miracle, when the smartest thing they could have done was to nullify it.

Pharaoh's magicians turned rods into snakes and water into blood, and were also able to produce frogs in the land. Satan opposes God's work by imitating it, and in this way he minimizes the power and glory of God. Pharaoh's attitude was, "Anything Jehovah can do, we can do better!" Of course, he couldn't, but that was enough to bolster his pride and keep him from submitting to the Lord.

Pharaoh hardens his heart against God (8:8–19) Pharaoh began to harden his heart when Moses and Aaron performed the first miraculous sign before him, just as God said he would do (7:3, 13–14). He hardened his heart further when his magicians counterfeited the signs (v. 22) and even when they couldn't duplicate what Moses and Aaron had done (8:19). When Moses succeeded in stopping the plague of frogs, Pharaoh's heart again hardened (v. 15). This hardening continued throughout the entire series of plagues (v. 32; 9:7, 34–35; 13:15).

The sign of water turned to blood (7:14–25). This miracle was the first of the ten "plagues" God sent to Egypt, the last of which (the death of the firstborn at Passover) led to the departure of the Jews from Egypt.7 The word "plague" (9:14; 11:1; 12:13) means "a blow, a stroke," and indicates that the hand of the Lord was punishing the Egyptians.

What does it mean to harden your heart? It means to see clear evidence of the hand of God at work and still refuse to accept His Word and submit to His will. It means to resist Him by showing ingratitude and disobedience and not having any fear of the Lord or of His judgments. Hardhearted people say with Pharaoh, "Who is the Lord that I should obey His voice?" (5:2).

The longer Pharaoh resisted God, the more serious the judgments became. The first three plagues were distressful (water to blood, frogs, gnats); the second three were painful and costly (flies, death of the livestock, boils); and the last four were dangerous and destructive (hail, locusts, darkness, and the death of the firstborn). The longer sinners resist God's will and refuse to hear His Word, the "louder" He has to speak to them through His judgments.

But the narrative also makes it clear that by sending these various judgments, God was hardening Pharaoh's heart (4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17). Does this mean that God was unfair and that Pharaoh shouldn't be held responsible for what he did? No, for the same sun that melts the ice also hardens the clay. It all depends on the nature of the material.

Not only did the water of the Nile River turn into blood, but so did the other waters in the land and even the water stored in vessels of wood and stone. This was a judgment on the Nile River itself, which was treated like a god, and on Hapi, the god of the Nile, and Isis, the goddess of the Nile. The Nile River was the nation's major source of life-giving water for the people and their crops, so taking away their water supply was a devastating judgment. The people dug wells near the river in order to get pure water, but the fish in the river died and their decay produced a terrible stench. The plague and its consequences lasted a week (7:25).8

To the very end of the contest (14:5ff.), Pharaoh was a proud, unrepentant sinner who refused to hear God's Word, do God's will, or even keep his own promises to the Jewish people. The Lord gave him more than enough evidence to convince him that the gods of Egypt were false and the God of the Hebrews was the true and living God. Pharaoh sinned against a flood of light, and though God used him to accomplish His own purposes, Pharaoh made his own decisions and hardened his own heart against God.9

The magicians used some of the pure well water and duplicated the miracle. But if they had true magical powers, why didn't they reverse the miracle? That would have shown them to be more powerful than Jehovah and would have endeared them to Pharaoh and the people. The answer, of course, is that they didn't have the power to reverse what Moses and Aaron

He hardened his heart to God's mercy (vv. 8–15). Life was miserable for the Egyptians because of the invasion of the frogs, so much so that Pharaoh asked Moses and Aaron to remove the pests. He even admitted that the frogs had been sent by the Lord. So anxious was he to be rid of the frogs that he offered to let the Jewish people go on their worship trip if Moses

Exodus 8

The fact that the desert dust became gnats was a judgment against Set, the Egyptian god of the desert. Jehovah was so great that He could give life to insignificant dust and use that life to punish the people who revered Set. But something else was involved. The Egyptians in general, and the priests in particular, were fanatical about cleanliness, and the priests frequently washed and shaved their bodies in order to be acceptable to their gods. Imagine the chagrin and discomfort of the priests when their bodies were invaded by unclean gnats that made life miserable for them! And their gods could do nothing to deliver them!

and Aaron complied with his request. This was only a stratagem to remove the plague, but Moses and Aaron cooperated with him.

Why did Moses let Pharaoh select the time for the frogs to leave? To prove to him and the nation that Jehovah was the living God who heard their words and responded to the prayers of His servants. The plague wasn't a freakish accident; God was in control. But why didn't Pharaoh ask for immediate deliverance from the frogs? Why postpone recovery until the next day? Perhaps he was gambling on the chance that the frogs would leave of themselves, and then he wouldn't have to keep his bargain and release the people for their journey. Or, he may have wanted the word to spread that deliverance was coming so that the expectation of the people would be high. The next day the crowds would be waiting and watching, and if Moses failed, Pharaoh was the winner and Jehovah and His servants were discredited.

The defeated magicians saw "the finger of God" in this miracle when it was actually God's "strong hand" (6:1) and "outstretched arm" (v. 6). In Scripture, the "finger of God" is also associated with the giving of the law (31:18; Deut. 9:10), the creation of the heavens (Ps. 8:3), and the casting out of demons (Luke 11:20). All of these are demonstrations of God's authority and power.

But Moses wasn't about to fail, for he and Aaron prayed to God that the plague would end. God answered, not by causing the frogs to return to the rivers and ponds, but by killing the frogs and thus forcing the people to carry away the dead bodies and dispose of them. But how do you get rid of piles and piles of dead frogs? It wasn't easy, and the stench only reminded the Egyptians of their king's rebellion against God.

But God wasn't through with speaking to Pharaoh or judging the gods of Egypt. Jehovah had seven more plagues to send, and when they were finished, the nation of Egypt would be bankrupt.

"It is a fearful thing to fall into the hands of the living God" (Heb. 10:31).

Notes

Moses and Aaron kept their promise, and so did the Lord, but Pharaoh refused to keep his word and let the Jewish people go. He really wasn't interested in helping the Israelites; he only wanted to get relief from the awful plague of frogs. Many sinners aren't interested in repenting and receiving God's grace; they want only to be delivered from God's judgment. However, this was only a temporary respite; the greatest judgments were yet to come.

1 The Works of Jonathan Edwards, Banner of Truth Trust edition, 1976; vol. 2, 10. This is probably the most famous, least read, and most criticized sermon ever preached in America. Edwards preached it at Enfield, Massachusetts, on July 8, 1741, and God used it to begin a powerful spiritual awakening in New England. 2 Many scholars believe that the Pharaoh of the Exodus was Amenhotep II, son of Thutmose III, the Pharaoh of the oppression, whose death opened the way for Moses to return to Egypt. 3 "Let My people go" is found seven times in the pre-Exodus narrative: 5:1; 7:16; 8:1, 20; 9:1, 13; 10:3. 4 The Lord had promised that the nation would worship Him at Mount Sinai (3:12), but they could never reach Sinai in three days (19:1). However, Moses knew that Pharaoh wouldn't let the people go (3:12–22); therefore, his words, though sincere, were but the first "volley" in God's war against Pharaoh. God's command gave Pharaoh an opportunity either to submit to the Lord or to reveal the sinfulness of his own proud heart. 5 God reminded the Jews that He was Jehovah (6:2, 6–8, 29; 10:2; 16:12; 20:2; 29:46; 31:13), but He also wanted the Egyptians to know that He was the Lord (7:5, 17; 8:22; 14:4, 18). The name "Jehovah" is translated as lord (all capitals) in most English translations of the Bible. It is used 6,823 times in the Old Testament. 6 See Genesis 17:1; 28:3; 35:11; 43:14; 48:3; 49:3. "El Shaddai" (God Almighty) is used thirty times in the book of Job and eight times in the book of Revelation. Both of these books emphasize the greatness of God's power. 7 The first nine plagues divide into three triads, each triad climaxing with a plague that wasn't announced. The third

In my pastoral ministry, I've met people who were in trouble in one way or another, who begged me to pray that the Lord would deliver them. They made all kinds of promises to me and to the Lord, telling what they'd do if He would help them. But when He did graciously help them, they forgot their promises and even forgot the Lord. I never saw them again. They were quite unlike the psalmist who wrote: "I will come to your temple with burnt offerings and fulfill my vows to you—vows my lips promised and my mouth spoke when I was in trouble" (Ps. 66:13–14 niv).

He hardened his heart to God's power (Ex. 8:16–19). In stopping the plague of frogs, God was merciful to Pharaoh, but instead of surrendering to God's mercy, the king only further hardened his heart. So, the Lord sent a third plague and caused the dust of the ground to become gnats.10 Pharaoh's court magicians couldn't duplicate this miracle and had to admit it was "the finger of God." But even in the face of this evidence, Pharaoh refused to submit to the Lord and only hardened his heart even more. Neither God's mercy nor God's power caused him to repent and obey the Word of the Lord.

Exodus 8 ular holy occasion to see Moses and Aaron waiting for him. In Pharaoh's eyes, these two men were national nuisances. Actually, Pharaoh was the cause of the nation's troubles, but he would not admit it. God was dealing with Pharaoh in mercy, wanting to bring him into submission, for it's only when we obey God that we can truly enjoy His blessings. With one blow, God could have wiped out Pharaoh and the nation (9:15), but He chose to give them opportunity to repent.

(gnats), sixth (boils), and ninth (darkness) plagues came without warning; all the others were preceded by an announcement. Pharaoh had no right to complain because God told him what He was going to do. 8 The fact that there were still frogs in the river indicates that the water was again normal (8:11). If the water were still blood, the frogs would have died. 9 Since the Lord is holy, just, and good, and His ways are perfect, nobody has to defend what He does or try to explain why He does it (Rom. 9:14–21). God gave Pharaoh many opportunities to repent and yet he hardened his heart by the way he responded to God's clear revelation of Himself. What more could Moses and Aaron have done? 10 The Hebrew word is translated "lice" in the KJV and NKJV, and "gnats" in the NIV and NASB. Some scholars think it might have been a plague of mosquitoes. God sent swarms of little, flying, biting creatures that made life miserable for the Egyptians.

God's warning (vv. 20–21). We've already noted that before sending seven of the ten plagues, God warned Pharaoh what was coming but, of course, he refused to believe the Word of God and persisted in his disobedience. The fact that each plague occurred just as God described it, at the time announced, should have convinced Pharaoh and his officers that the God of Israel was in control of these spectacular events. They weren't caused by Pharaoh's magicians, who could neither prevent them nor reverse them, nor were they mere coincidences. The hand of the Lord was against the land of Egypt.

CHAPTER THREE Exodus 8:20—10:29 "THE LORD, MIGHTY IN BATTLE" G

God's grace (v. 22). The Lord added a new feature to this plague by announcing that the Jews in the land of Goshen1 would escape the plague completely. Only the great God of Israel could control the flight pattern of tiny flies and keep them from entering the land of Goshen. But God's providential care of Israel was evident in all these seven last plagues, because the Jews escaped each one of them (vv. 22–23; 9:4, 11 ["all the Egyptians"], 26; 10:6 ["all the Egyptians"], 23; 11:7).

od is gracious and longsuffering, but there comes a time when He will no longer tolerate the disobedience and arrogance of defiant sinners. "To the faithful you show yourself faithful, to the blameless you show yourself blameless, to the pure you show yourself pure, but to the crooked you show yourself shrewd" (Ps. 18:25–26 niv). If we walk contrary to Him, He will walk contrary to us (Lev. 26:23–24).

Often in Scripture, the land of Egypt symbolizes the world system with its pride and bondage, while the Exodus of Israel from Egypt pictures the deliverance of God's people through the blood of the lamb (John 1:29; Gal. 1:4; 1 Peter 1:18–19). During the time when Joseph was in Egypt, Pharaoh had given the land of Goshen to the Jews, and now God set it apart for His people. In this way God made a "division" between His people and the Egyptians. The word translated "division" in Exodus 8:23 means "a redemption, a ransom, a deliverance." Because they belonged to God in a special way, the Jews were "different" from the Egyptians, but Pharaoh wouldn't acknowledge this fact.2

"God shows Himself to each individual according to his character," wrote Charles Spurgeon, and no individual in Scripture illustrates this truth better than the king of Egypt. For months, Moses and Aaron had dealt with Pharaoh, but the king was unwilling to obey God's command or even acknowledge God's authority. The water courses in Egypt had been turned into blood, slimy frogs had invaded the land, and swarms of pesky gnats had irritated the people, but Pharaoh had refused to bend.

What did God do? He declared all-out war on both the ruler of Egypt and the gods of Egypt. The Lord sent six painful and destructive plagues to the land, and then a seventh plague which brought the death of every firstborn son. As you study Pharaoh's responses to these plagues, you see the moral and spiritual deterioration of a man who wouldn't submit to God and paid a terrible price for his rebellion.

God's wrath (v. 24). Just as God promised, the next day great swarms of flies invaded the land, entering the homes of the people and even the palace of the king. But the flies were more than just an immediate nuisance to the people, for their coming caused some long-range problems as well. The swarms of insects no doubt carried disease germs that affected the people, and it's possible the insects deposited their eggs on the vegetation and the larva that came out ate the plants and thus ruined the land. Some students think that the fly was especially sacred to the Egyptian god Uatchit, so the plague was also God's way of dishonoring another one of the false gods of Egypt.

Let's consider Pharaoh's responses to the judgments of God but, at the same time, let's examine our own hearts to learn whether or not we are responding positively to the will of God.

Bargaining (8:20–32) At certain times of the year, Pharaoh would go to the sacred Nile River to participate in special religious rites, and it certainly must have irritated him on that partic-

Pharaoh's offers (vv. 25–32). During the time of the plagues, Pharaoh offered four compromises to

Exodus 8—9 religion and the vanity of the many gods they worshipped, including Pharaoh himself. All that God did to Egypt was a reminder to His people that their God was fighting for them and they didn't have to worry or be afraid.

Moses and Aaron. The first two are recorded here, during the plague of the flies (vv. 25, 28); the third came during the locust plague (10:7–11); and the fourth occurred during the three days of darkness (vv. 24–26). The fact that Pharaoh even thought he could bargain with God is another evidence of his pride. What is mortal man, even the king of a great nation, that he should dare to negotiate the will of God? These offers were all part of Pharaoh's hypocritical scheme to outwit Moses and Aaron, for his heart was still stubborn and unyielding. He wasn't interested in either the will of God or the welfare of the Jews; all he wanted was to stop the plagues.

The fifth plague (vv. 1–7). Moses announced to Pharaoh that unless he released the Israelites within twenty-four hours, all the livestock in the Egyptian fields would be the next target for the demonstration of Jehovah's power. God would send a terrible pestilence upon the horses, donkeys, camels, cattle, sheep, and goats in the fields, and they would die. We don't know what this pestilence was and it's useless to speculate. One thing is sure: God sent the plague and the livestock in the fields perished.4 Since some of the gods of Egypt were identified with bulls, cows, rams, and other livestock, this judgment was another successful attack on the Egyptian religion.

God's people face similar "Egyptian compromises" today as we seek to serve the Lord. The enemy tells us we don't have to be separated from sin because we can serve God "in the land." God's reply is found in 2 Corinthians 6:14–18. "Don't go too far away," the enemy whispers, "or people will call you a fanatic." James 1:27 and 4:4 demolish that proposal. True service to God means giving Him authority over all our possessions and all the people in our family for whom we're responsible. Not to do so is to disobey Mark 10:13–16; Ephesians 6:4; and Deuteronomy 6:6–13. Once we start to negotiate the will of God and see how close we can get to the world, we have already disobeyed Him in our hearts.

But God also kept His promise and protected the livestock that belonged to the Jews living in the land of Goshen. When Jacob and his family came to Egypt during the time of Joseph, they brought their flocks and herds with them (Gen. 45:10; 47:1; 50:8). During their time of bondage, the Jews were allowed to keep livestock, for at the Exodus, they took their flocks and herds with them (Ex. 12:37–38).

How did Pharaoh respond to this terrible plague? He hardened his heart and resisted the authority of the Lord. "How blessed is the man who fears always, but he who hardens his heart will fall into calamity" (Prov. 28:14 nasb). The opposite of a hard heart is a heart that fears God, and that reverential fear motivates us to obey the Lord's commands. "The fear of the Lord is the beginning of wisdom" (Prov. 9:10), but the hardhearted person is ignorant of God and His truth (Eph. 4:18). The sixth plague (vv. 8–12). There was no warning given this time. Moses and Aaron simply went to one of the lime-kilns, filled their hands with soot, threw the soot into the air, and trusted God to do the rest. God kept His promise, for wherever the soot landed on the Egyptians and their cattle, it produced painful festering ulcers and boils. Once again, the Jews in Goshen were protected (v. 11).5

In his first proposal, Pharaoh offered to let the Jews hold their worship feast in the land of Egypt (Ex. 8:25), an offer Moses and Aaron rejected. They knew that some of the animals the Jews would sacrifice were sacred to the Egyptians,3 and what began as a meeting for solemn worship would quickly turn into a riot. The Jews were a separate people, living in Goshen, a land that had been set apart by God, and they had to separate themselves a three days' journey from Egypt in order to please the Lord.

Pharaoh's second offer was that Israel leave the land but not go too far away (v. 28). The appendix to his offer ("Now pray for me!" niv) shows that his real concern was to get rid of the swarms of flies. On the surface, it looks like Moses and Aaron accepted this second offer, because Moses promised to get rid of the flies. Perhaps they thought they could travel farther once they got out of the land, but surely they both knew that Pharaoh wouldn't keep his word. Pharaoh had a habit of begging for help when he needed it (v. 8; 9:28; 10:16–17) and then changing his mind once the plague was removed (8:15, 32; 9:34–35; 10:20). God answered Moses' prayer and removed the flies, but Pharaoh only hardened his heart even more.

Pharaoh summoned his court magicians, but they weren't able to go to the palace. The boils had caught up with them and they could do nothing about it! The experience was not only painful but also embarrassing, because the Egyptians were obsessed with physical cleanliness. They took frequent baths, but the festering sores would make that difficult.

The nation of Egypt was being devastated and the people were in great pain, but Pharaoh would not yield. He continued resisting the Lord and His servants, and each act of disobedience only hardened his heart more. "He who is often reproved and hardens his neck, will suddenly be destroyed, and that without remedy" (Prov. 29:1 nkjv). For Pharaoh, the worst was yet to come.

Resisting (9:1–12) As you study the account of the plagues of Egypt, keep in mind the purposes God was fulfilling through these momentous events. First of all, He was manifesting His power to Pharaoh and his officials and proving to them that He alone is the true and living God. At the same time, the Lord was exposing the futility of the Egyptian

Exodus 9—10

Deceiving (9:13–35) It didn't look like Moses was achieving his purpose, for each new plague only made the situation worse. But God was in control and He knew what He was doing. The Lord always has a new word for His servants; all they have to do is listen, believe, and obey.

10:17.) However, his confession was insincere because it didn't lead to obedience.8 Moses knew that the king didn't really fear the Lord. All he and his officials wanted to do was stop the terrible hailstorm.

God in His grace answered Moses' prayer and stopped the plague. Pharaoh in his duplicity reneged on his promise and wouldn't let Israel go. When would he ever learn that you can't fight against God and win?

A fifth warning (vv. 13–21). This is the longest warning so far, perhaps because it introduced the most destructive plague God had sent thus far. Moses again gave God's command that Pharaoh allow the Jewish people to leave the country for a special meeting with the Lord, but this time the Lord added a special warning: the God of the Hebrews was about to release "the full force" of His plagues on Pharaoh, the people, and the land (v. 14 niv). Pharaoh's heart had become harder, so God's disciplines had to become more severe.

Appealing (10:1–20) When God gave Moses the instructions for his next meeting with Pharaoh, He added another reason for the great display of His wonders in the plagues: that the Jews might be able to tell the generations to come about the awesome power of their great God.

This purpose was also written into the Passover Feast (12:26–27; 13:8, 14–15). Whether in the family or the local church, it's good for each new generation to learn and appreciate the way God has worked on behalf of previous generations. Recalling and giving thanks for God's wonderful deeds is one of the basic themes of the book of Deuteronomy, including what the Lord did to Pharaoh (Deut. 4:34; 7:18–19; 26:5–8; 29:1–3). Interrogation (Ex. 10:3–11). Three questions summarize this confrontation with Pharaoh. First, Moses and Aaron asked Pharaoh how long he was going to persist in his pride and refuse to humble himself before God. It took a great deal of courage to tell any ancient ruler that he was proud, but especially the king of Egypt who was honored as a god. However, Moses and Aaron knew that the Lord would protect them and fulfill His word. They warned Pharaoh that if he failed to obey, vast swarms of locusts would come into the land and destroy everything that hadn't already been destroyed by the hailstorm. Moses and Aaron didn't wait for an answer or another false promise; they delivered their message and walked out of the palace.

Moses reminded the king of the Lord's mercy: "For if by now I had put forth my hand and struck you and your people with pestilence, you would then have been cut off from the earth" (v. 15 nasb). Simply by speaking the word, God could have wiped out the entire Egyptian nation, but God in His mercy doesn't give sinners all that they deserve. How grateful Pharaoh should have been, and yet he continued to resist the Lord.

Moses also reminded Pharaoh of God's sovereign grace (v. 16), a lesson more than one dictator has had to learn the hard way (Dan. 4:28–33; Acts 12:20–24). Apart from the sovereign will of God, Pharaoh would not have been the ruler of Egypt. Each time Pharaoh resisted God, the Lord used the situation to reveal His power and glorify His name. If Pharaoh exalted himself against God, then God exalted Himself through Pharaoh (Ex. 9:17). Paul quoted verse 16 in Romans 9:17 as part of his explanation of the justice and mercy of God with reference to Israel.6

The next day, God would send "the worst hailstorm that has ever fallen on Egypt" (Ex. 9:18 niv), so Moses advised the people to gather into a safe place all the cattle that had not been in the fields and had survived the fifth plague. Even some of Pharaoh's servants now believed God's Word and obeyed it, but the king continued to harden his heart.

The second question came from Pharaoh's officers, "How long shall this man be a snare to us?" (v. 7) They suggested that Pharaoh had been wrong in not letting the Jews go, and they even dared to remind him that his anti-Jewish policy had ruined the land of Egypt. The officers certainly were brave to talk this boldly to Pharaoh, but the nation was in desperate straits and somebody had to do something. What harm could come from the Jewish people temporarily leaving their work and going on their journey?

The seventh plague (vv. 22–26). The next day, Moses stretched his rod toward heaven, and God sent thunder,7 rain (v. 33), hail, and lightning that ran along the ground. Any person or animal that wasn't under cover was killed, and the plants and trees in the fields were destroyed. Since the flax and barley were ready for harvest (v. 31), the plague must have come in January or February. Once again, the Lord protected His people in the land of Goshen and the plague didn't touch them.

Pharaoh summoned Moses and Aaron back to the palace and asked the third question: "Who are the ones that are going?" (v. 8 nasb) Moses made it clear that God wanted everybody to take this three-day journey. This included all the men, women, and children, the young and the old, and also the flocks and herds that would be needed to provide sacrifices for the Lord. Pharaoh offered to let only the men go on the journey, knowing that he could hold their families hostage and guarantee their return to Egypt, but it was a compromise that Moses and Aaron rejected.

Another royal lie (vv. 27–35). Seeing the devastation of his land, Pharaoh quickly summoned Moses and Aaron, something he had done before (8:8) and would do again (10:16). However, this time the proud king acknowledged the justice of God and admitted that he had sinned! (He would do that again. See

Exodus 10

In his angry response (vv. 10–11), Pharaoh blasphemed the name of God. Literally, he said, "May the Lord be with you if I ever let you and your children go!" The Living Bible paraphrases it, "In the name of God I will not let you take your little ones!" Pharaoh interpreted their request as an evil plot to secure their freedom from Egyptian bondage. If all the Jewish men left with their families and livestock, they'd never have to return!

God sent the ninth plague, but the darkness over the land for three days proved that Jehovah was greater than Ra (or Re) and Horus, both of whom the Egyptians revered as sun gods. The darkness wasn't the natural result of a sandstorm but was a miracle from the hand of the God of the Hebrews. There was light for the Israelites in the land of Goshen, just as there would be light for them as they marched out of Egypt (14:19–20). The people of the world (Egypt) walk in the darkness, but the people of God walk in the light (John 3:19–21; 1 John 1:5–10). Always ready to call for help when he was in trouble, Pharaoh summoned Moses and Aaron and made one more offer. The Jews could go on their journey to worship the Lord, but they couldn't take their flocks and herds with them. Pharaoh's plan was to confiscate all their livestock to replace what he had lost in the plagues, and then send his army to bring the Jews back to Egyptian slavery. Moses and Aaron rejected the offer, not only because they saw through his crafty plan, but because they knew that Israel had to obey all the will of God.

That was the end of the interview, and Pharaoh commanded his officers to drive Moses and Aaron out of the palace. As far as he was concerned, he was finished with Moses and Aaron and would never again listen to their messages from the Lord. However, God had other plans, and before long, Pharaoh would again be appealing for deliverance and relief.

Invasion (vv. 12–15). God had seen and heard the entire interview and was prepared to respond to Pharaoh's blasphemy and disobedience. When Moses lifted his rod toward heaven, God sent an east wind that blew for the rest of that day and all through the night. It brought vast swarms of locusts into the land, and they began to devour all the vegetation that had survived the previous plague (9:32). Since the creatures attacked "all the Egyptians" (10:6), the inference is that Israel escaped this devastating plague.

Pharaoh was a proud man, and proud people don't like to be outwitted by those whom they consider their inferiors. Moses and Aaron had refused his four offers and had insisted that he let the Israelites go. These two humble Jews had proved themselves more powerful than the exalted Pharaoh of Egypt, a son of the gods. By His mighty judgments, the God of the Hebrews had brought the great nation of Egypt to its knees, and both the leaders and the common people in the land held Moses in high regard (Ex. 11:3).

If vocabulary is any indication of significance, then the locust was a significant creature in the Old Testament world, for there are at least eleven different Hebrew words in Scripture referring to it. The Jews were permitted to eat certain species of locusts (Lev. 11:20–23; Deut. 14:19–20; see Matt. 3:1–4), but for the most part, they hated the creatures because of their ability to strip the vegetation from an area with incredible speed. The Israelites used the locust swarm to describe anything that quickly invaded and devastated their land (Judg. 6:5; 7:12; Isa. 33:4; Jer. 46:23; 51:14, 27), and the prophet Joel compared the locusts to an invading army (Joel 1–2; see Amos 7:1–3).

Pharaoh was a beaten man, but he wouldn't admit it. Instead, he used his authority to try to intimidate Moses. He warned Moses that if he came back into the palace to see Pharaoh, he would be killed. There were to be no more official audiences before Pharaoh.

But before Moses left the throne room, he delivered God's final warning about the last plague, the death of the firstborn (v. 4). There's an unfortunate chapter division here, for it's likely that Moses delivered his final speech between 10:28 and 29, and then he left the throne room in great anger.9 Pharaoh had threatened to kill Moses, but God was going to slay every firstborn son in the land of Egypt and then drown Pharaoh's crack troops. In spite of what Pharaoh said about not seeing Moses, on Passover night, Pharaoh would once again call for Moses and plead for his help (12:31).

Intercession (vv. 16–19). If Pharaoh's officers thought that Egypt was already ruined (v. 7), then what was their opinion of the situation after the locusts arrived? Within a brief time, no vegetation was left anywhere in the land, and the creatures were invading the houses as well as the fields (v. 6). It was the most devastating natural calamity to hit the land of Egypt in all Egyptian history. In destroying the vegetation, God not only left the land bankrupt, but He triumphed over Osiris, the Egyptian god of fertility and crops. He also proved that He had control over the wind.

The hardening of Pharaoh's heart is a warning to all of us. If the sinful human heart doesn't respond by faith to God's Word, it cannot be transformed by the grace of God (Ezek. 36:26–27; Heb. 8:7–13). Instead, it will become harder and harder the longer it resists God's truth. No matter how often God may send affliction, it will only provoke more disobedience. In the last days, when God sends His terrible judgments on the world (Rev. 6—16),10 people will curse God and continue in their sins, but they will not repent (6:15–17; 9:20–21; 16:9, 11). There will be a whole world full of men and

Once again Pharaoh sought for relief without repentance, and God mercifully granted his request. God proved His greatness by reversing the winds and carrying all the locusts into the Red Sea. Within a short time, He would put Pharaoh's army into the Red Sea, and then the Israelites would be free to march to their Promised Land.

Threatening (10:21–29) We don't know how long after the locusts left Egypt that

Exodus 10—11

10 The parallels between the plagues of Egypt and the judgments in the book of Revelation are worth noting: water turned to blood (8:8; 16:4–6), frogs (16:13), painful sores (16:2), hail and fire (8:7), locusts (9:1), and terrible darkness (16:10).

women like Pharaoh who will behold God's judgments and still not repent.

"Today, if you will hear His voice, do not harden your hearts" (Heb. 3:7 nkjv).

"It is a fearful thing to fall into the hands of the living God" (10:31).

CHAPTER FOUR Exodus 11:1—13:16 ONE MORE PLAGUE T

C.The Lord wins the victory—11:1—15:21

Notes

1 Pharaoh had given the land of Goshen to Joseph's family in appreciation for all Joseph had done for the land of Egypt. See Genesis 45:10 and 50:8. 2 See Exodus 19:5–6 and Deuteronomy 32:8–9; 33:16. Balaam recognized the distinctiveness of Israel as a nation when he called the Jews "a people who live apart and do not consider themselves one of the nations" (Num. 23:9 niv). In Romans 9:1–5, Paul lists the special blessings God gave to the people of Israel. The fact that the Jews are God's chosen people doesn't mean they're better than any other people (Deut. 7:6–11) but that they belong to God in a special way, have special tasks to perform in this world, and are held accountable in a special way because of these privileges (Amos 3:2). 3 The goddess Hathor was pictured having the head of a cow, the god Apis the head of a bull, and Khnum the head of a ram. The cow was sacred to Isis and the ram to Amon. If the Egyptians had seen the Israelites sacrificing these animals to Jehovah, they would have protested violently and probably attacked the Jews who, after all, were nothing but slaves in the land. 4 Inasmuch as there were still livestock in Egypt that were affected by the next two plagues (9:9, 19–21), the word "all" in verse 6 should be interpreted in a relative sense. Note too that the livestock killed by the fifth plague were in the fields, not in sheds (vv. 19–21). 5 God warned Israel that if they disobeyed Him after entering the Promised Land, He would send them the same painful boils with which He had afflicted the Egyptians (Deut. 28:27, 35). 6 The fact that God allowed Pharaoh to be the ruler of Egypt, was longsuffering toward him, and mercifully spared his life, doesn't imply that God was to blame for Pharaoh's decisions. When God isn't allowed to rule, then He overrules and always accomplishes His purposes. However, He doesn't deprive people of the privilege of choice nor does He deny human responsibility. The Jews couldn't blame God for what Pharaoh did, nor could Pharaoh absolve himself of responsibility. 7 The Jews considered thunder to be the voice of God (Ps. 29; John 12:29), and thunder often accompanied the great works of God (Ex. 19:19; 20:18; 1 Sam. 7:10; 12:17). 8 Pharaoh is one of six people in Scripture who said, "I have sinned" but gave no evidence of true repentance: Balaam (Num. 22:34), Achan (Josh. 7:20), King Saul (1 Sam. 15:24, 30; 26:21), Shimei (2 Sam. 19:20), and Judas (Matt. 27:4). Those who said it and proved their repentance by their obedience were David (2 Sam. 12:13; 24:10, 17; 1 Chron. 21:8, 17; Ps. 51:4) and the Prodigal Son (Luke 15:18, 21). 9 It is this incident that is referred to in Hebrews 11:27. Moses wasn't afraid of the wrath of Pharaoh as he organized the Jewish people and led them out of Egypt, for he knew that God would defeat Pharaoh and his army.

his section of the book of Exodus focuses on an unpopular subject: death. King Jehovah (Ps. 95:3) was about to confront King Pharaoh with another king—death, the "king of terrors" (Job 18:14). The last enemy, death (1 Cor. 15:26), would visit Egypt with one last plague and deliver one last blow to the proud ruler of the land. In one solemn night, all the firstborn sons and all the firstborn livestock in Egypt would die, and there would be a great cry throughout the land (Ex. 11:6; 12:30). Only then would Pharaoh let God's people go. However, death wouldn't visit the Jews and their livestock in the land of Goshen, because the Israelites belonged to the Lord and were His special people. In the land of Goshen, all that would die would be innocent yearling lambs, one for each Jewish household. This night would mark the inauguration of Passover, Israel's first national feast. In this chapter, we want to examine five different aspects of the Passover event.

Passover and the Egyptians (11:1–10) The people of Egypt had been irritated by the first six plagues, and their land and possessions had been devastated by the next two plagues. The ninth plague, the three days of darkness, had set the stage for the most dreadful plague of all, when the messengers of death would visit the land. "He unleashed against them his hot anger, his wrath, indignation and hostility—a band of destroying angels" (Ps. 78:49 niv).

Moses heard God's Word (vv. 1–3). These verses describe what happened before Moses was summoned to the palace to hear Pharaoh's last offer (10:24–29). Moses' speech (11:4–8) was delivered between verses 26 and 27 of chapter 10, and it ended with Moses leaving the palace in great anger (10:29; 11:8).

God told Moses that He would send one more plague to Egypt, a plague so terrible that Pharaoh would not only let the Israelites go but would command them to go. Pharaoh would drive them out of the land and thus fulfill the promise God had made even before the plagues had started (6:1; see 12:31–32, 39).

Moses told the Jewish people that the time had come for them to collect their unpaid wages for all the work they and their ancestors had done as slaves in Egypt. The Hebrew word translated "borrow" in the Authorized Version simply means "to ask or request." The Jews didn't intend to return what the Egyptians gave them, for that wealth was payment for an outstanding debt that Egypt owed to Israel. God had

Exodus 11—12 special blessing. God chose Abel, and then Seth, but not Cain; He chose Shem, not Japheth; Isaac, not Ishmael; and Jacob, not Esau.

promised Abraham that his descendants would leave Egypt "with great substance" (Gen. 15:14), and He repeated that promise to Moses (Ex. 3:21–22). God had given His servant Moses great respect among the Egyptians, and now He would give the Jews great favor with the Egyptians, who would freely give their wealth to the Jews (12:36–37).

These choices not only magnify God's sovereign grace, but they are a symbolic way of saying that our first birth is not accepted by God. We must experience a second birth, a spiritual birth, before God can accept us (John 1:12–13; 3:1–18). The firstborn son represents humanity's very best, but that isn't good enough for a holy God. Because of our first birth, we inherit Adam's sinful nature and are lost (Ps. 51:5–6), but when we experience a second birth through faith in Christ, we receive God's divine nature and are accepted in Christ (2 Peter 1:1–4; Gal. 4:6; Rom. 8:9).

Moses warned Pharaoh (Ex. 11:4–10). This was Moses' final address to Pharaoh, who rejected it just as he did the other warnings. Pharaoh had no fear of God in his heart, therefore, he didn't take Moses' words seriously. But in rejecting God's word, Pharaoh caused the finest young men in the land to die and therefore brought profound sorrow to himself and to his people.

Pharaoh and the Egyptian people sinned against a flood of light and insulted God's mercy. The Lord had endured with much longsuffering the rebellion and arrogance of the king of Egypt as well as his cruel treatment of the Jewish people. God had warned Pharaoh many times, but the man wouldn't submit. Jehovah had publicly humiliated the Egyptian gods and goddesses and proved Himself to be the only true and living God, yet the nation would not believe.

Two questions must be addressed at this point: (1) Why did God slay only the firstborn? (2) Was He just in doing so when Pharaoh was the true culprit? In answering the first question, we also help to answer the second.

In most cultures, firstborn sons are considered special, and in Egypt, they were considered sacred. We must remember that God calls Israel His firstborn son (Ex. 4:22; Jer. 31:9; Hos. 11:1). At the very beginning of their conflict, Moses warned Pharaoh that the way he treated God's firstborn would determine how God treated Egypt's firstborn (Ex. 4:22–23). Pharaoh had tried to kill the Jewish male babies, and his officers had brutally mistreated the Jewish slaves, so in slaying the firstborn, the Lord was simply paying Pharaoh back with his own currency.

"Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Eccl. 8:11 nkjv). God's mercy should have brought Pharaoh to his knees; instead, he repeatedly hardened his heart. Pharaoh's officials humbled themselves before Moses (Ex. 3; 8); why couldn't Pharaoh follow their example? "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18 nkjv).

Compensation is a fundamental law of life (Matt. 7:1–2), and God isn't unjust in permitting this law to operate in the world. Pharaoh drowned the Jewish babies, so God drowned Pharaoh's army (Ex. 14:26–31; 15:4–5). Jacob lied to his father Isaac (Gen. 27:15–17), and years later, Jacob's sons lied to him (37:31–35). David committed adultery and had the woman's husband murdered (2 Sam. 11), and David's daughter was raped and two of his sons were murdered (2 Sam. 13; 18). Haman built a gallows on which to hang Mordecai, but it was Haman who was hanged there instead (Est. 7:7–10). "Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap" (Gal. 6:7 nkjv).

Passover and the Israelites (12:1–28, 43–51) Passover marked a new beginning for the Jews and bound them together as a nation.1 When the Lord liberates you from bondage, it's the dawning of a new day and the beginning of a new life. Whenever you meet the words "redeem" or "redemption" in the New Testament, they speak of freedom from slavery. (There were an estimated 60 million slaves in the Roman Empire.) Jewish believers would immediately think of Passover and Israel's deliverance from Egypt through the blood of the lamb.

As to the justice of this tenth plague, who can pass judgment on the acts of the Lord when "righteousness and justice are the foundation of [His] throne"? (Ps. 89:14 niv) But why should one man's resistance to God cause the death of many innocent young men? However, similar events happen in our world today. How many men and women who died in uniform had the opportunity to vote for or against a declaration of war? And as to the "innocence" of these firstborn sons, only God knows the human heart and can dispense His justice perfectly. "Shall not the Judge of all the earth do right?" (Gen. 18:25). When you read the book of Genesis, you learn that God often rejected the firstborn son and chose the next son to carry on the family line and receive God's

The Jewish nation in the Old Testament had two calendars, a civil calendar that began in our September–October, and a religious calendar that began in our March–April. New Year's Day in the civil year ("Rosh Hashana"—"beginning of the year") fell in the seventh month of the religious calendar and ushered in the special events in the month of Tishri: the Feast of Trumpets, the day of Atonement, and the Feast of Tabernacles. But Passover marked the beginning of the religious year, and at Passover, the focus is on the lamb.

Isaac's question "Where is the lamb?" (Gen. 22:7) introduced one of the major themes of the Old Testament as God's people waited for the Messiah. The question was ultimately answered by John the Baptist

Exodus 12 bitter herbs, each of which symbolized an important spiritual truth.

when he pointed to Jesus and said, "Behold! The Lamb of God who takes away the sin of the world" (John 1:29 nkjv). That the Passover lamb is a picture of Jesus Christ is affirmed in the New Testament by the evangelist Philip (Acts 8:32–35; Isa. 53:7–8) as well as by the apostles Paul (1 Cor. 5:7), Peter (1 Peter 1:18–20), and John (Rev. 5:5–6; 13:8).2

In order that the lamb might be kept whole, it was roasted in the fire and not boiled in water. It's not likely that the Jews had vessels large enough for boiling a whole lamb, but even if they did, it was forbidden. The bones would have to be broken and the meat in cooking would separate from the bones. The bones were not to be broken nor were pieces of meat to be carried outside the house (v. 46; John 19:31–37; Ps. 34:20). It was important to see the wholeness of the lamb.

The lamb was chosen and examined (vv. 1–6a) on the tenth day of the month and carefully watched for four days to make sure it met the divine specifications. There is no question that Jesus met all the requirements to be our Lamb, for the Father said, "This is My beloved Son, in whom I am well pleased" (Matt. 3:17). During the days preceding Passover, our Lord's enemies questioned Him repeatedly, waiting for Him to say something they could attack. During His various trials and interrogations, Jesus was repeatedly questioned, and He passed every test. Jesus knew no sin (2 Cor. 5:21), did no sin (1 Peter 2:22), and in Him there was no sin (1 John 3:5). He's the perfect Lamb of God.

We trust Christ that we might be saved from our sins by His sacrifice, but we must also feed on Christ in order to have strength for our daily pilgrim journey. As we worship, meditate on the Word, pray, and believe, we appropriate the spiritual nourishment of Jesus Christ and grow in grace and knowledge.4

Along with the lamb, the Israelites ate bitter herbs and unleavened bread (Ex. 12:14–20, 39; 13:3–7). Tasting the bitter herbs would remind the Jews of their years of bitter bondage in the land of Egypt. However, when circumstances became difficult during their wilderness journey, the people usually recalled "the good old days" and wanted to go back to Egypt (16:3; 17:1–3; Num. 11:1–9; 14:1–5). They forgot the bitterness of their servitude in that horrible iron furnace.

On the fourteenth day of the month, at evening,3 the lamb was slain (Ex. 12:6b–7, 12–13, 21–24) and its blood was applied to the lintel and side posts of the doors of the houses in which the Jewish families lived. It wasn't the life of the lamb that saved the people from judgment but the death of the lamb. "Without shedding of blood there is no remission" (Heb. 9:22; Lev. 17:11). Some people claim to admire the life and teachings of Jesus who don't want the cross of Jesus, yet it's His death on the cross that paid the price of our redemption (Matt. 20:28; 26:28; John 3:14–17; 10:11; Eph. 1:7; 1 Tim. 2:5–6; Heb. 9:28; Rev. 5:9). Jesus was our substitute; He died our death for us and suffered the judgment of our sin (Isa. 53:4–6; 1 Peter 2:24). However, to be effective, the blood had to be applied to the doorposts; for God promised, "[W]hen I see the blood, I will pass over you" (Ex. 12:13). It isn't sufficient simply to know that Christ was sacrificed for the sins of the world (John 3:16; 1 John 2:2). We must appropriate that sacrifice for ourselves and be able to say with Paul, "The Son of God loved me, and gave himself for me" (Gal. 2:20), and with Mary, "My spirit has rejoiced in God my Savior" (Luke 1:46 nkjv). Our appropriation of the Atonement must be personal: "My Lord and my God" (John 20:28).

Their bread was unleavened (without yeast) for two reasons: there wasn't time for the bread to rise (Ex. 12:39), and leaven was a symbol of impurity to the Jews. For a week after Passover, they were required to eat unleavened bread and to remove every trace of leaven from their dwellings.

Yeast is an image of sin: it's hidden; it works silently and secretly; it spreads and pollutes; and it causes dough to rise ("puffed up"—1 Cor. 4:18–5:2). Both Jesus and Paul compared false teaching to yeast (Matt. 16:6–12; Mark 8:15; Gal. 5:1–9), but it's also compared to hypocrisy (Luke 12:1) and sinful living (1 Cor. 5:6–8). Paul admonishes local churches to purge out the sin from their midst and present themselves as an unleavened loaf to the Lord.

If any meat was left over from the feast, it had to be burned. The lamb was so special that it couldn't be treated like ordinary food. In a similar way, the manna was special and couldn't be hoarded from day to day, except for the day before the Sabbath (Ex. 16:14–22).

They ate as families and as a congregation (vv. 25–28; 13:8–10). The meal was prepared for the family (see 12:3–4) and was to be eaten by the family members. God's concern is for the entire family and not just for the parents. If the precious Jewish children were not protected by the blood and strengthened by the food, they couldn't be delivered from Egypt, and that would be the end of the nation.5

The Jews dipped flimsy hyssop plants into the basins of blood and applied the blood to the doorposts (Ex. 12:22). Hyssop was later used to sprinkle the blood that ratified the covenant (24:1–8) and that cleansed healed lepers (Lev. 14:4, 6, 49, 51–52). Our faith may be as weak as the hyssop, but it's not faith in our faith that saves us, but faith in the blood of the Savior.

Though there were many Jewish households in the land of Goshen, God saw all of them as one congregation (vv. 3, 6). When local Christian congregations today meet to celebrate the Lord's Supper, God sees each individual assembly as part of one body, the

The lamb was roasted and eaten (vv. 8–11, 46), and the eating was done in haste, each family member ready to move out when the signal was given. The meal consisted of the roasted lamb, unleavened bread, and

Exodus 12 focus of attention is on the Lord because what occurred that special night was because of Him. At least seventeen times in Exodus 12 "the Lord" is mentioned because He was the one in charge.

church. That's why Paul could write about "the whole building … the whole family … the whole body" (Eph. 2:21; 3:15; 4:16 nkjv). Israel was one nation because of the blood of the lamb, and the church is one fellowship because of Jesus Christ.

God revealed His power (vv. 29–30). After the Jews held their Passover feast "between the evenings," they waited for God's signal to depart. At midnight, the Lord struck the firstborn, death visited every Egyptian household, and a great cry arose throughout Egypt (11:6; 12:30). Death is no respecter of persons, and that night it touched the family of the lowest Egyptian prisoner as well as Pharaoh himself. However, not a single death occurred among the Jewish people in the land of Goshen. The lesson here is obvious: Unless you're protected by the blood of Christ, when death comes, you'll be completely unprepared, and you don't know when death is coming.

Not only was the Passover supper an ordinance to be obeyed (Ex. 12:14, 17, 24, 43), but it was also a "memorial" to be celebrated to keep alive in Israel the story of the Exodus (v. 14; 13:8–10). After Israel had entered and conquered the Promised Land, it would be easy for the people to settle down and forget the great acts of God on their behalf. The annual observance of Passover would give Jewish parents another opportunity to teach their children the meaning of their freedom and what God did for them. The adults were to be "living links" with Israel's past so that each new generation would understand what it meant to be a member of God's chosen nation. (See Deut. 6:1–15; 11:18–21; Ps. 34:11; 78:1–7; 145:4.) In later years, orthodox Jews took Exodus 13:8–9 and 16 literally, along with Deuteronomy 6:8–9 and 11:18. Moses said that Passover was to be "like a sign" (see Ex. 13:9 niv), that is, a reminder to them of what the Lord had done. Instead, the orthodox interpreted this to mean that the Jewish men were to wear the Scriptures on their person. So, they wrote Scripture passages on parchment and put them into little boxes which they wore on the left arm and the forehead. In the New Testament, they are called "phylacteries" (see Matt. 23:5).6

God kept His promises (vv. 31–36). God told Moses what was going to happen and Moses announced it to Pharaoh (11:1–8), but Pharaoh didn't believe it. However, God's word didn't fail. Just as He said to Moses, the firstborn in Egypt died, there was a great cry in Egypt, Pharaoh told the Israelites to leave, and the Egyptian people freely gave them of their wealth. Promises were fulfilled that night that were made to Abraham centuries before (Gen. 15:13–14). "There has not failed one word of all His good promise, which He promised through His servant Moses" (1 Kings 8:56 nkjv).

God delivered His people (vv. 37–42, 51). The Israelites marched boldly out of Egypt in full view of the Egyptians who were busy burying their dead (Num. 33:3–4). If there were about 600,000 Jewish men taking part in the Exodus, then the total number of Jews must have been about 2 million. Like an army with its divisions (Ex. 12:17, 51), they marched quickly in orderly fashion, with their flocks and their herds. Not one Jew was too feeble to march, and the Egyptians were glad to see the Jews get out of their land (Ps. 105:37–38).

Eating the feast was forbidden to those outside the covenant (Ex. 12:43–51). Not only did a "mixed multitude" join with Israel when they left Egypt (v. 38), but the Jews would encounter many different nations on their march and when they reached Canaan.

Israel might be tempted to let their Gentile neighbors join with them in celebrating Passover, their "national independence day," but the Lord prohibited this practice. Later, He would forbid the Jews from joining with their neighbors in their pagan religious ceremonies, for Israel was to be a separated people (Deut. 7:1–11).7

Two different words are used to describe what the King James Version calls "the mixed multitude" that left Egypt with the Jews. In Exodus 12:38, the word is simply a "swarm" or "multitude," while in Numbers 11:4, it's "rabble" (see niv). This suggests that the "mixed multitude" originated most of the complaining in the camp that created so many problems for Moses. Some of this crowd may have been Egyptians who had married Jews, contrary to God's law; others were probably Egyptians who were frightened, impressed with Jehovah's power (Ex. 9:20), and wanted to benefit from being with God's chosen people. Perhaps they thought more judgments might fall on the land and they wanted to escape them.

Who were these "foreigners" whom God said the Israelites couldn't invite to the Passover celebration? They were non-Israelites who had never been circumcised and therefore were not children of the covenant. They might be slaves in the camp of Israel or simply strangers (resident aliens) living among the Jews. Any stranger or servant could submit to circumcision and become a part of the nation and share the covenant privileges, but they also had to accept the responsibilities.

Passover and the Lord (12:29–42, 51) We usually call this event "the Jewish Passover," but the Bible calls it "the Lord's Passover" (vv. 11, 27; Lev. 23:5; Num. 28:16). The observance was more than an "Independence Day" celebration, because the feast was kept "unto the Lord" (Ex. 12:48; Num. 9:10, 14). "It is the sacrifice of the Lord's passover" (Ex. 12:27). The

Whoever they were, this "mixed multitude" represents those in this world who outwardly identify with God's people but inwardly are not truly the children of God. They might be church members and even religious leaders, but their attitudes and appetites are

Exodus 12—13

Egyptian firstborn, both humans and livestock. Even though he had nothing to do with the birth order in the home, each firstborn son in a Jewish family was very special to the parents and to the Lord.

radically different from those who truly belong to the Lord. Jesus warned, "Not everyone who says to Me 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven" (Matt. 7:21 nkjv). Great multitudes followed Jesus during His earthly ministry, but He wasn't impressed with these crowds. See Matthew 13:1–9, 18–23; Luke 14:25–35; and John 6:60–71.

Passover and Moses (Heb. 11:27–29) We must never forget that it was the once timid and excuse-making Moses who, with his brother Aaron, confronted Pharaoh time after time and finally conquered Pharaoh and all the power of Egypt. Hebrews 11 reminds us that Moses accomplished all of this by faith in the living God. Passover and the Exodus are memorials to the power of faith.

God's promises are never in error and His timing is never wrong (Ex. 12:40–41). The exodus took place 480 years before the fourth year of Solomon's reign (1 Kings 6:1), which was the year 966 BC That means that the date of the Exodus was 1446 BC and that Jacob's descendants had been in Egypt since 1876 BC Both Genesis 15:13 and Acts 7:6 give "four hundred years," which is a round figure, but Galatians 3:17 specifies "430 years." Most conservative biblical scholars accept 1446 as the date of the exodus.

Hebrews 11:27 refers to Exodus 10:28–29 when Pharaoh threatened to kill Moses if he came to see him one more time. Moses believed God's promises and had no fear of what the king might do. Faith simply means that we rely on God and obey His Word, regardless of feelings, circumstances, or consequences. By faith, Moses kept the Passover, even though slaying the lambs and putting the blood on the doors looked ridiculous to the Egyptians and was certainly offensive to them. At any time, Pharaoh could have sent his officers to Moses and killed him, but God kept him safe.

Israel's exodus from Egypt is mentioned many places in Scripture as the greatest demonstration of Jehovah's power in the history of Israel. The prophets point to the exodus as proof of God's love for Israel (Jer. 2:1–8; Hos. 11:1). They also refer to the exodus when they speak about the Jews' deliverance from Babylonian captivity (Jer. 16:14; 23:7–8). Isaiah promises a future regathering of Israel to their land and compares it to the exodus (Isa. 11:15; 43:14–21; 51:9–11). Frequently, Isaiah mentions a "highway" that will facilitate this future exodus of the Jews from the Gentile nations (11:16; 19:23; 35:8; 62:10).

It was faith in God's word that had brought Moses back to Egypt to lead his people; it was faith that took him out of Egypt; and it was faith that separated him and his people from Egypt as they crossed the Red Sea. No matter what our circumstances may be, we can trust God to bring us out and take us through.

Jesus established the Lord's Supper after He had led His disciples in celebrating Passover, for He is the fulfillment of the Passover as the Lamb of God who died for the sins of the world. Each time we share in the Lord's Supper, we look back and remember His death, but we also look ahead and anticipate His coming again. When Jesus returns, a wonderful exodus will take place! The dead in Christ will be raised and the living believers will be caught up with them and taken to heaven to be with the Lord (1 Thess. 4:13–18).

Passover and the firstborn (13:1–16) This section explains the significance of the firstborn in the nation of Israel. Not only once a year at Passover were the Jews reminded of God's grace and power, but each time a firstborn male, man or beast, came into the world, that firstborn issue had to be redeemed. Because of God's mighty acts in protecting and redeeming His people and saving the firstborn of humans and livestock from death (12:12–13), all the firstborn belonged to God. They were sanctified, that is, set apart for God's exclusive possession.

Hallelujah, what a Savior!

Notes

This ordinance of redemption would take effect when the Jews were in the Promised Land, and later Moses explained how to do it (Lev. 12; Num. 18:14–19). The firstborn of an ass, being an unclean animal, could not be sacrificed to God, so it was redeemed by a lamb. Being a valuable work animal, the ass was spared only in this way, but if the animal was not redeemed, then it had to be killed. Parents would bring their firstborn sons to the Lord and offer the appropriate sacrifice (Lev. 12:6–8). When Mary and Joseph came to the temple to redeem the Redeemer, they brought the humble sacrifice of the poor (Luke 2:21–24). When a firstborn son was redeemed, or a firstborn animal, it gave adults the opportunity to explain how God had rescued the firstborn in the land of Goshen on Passover night, and how He had slain all the

1 The phrase "all the congregation of Israel" (v. 3) is found here for the first time in the Bible and indicates that God was now looking upon His people as one nation. Passover united the people around the killing of the Lamb (12:6), the putting away of the leaven (v. 19), and the eating of the feast (v. 47). See also 16:1–2, 9–10, 22 and 17:1. 2 In the book of Revelation, Jesus Christ is called "the Lamb" twenty-eight times, and the Greek word used means "a little pet lamb." God's judgment is "the wrath of the Lamb" (6:16); the bride is "the wife of the Lamb" (21:9); and the throne is "the throne of the Lamb" (22:1, 3). The lamb is a type of Jesus Christ because the New Testament makes this clear. That is the ultimate and important mark of a type. Not everything that people call "types" of Christ really meet the New Testament qualification. 3 Keep in mind that the Jewish day was reckoned from evening

Exodus 13 rience with God; it was the new beginning. "It took one night to take Israel out of Egypt, but forty years to take Egypt out of Israel," said George Morrison.1 If Israel obeyed His will, God would bring them into the Promised Land and give them their inheritance. Forty years later, Moses would remind the new generation, "He [the Lord] brought you out of Egypt … to bring you in, to give you [the] land as an inheritance" (Deut. 4:37–38 nkjv). The same thing can be said of the redemption we have in Christ: God brought us out of bondage that He might bring us into blessing. A. W. Tozer used to remind us that "we are saved to as well as saved from."2 The person who trusts Jesus Christ is born again into the family of God, but that's just the beginning of an exciting new adventure that should lead to growth and conquest. God liberates us and then leads us through the varied experiences of life, a day at a time, so that we might get to know Him better and claim by faith all that He wants us to have. At the same time, we come to know ourselves better; we discover our strengths and weaknesses, and we grow in understanding God's will and trusting His promises.

to evening. The Passover lamb was slain "between the evenings" on Friday the fourteenth of Nisan, before the arrival of the next day. Israel left Egypt on the fifteenth of Nisan, at night. 4 John 6:51–59 compares our spiritual communion with Christ to feasting on Him. The literally minded Jews misunderstood this image and thought that Jesus was telling them to eat human flesh and drink blood, but He explained that He was speaking about feeding on His Word (6:63). Peter got the message and expressed it clearly (vv. 66–68). To call John 6 a sermon on the Lord's Supper (Communion, Eucharist) is to miss the point completely. Why would Jesus discuss a "family matter" like the Lord's Supper with an unbelieving Jewish crowd when He hadn't even mentioned the subject to His own disciples? 5 "And your house" in Acts 16:31 doesn't mean that the father's faith would automatically save his children, but that the children could claim the same promise as their father and be saved. However, the statement reveals God's special concern for families. He wants the children to believe and be saved. 6 This practice started about the second century before Christ. The four passages copied were Exodus 13:1–10, 11–16; Deuteronomy 6:4–9; 11:13–21. The English word "phylactery" is a transliteration of the Greek word phulakterion meaning "an amulet, safeguard, means of protection." It is the Greek equivalent of the Hebrew word for these little boxes— tephillin—which means "prayers." 7 When Israel got too friendly with the Midianites, it led to divine judgment and 24,000 people died. See Numbers 25.

God plans the route for His people (vv. 17–18). Nothing takes God by surprise, for in His providence He plans the best way for His people to take. We may not always understand the way He chooses, or even agree with it, but His way is always the right way. We may confidently say, "He leads me in the paths of righteousness for His name's sake" (Ps. 23:3 nkjv), and we should humbly pray, "Show me Your ways, O Lord; teach me Your paths. Lead me in Your truth and teach me" (25:4–5 nkjv).

CHAPTER FIVE Exodus 13:17—15:21 REDEEMED AND REJOICING H

If there had been any military strategists in Israel that night, they probably would have disagreed with the evacuation route God selected because it was too long.3 Israel's immediate destination was Mount Sinai, but why take several million people the long way instead of using the shorter and easier route? The answer is: because there were Egyptian military posts along the shorter route, and the soldiers stationed there would have challenged the Jews. Furthermore, crossing the Philistine borders would have invited their army to attack, and the last thing Israel needed was a war with the neighbors. God knew what He was doing when He chose the longer way.

istory does not long entrust the care of freedom to the weak or the timid." President Dwight D. Eisenhower spoke those words in his first inaugural address, January 20, 1953. As the man who helped lead the Allies to victory in World War II, General Eisenhower knew a great deal about the high cost of victory as well as the heavy burden of freedom that always follows. British novelist Charles Kingsley rightly said, "There are two freedoms—the false, where a man is free to do what he likes; and the true, where a man is free to do what he ought." Throughout their history, the nation of Israel struggled with both of these freedoms, just as God's people struggle with them today.

If you permit the Lord to direct your steps (Prov. 3:5–6), expect to be led occasionally on paths that may seem unnecessarily long and circuitous. Remind yourself that God knows what He's doing, He isn't in a hurry, and as long as you follow Him, you're safe and in the place of His blessing. He may close some doors and suddenly open others, and we must be alert (Acts 16:6–10; 2 Cor. 2:12–13). God encourages His people's faith (v. 19). Before he died, Joseph made his brothers promise that, when God delivered Israel from Egypt, their descendants would take his coffin with them to the Promised Land (Gen. 50:24–25; Heb. 11:22). Joseph knew that God

It's a mark of maturity when we learn that freedom is a tool to build with, not a toy to play with, and that freedom involves accepting responsibility. Israel's exodus experience taught them that their future success lay in fulfilling three important responsibilities: following the Lord (13:17–22), trusting the Lord (14:1–31), and praising the Lord (15:12–21).

Following the Lord (13:17–22) Israel's exodus from Egypt wasn't the end of their expe-

Exodus 13—14

How foolish it would have been for the Jews to pause in their march and take a vote to see which route they should take to Mount Sinai! Certainly there's a place for community counsel and referendum (Acts 6:1–7), but when God has spoken, there's no need for consultation. On more than one occasion in Scripture, the majority has been wrong.

would keep His promise and rescue the children of Israel (15:13–16). Joseph also knew that he belonged in the land of Canaan with his people (49:29–33).

What did this coffin mean to the generations of Jews who lived during the years of terrible bondage in Egypt? Certainly the Jews could look at Joseph's coffin and be encouraged. After all, the Lord cared for Joseph during his trials, and finally delivered him, and He would care for the nation of Israel and eventually set them free. During their years in the wilderness, Israel saw Joseph's coffin as a reminder that God has His times and keeps His promises. Joseph was dead, but he was bearing witness to the faithfulness of God. When they arrived in their land, the Jews kept their promise and buried Joseph with Abraham, Isaac, and Jacob (Josh. 24:32).

Trusting the Lord (14:1–31) "He [God] made known His ways to Moses, His acts to the children of Israel" (Ps. 103:7 nkjv). The Jewish people were told what God wanted them to do, but Moses was told why God was doing it. "The secret of the Lord is with them that fear Him" (25:14). The leadership of Moses was a key ingredient in Israel's success.

Is it idolatrous to have visible reminders of God's faithfulness? Not necessarily, for you find several significant monuments in the book of Joshua. When Israel crossed the Jordan River, they put up a monument of stones on the farther shore to commemorate what God had done (Josh. 4). They also put stones on Mount Ebal and Mount Gerizim to remind them of God's law (Ex. 8:30–35). A heap of stones bore witness of Achan's treachery (Josh. 7:25–26), and a "witness stone" was a reminder of Israel's rededication after the conquest of the land (24:24–28). Samuel set up a stone to commemorate Israel's victory over the Philistines and called it "Ebenezer, the stone of help" (1 Sam. 7:12).

Egypt's pursuit (vv. 1–9). It dawned on Pharaoh and his officers that, by allowing their Jewish slaves to escape, they had threatened, if not destroyed, Egypt's whole economy, so the logical thing was to go after the Jews and bring them back. Now we're given another reason why the Lord selected this route: the reports would convince Pharaoh that the Jews were wandering like lost sheep in the wilderness and therefore were fair game for his army to pursue and capture. The Lord was drawing the Egyptians into His trap.

What seemed like an easy victory to Egypt would turn out to be an ignominious defeat, and the Lord would get all the glory. Once again He would triumph over Pharaoh and the gods and goddesses of Egypt. Pharaoh commandeered all the chariots of Egypt, mounted his own royal chariot, and pursued the people of Israel.

As long as we keep obeying the Lord, such reminders can encourage our faith. The important thing is that they point to the Lord and not to a dead past, and that we continue to walk by faith and obey the Lord today.

God goes before His people to lead the way (vv. 20–22). The nation was guided by a pillar (column) of cloud by day that became a pillar of fire by night. This pillar was identified with the angel of the Lord who led the nation (14:19; 23:20–23; see Neh. 9:12). God occasionally spoke from the pillar of cloud (Num. 12:5–6; Deut. 31:15–16; Ps. 99:7), and the pillar of cloud also shielded the people from the hot sun as they journeyed by day (105:39). When the cloud moved, the camp moved; when the cloud waited, the camp waited (Ex. 40:34–38).

Israel's panic (vv. 10–12). As long as the Israelites kept their eyes on the fiery pillar and followed the Lord, they were walking by faith and no enemy could touch them. But when they took their eyes off the Lord and looked back and saw the Egyptians getting nearer, they became frightened and began to complain.

These verses introduce the disappointing pattern of Israel's behavior during their march from Egypt to Canaan. As long as everything was going well, they usually obeyed the Lord and Moses and made progress. But if there was any trial or discomfort in their circumstances, they immediately began to complain to Moses and to the Lord and asked to go back to Egypt. However, before we criticize the Jews, perhaps we'd better examine our own hearts. How much disappointment or discomfort does it take to make us unhappy with the Lord's will so that we stop believing and start complaining? "For we walk by faith, not by sight" (2 Cor. 5:7).

We don't have this same kind of visible guidance today, but we do have the Word of God which is a light (Ps. 119:105) and a fire (Jer. 23:29). It's interesting to note that the pillar of fire gave light to the Jews but was darkness to the Egyptians (Ex. 14:20). God's people are enlightened by the Word (Eph. 1:15–23), but the unsaved can't understand God's truth (Matt. 11:25; 1 Cor. 2:11–16).

The Spirit of God, who is the Spirit of Truth, guides us by teaching us the Word (John 16:12–13). Just as God spoke to Moses from the pillar, so the Lord communicates with us from the Scriptures by making them clear to us. There are times when we aren't sure which way God wants us to go, but if we wait on Him, He will eventually guide us.

When you forget God's promises, you start to imagine the worst possible scenario. The Jews were sure that they and their children would die in the wilderness as soon as Pharaoh's army caught up with them. The frightened people reminded Moses that they had told him to leave them alone (Ex. 5:20–23), but he had persisted in challenging Pharaoh. Israel was now in a

Exodus 14 drove the sea waters back and opened the way for the Jews to cross. Psalm 77:16–20 indicates that a severe rainstorm accompanied the high winds, and after Israel had crossed, the rain turned Israel's dry pathway into a muddy road. When the Egyptian soldiers tried to follow, the mud disabled their chariots and impeded their progress, and when the waters returned, all the Egyptian soldiers were drowned. It was indeed a night to be remembered.

terrible predicament, and Moses was to blame. Unbelief has a way of erasing from our memory all the demonstrations we've seen of God's great power and all the instances we know of God's faithfulness to His Word.

God's power (vv. 13–31). Moses was a man of faith who knew that Pharaoh's army was no threat to Jehovah. He gave several commands to the people, and the first was, "Fear not" (v. 13).4 Sometimes fear energizes us and we quickly try to avoid danger, but sometimes fear paralyzes us and we don't know what to do. Israel was tempted to flee, so Moses gave his second command: "Stand still, and see the salvation of the Lord" (v. 13). By faith the Jews had marched out of Egypt, and now by faith they would stand still and watch God destroy the Egyptian charioteers.

Knowing that the enemy was in pursuit, and hearing the wind blowing all night, the Israelites must have wondered what was going to happen and why God was taking so long. But when we have faith in God's promises, we have peace in our hearts. "Why are you so fearful?" Jesus asked His disciples after He had calmed a storm. "How is it that you have no faith?" (Mark 4:40 nkjv). Faith and fear can't live together in the same heart, for one will destroy the other. True faith depends on what God says, not on what we see or how we feel. It has well been said that faith is not believing in spite of evidence—that's superstition—but obeying in spite of consequence.

Moses not only told them to stand still, but also to "be still" (v. 14). How easy it would have been to weep, complain, and keep criticizing Moses, but none of those things would have helped them out of their predicament. Unbelief complains, but faith obeys and brings glory to the Lord. "Be still, and know that I am God" (Ps. 46:10). What is there to complain about when we have the wonderful promise, "The Lord shall fight for you" (Ex. 14:14)? Later in their journey, the Lord would help Joshua and the Jewish army fight their battles (17:8); but this time, God would defeat the Egyptians without Israel's assistance.

This series of divine miracles was certainly a revelation of the greatness and power of God, His faithfulness to His promises, and His concern for His people. Future psalmists would extol the Lord for His mighty works at the Red Sea (Ps. 66; 78; 80—81; 105—106; 136), and the prophets would use the exodus to encourage the Jewish exiles in their return to their land after the Babylonian captivity (Isa. 43:1–7; 52:11–12; 55:12–13; Jer. 16:14–15; 23:7–8), as well as to motivate the backslidden nation to return to the Lord (Jer. 2:2–3; Ezek. 20; Hos. 2:14–23; Amos 3; Mic. 6:3–4).5

The next order came from God to Moses, "Go forward" (14:15). The fact that Israel was facing the sea was no problem to God, and He told Moses exactly what to do. When Moses lifted up his rod, the waters would part, and Israel would be able to walk across on dry land and escape the Egyptian army. At Moses' signal, the waters would then flow back, drown the Egyptian soldiers, and prevent Israel from returning to Egypt. In the years that followed, each time the Jews expressed a desire to return to Egypt, they should have remembered that God closed the waters and locked the door.

Moses' position (v. 31; 1 Cor. 10:1–2). Paul saw Israel's march through the sea as a "baptism," for the water was on either side like a wall and the cloud of God's presence was behind them and over them. As it were, Israel was "immersed" as they quickly crossed the dry bed of the sea. Their deliverance was certainly the act of God, but it was accomplished through the obedient leadership of Moses. As a result, "the people … believed the Lord and His servant Moses" (Ex. 14:31). They were now constituted as a nation with Moses as their leader. Through this "baptism," the people of Israel were identified with Moses, just as in water baptism God's people today are identified with Jesus Christ. The miracle of the exodus became a part of Israel's confession of faith when they brought their gifts to the Lord (Deut. 26:1–11).

Why did God perform this series of miracles for the Jewish people? They certainly didn't deserve it as they stood there cringing in fear and complaining that God didn't seem to know what He was doing. To begin with, He was keeping His promise that He would deliver Israel and take them as His people (3:7–8). In years to come, pious Jews would measure everything by the demonstration of God's great power at the exodus. But God had another purpose in mind: revealing once more His power and glory in the defeat of the Egyptian army. "And the Egyptians shall know that I am the Lord" (14:18).

Praising the Lord (15:1–21) With their enemies drowned and their freedom secure, the people of Israel burst into song and praised the Lord. We don't read that they praised God while they were enslaved in Egypt, and while they were going out of the land, they were complaining to Moses and asking him to let them go back. But it takes maturity for God's people to have a "song in the night" (Job 35:10;

The pillar moved between the Israelites and the Egyptians, indicating that God had become a wall of protection between His people and their enemies. The pillar gave light to Israel but darkness to the enemy, for the faithless people of Egypt couldn't understand the ways of God. When Moses stretched out his hand, the Lord sent a powerful wind that

Exodus 14—15

Ps. 42:8; Matt. 26:30; Acts 16:25), and the Jews were very immature in their faith at that time.

In each instance, the Lord gives strength, salvation, and a song.8

This hymn of praise has four stanzas: God's victory is announced (Ex. 15:1–5), God's weapons are described (vv. 6–10), God's character is extolled (vv. 11–16a), and God's promises are fulfilled (vv. 16b–18). God's victory is announced (vv. 1–5). The Lord is mentioned ten times in this hymn as Israel sang to the Lord and about the Lord, for true worship involves faithful witness to who God is and what He has done for His people.

God's weapons are described (vv. 6–10). "The Lord is a man of war" who doesn't fight with conventional weapons. Using human characteristics to describe divine attributes,9 the singers declare that His right hand is glorious in power, His majesty throws His opponents down, and His anger consumes them like fire eats up stubble. The breath from His nostrils is the wind that blew back the waters and congealed them so they stood like a wall. When the overconfident Egyptian soldiers thought to catch up with the Jews, God simply breathed and the waters returned and drowned the army. What a mighty God is He!

God's victory was a glorious victory, for it was wholly the work of the Lord. The Egyptian army was thrown into the sea (vv. 1 and 4), and the soldiers sank like stones (v. 5) and like lead (v. 10). They were consumed like burning stubble (v. 7). Pharaoh had ordered the Jewish boy babies to be drowned, so God paid him back in kind and drowned his troops.

God's character is extolled (vv. 11–16a). In the ten plagues that He sent on the land, the Lord had already proved Himself greater than the gods and goddesses of Egypt. No wonder His people sang, "Who is like unto thee, O Lord, among the gods?" (v. 11; see Mic. 7:18). The answer, of course, is nobody, for no other being in the universe is "majestic in holiness, awesome in glory, working wonders" (Ex. 15:11 niv). This stanza goes on to praise God for His power (v. 12), His mercy to deliver, His wisdom to guide (v. 13), and the awesomeness of His person to bring fear to the hearts of His enemies (v. 14).

The statement "The Lord is a man of war" (v. 3) may upset people who feel that anything relating to warfare is alien to the gospel and the Christian life. Some denominations have taken the "militant" hymns out of their hymnals, including "Onward Christian Soldiers." But Moses promised the people, "The Lord shall fight for you" (14:14; see Deut. 1:30), and one of God's names is "Jehovah-Sabaoth," which means "Lord of hosts, Lord of armies," a title that's used 285 times in the Old Testament. Martin Luther wrote in his Reformation hymn "A Mighty Fortress Is Our God":

The nation anticipated their march to the Promised Land, knowing that the news of the exodus would travel quickly to the other nations and bring fear to the hearts of their enemies (vv. 14–16a). When the spies entered Jericho, they discovered that the people of the land were indeed paralyzed with fear as Israel arrived on the scene (Josh. 2:8–13, 24; see Num. 22:3; Ps. 114). The heathen nations knew that the true and living God was more powerful than their gods and would give Israel the victory.

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.

God's promise is fulfilled (vv. 16b–18). This stanza looks forward to Israel's conquest of Canaan and points out that God purchased Israel and they are His people. The nations in Canaan would be as still and dead as stones as the Jewish army conquered the land and the tribes claimed their inheritance. God brought them out of Egypt that He might bring them into Canaan and plant them in their own land (Ps. 44:2; 80:8, 15; Isa. 5). God would put His sanctuary among His people and dwell with them in glory. "The Lord shall reign forever and ever" (Ex. 15:18) is the climax of the song, emphasizing that God is sovereign and eternal.

If there is in this world an enemy like Satan, and if sin and evil are hateful to God, then He must wage war against them. "The Lord will march out like a mighty man; like a warrior he will stir up his zeal; with a shout he will raise the battle cry and will triumph over his enemies" (Isa. 42:13 niv). Jesus Christ is both the Lamb who died for our sins and the Lion who judges sin (Rev. 5:5–6), and one day He will ride forth to conquer His enemies (19:11). To emphasize only "God is love" (1 John 4:8, 16) and eliminate "God is light" (1 John 1:5) is to rob God of His attributes of righteousness, holiness, and justice.

When you read verse 19 in the Authorized Version, you get the impression that Pharaoh himself accompanied his army and led them into the sea where they all drowned, but the NASB clears up this misunderstanding. It reads, "For the horses of Pharaoh with his chariots and his horsemen went into the sea." Pharaoh was apparently on the scene (14:6), but he certainly wasn't leading the army.

On three special occasions recorded in Scripture, the Jews sing, "The Lord is my strength and song, and he is become my salvation" (Ex. 15:2): when God delivered Israel from Egypt, when the Jewish remnant laid the foundation of the second temple (Ps. 118:14),6 and when the Jews are regathered and return to their land to enjoy the blessings of the kingdom (Isa. 12:2).7

Not only did Moses lead the men in the singing of this anthem of praise (15:1), but Miriam10 formed a

Exodus 15 special choir of Jewish women who assisted her as she repeated the first words of the song. Their joyful enthusiasm was expressed as they sang, played their tambourines, and danced before the Lord (see 1 Sam. 18:6; 2 Sam. 1:20). Miriam is called "the prophetess," which explains why later she had the courage to criticize Moses (Num. 12:1–2).11 world. In both instances, God's power is revealed and God's name is glorified. 9 Of course, God is spirit and as such doesn't have a body, so the mentioning of His hand and His nostrils is simply figurative poetic language. Theologians call this "anthropomorphism," the use of human characteristics to describe divine attributes and actions. 10 Why Miriam is called "the sister of Aaron" rather than "Moses and Aaron" is a puzzle. Both Aaron and Miriam were older than Moses and had no doubt been together in Egypt while Moses was in Midian, and therefore were close to each other. Perhaps phrasing it like this was one way Moses had to show that his sister in her leadership was identified with Aaron the priest, perhaps as a director of praise, and not with Moses the prophet. When she and Aaron stepped out of line, God chastened them (Num. 12). This is the only place in Exodus where she is mentioned by name, although we assume it was Miriam who guarded the baby Moses (Ex. 2:1–10). 11 For other biblical prophetesses, see Judges 4:4; 2 Kings 22:14; Nehemiah 6:14; Isaiah 8:3; Luke 2:36; and Acts 21:9. In his Pentecostal sermon, Peter quoted Joel 2:28–32 and affirmed that the coming of the Spirit would enable their sons and daughters to prophesy (Acts 2:17–18). Not all Bible students agree that the gift of prophecy is still in the church, especially now that we have the completed Word of God. The danger in the church is not false prophets but false teachers (2 Peter 2:1; 1 Tim. 4:1–2).

"And the waters covered their enemies; there was not one of them left. Then believed they his words; they sang his praise" (Ps. 106:11–12). However, that isn't the end of the story, for the nation's singing soon turned into complaining as they entered the wilderness and headed toward Mount Sinai. "They soon forgot his works; they waited not for his counsel, but lusted exceedingly in the wilderness, and tempted God in the desert" (Ps. 106:13–14).

It wasn't easy for them to carry the burden of freedom, and God had to teach them how to live a day at a time.

Notes

1 George Morrison, Sunrise: Addresses from a City Pulpit (London: Hodder and Stoughton), 66. 2 A. W. Tozer, That Incredible Christian (Christian Publications: 1964), 44–46. 3 If you consult more than one Bible atlas, you'll discover that Old Testament scholars don't agree on the exact route of the Exodus. For one thing, they aren't sure where some of the cities were located that are mentioned in the text (14:2). A second factor is that the Hebrew yam suph, usually translated "Red Sea" can also be translated "sea of reeds," that is, one of the smaller bodies of water north of Succoth. One of the best discussions is found in The Moody Atlas of Bible Lands by Berry J. Beitzel (Chicago: Moody Press, 1985), 85–93. 4 Starting with Genesis 15:1 and ending with Revelation 1:17, the "fear not" statements of the Bible are a profitable study. 5 In the New Testament, the word "exodus" describes our Lord's passion and work of redemption on the cross (Luke 9:31; "decease" in kjv) as well as the death and homegoing of the believer (2 Peter 1:15). Jesus saw His suffering as a "baptism" (Luke 12:50), when "all the waves and billows" of God's judgment went over Him (Ps. 42:7). 6 Some Bible students believe that Psalm 118 was sung at the laying of the foundation of the second temple, as recorded in Ezra 3:8–13. Compare verse 11 with Psalm 118:1–4, and note how the entire psalm parallels the experiences of the Jewish remnant in the land, especially verses 10–14 and verses 18–23. 7 The emphasis in Isaiah 11—12 is on the future regathering of Israel to their land and the glorious kingdom of Messiah. Isaiah 11:15 even pictures a "second exodus" and a drying up of the sea to allow the Jews to cross. It will be a happy time for Israel, and they will sing to the Lord as they did at the Red Sea. 8 In heaven, the tribulation saints will sing "the song of Moses … and the song of the Lamb" (Rev. 15). Israel sang by an earthly sea, but they will sing by the heavenly "sea of glass, mingled with fire." Israel sang after seeing God's judgments poured out on one nation, but the heavenly saints sing before the angels pour out the seven bowls of wrath on the whole

CHAPTER SIX Exodus 15:22—16:36 THE SCHOOL OF LIFE D o not pray for easy lives. Pray to be stronger men and women. Do not pray for tasks equal to your powers. Pray for powers equal to your tasks." That wise counsel comes from American preacher and Episcopal bishop Phillips Brooks (1835–1893). When he spoke those words to his Boston congregation, perhaps he had the people of Israel in mind, for whenever the going got tough, the Israelites began grumbling and talking about returning to Egypt. It was one thing for the Jews to stand by the Red Sea and joyfully sing praises to the Lord, and quite something else to trust God in their daily wilderness walk. They were no different from God's people today. Life is still a school, and the painful experiences of life teach us some of the most important lessons.

D.The Lord provides for His people—15:22—17:16

Healing —15:22–27

As we trace the activities of the Israelites, we learn some important truths to help us in our own walk of faith.

Expect trials to come (15:22—16:3) "Let us be as watchful after the victory as before the battle," wrote saintly Andrew Bonar. It's possible to win the battle and yet lose the victory, which is what the Jews did as they left the Red Sea and began to march toward Mount Sinai. They forgot that life is a

Exodus 15—16 cried out to the Lord and then followed God's orders. God can solve our problems by changing things (like making the bitter waters sweet), by giving us something else (like the wells of water at Elim), or by giving us the grace we need to bear with our difficulties and not complain. The third approach is what produces lasting spiritual growth (2 Cor. 12:7–10).

pilgrimage during which we must learn new lessons and fight new battles. One great victory doesn't settle everything; we need challenging new experiences that will help us mature and glorify God. Yes, life is a school, and the Lord knows just when to give us an examination.1

"What shall we drink?" (15:22–27). Uppermost in the minds of the Israelites wasn't how to please God but "What shall we eat?" and "What shall we drink?" According to Jesus, these questions reveal an anxious heart, not a trusting heart (Matt. 6:21, 25–33), and this can lead to all kinds of problems.

To make "the tree" a picture of the cross of Christ is to go beyond what this passage teaches. Certainly God's children find victory in their trials by identifying with Christ in His death (Rom. 6) and resurrection (Rom. 8), but that isn't the lesson of this passage. The emphasis is on trusting God and obeying Him, knowing that the will of God will never lead us where the grace of God can't keep us. When we experience trials, our complaining is evidence of unbelief, but our obedience is evidence of faith.

A single day in the wilderness without water would be tolerable, two days would be difficult, but three days would be impossible, especially for the children and animals. And then to be disappointed by finding bitter water would only make the situation worse. (The word "Marah" means "bitter" and is related to the word "myrrh.") But God was testing His people, not because He didn't know their hearts, but because they didn't know their own hearts. People often say, "Well, I know my own heart," but they forget that "the heart is deceitful above all things, and desperately wicked; who can know it?" (Jer. 17:9).

From this difficult experience, the Jews not only learned something about themselves and about life, but they also learned something about their God, that He is "Jehovah Ropha, the Lord who heals" (Ex. 15:26).2 God promised Israel abundant physical blessings if they would obey Him, but physical afflictions if they disobeyed (Deut. 7:12–15; 28). These promises were a part of the old covenant with Israel and aren't repeated in the new covenant for believers today. If it is His will, God is certainly able to heal every disease except the last one, but our attitude must always be, "Not my will but Thy will be done."

The Lord tests us to encourage spiritual growth and bring out the best in us, but the devil tempts us to bring out the worst in us and to encourage spiritual immaturity. The attitude that we take toward our difficulties determines which direction life will go, for what life does to us depends on what life finds in us. If we trust God and obey His Word, we'll pass the test and grow, but if in unbelief we complain and disobey the Lord, we'll fail the test and remain immature (James 1:12–18; Heb. 12:1–11). The people of Israel were experts when it came to murmuring and complaining (Ex. 16:1–12; Num. 14:2, 27–29; 16:41; 17:1–10; Deut. 1:27; Ps. 78:17ff.; 106:14). While God was testing them, they were tempting Him by their attitude and their words. To tempt God means to deliberately adopt a disobedient posture and dare Him to do anything about it. On more than one occasion in their wilderness wanderings, the Israelites invited the judgment of God by their obstinate attitude and their persistent grumbling. Our Heavenly Father is lon-suffering and gracious, but sometimes He has to "spank" His children to teach us how to behave.

If life were nothing but tests, we would be discouraged. If life were all pleasure, we would never learn discipline and develop character. The Lord knows how to balance the experiences of life, for He brought His people to Elim where they found plenty of water and opportunity for rest. Let's be grateful that the Lord gives us enough blessings to encourage us and enough burdens to humble us, and that He knows how much we can take.

"What shall we eat?" (16:1–3). The Wilderness of Sin lay on the eastern shore of the Red Sea and must not be confused with the Wilderness of Zin which lay south of Palestine and east of Edom (Num. 13:21; 33:11–12). The word "Sin" should not be interpreted in its English meaning, as though Israel were traveling through a "sinful" place. The word "Sin" is related to "Sinai" but the meaning is uncertain.

Meat—16:1–13

Complaining doesn't solve problems, and if we try to run away from a difficult situation ("Back to Egypt!"), we'll meet the same problems in the new place and still have to solve them. Of course, the heart of every problem is the problem in the heart, and the hearts of many of the Jews were not right with God. They remembered the food they ate in Egypt but forgot the wonders God had performed (Ps. 106:7), and some of them had begun to worship the gods of Egypt that Jehovah had humiliated and judged (Josh. 24:14; Ezek. 20:6–9; 23:8). Imagine worshipping idols and then complaining to God about your problems!

The whole congregation complained because they were hungry. They had been away from Egypt only a month and still remembered the "flesh pots" of Egypt and the food they had eaten "to the full." But for some reason, they'd forgotten the bondage, the beatings, and the misery of their forced labor as slaves. They accused Moses and Aaron of deliberately leading them into the wilderness to kill them. They said they wished the Lord had killed them in Egypt when they were full rather than in the desert when they were empty! Little did these Israelites know that they would one day get their request, for the entire older generation would die in the wilderness and never get to the Promised Land.

Moses took the right approach, the way of faith: he

Exodus 16

Trust God to supply the need (16:4–18) God heard their murmurings and in His grace and mercy met their needs. He told them that in the evening, they would have flesh to eat (v. 8), and in the morning He would rain bread from heaven (v. 4). By giving them these special provisions, He was also testing them to see if they would believe and obey.

miracle as they emerged from their tents to find all the nourishment they needed waiting on the dew. The manna was small, like a seed, but it tasted sweet like honey (Ex. 16:31).

God's Son (John 6:22–59). The day after He fed more than 5,000 people with five barley loaves and two small fish, Jesus preached a sermon about "the bread of life" to a crowd in the synagogue in Capernaum. They wanted Him to prove He was the Messiah by duplicating the miracle of the manna (vv. 30–31), but instead, He declared that He was "the true bread" that came down from heaven. The Old Testament manna was a type3 or picture of God's Son who came to give Himself as the Bread of Life for hungry sinners.

God's promise (vv. 4–5, 8, 11–12). In our pilgrim journey through life, we live on promises and not explanations. When we hurt, it's a normal response to ask "Why?" but that is the wrong approach to take. For one thing, when we ask God that question, we're assuming a superior posture and giving the impression that we're in charge and God is accountable to us. God is sovereign and doesn't have to explain anything to us unless He wants to. Asking "Why?" also assumes that if God did explain His plans and purposes to us, we'd understand everything perfectly and feel better.

The Jews in the synagogue were following Jesus mainly because He gave them food for the body, but what they needed even more was food for the soul (Isa. 55:2). Jesus is the Bread of Life, and the only way to be saved is to receive Him into our inner being just as the body receives food. God gave the manna only to Israel, but He sent Jesus for the whole world. The manna only sustained their physical life in the wilderness, but God's Son gives eternal life to the whole world. Just as the Jews had to stoop and pick up the manna, and then eat it, so sinners must humble themselves and receive Jesus Christ within. The Jews ate the manna and eventually died, but whoever receives Jesus Christ will live forever.

As you read the book of Job, you see Job frustrated with God and repeatedly saying, "I'd like to meet God and ask Him a few things!" But when God finally comes to Job, Job is so overwhelmed he doesn't ask God a thing! (See Job 40:1–5.) Can we begin to understand the ways and plans of God when His ways are far above us and His wisdom unsearchable (Isa. 55:8–9; Rom. 11:33–36)? Explanations don't heal broken hearts, but promises do, because promises depend on faith, and faith puts us in contact with the grace of God.

There's a second application to the miracle of the manna: each day, you and I must "feed on Jesus Christ" by reading the Word, meditating on it, and obeying what it says. The Jews in the synagogue thought that Jesus was speaking about literally eating His flesh and blood (John 6:52–56), something that was contrary to Jewish law.4 Jesus made it clear that He was speaking in spiritual language and referring to receiving His Word (vv. 61–63). However, Peter got the message (vv. 67–68), and so must we. God's Word is the heavenly food that nourishes our spiritual life, and we must feed on it daily (Job 23:12; Jer. 15:16; Matt. 4:4; 1 Peter 2:2; Heb. 5:12–14).

God's glory (vv. 6–7, 9–10). The important thing was that Israel focus on the glory of God and not on their own appetites. If they walked by faith, they would glorify the Lord and bring honor to His name. It isn't important that we're comfortable in life, but it is important that God is glorified.

When circumstances are difficult, we're prone to pray, "Lord, how can I get out of this?" when we ought to be praying, "Lord, what can I get out of this?" It isn't important that we get our way, but it is important that God accomplishes His purposes and receives all the glory (Matt. 6:33). God permits trials so that He can build godly character into His children and make us more like Jesus. Godliness isn't the automatic result of reading books and attending meetings; it also involves bearing burdens, fighting battles, and feeling pain.

Obey God's instructions (16:16–31) Since God is not the author of confusion (1 Cor. 14:33), whenever He starts something new, He always gives the instructions necessary to make the venture successful. If we obey His instructions, He will bless, but if we disobey, there will be disappointment and discipline. The principle is still, "Let all things be done decently and in order" (1 Cor. 14:40).

Manna—16:14–36

God's faithfulness (vv. 13–15). That evening, the quail flew over the camp of Israel and the people caught them, dressed them, and cooked them. They had asked for fresh meat, and God provided it. The Jews had seen wild fowl before, but what happened the next morning was altogether new, for the manna appeared on the dew on the ground. God prepared a table in the wilderness and shared "the bread of angels" with His people (Ps. 78:17–25).

The gathering of the manna (vv. 18, 21). To begin with, the Jews were instructed to gather their manna daily, but only as much as each person in the family could eat (v. 16). An omer was a Hebrew dry measure equivalent to about two quarts. The manna was especially nutritious because eating it sustained an adult for a day's march in the wilderness. It appears that the members of each family pooled their supply each day and never lacked for sufficient food.5 Since the

The word "manna" comes from the question the Jews asked that first morning: "What is it?" (In Hebrew, man hu.) Manna was to be their food for the next forty years, until the new generation entered the Promised Land and the manna ceased (Ex. 16:35; Josh. 5:11–12). Each morning the Jews participated in a

Exodus 16 manna for the seventh day was an additional miracle. There are always some people who don't really get the message. Some of the Jews went out on the Sabbath, looking for manna, and they found none. They didn't obey Moses' instructions! Remember, the gathering of the manna was a test from God to see if His people would obey the law He was about to give them (Ex. 16:4). If they wouldn't obey a simple thing like gathering manna six days a week, how would they ever obey the statutes and laws that Moses would bring down from Mount Sinai! It was a privilege to eat "the bread of angels," sent from heaven, and it was an insult to the Lord to disobey the instructions He had given.

Jews marched and camped by tribes (Num. 1—2), no doubt each clan and family pooled the manna they'd gathered and saw to it that everybody was adequately fed.

It was important that the Jews got up early to gather the manna, because the hot desert sun would melt it (Ex. 16:21). There was no place in the camp of Israel for the sluggard who stayed in bed while others gathered his food. There's a lesson here for believers today: we must start the day with the Lord, gathering spiritual food from the Word, because if we wait too long to meet God, the day will become cluttered, we'll get distracted, and we'll suffer from spiritual malnutrition. The "early risers" of the Bible include Abraham (Gen. 19:27; 21:14; 22:3), Jacob (28:18), Moses (Ex. 8:20; 9:13; 24:4), Joshua (Josh. 3:1, 6), Samuel (1 Sam. 15:12), Job (Job 1:5), David (Ps. 57:8; 108:2), and our Lord Jesus Christ (Mark 1:35).

Remember the lessons God teaches you (16:32–36) The instructions in verses 33–34 anticipate the giving of the law (or "testimony"; 31:18; 32:15) and the making of the ark of testimony (25:16, 22; 26:33) and the construction of the tabernacle. The information in 16:35 was added years later to complete the account. At that time, Moses wouldn't have known how many years Israel would march in the wilderness.

The keeping of the manna (vv. 19–21). Lazy Israelites might plan to save some manna so they could sleep in the next morning, but Moses warned them not to do so. Some of the Jews did it anyway, and their manna soured, smelled, bred maggots, and had to be thrown away. Not only were these people disobedient to God's instructions, but they were living contrary to God's own practice, for the Lord arranged for the sun to melt the manna that still lay on the ground. It doesn't pay to rebel against what God says in His Word and the example He sets in His creation.

As we shall see later, the ark of the testimony was the throne of God in the camp. It stood in the Holy of Holies in the tabernacle, where the glory of God dwelt, and within the ark were the two tablets of the law, Aaron's rod, and the golden jar of manna (Heb. 9:4). Only the high priest could enter the Holy of Holies, and that only once a year, but the Jewish people knew what was in the ark and taught this truth to their children. Each of these items reminded the nation of an important truth: that He is King and Lawgiver; that He established the priesthood; and that He fed His people because He cared for them.

Again, there's a personal warning here for God's people today: We can't hoard His Word and try to live on yesterday's spiritual nourishment. It's good to hear the Bible preached and taught on the Lord's Day, but we need fresh manna each day if we want to be healthy Christians. There's no substitute for a daily time alone with God, gathering fresh nourishment from His Word.

God gave the law to Israel because He loved His people. They needed a light to guide them, and God's law is a lamp and a light, and obeying the law means life (Prov. 6:23). When the people disobeyed, they needed a priest to help them be forgiven and reconciled to God. They also needed to be reminded that it was God who provided food for them, and that they didn't live by bread alone but by the Word of God (Deut. 8:1–3). Most people are prone to forget the way God has dealt with them, and they have to learn again the lessons they've forgotten. Some keep a journal and review it regularly, while others keep a "spiritual diary" in the margins of their Bible, noting special verses and experiences related to them. A photograph that may mean little to us conveys treasures of spiritual truth to the owner who knows why the photo is on the shelf. However we do it, we need to "nail down" the important lessons of life and permit them to influence us to walk with God and obey Him.

Manna for the Sabbath (vv. 22–31). In verse 23, the Sabbath is mentioned by name for the first time in Scripture. It's called "the seventh day" in Genesis 2:1–3 and commemorated the Lord's rest after six days of creation. It seems obvious that the Jews were taught to observe the Sabbath even before God gave Moses the Ten Commandments.

While many sincere people call Sunday the Sabbath, this isn't biblical, for the Sabbath is the seventh day and Sunday is the first day of the week. The Sabbath was a day given especially by the Lord to the Jewish people as a reminder of His covenant with them (Ex. 20:8–11; 31:12–17; Neh. 9:13–15). The word "sabbath" in Hebrew means "to cease working, to rest" and is related to the Hebrew word for "seven."

So they didn't have to work on the Sabbath, the Jews were supposed to prepare their meals in advance, and this included the gathering of the manna. They were permitted on the sixth day to gather twice as much manna, and whatever they saved up would not become rancid. Not only was the giving of the manna a miracle six days a week, but the preserving of the

When by faith we walk with the Lord, then life is a school, and the successful pilgrim/students pray with Moses: "So teach us to number our days, that we may apply our hearts unto wisdom" (Ps. 90:12).

Are you among them?

Exodus 17

Notes

Give us each day our daily bread, And raiment fit provide.

1 Often after a great victory of faith, the Lord permits a trial to come to test us. When Abraham arrived in the Promised Land, he discovered a famine (Gen. 12:10), and after the glorious occasion of His baptism, our Lord was tempted by Satan in the wilderness (Matt. 3:13–4:11). Elijah won a great victory on Mount Carmel, but after that faced a trial of faith (1 Kings 18—19). 2 This is one of several "compound names" of the Lord found in the Old Testament. See Genesis 22:13–14; Exodus 17:15; Judges 6:24; Jeremiah 23:6; Ezekiel 48:35. 3 A type is an Old Testament person, object, institution, ritual, or event that points to a spiritual truth yet to be revealed. There are many Old Testament "illustrations" of New Testament spiritual truth, but in order to be true types, those illustrations must be authorized by the New Testament. For example, the relationship between Ruth and Boaz illustrates the love between Christ and the church, but nowhere does the New Testament call this a type. The same is true of Joseph, who in many ways reminds us of Jesus Christ. Some scholars call these "inferred types" because they parallel so many New Testament truths. Besides the manna, other types of Christ include Adam (Rom. 5:14), Melchizedek (Gen. 14; Heb. 5— 7), the lamb (Ex. 12; John 1:29), and the brazen serpent (Num. 21:8–9; John 3:14). The Jewish sacrificial system is a type of the sacrifice of Christ (Heb. 10:1–18), as are the rituals and furnishings of the tabernacle and temple (Heb. 8). 4 Jesus wasn't speaking about the Communion (Lord's Supper, Eucharist) when He spoke about eating His flesh and drinking His blood. He hadn't even instituted the Lord's Supper for His disciples, so why would He discuss it with a congregation of rebellious unconverted Jews? He was using metaphorical language to explain spiritual truth, and the people took it literally, as they often did (John 2:19–21; 3:4; 4:11, 32; 8:30–36; 11:11–13). 5 Paul used the gathering of the manna as an illustration of Christian giving (2 Cor. 8:13–15). Each person in the Corinthian church would bring what God had directed him to give, and when it was all put together, it met the needs.

During his difficult and demanding years in Africa, Livingstone rested his faith and his future on the parting words of Jesus, "Lo, I am with you alway, even unto the end of the world" (Matt. 28:20). Concerning this verse, Livingstone had written in his journal on January 14, 1856: "It is the word of a gentleman of the most strict and sacred honor, so there's an end of it!" He knew that his Lord's word could be trusted!

It was the presence of the Lord that gave Moses the strength and confidence he needed as he led the people of Israel during their wilderness wandering. He had a difficult task, leading a thankless army of former slaves whom he was trying to build into a nation, but he persevered because the Lord was with him. The events recorded in these two chapters reveal to us what the presence of the Lord means to God's people and their leaders as they are on their pilgrim journey.

Water— 17:1–7

God directs our steps (17:1–7) As they moved toward Mount Sinai, the people of Israel were still being led by the pillar of cloud by day and the pillar of fire by night. But the Lord was still directing Israel into difficult and trying situations in order to prove His power and build their faith and character. After all, life's journey involves much more than merely reaching a destination. If we aren't growing in faith, in the knowledge of God, and in godly character, we're wasting our opportunities.

An old test repeated (vv. 1–3). Israel had a long way to go before they would qualify as a godly nation. So far, every new trial they experienced only brought out the worst in them. When they arrived in Rephidim, in the Wilderness of Sinai, they again found themselves without water. They had failed this test once before, so God had to test them again. He had proved that He was able to provide water and food for them, so why were they quarreling with Moses? Because their hearts were still in Egypt! They were guilty of ingratitude and unbelief, wanting to go back to the old life, and as a result, they again failed to pass the test.

CHAPTER SEVEN Exodus 17—18 "THE LORD OF HOSTS IS WITH US" O

Every difficulty God permits us to encounter will become either a test that can make us better or a temptation that can make us worse, and it's our own attitude that determines which it will be. If in unbelief we start complaining and blaming God, then temptation will trap us and rob us of an opportunity to grow spiritually. But if we trust God and let Him have His way, the trial will work for us and not against us (Rom. 8:28; James 1:12–15) and help us grow in grace.

n April 18, 1874 the body of missionary/explorer David Livingstone was laid to rest in a grave in the center of the nave in Westminster Abbey. During the funeral service, the congregation sang a hymn by Philip Doddridge and John Logan that's based on Genesis 28:20–21.

When people are out of fellowship with the Lord, and are angry and bitter, they usually want to do unreasonable things that could only make the situation worse. In this instance, the people wanted to stone their leader (Ex. 17:5)! How that would have changed their situation is difficult to discern, but disobedient people often look for a scapegoat.1

O God of Bethel, by whose hand Thy people still are fed; Who through this earthly pilgrimage Hast all our fathers led: Through each perplexing path of life Our wandering footsteps guide;

Exodus 17 are in the world physically but not of the world spiritually (John 17:14–16), and therefore must not become conformed to the world (Rom. 12:2). We renounce the things of the flesh (Gal. 5:16–21) and resist the attacks of the devil (James 4:7; 1 Peter 5:8–9).

An unfailing resource (vv. 4–7). Moses did what he frequently had to do as a leader: he called on the Lord for help (15:25; 32:30ff.; Num. 11:1–2; 12:13; 14:13ff.). "God is our refuge and strength, a very present help in trouble" (Ps. 46:1). The Lord instructed him to take some of the elders with him, plus the rod that symbolized God's power (Ex. 7:20), and to smite the rock in the sight of the people. When Moses obeyed, the water gushed forth from the rock and met the needs of the people and the livestock (Ps. 78:15–16; 105:41; 114:8; Isa. 48:21). A gracious God met the needs of a complaining people.2

The Amalekites were the descendants of Jacob's brother Esau (Gen. 36:12, 16) who was "a profane person" (Heb. 12:16). The word translated "profane" ("godless," niv) comes from a Greek word that means "a threshold"; it refers to somebody who is accessible and can be "walked on" by anybody or anything. The English word "profane" comes from the Latin and means "outside the temple," that is, unhallowed and common. Esau lived for the world and the flesh and despised spiritual things (v. 17). Esau opposed his brother Jacob and threatened to kill him (Gen. 27:41), and Esau's descendants opposed the children of Jacob (Israel) and threatened to annihilate them.

The rock is a type of Jesus Christ smitten for us on the cross (1 Cor. 10:4),3 and the water is a type of the Holy Spirit whose coming was made possible by Christ's death, resurrection, and ascension to heaven (John 7:37–39). This explains why Moses was wrong to smite the rock when he should have spoken to it (Num. 20:1–13), because "[Christ] died to sin once for all" (Rom. 6:10 nkjv, and see Heb. 7:27; 9:26–28).

There's no record that the Jews ever had to fight any battles in Egypt, but once they were delivered from bondage, they discovered they had enemies. So it is in the Christian life. When we identify with Jesus Christ, then His enemies become our enemies (Luke 12:49–53) and we must "fight the good fight of faith" (1 Tim. 6:12). But we need the battles of life to help balance the blessings of life; otherwise, we'll become too confident and comfortable and stop trusting the Lord.

"Massah" means "to test," and "Meribah" means "contention, quarreling." The Jews had not yet learned that God tests His people in the everyday experiences of life. He uses the difficult experiences of life to strengthen our faith and mature our character. But Israel's faith in God was very weak, for they thought their God had led them to a place where He couldn't care for them! The trouble with the Israelites was that they had hard hearts that wouldn't submit to the Lord, so they rebelled against His will. In fact, the older generation had unbelieving hearts throughout their entire journey from Egypt to Canaan (Ps. 95:6–11; Heb. 3).4 They complained about water at the beginning of their pilgrimage and also forty years later at the end (Num. 20:1–13). On the map of our lives, how many places ought to be named "Testing and Quarreling" because of the way we've complained about our circumstances and failed to trust God? It's one thing to sit comfortably in church and sing "All the way my Savior leads me, what have I to ask beside?" and quite something else to be confronted with distress and disappointment and meekly say, "Not my will but Thine be done." Corrie ten Boom used to say, "Don't bother to give God instructions; just report for duty."

The strategy (Deut. 25:17–19). The Amalekites attacked Israel suddenly from behind, at the weakest place in the camp, for they struck those Jews who were weary and feeble and were at the rear of the march. Amalek attacked after Israel had experienced a great blessing in the provision of the water from the rock. Satan and his demonic army (Eph. 6:10–12) know what our weakest point is and when we're not ready for an assault. That's why we must "watch and pray, lest [we] enter into temptation. The spirit truly is ready, but the flesh is weak" (Mark 14:38 nkjv).

The enemy often attacks God's people after they've experienced special blessings, but the Lord can use those attacks to keep us from trusting the gifts instead of the Giver. It was after his victory over the four kings that Abraham was tempted to take the spoil, (Gen. 14:17–24), and after the victory over Jericho, Joshua became overconfident and was defeated at Ai (Josh. 7). After Elijah defeated the priests of Baal, he became discouraged and was tempted to quit (1 Kings 18:41—19:18), and it was after the blessings at His baptism that our Lord was led into the wilderness to be tempted (Matt. 3:13—4:1). "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12).

God defeats our enemies (17:8–16) On the journey of faith, we not only experience trials involving the necessities of life, such as bread and water, but we also face battles when our enemies attack us. We're pilgrims who are also soldiers, and that means we must occasionally endure hardship as we follow the Lord (2 Tim. 2:3–4).

Protection—17:8–16

The victory (vv. 9–13). There's no evidence that Israel fought any battles in Egypt. Even on the night of their deliverance from Egypt, they didn't have to fight the attacking Egyptian army, because the Lord fought for them. "Stand still, and see the salvation of the Lord which he will show to you today" (Ex. 14:13). But now that they were on their pilgrim journey, Israel would

The enemy (v. 8). The devil is our greatest enemy (1 Peter 5:8), and he uses the world and the flesh to oppose us (Eph. 2:1–3). Just as Israel was delivered from Egypt by the power of God, so God's people today have been delivered from "this present evil world [age]" (Gal. 1:3–4) through the victory of Christ. We

Exodus 17—18

Christians can be like Aaron and Hur and help hold their hands as they obey God. God is looking for people who will share in the battle and the victory because they continue steadfastly in prayer (Rom. 12:12; Isa. 59:16).

have to enter into battle many times and trust the Lord for victory. "And this is the victory that overcomes the world, even our faith" (1 John 5:4).

This is the first mention of Joshua in the Bible, but he will be named 200 more times before Scripture ends.5 He was born in Egypt and named Hoshea, which means "salvation." Later, Moses changed his name to "Joshua—Jehovah is salvation" (Num. 13:8, 16), which is the Hebrew equivalent of "Jesus" (Matt. 1:21; Heb. 4:8). He knew the rigors of Egyptian slavery and must have had an aptitude for military leadership for Moses to make him general of the army. He became Moses' servant (Ex. 24:13; 33:11; Josh. 1:1), for God's policy is that we first prove ourselves as faithful servants before we can be promoted to being leaders (Matt. 25:21, 23). Joshua had only one day to rally his army and get them ready for the attack, but he did it.

There's also a reminder here that our Savior ever lives in heaven to make intercession for us as we fight the battles of life, and His strength never fails (Heb. 7:25). Furthermore, the Holy Spirit within also intercedes for us and guides us in our praying (Rom. 8:26–27). God promises victory to those who will pray and wield the sword of the Spirit (Eph. 6:17–18).

The testimony (vv. 14–16). Moses didn't build a monument to himself or to Joshua, or even to the victorious army of Israel. Instead, he was careful to give all the glory to God for Israel's victory by building an altar and naming it "The Lord is my Banner." In Egypt, he had probably seen the various divisions of the army, each identified with one of their many gods, so he lifted a banner to honor the only true God. Moses also gave the reason for this memorial: "For hands were lifted up to the throne of the Lord" (v. 16 niv), referring to Moses' intercession on the hill.8 God had answered prayer and helped His people, and Moses wanted to praise His name.

Israel's great victory over Amalek involved three elements: the power of God in heaven, the skill of Joshua and the army on the battlefield, and the intercession of Moses, Aaron, and Hur6 on the top of the hill. God could have sent angels to annihilate the enemy (Isa. 37:38), but He deigns to use human instruments to accomplish His purposes. Joshua and his army would trust God and fight, Moses and his associates would trust God and intercede, and God would do the rest. In this way, God's people would grow in faith and God's name would be glorified.

But Moses also put an entry into the official book of records9 that Israel should contend with Amalek until that nation was completely destroyed. Israel fought them again at Kadesh-Barnea but was defeated (Num. 14:45); Gideon conquered them along with the Midianites (Judg. 6:33). King Saul failed to obey God and exterminate the Amalekites, so he lost his crown (1 Sam. 15) and was himself killed by an Amalekite (2 Sam. 1:1–16). David defeated the Amalekites who raided his camp (1 Sam. 30), and when he became king, finally subdued them (2 Sam. 8:11–12). During the reign of Hezekiah, his armies annihilated the few Amalekites who still remained. God's judgment of the Amalekites teaches us that you can't attack the throne of God and get away with it.

It was customary for the Jews to lift up their hands when they prayed (Ps. 28:2; 44:20; 63:4; 134:2; 1 Kings 8:22, 38, 54; 1 Tim. 2:8), and since Moses held the staff of God in his hands, he was confessing total dependence on the authority and power of Jehovah. It wasn't Moses who was empowering Joshua and his army; it was the God of Abraham, Isaac, and Jacob, "the Lord of Hosts." As long as Moses held the rod up in his hands, Israel prevailed, but when he brought his hands down, Amalek prevailed.

E.The Lord counsels His leader—18

We can understand how Joshua and the army would grow weary fighting the battle, but why would Moses get weary holding up the rod of God? To the very day of his death, he didn't lose his natural strength (Deut. 34:7), so the cause wasn't physical. True intercession is a demanding activity. To focus your attention on God and "pray without ceasing" (1 Thess. 5:17) can weary you as much as strenuous work. Like Epaphras, we must be "always laboring fervently" in our prayers (Col. 4:12)7 and not just casually mentioning our requests to the Lord. Samuel M. Zwemer, missionary to the Muslim world, used to call prayer "the gymnasium of the soul," and John Bunyan wrote, "In prayer it is better to have a heart without words than words without heart." To put your full heart into intercessory prayer will cost you, but it will also bless you.

God deserves our praise (18:1–12) After reading about the trials, complaints, and battles of the Israelites, it's a relief to move into a chapter that describes the camp of Israel as a quiet place of family fellowship and daily business. Life isn't always hunger and thirst and warfare, although those are often the things we usually remember. Charles Spurgeon said that God's people are prone to engrave their trials in marble and write their blessings in the sand, and perhaps he was right.

But the best thing about this paragraph is that everybody is praising the Lord for all He did for His people. Praising God is much better than complaining to God; in fact, praise is a good antidote for a complaining spirit. "There is a great deal more said in the Bible about praise than prayer," said evangelist D. L. Moody, "yet how few praise-meetings there are!"

Joshua couldn't have succeeded without Moses, but Moses couldn't have prevailed without the support of Aaron and Hur. Not everybody can be a Moses or Joshua, a D. L. Moody or Billy Graham, but all

Jethro's message (vv. 1–6). We met Moses' fatherin-law in 2:11–22, but his presence here raises two

Exodus 18 important questions: (1) How did Jethro hear about the wonderful works of God in Egypt? and (2) When did Moses' wife and two sons return home?

family and entertained his father-in-law, but being a faithful shepherd, he was back the next day helping his people with their problems.

It's possible that Moses sent his family back to Midian before the Lord declared war on Egypt. Then, after the exodus, Moses sent a messenger to Jethro asking him to bring Zipporah and the two boys and meet him at Sinai. Some students reject this scenario since Moses would certainly want his family to see the Lord's judgment of Egypt and to be a part of Israel's great deliverance. What kind of leader would want his family to be comfortable back in Midian while the people were suffering in Egypt?

The task (vv. 13–16). The nation already had elders (v. 13; 4:29), but they weren't assisting Moses in the day-by-day affairs of the camp, or if they were, there were matters they couldn't settle that had to go to Moses. There were basic regulations for the management of the camp (Ex. 18:16), since 2 million people couldn't very well live together and travel together without obeying some kind of code. The phrase "statutes and laws" in verse 16 can refer to the will of God in general as well as to specific ordinances from the Lord. Long before the law was given, God blessed Abraham for obeying His commandments, statutes, and laws (Gen. 26:5).

If the family was with him in Egypt, then sometime after the exodus, Moses may have sent Zipporah and their two sons back to Midian to give the good news to her family. Zipporah and her party could travel much faster than the entire nation with their children and livestock, so the family would have reached Midian before Israel arrived in the region of Sinai. Having heard the good news, Jethro then sent a message to Moses saying that he was coming to the camp with Zipporah and her sons.

Judicial codes are necessary for order and security in society, but they always have to be interpreted, even if they come from the Lord. Later, the priests would assist in this task (Mal. 2:4–7), but the priesthood hadn't yet been established. From the time of Ezra (Ezra 7:10), the scribes became the students and interpreters of the law.

Jethro's arrival (vv. 7–8). In the East, family members and friends spend a great deal of time greeting one another when they meet (Luke 10:4), especially if they haven't seen each other for a long time (Gen. 29:9–14; 33:1–7; 45:1–15). Moses showed respect for his fatherin-law by going out to meet him, but it's strange that nothing is said about Zipporah and the two sons.10

The danger (vv. 17–18). Jethro knew that Moses' leadership was crucial for the future success of Israel and that any activity that drained his energy or wasted his time was bound to hurt the nation. Also, he didn't want his son-in-law to wear himself out and leave Zipporah a widow and his two grandsons without a father. No one man could minister personally to 2 million people and last very long. Even after the new arrangement had been established, Moses had to confess that the work was too much for him (Num. 11:14), so what must the burden have been like under the old system? The Hebrew word translated "easier" in Exodus 18:22 means "to take cargo from a ship." ("That will make your load lighter," niv.)

Hospitality is the first law of the East, and Moses invited Jethro and the rest of the visitors to join him in his tent. There he rehearsed for them again the wonderful things God had done for His people. Jethro knew some of the facts about the defeat of Egypt, but Moses gave him the details and answered his questions. It wasn't a report of what Moses had done but what the Lord had done!

The suggestion (vv. 19–27). Jethro's suggestion was a good one. Moses should organize the camp so that every ten people had somebody to talk to about their civil problems. If a ruler of ten couldn't solve the problem, it could be referred to the ruler of fifty, then one hundred, and then one thousand.11 After that, it would be referred to Moses himself. D. L. Moody may have had this in mind when he said, "I would rather put ten men to work than do the work of ten men."

Jethro's worship (vv. 9–12). Like Melchizedek (Gen. 14:17–24), Jethro was a Gentile priest (Ex. 2:16) whose testimony indicates that he knew the true and living God. He also knew the importance of Israel in the plan of God, because he said that the Lord had punished the Egyptians because they had "treated Israel arrogantly" (Ex. 18:11 niv).

The priesthood had not yet been officially established in Israel, so there was nothing wrong with Moses, Aaron, and the Jewish elders joining Jethro in offering sacrifices to God and then enjoying a fellowship feast. During the years Moses had lived in Midian, he had no doubt participated in many sacrificial feasts with his father-in-law.This kind of fellowship anticipated the time when Messiah would die for the sins of the whole world and make redemption available to people of all nations. "For from the rising of the sun, even to its going down, My name shall be great among the Gentiles" (Mal. 1:11 nkjv).

A system such as this would separate the simple problems from the more complex matters so that Moses wouldn't be wasting his time on trivial matters. (If the people of Israel were anything like people today, everybody thought his or her problem was the most important!) The arrangement would also test the seriousness of the people, for not all of them would be willing to let the ruler "take their case to a higher court."

But Jethro wasn't advising Moses to "pass the buck." No, Moses was to teach the people the regulations, no doubt assisted by the chosen rulers, so they could make wise decisions. He was also to represent the

God distributes our burdens (18:13–27) Moses could have taken a week off and enjoyed his

Exodus 18

Notes people before God, which probably meant praying for them and seeking God's direction in the difficult cases. Moses was God's chosen leader, and nobody could take his place until his work was done, but he didn't have to do all the work alone.

1 David's men thought of stoning him when they all came home and found their families and possessions gone (1 Sam. 30:1–6). How this would have solved the problem is a mystery. The Jewish people wanted to stone Jesus (John 8:59; 10:31), and they actually did stone Stephen (Acts 7:58). 2 This miracle must not be confused with a similar one described in Numbers 20:1–13, even though the name "Meribah" is used in both accounts (Ex. 17:7; Num. 20:13). The Israelites caused contention on more than one occasion! 3 The rabbis had a tradition that the rock that Moses smote accompanied the Jews throughout their wilderness journey and provided water, but there's no biblical basis for this. In 1 Corinthians 10:4, Paul said that it was the spiritual rock that accompanied them, not a literal rock, and that Christ was that spiritual Rock. 4 The book of Hebrews uses the experiences of the people of Israel to illustrate the important spiritual truth that it is by faith that we enter into our inheritance and enjoy what God has planned for us. At Kadesh-Barnea, Israel refused to obey God and enter the land, so they stayed in the wilderness for thirty-eight more years until that unbelieving older generation died. It's because of unbelief that God's people today miss God's best for their lives. Our task is to hear His voice (the Word), believe what He says, and obey His will. He will take care of the rest. 5 For an exposition of the book of Joshua, see my book Be Strong, published by Cook. 6 This is probably not the Hur whose son constructed the tabernacle (31:2; 35:30; 38:22; 1 Chron. 2:19–20). See Exodus 24:14. Jewish tradition says he was married to Miriam and therefore was brother-in-law to Moses and Aaron, but there's no biblical evidence for this. 7 The Greek verb gives us our English word "agonize" and was applied to athletes striving for victory (1 Cor. 9:25) and soldiers fighting a battle (1 Tim. 6:12). The NIV translates it "wrestling in prayer for you." 8 The niv margin reads "Because a hand was against the throne of the Lord," referring to the attack of the Amalekites. The ASV margin agrees, "Because there is a hand against the throne of Jehovah." This would explain why God declared perpetual war on the Amalekites, for they had arrogantly attacked the God of Israel. The nrsvb translates the phrase "a hand upon the banner," suggesting that the Jews "lay hold of God" by faith whenever they find themselves attacked. Banners were used to rally the troops (Isa. 13:2), declare war (31:9), alert the army (Jer. 51:12, 27), and declare victory (Ex. 17:15). 9 See 24:4, 7; 34:27; Numbers 33:1–2; Deuteronomy 25:17–19; 31:9, 24. 10 We have met Gershom ("stranger, alien") in 2:22, but 18:4 is the first time the younger son Eliezer ("my God is my help") is mentioned in the Bible. Like the names Joseph gave to his two sons (Gen. 41:50–52), the names of Moses' sons reflected his own experience: an alien in the land, but with God's help, a conqueror. 11 Numbers 31:14, 28 indicate that the army was organized on a similar plan. See 1 Samuel 22:7; 1 Chronicles 12. 12 Since Israel was a strong patriarchal society, the emphasis is on

There are those who say that Jethro was a meddler and should have minded his own business, because God could have enabled Moses to get the job done each day. "If the Lord had wanted Moses to have help," they argue, "He would have told Moses personally." But Jethro didn't command Moses to follow his orders. He urged Moses to talk to the Lord about the problem and obey whatever God said (v. 23). Since Moses did adopt his father-in-law's suggestion, he must have consulted the Lord and gotten God's approval.

Moses didn't ask Jethro how to build the tabernacle or how to offer the sacrifices, because those matters were revealed to him from the Lord. But in matters of organization and management, God's people can learn from outsiders, for "the children of this world are in their generation wiser than the children of light" (Luke 16:8). Of course, we never adopt a practice or policy until we understand the principle behind it and make sure it's in agreement with Scripture (James 3:13–18).

The important thing about delegating responsibilities is that you have leaders who have ability and character, "able men, such as fear God, men of truth, hating covetousness" (Ex. 18:21).12 These qualifications remind us of the experience of the early church in finding people to assist the apostles and relieve them of lesser duties (Acts 6:1–7). These assistants had to have good reputations, be full of the Spirit and wisdom, and approved by the people.

According to Deuteronomy 1:9–18, Moses shared Jethro's counsel with the people, admitted his own weakness and weariness, and asked them to select leaders to assist him. They approved of the plan and selected the officers whom Moses then charged with the responsibilities of their offices. When Israel moved into the Promised Land, they appointed officers in each town to assist in the settling of cases (Ex. 16:18–20). God is a God of order, and He wanted all of His people to enjoy security and justice in the camp and in the land.

Whenever ministry and structure collide, and ministry is being hindered, God's people must adjust the structure so ministry can grow. When the Jerusalem church gave the apostles the help they needed, the work expanded and many people were converted (Acts 6:7). In this rapidly changing world, Christian ministries must be flexible if they are to solve their problems and seize their opportunities. The emphasis in the Bible isn't on organization as such but on the kind of organization that involves qualified people who get the job done. Self-defeating organizations embalm their structure and refuse to change. The ministries that God blesses are open to change, so long as the principles of God's Word are obeyed.

Exodus 19 dom from (they are out of the nest, which to us is redemption), freedom in (they are at home in the air, which to us is maturity), and freedom to (they can fulfill their purpose in life, which to us is ministry). True freedom means that we're delivered from doing the bad, we're able to do the good, and we're accomplishing God's will on the earth.

men, but throughout Scripture, the Lord called and used many gifted women to serve Him and His people.

CHAPTER EIGHT Exodus 19:1—20:21 HEAR THE VOICE OF GOD W

II. Covenant: The Lord Claims His People (19—2 A.The people prepare—19

From God's point of view, Egypt was a furnace of affliction for Israel (Deut. 4:20; 1 Kings 8:51; Jer. 11:4), but the Jews often saw Egypt as a "nest" where they at least had food, shelter, and security (Ex. 16:1–3; Num. 11:1–9). God delivered them from Egypt because He had something better for them to enjoy and to do, but this meant that they had to "try their wings" and experience growing pains as they moved toward maturity.

hen God spoke to Moses at the burning bush, He gave him an encouraging promise: "When you have brought the people out of Egypt, you shall serve God on this mountain" (3:12 nkjv). That promise had now been fulfilled. The Jews were at Mount Sinai, "the mount of God" (v. 1; 4:27; 18:5; 24:13), and would remain camped there for the next eleven months.1 God had redeemed His people (Ex. 1—18), and was now going to claim them as His own and enter into a covenant relationship with them (Ex. 19—24), just as He promised (6:6–7). At least eight times,2 Moses had asked Pharaoh's permission to lead the people into the wilderness where they could worship Jehovah, and each time, Pharaoh had refused. But now Israel would meet their God at the holy mount and worship Him. Many wonderful things occurred at Sinai that day, but the greatest was that God's people heard God's voice speaking to them personally. "Has anything so great as this ever happened, or has anything like it ever been heard of? Has any other people heard the voice of God speaking out of fire, as you have, and lived?" (Deut. 4:33; 5:23–27)

When we're maturing in the Lord, life becomes a series of open doors that lead to more and more opportunities for responsible freedom. But if we refuse to let God mature us, life becomes a series of confining iron bars that limit us. A baby is safe and comfortable in the mother's womb, but at some point the baby must be born and enter a new and demanding world of growth and maturity. From birth to death, the "turning points" of life usher in new freedoms that bring with them new privileges and new responsibilities: walking, instead of being carried; riding a bicycle and then driving a car; working at a job and earning money; learning to use that money wisely; making friends; getting married; raising children; retiring. At each "turning point," we lose something as we gain something, and this is the way the maturing process works.

Whenever the Jews complained about God's dealings with them and yearned to go back to Egypt, they were acting like little children, so God had to discipline them. The statement I quoted earlier from George Morrison needs to be quoted again: "It took one night to take Israel out of Egypt, but forty years to take Egypt out of Israel." How long is it taking the Lord to get us to fly, or are we nestlings who don't want to be disturbed?

When God spoke to His people, by His grace He called them to a very special life.

A life of maturity (19:1–4) If freedom doesn't lead to maturity, then we end up imprisoned in a bondage worse than what we had before, a bondage from within and not from without. It's bad enough to be enslaved by an Egyptian taskmaster, but it's even worse to enslave yourself and become your own taskmaster.

A life of dignity (19:5–8) In Egypt, the Jews were nothing but weary bodies, slaves who did their masters' bidding, but the Lord had better things planned for them. They were to be His special people, and He would use them to be a blessing to the whole world (Gen. 12:3).

Moses went up to meet God on the mountain, and what God told him he came down and shared with the people.3 The image of maturity that God used was that of the eagle, bearing its young on its wings and teaching them the glorious freedom of flight. Moses used the same image in the song he taught Israel at the close of his life. Read carefully Deuteronomy 32:10–12. What do eagles teach us about the life of maturity?4

God's treasured possession (v. 5 niv). All the nations of the earth belong to the Lord, because He's their maker and their sustainer (9:29; Ps. 24:1; 50:12; Acts 14:15–17; 17:24–28), but He's chosen Israel to be His treasured possession (Deut. 7:6; 14:2; 26:18; Ps. 135:4; Mal. 3:17). This choice was not because of Israel's merits, because they had none (Deut. 26:5–11), but because of God's love and sovereign grace (7:6–8).

At a certain stage in the development of their young, the parent eagles break up the comfortable nest and force the eaglets to fly. The young birds may not be anxious to leave the security of the nest, but they must learn to fly if they're going to fulfill their purposes in life. The adult birds stay near the fledglings and, if they fall, carry them on their strong wings until the young birds learn how to use their wings, ride the air currents, and enjoy the abilities God gave them.

That the Jews are God's chosen people doesn't mean they're better than any other nation, only that they're different, set apart by the Lord for His special work. Romans 9:4–5 reminds us of some of the spiritual

The eaglets illustrate three aspects of freedom: free-

Exodus 19 people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light" (1 Peter 2:5, 9 nkjv). Like Israel of old, God's people today must point people to the Lord and reveal by their words and deeds how wonderful He is. We're to be "living advertisements" of the grace and power of God. Are we?

treasures God has given Israel that they might be a blessing to the whole world, for "salvation is of the Jews" (John 4:22). Because Israel has these treasures and privileges, they also have a greater responsibility to love and obey God; for "from the one who has been entrusted with much, much more will be asked" (Luke 12:48 niv).5 A kingdom of priests (v. 6). Aaron and his sons would be consecrated later to serve as priests to the nation (Ex. 28—29), but it was God's intent that all Israel live as priests, manifesting His truth and sharing His blessings with the world. Israel was to be God's "showcase" to the Gentiles, proving to them that there is but one true and living God and that serving Him is the way to fullness of blessing (Isa. 42:6; 49:6). Unfortunately, instead of Israel influencing the nations to worship Jehovah, the nations influenced Israel to worship idols! The Jews adopted the religions and lifestyles of the Gentiles and so desecrated themselves, their land, and the temple that God had to chasten them severely and send them into Babylonian captivity. The day will come, however, when Israel will see her Messiah, be cleansed of her iniquities (Zech. 12:10–13:1), and become a nation of holy priests to serve the Lord (Isa. 61:6).

A life of sanctity (19:9–25) Moses had returned to the Lord on the mountain and reported the people's promise to obey His commandments. The fact that God spoke with Moses personally should have given the people confidence in their leader, but subsequent events proved differently. What a privilege it was for Israel to have a leader such as Moses, and what a tragedy that they repeatedly made life difficult for him!

The emphasis in this chapter is on the sanctity of the nation as the holy people of God, and three images stand out: the changing of their clothes, the distance set between the people and God, and the storm on Mount Sinai.

Changing clothes and washing (vv. 10–11, 14–15). We today are accustomed to having soap and water readily available, and extra clothes hanging in our closets, but people in Bible days didn't enjoy such luxuries. They couldn't take showers daily, and only the wealthy had stores of extra garments. That's why bathing and changing clothes often marked a new beginning, such as when God restored Adam and Eve (Gen. 3:21) or when Jacob and his family returned to Bethel (35:2). Other examples are Joseph leaving prison (41:14), healed lepers returning to society (Lev. 14:8–9), David turning back to God (2 Sam. 12:20), and King Jehoiachin being shown mercy by his captors (Jer. 52:31–34). Washing and changing clothes is the Old Testament equivalent of 1 John 1:9 and 2 Corinthians 7:1.6

A holy nation (v. 6). "You are to be My holy people" (22:31), that is, a people set apart for God, a people who are different. "Be holy, for I am holy" is found at least six times in Leviticus (11:44–45; 19:2; 20:7, 26; 21:8) and is repeated twice in 1 Peter 1:15–16. In every area of life, Israel's activities were governed by the fact that they belonged to God, and that included what they ate, what they wore, who they married, how they buried their dead, and especially how they worshipped.

During the plagues in Egypt, God put a difference between them and the Egyptians (Ex. 11:7), because the Jews were not to live like the pagan Gentile nations. The Jewish priests were to set the example and also teach the people to "put a difference between holy and unholy, and between clean and unclean" (Lev. 10:10; 11:47). The priests failed to do this (Ezek. 22:26; see 42:20; 44:23; 48:14–15), and their sin helped to lead the nation into defilement and destruction (Lam. 4:13). When Moses shared this good news with the people, they enthusiastically promised to obey everything God told them to do (Ex. 19:7–8). They may have been sincere, but God knew that their hearts were prone to do evil (Deut. 5:27–29). The fact that they repeated this vow two more times didn't change their hearts or strengthen their wills (Ex. 24:3, 7), and it wouldn't be long before Israel would succumb to the idolatry that lurked in their hearts and make a golden calf and worship it (Ex. 32).

The distance between God and the people (vv. 12–13, 20–25). Staying away from Mount Sinai was a matter of life or death, for the presence of God sanctified the mountain. So Moses put up barriers to keep the people at a distance. He also posted guards with authority to kill from a distance anybody who broke through the barriers, and nobody was to touch the dead body. When the trumpet sounded, then Moses ascended the mountain to meet God, but even then, God sent him back to warn the people not to get too close to Mount Sinai.

In a dramatic way, God was teaching the people the distance between a holy God and sinful men and women, as well as the danger of presumptuously rushing into the presence of the Lord. Later, Nadab and Abihu would forget this principle, and God would kill them (Lev. 10). The structure of Old Testament worship emphasized man's sinfulness and God's "otherness": the fence around the tabernacle; the veil before the Holy of Holies; the fact that only the priests could minister in the tabernacle and only the high

God's people today (1 Peter 2:5, 9). Peter borrowed the imagery of Exodus 19:6 and called the church today "a holy priesthood … a chosen generation, a royal priesthood, a holy nation, His own special

Exodus 19—20 the blood of Jesus Christ can cleanse us from sin (1 John 1:7, 9; Heb. 10:22).

priest could enter the Holy of Holies, and that but once a year. The emphasis was always "Keep Your Distance!"

God doesn't give His Spirit to us because we obey the law (Gal. 3:2) but because we trust Christ (4:1–7), nor does He give us our inheritance through the law (3:18). The one thing the dead sinner needs is life (Eph. 2:1–3), but the law can't give life (Gal. 3:21). Then what's the purpose of the law? It's God's way of showing us our sins and stripping us of our self-righteousness so that we cry out for the mercy and grace of God.8 God gives His Holy Spirit to all who believe on His Son, and the Spirit enables us to obey God's will and therefore fulfill the righteousness of the law (Rom. 8:1–3).9

But the New Testament emphasizes the nearness of God, for the Son of God became flesh and came to dwell on earth (John 1:14), and His name is "Immanuel—God with us" (Matt. 1:23). By His death and resurrection, Jesus opened a new and living way into the presence of God (Heb. 10:1–25), and the New Testament banner reads: "Let us draw near!" This doesn't mean that we should get "chummy" with God and act like we're His equals, but He is our Father and He welcomes our love. See Hebrews 12:18–29.

The storm (vv. 16–19; 20:18–20). In Scripture, a storm is often a symbol of the awesome presence and power of God (Ps. 18:1–15; 29; Hab. 3:1–16). The cloud and darkness, the thunder and lightning, and the earthquake and fire, all manifested the greatness of God (Deut. 5:22–23, 27) and produced a holy fear in the hearts of the people. Even Moses trembled with fear and admitted it (Heb. 12:21; Deut. 9:19)! God was about to teach His people His law, and "the fear of the Lord is the beginning of knowledge" (Prov. 1:7). The Jews had also seen the plagues in Egypt, and this mighty demonstration of God's power should have also prepared their hearts to obey Him (Ps. 105:26–45).

One of the main ministries of the law was to prepare the way for the birth of Christ (Gal. 4:1–7). The nation of Israel was like an immature child who needed a "guardian" to care for him, to instruct and protect him, the way slaves in Paul's day cared for their masters' children. But when children mature, the guardians aren't needed anymore. The Jewish ceremonial system presented in Exodus and Leviticus was fulfilled by Christ, but the moral content of God's law still remains, and nine of the Ten Commandments are repeated in the New Testament epistles for the church to honor and obey. The Sabbath commandment isn't repeated, and we'll say more about that later.

The combination of washing themselves and changing their clothes, witnessing the storm, and keeping their distance from Sinai, couldn't help but impress the people with their own sinfulness and God's majestic holiness. They were called to be a sanctified people, unlike the nations around them. Only as they obeyed God could they truly enjoy the privileges of being a kingdom of priests, God's special treasure and His holy nation.

While all the Ten Commandments deal with our responsibilities toward God, the first four are particularly Godward while the last six are manward. How we relate to others depends on how we relate to God, for if we love God and obey Him, we'll also love our neighbors and serve them (Matt. 22:34–40; Rom. 13).

Recognizing one true God (vv. 1–3). The phrase "the Lord thy God" is repeated five times in this section (vv. 3, 5, 7, 10, 12) to remind the people of the authority behind these commandments. Moses isn't reporting "ten opinions" that he heard from a friendly counselor, but ten commandments spoken by Almighty God. The Jews lived in a world of blind and superstitious nations that worshipped many gods, something Israel beheld for centuries in Egypt.10 Israel was to bear witness of the true and living God (Ps. 115) and invite their neighbors to trust Him.

B.The Lord declares His law—20—23

A life of responsibility (20:1–17)7 The privilege of freedom brings with it the responsibility to use that freedom wisely for the glory of God and the good of others. However, the Ten Commandments were much more than laws for governing the life of the nation of Israel. They are part of the covenant God made with Israel when He took them to Himself to be His special people (6:1–8; 19:5–8). In the Abrahamic covenant, God gave the Jews the title deed to the Promised Land (Gen. 12:3; 13:14–18), but Israel's possession and enjoyment of that land depended on their obedience to the Mosaic covenant. The tragedy is that the nation disobeyed the law, defiled their land, and grieved their Lord, so they had to be chastened.

The phrase "before Me" can mean "in opposition to Me." For the Jews to worship another god would be to declare war on Jehovah and incur His wrath. Each morning, the faithful Jew declares, "Hear, O Israel, the Lord our God is one Lord" (Deut. 6:4).

Worshipping only the Lord (vv. 4–6).11 An idol is a substitute for God and therefore not a god, for there is only one true and living God. Present-day religious pluralism ("You worship your god and I'll worship mine, because both are right") is both unbiblical and illogical, for how can there be more than one god? If God is God, He is infinite, eternal, and sovereign and can't share the throne with another being who is also infinite, eternal, and sovereign.

The law was never given as a way of salvation for either Jews or Gentiles, because "by the works of the law shall no flesh be justified" (Gal. 2:16). Salvation is not a reward for good works but the gift of God through faith in Jesus Christ (Rom. 4:5; Eph. 2:8–9). The law reveals God's righteousness and demands righteousness, but it can't give righteousness (Gal. 2:21); only Jesus Christ can do that (2 Cor. 5:21). The law is a mirror that reveals where you're dirty, but you don't wash your face in the mirror (James 1:22–25). Only

"I am the Lord: that is my name; and my glory I

Exodus 20 pheme God's name by using vulgar language. But using God's name in making a promise or taking an oath, and then not fulfilling the commitment, is cheapening His name and blaspheming God (Lev. 19:12).

will not give to another, neither my praise to graven [carved] images" (Isa. 42:8). The idol worship of the pagan nations was not only illogical and unbiblical, but it was intensely immoral (temple prostitutes and fertility rites), inhuman (sacrificing children), and demonic (1 Cor. 10:10–22). No wonder the Lord commanded Israel to destroy the temples, altars, and idols of the pagans when they invaded the land of Canaan (Deut. 7:1–11). "Little children, keep yourselves from idols" (1 John 5:21) was the apostle John's final admonition to Christians in his day, and the admonition needs to be heeded today. If an idol is anything that takes the place of God, anything to which we devote our energy and time, or for which we make sacrifices because we love it and serve it, then John's warning is needed today. The idols that entice God's people today are things like money, recognition, success, material possessions (cars, houses, boats, collectibles), knowledge, or even other people.

Honoring the Sabbath (vv. 8–11). The word "sabbath" means "rest." The Sabbath tradition was already a part of Israel's life (16:23, 25), but now it became a part of Israel's law and their covenant relationship with God. While the Sabbath was rooted in creation (Gen. 2:1–3), it was also a special sign between Israel and the Lord (Ex. 31:12–17; Neh. 9:13–15; Ezek. 20:12, 20), and there's no biblical evidence that God commanded any Gentile nation to observe the seventh day (Ps. 147:19–20). Later, Moses associated the Sabbath with Israel's deliverance from Egypt (Deut. 5:12–15), a foretaste of the rest they would enjoy in their promised inheritance (3:20; 12:10; 25:19). When the Jews observed the Sabbath, it was not only a mark of their devotion to the Lord, but it was also a witness to their pagan neighbors to whom the seventh day was just another day. By resting on the seventh day, the Jews were promoting their own welfare as well as that of their servants and farm animals, acknowledging the lordship of Jehovah over time and creation (Ex. 23:12). From earliest times, God's people assembled on the first day of the week to honor the resurrection of Jesus Christ (John 20:19, 26; Acts 20:7; 1 Cor. 16:2), but the principle of one day in seven still stands (Col. 2:16–17; Gal. 4:1–11; Rom. 14:1—15:7). It's unfortunate that the Israelites didn't honor the Sabbath as God directed and had to be disciplined (2 Chron. 36:14–21; Ezek. 20; Isa. 58:13–14; Jer. 17:19–27). It's also unfortunate that the scribes and Pharisees added thirty-nine forbidden acts to this commandment so that observing the Sabbath became a burden instead of a blessing (Mark 2:23—3:5).

God is a "jealous God," not in the sense that He's envious of other gods, for He knows that all other "gods" are figments of the imagination and don't really exist. The word "jealous" expresses His love for His people because He wants the very best for them. Just as parents are jealous over their children and spouses over their mates, so God is jealous over His beloved ones and will not tolerate competition (Zech. 1:14; 8:2). In Scripture, idolatry is the equivalent of prostitution and adultery (Hos. 1—3; Jer. 2—3; Ezek. 16; 23; James 4:4–5). God desires and deserves the exclusive love of His people (Ex. 34:14; Deut. 4:24; 5:9; 6:15).

God is so serious about receiving exclusive worship and love that He punishes those who refuse to obey Him. God doesn't punish the children and grandchildren for somebody else's sins (24:16; Ezek. 18:4), but the sad consequences of ancestral sins can be passed from generation to generation and innocent children suffer because of what their parents or grandparents have done. In Bible times, it wasn't unusual for four generations to live in the same extended family and thus have greater opportunity to influence and affect one another.

Honoring one's parents (v. 12). In a world that worships and imitates youth and uses "assisted suicide" (euthanasia) to eliminate unwanted old people, this commandment sounds like an echo from a time warp. But the Jews were taught to respect age and to care for their senior citizens (21:15, 17; Lev. 19:3, 32; Deut. 27:16; Prov. 1:8; 16:31; 20:20; 23:22; 30:17), a good example for us to follow today (Eph. 6:1–3; 1 Tim. 5:1–2).12 Someone has said that the elderly are the only outcast group that everybody expects to join, because nobody wants the alternative. But how we treat them today will help to determine how we're treated tomorrow, because we reap what we sow.

At the same time, the godliness of ancestors can help to bring blessing to succeeding generations. Abraham's faith brought blessing to his descendants, and David's ministry helped people long after he had died. My great-grandfather prayed that there would be a preacher of the gospel in every generation of his family, and God has answered that prayer!

Honoring God's name (v. 7). Your name stands for your character and reputation, what you are and what you do (John 17:6, 26). When you say that someone has "a bad name," you're not criticizing what's written on his birth certificate. You're warning me that the man can't be trusted. If God is the greatest being in the universe, then His name is the greatest name and must be honored. The first petition in the Lord's Prayer is, "Hallowed be thy name" (Matt. 6:9). People blas-

Honoring human life (v. 13). Life is a gift from God, and only He has the authority to take life. Because we're made in God's image, murder is an attack against God (Gen. 1:26–27; 9:6). Protecting life is the responsibility of every member of society, not just the public officials (Rom. 13). The issue here is premeditated murder, which Jesus said could have its beginning in anger (Matt. 5:21–26). The Jews were allowed to defend themselves (Ex. 22:2), and the law

Exodus 20 made concessions for accidental death, but murder was a capital offense (21:12–14).

nishings; the priesthood was established and instructed; and the people were numbered and the tribes organized for their march to Kadesh-Barnea. 2 See Exodus 5:1; 7:16; 8:1, 20; 9:1, 13; 10:3, 26. 3 It seems that eight times Moses went up the mountain and met with God and then descended to speak to the people. Some of the ascents and descents are implied because you find Moses addressing either God or the nation.

Honoring marriage (v. 14). So serious was adultery that it was considered a capital crime (Lev. 20:10; Deut. 22:22). The family is the basic unit of the nation, and faithfulness to the marriage contract is the foundation for the family. Adultery is robbery (1 Thess. 4:1–8), but in the end, those who commit adultery rob themselves (Prov. 6:20–35). While the Lord can forgive the sin of adultery (1 Cor. 6:9–11; John 8:1–11), like David, the adulterer and adulteress must live with the sad consequences of forgiven sin (2 Sam. 12:13–14; Ps. 51). Adultery begins with the desire in the heart caused by the second look (Matt. 5:27–30).

Ascended Descended 19:3 19:7(implied) 19:8 19:14 19:20 19:25 20:21 24:1–3 (implied) 24:9, 13, 15, 18 32:15 32:31 33:4 (inferred) 33:12 (inferred) 34:1–3 (inferred) 34:4 34:29

Respecting personal property (v. 15). God gave Israel an elaborate set of laws to govern their use of the land, because the land belonged to Him and they were but stewards (Lev. 25:2, 23, 38). This fact is the basis for a sane ecology. Ephesians 4:28 teaches that there are only three ways to get wealth: work for it, have it given to you, or steal it, and stealing is wrong.

4 The eagle is identified with Israel not only in the matter of their deliverance from Egypt (Ex. 19:4) and their maturity (Deut. 32:11–12), but also with reference to their release from Babylonian captivity (Isa. 40:31) and their future safety during the time of Jacob's trouble described in Revelation 6—19 (12:13–14). 5 Some students believe that the parable of the treasure (Matt. 13:44) refers especially to Israel, God's treasure. On the cross, Jesus purchased the field ("the world," 13:38) and "hid" Israel in it until that time when the promises will be fulfilled and the nation will enter the Messianic Kingdom. 6 The admonition for the men not to have intercourse with their wives (v. 15) does not in any way imply that the act is defiling. Later, when Moses expounded the law, he would deal with this matter (Lev. 15:16–18). 7 The section from Exodus 20:22—23:33 is known as "the book of the covenant" and was ratified through sacrifices by Moses and the people (24:1–8; Heb. 9:18–22). "The book of the covenant" was an expansion and application of some of the Ten Commandments to the life of the Jewish people. 8 Jesus didn't point the rich young ruler to the law to tell him how to be saved, but to convince him that he needed to be saved (Mark 10:17–31). The only person who perfectly kept the law was Jesus Christ, and He did it for us. 9 The law is a yoke that burdens us (Gal. 5:1; Acts 15:10), but the yoke of Christ gives us rest (Matt. 11:28–30). The law is a debt that we can't pay, so Christ paid it for us (Luke 7:36–50; Col. 2:14). Living under law means living in the shadows (Col. 2:16–17; Heb. 8:4–5; 10:1), but trusting Christ means living in the light of reality (John 8:12; 1 John 1:5–10). 10 For the origin of polytheism and idolatry, read Romans 1:18–32. 11 The prohibition against making idols doesn't interfere with mankind's right to artistic creative expression. The Jews were commanded to make a beautiful tabernacle and later a beautiful temple, and in both of them there were objects patterned after things in God's creation. To create artistic things is one matter; to worship them is quite something else. 12 The promise in verse 12 is initially for the nation, assuring the Jews that obedience would keep them in their land a long

Speaking the truth (v. 16). Speaking the truth and honoring promises is the cement that holds society together. To tell lies in court is to undermine the very law itself, which explains why Moses required the witnesses to be the executioners in capital crimes (Deut. 17:6–13). It's one thing to lie, but quite something else to kill in order to protect your lie. This commandment also prohibits slandering people (Ex. 23:1; Prov. 10:18; 12:17; 19:9; 24:28; Titus 3:1–2; James 4:11; 1 Peter 2:1). Controlling desires (v. 17). The first and tenth commandments deal with what's in the heart, while the other eight focus on outward actions that begin in the heart. Covetous people will break all of God's commandments in order to satisfy their desires, because at the heart of sin is the sin in the heart (Matt. 15:19). To covet is to feed inward desires for anything that God says is sinful. It was this commandment that "slew" Saul of Tarsus and convicted this successful Pharisee that he was a sinner (Rom. 7:1–14; see Luke 12:15, Eph. 5:3, Col. 3:5).

The Ten Commandments end with an emphasis on being a good neighbor, for the second greatest commandment is to love your neighbor as yourself (Matt. 22:34–40; Lev. 19:18). If we love our neighbors, we won't covet what they have, steal from them, lie about them, or do any of the other things God prohibits in His Word. This is why love is the fulfillment of the law (Rom. 13:8–10). But only God can change our sinful hearts (Heb. 10:14–18) and give us the love we need to obey Him and to care for others (Gal. 5:22–26; Rom. 5:1–5).13

Notes

1 The biblical record from Exodus 19:1 through Numbers 10:10 tells what happened in the camp during the eleven months the Jews were at Sinai. Moses received the law and shared it with the people; the workers constructed the tabernacle and its fur-

Exodus 20—21

God warned Israel not to manufacture idols and not to build elaborate altars such as those used by the heathen nations around them (see 2 Kings 16:10–20). A simple altar of earth or unhewn stone would be acceptable to the Lord. If the stones were chiseled, they would become like idols, and the work of man would become more important than the worship of God. The natural stone provided by the Lord was all He would accept.

time, but in Ephesians 6:1–3 Paul applied it to individual believers. 13 We have barely scratched the surface in our study of this important portion of Scripture. For further study, see: The Ten Commandments, by R.W. Dale (Hodder and Stoughton, 1910); The Ten Commandments for Today, by William Barclay (Harper & Row, 1973); Playing by the Rules, by D. Stuart Briscoe (Revell, 1986); Lifelines: The Ten Commandments for Today, by Edith Schaeffer (Crossway, 1982); Foundations for Reconstruction, by Elton Trueblood (Word paperback edition, 1972); The Ten Commandments, by Thomas Watson (Banner of Truth, 1965); and The Eleven Commandments, by Lehman Strauss (Loizeaux, 1955).

Both nudity and intercourse with temple prostitutes were a part of many pagan religious ceremonies, and these were expressly forbidden by the Lord. God commanded the Jewish priests to wear special garments to cover their nakedness (Ex. 28:42–43; Lev. 6:10), and if they failed to obey, they were in danger of being killed (Ex. 28:35, 43).

CHAPTER NINE

In spite of their enthusiastic promises, Israel quickly disobeyed these commandments. While Moses was with God on the mountain, the people made a golden calf and engaged in an idolatrous orgy that led to the death of 3,000 men (32:1–6, 25–29). Anything in religious liturgy that encourages the sensual instead of the spiritual cannot be from God or be blessed by God.

Exodus 20:22—24:8 THE BOOK OF THE COVENANT T his section of Exodus includes basic laws that deal especially with the protection of human life and property. By accepting "the book of the covenant" (24:3–8), the people entered into a special relationship with Jehovah and obligated themselves to obey Him. These laws were not arbitrary; they're based on the character of God and the unchanging moral principles expressed in the Ten Commandments.

God is just: obey His laws (21:1—23:19) Justice is the practical outworking of the righteousness of God in human history, for "the Lord loves righteousness and justice" (Ps. 33:5; see Isa. 30:18; 61:8). There may be a great deal of injustice in our world today, but the time will come when God will judge the world in righteousness by the Savior that the world has rejected, and His judgment will be just (Acts 17:31).

Law is powerless to change human nature; it can only protect life and property by regulating human behavior. One of the most dangerous and disastrous periods in Jewish history was the time of the judges when "every man did that which was right in his own eyes" (Judg. 17:6; 18:1; 19:1; 21:25). The enforcing of good laws doesn't guarantee a perfect society, but it does promote order and prevent anarchy.

Laws about servants (21:1–11; see also Lev. 25:39–43; Deut. 15:12–18). Though the Jews were permitted to own slaves from other nations, usually prisoners of war, they were not allowed to enslave their own people. Two scenarios are presented here: a man who voluntarily becomes a servant (Ex. 21:1–7), and a woman who is sold to be a servant (vv. 8–11).

God is unseen: hear His Word (20:22–26) Forty years later when Moses reviewed the law with the new generation, he reminded them that their ancestors had seen manifestations of God's glory and power at Sinai and heard His words, but they "saw no form of any kind" (Deut. 4:15 niv). God didn't reveal Himself in any form lest the Jews turn the living God into a dead idol. "To whom then will you liken God? Or what likeness will you compare to Him?" (Isa. 40:18 nkjv)

If because of poverty, a Jew had to become an indentured servant, his master had to treat him humanely and release him after six years of service. If because of family affection the man wanted to remain in service, and the judges approved it, then he would be marked in the earlobe and remain a servant the rest of his life. However, he was never to be treated like a slave.

A female servant wasn't automatically set free after six years. If a poor man sold his daughter to be a servant or a concubine,4 then the girl's father would receive the sale price, the girl would get a better home, and her husband wouldn't have to pay a costly dowry. If after becoming the man's concubine she didn't please him, somebody in her birth family could redeem her and she would be set free.

The Jews were called to be a people of the Word. The success of the nation depended on hearing God's Word, believing it, and obeying it. The nations around Israel built their religions on what they could see— idols made by men's hands, but Israel was to worship an invisible God1 and have nothing to do with idols. "False gods are always gods one can see (and touch)," wrote Christian philosopher Jacques Ellul, "and that very quality demonstrates their falsity and their nonexistence as gods."2

If the man had chosen her for his son, and the son came to dislike her and married another woman, then the son's father had to be sure she was treated like a married daughter. That meant making sure she had clothing, food, and her conjugal rights (1 Cor. 7:1–6).

The Jewish scholar Abraham Joshua Heschel summarized Israel's theology of the Scriptures when he wrote, "To believe, we need God, a soul, and the Word."3

Exodus 21 the income produced.) If after a few days the slave recovered, his master wasn't punished, for he had already lost income from the slave during the period of recuperation.

If the father failed to do this, the woman was free to return to her family home and was not considered a slave.

Capital crimes (vv. 12–17). These laws are the logical application of the sixth commandment, "Thou shalt not kill" (20:13; Lev. 24:17). We're made in God's image, so to murder a fellow human being is to attack the image of God (Gen. 9:6). If a person was found guilty of murder on the testimony of two or more witnesses (Num. 35:30–31), then the murderer was killed.

A pregnant woman injured (vv. 22–23). Was she the wife of one of the combatants, and her husband was losing the fight? We don't know. Scholars don't agree on the translation of verse 22. Is it "and she gives birth prematurely" (niv) or "and she has a miscarriage"? (niv margin, nasb) The clause "but there is no serious injury" (either to the mother or the child) would suggest that the first translation is to be preferred, since a miscarriage would certainly be a serious thing.

The law made a distinction between premeditated murder and accidental manslaughter. If you killed somebody accidentally, you could flee to God's altar for safety (1 Kings 2:29) until the elders had time to study the matter. Once Israel was in their land, they set apart six cities of refuge where the manslayer could flee and be protected until the matter had been investigated (Num. 35; Deut. 19; Josh. 20). Israel didn't have a police force; the family of the victim was expected to see that justice was done. But in the heat of anger, they might be more interested in revenge than in justice, so the law stepped in to protect the accused until he was proved guilty.

Even though there was no serious injury to the mother or the child, the court was required to fine the guilty man for his aggressive action against somebody who wasn't a party to the fight. Regardless of the man's intent, what he did could have caused the death of the child or the mother or both. But if there was serious injury, that is, the mother and/or child was maimed or killed, then the court would follow the lex talionis (vv. 23–25) which says, "The punishment must fit the crime."5

Children and parents (vv. 21:15, 17). Having dealt with murder in general, the law then dealt with specific cases. The first deals with a man's mistreatment of his parents, abusing them physically and/or verbally, which would be a violation of the fifth commandment (vv. 15, 17; Lev. 20:9; Deut. 27:16). It's possible that the "prodigal son law" (21:18–21) applies here and that this son was desperately in need of discipline. Children who have no respect for their parents usually have no respect for any other authority and want only their own selfish way. "Without natural affection" (2 Tim. 3:3) describes some people in these last days, but those kind of people lived in Moses' day.

This principle has been severely criticized by some as being "barbaric," but it's just the opposite. In an age when the legal system was developing, this law made sure that the punishment meted out by the judges was equal to the seriousness and severity of the crime, not more and not less. If the guilty aggressor blinded his enemy's eye, then his own eye was blinded. Nothing could be fairer. If you broke your enemy's finger and the court ordered you to be blinded, that wouldn't be fair at all, because the sentence must fit the crime. The only time this principle was not enforced was when a master injured a slave, and the slave's compensation was his or her freedom (vv. 26–27).

Kidnapping is prohibited in Exodus 21:16 (Deut. 24:7). If it's wrong to steal property (Ex. 20:15), then it's an even greater crime to steal people made in God's image and to sell them as slaves.

When Jesus prohibited His disciples from retaliating against those who hurt them (Matt. 5:38–44; 1 Peter 2:19–21), He was dealing with personal revenge ("I'll get even with you!") and encouraging personal forgiveness. He wasn't criticizing Moses or interfering with the legal system, because He came to fulfill the law and not to destroy it (Matt. 5:17–20). As believers, we have the privilege of waiving our "legal rights" to the glory of God and not demanding compensation (1 Cor. 6:1–8). However, a judge has to see that justice is done and the law is respected.

Injuries (vv. 18–32). People aren't supposed to argue to the point of blows (Prov. 15:1; 25:15), but it happens, and when it does, sometimes people are hurt. If the victim died, the aggressor would pay with his life, but if the victim convalesces and eventually is able to walk about, the aggressor is cleared of further charges. However, he had to reimburse the victim for his time lost from work and for his medical expenses.

Injured by an animal (vv. 28–32). The law is clear that the owner was responsible to see that his animal didn't injure people. A dangerous bull with a record of attacking people had to be kept penned up. If he wasn't and he killed somebody, the owner was responsible, and both the owner and the animal were put to death. The animal was not eaten because it had been defiled by its awful act. However, the court could fine the owner and allow him to pay a ransom and go free (but see Num. 35:31). Note that the law made no difference between the death of a male or a female (Ex. 21:29, 31). There was a difference, however, when it came to

Slaves (vv. 20–21). This principle is now applied to a master and his slaves. The Lord didn't want slaves to be looked upon as pieces of property but as humans made in God's image and deserving of their human rights. If in disciplining a slave (Prov. 10:13; 13:24), the master went too far and killed the person, the master was to be punished. We aren't told what the punishment was; it was probably determined by the judges (see Ex. 21:22) and depended on whether there was really intent to kill. (It's hard to believe that a master would want to destroy his own property and lose

Exodus 21—22

22:6). It was only right that whoever caused the fire should compensate the people who were deprived of their grain. The words "restore" and "restitution," used six times in chapter 22 (vv. 1, 3–6, 12), are a translation of the Hebrew word "shalam" that means "to make whole, to make complete" and is related to the familiar Hebrew word "shalom" ("peace, health"). It takes more than confession of guilt for an offender to make things right; it also demands effort on his part to compensate the people who were hurt. Only then can the torn fabric of relationships be mended and society be made whole.

slaves, for the owner of the animal could pay his master thirty pieces of silver to compensate him for the loss (see Matt. 26:14–16).

Property damage (21:33—22:15). In the Promised Land, Israel would become an agricultural society, and a farmer's animals were important to him, because without them he couldn't work the land.

Animals injured or killed (21:33–34). If a man's carelessness and negligence caused an animal to be injured or killed, then he had to pay the owner for the animal, but the owner of the pit could claim the carcass as his own. If one animal killed another, the two owners divided both the carcass of the dead animal and the money received from the sale of the living animal. This law not only revealed God's concern for justice but also His desire that people be careful and not make it easy for animals to be injured and therefore have to be killed.

Other people's belongings (vv. 7–15). Honesty and integrity form the adhesive that holds a healthy and productive society together. If neighbors can't trust each other, then life becomes difficult. If you ask me to guard your money, material things, or animals, I should faithfully do my job. In spite of my diligence, a thief may break in and steal your possessions, but when he's caught, he has to restore double. If the thief isn't caught, then I must be able to prove to the court that I wasn't careless and that I'm not the culprit. That means one of three things: presenting witnesses who can vouch for my diligence; showing pieces of the animals to prove they were killed by beasts (Gen. 31:39; Amos 3:12); or, lacking these, taking an oath of innocence before the Lord, which is a serious thing. The judges, being God's representatives to the nation, would discern whether or not I was telling the truth. If it was proved that my neighbor's animals died, strayed, or were stolen because of my negligence, then I'd have to make proper restitution.

Stealing animals (22:1–4). The law made a difference between stolen animals that were killed or sold, and stolen animals still in the possession of the thief. When the thief was found guilty, in the first instance, he had to repay five to one for oxen and four to one for sheep. In the second instance, he had to restore two animals for one. It was bad enough to steal an animal, but to kill or sell that which wasn't your own was to assume rights that didn't belong to you. If he couldn't pay, he was sold as a slave and the money given to the man whose animals he stole.

This law also made a difference between the night thief and the daylight thief. In the daylight, the owner could identify the thief breaking into his pens and could even call for help from his neighbors. To kill the thief in daylight would be an unnecessary expression of revenge. But at night, the owner might not be able to identify the intruder, nor would he know if the man was armed and therefore his own life was in danger. At night it would also take longer to get help.

If I borrow one of your animals for doing my farm work, and the animal is injured or dies while in my care, then I must compensate you for your loss. If you're with me at the time, guiding your own animal, I'm not obligated to pay anything. If I hired the animal from you and paid you the fee, then the fee covers the loss.

The law of restitution for stolen animals reminds us of David's words in 2 Samuel 12:6 and Zaccheus' promise in Luke 19:8. The prophet Nathan saw King David as a sheep stealer and Bathsheba as the stolen lamb, for adultery is thievery (1 Thess. 4:1–7). David did repay fourfold: the baby died, Amnon and Absalom were both slain, and Tamar was raped (2 Sam. 12:15—13:33; 18:1–18). Crops (vv. 5–6). The boundaries of fields were marked by stones at the corners and not by fences around the tract (Deut. 19:14; 27:17; Prov. 22:28; 23:10). Grazing animals wouldn't know one field from another anyway and would wander wherever the grass was available. The owner was supposed to act like a good neighbor and keep watch. If he didn't and his animals ate in his neighbor's field, he had to make restitution in kind to his neighbor, being careful to give him the best, for restitution shouldn't be something we get away with cheaply.

Miscellaneous laws (22:16—23:19). Most of these laws need no special explanation, but we'll note some of the truths inherent in these laws.

Rape (22:16–17). Unmarried girls belonged to their father, and a girl who was not a virgin would not be sought as a wife, so her loss of virginity meant a loss in bridal price to her father. The offender was required to marry the girl, but if the father didn't want him as a son-in-law, the man could pay the dowry and be set free. If the girl were engaged, the rape was considered adultery, and a different law applied (Deut. 22:23–29).

Sorcery (v. 18). What today is looked upon as a harmless diversion was in Moses' day rightly identified as a dangerous demonic practice. The Jews were commanded to stay away from everything that was associated with the occult (Lev. 20:6; Deut. 18:10, 14; 1 Sam. 28; Isa. 47:12–14). Galatians 5:20 associates witchcraft with idolatry.

During the dry season, there was always the danger of fire in the fields that could destroy the grain (Ex.

Bestiality (v. 19) was also part of the religious practices of the heathen nations and was condemned by the

Exodus 22—23

Our goodness should be the result of obeying laws but practicing love.

Lord (Lev. 18:23; 20:15–16; Deut. 27:21). It was also a perversion of the wonderful gift of sex.

Observing the feasts (vv. 10–17). God was in charge of time and instructed the Jews to celebrate the weekly Sabbath by refraining from work. Every seven years they were to celebrate a Sabbatical Year during which the land would be allowed to rest and the poor people could avail themselves of the food that was growing without cultivation (Lev. 25:1–7). The Jews were given ecologically sound laws long ago. But this special year would be a test of their faith as well as of their obedience.

Idolatry (v. 20; 23:13). They were not to sacrifice to other gods under penalty of death, nor were they to mention the names of these gods. Idolatry was Israel's greatest temptation during their wilderness journey and after they entered the Promised Land, and the Lord warned them to destroy the pagan temples and altars (Deut. 4:14–24).

Selfishness (22:21–27; 23:9). These laws admonish the Jews to be kind to strangers and aliens, widows and orphans, and the poor. The Jews had been strangers in Egypt and for many years were treated kindly, and widows and orphans are the special concern of the Lord (Lev. 19:9–10; Deut. 14:28–29; 16:11, 14; 24:19–21; 26:12–13; Ps. 10:14, 17–18; 68:5; 82:3; 146:9; Isa. 1:23; 10:2; Jer. 7:6; 22:3; Zech. 7:10; Mal. 3:5). The rich must not exploit the poor but give them the help they need (Lev. 25:35–38; Deut. 15:7–11; 23:19–20; 24:6, 10–13; Prov. 28:8). God hears the cries of the afflicted (Ex. 22:23, 27).

When the people were settled in their land, the men were to gather to worship three times a year, at Passover, Pentecost, and the Feast of Tabernacles. (See Lev. 23 for the Jewish religious calendar.) The men were usually accompanied by their families (see 1 Sam. 1 and Luke 2:40). "Do not cook a young goat in its mother's milk" (Ex. 23:19 niv; 34:26; Deut. 14:21). The young goat was a favorite food of the people, and cooking it in milk was supposed to improve the taste. To use the mother's milk to cook her own offspring would reveal an attitude of heart that could lead to all kinds of sin. Furthermore, cooking a kid this way was a part of a Canaanite pagan ceremony, and God didn't want His people emulating the idolaters. Since this law is connected with the Feast of Booths, the harvest festival, perhaps this pagan ritual had something to do with prosperity. The milk was then sprinkled on the trees and fields to help promote fertility, a magical practice that was forbidden to Israel.7

Reviling authority (22:28). They might blaspheme God with their lips but also by despising the laws He gave for their good, especially the ones relating to generosity to others (vv. 21–27). Blaspheming God was a capital offense (Lev. 24:10–16). It was against the law to speak evil of a ruler (Prov. 24:21–22; 1 Peter 2:17). Paul apologized when he inadvertently spoke evil of the high priest (Acts 23:4–5; 2 Sam. 19:19; 1 Kings 21:10). God has established human government (Rom. 13), and even if we don't respect the officer, we must respect the office.

Delay in obeying (vv. 29–30). The firstfruits belong to the Lord, whether it's a firstborn son, a firstborn male animal (Ex. 13), or the firstfruits of the field and orchard (Prov. 3:9–10). If it's wrong to withhold a man's garment (Ex. 22:26–27) or wages (James 5:4), how much worse is it to withhold from the Lord the gifts that He gives us to return to Him?

God is wise: follow His leading (23:20—24:8) The Israelites would remain at Sinai about eleven months, and then they would journey to KadeshBarnea where they were to enter the land (Num. 10:11—14:45). Failing to trust God and claim their inheritance, they were condemned to journey in the wilderness until the generation twenty years old and upward had all died, except for Caleb and Joshua. For thirty-eight years, God would guide His people and then bring them back to the borders of Canaan to enter and claim the land.

Defiled meat (v. 31). The reason behind this law is both religious and hygienic. The bodies of animals slaughtered incorrectly would still contain blood, and the eating of blood was forbidden (Lev. 22:8). Furthermore, a carcass lying in the field could quickly become spoiled and spread disease. "Free meat" could be very expensive. A holy people wouldn't want to touch it, let alone eat it.

The angel here is Jesus Christ, the Son of God, the Angel of the Covenant (Ex. 14:19). Only He can pardon transgressions and only in Him is the wonderful name of the Lord. God had prepared a place for His earthly people (23:20) just as Jesus is preparing a place for His heavenly people (John 14:1–6). If they followed the Lord, He would meet all their needs and defeat all their enemies.

Justice (vv. 1–8). This is an amplification of the ninth commandment (20:16), a warning not to endorse falsehood and promote injustice because of what the crowd is doing (Lev. 19:15–16; Deut. 22:13–19). Nor should God's people be influenced by the wealth or the poverty of the accused or by the bribes people offer them for their support (16:18–20; Isa. 1:23; Mic. 3:11). To condemn an innocent person for personal gain is to become guilty before God, and God doesn't acquit the guilty (Ex. 23:7 niv).6 But Moses also reminded them to be kind to their enemies and to the enemies' animals (vv. 4–5; Deut. 22:13–15).

Once again, the Lord warned them about the sin of idolatry, worshipping the false gods of the nations around them, the nations that they would defeat. If Israel devoted themselves wholly to the Lord, He would go before them, confound their enemies, and enable them to conquer the land. Indeed, the "terror of God" did go before Israel and weaken the people in the land

Exodus 23—24

(Josh. 2:11; Ex. 15:16). The "hornet" in 23:28 could well have been the insect that we know, because the people of the East respect the hornet (Deut. 7:20; Josh. 24:12). The Hebrew word is similar to the word for Egypt (zirah/mizraim), so some students believe that the reference is to the Egyptian armies that frequently invaded Canaan before the Jews arrived. In Isaiah 7:18, Egypt is compared to a fly and Assyria to a bee.

2 Jacques Ellul, The Humiliation of the Word (Grand Rapids: William B. Eerdmans, 1985), 86. The entire chapter ("Idols and the Word") is an insightful discussion of the dangers involved in replacing hearing the Word with trying to "see" something remarkable from God or about God. God is incomprehensible and "wholly other," and we can't begin to understand His nature or His will apart from what He chooses to say to us. An idol is not only a substitute for the person of God but also for the Word of God. 3 Abraham Joshua Heschel, I Asked for Wonder: A Spiritual Anthology, Samuel H. Dresner, editor (New York: Crossroad, 1996), 73. It's unfortunate that, in Jesus' day, some of the scribes and Pharisees had made an idol of the Scriptures and failed to know the God of the Scriptures (John 5:37–47). 4 Well-to-do men sometimes had concubines who were looked upon as legal but "secondary" wives. The law protected them from being classified as ordinary slaves and saw to it they were given their rights (Deut. 21:10–14). 5 The Latin word talis means "such like" and gives us the English word "retaliate," which means "to pay back in kind." The lex talionis (law of retaliation) was a principle that kept people from taking revenge and requiring more punishment than the crime demanded, as it were, killing a mosquito with a cannon. 6 As far as the criminal courts are concerned, the goal is to free the innocent and condemn the guilty, but when it comes to our relationship to God, there are no innocent people. "All have sinned and come short of the glory of God" (Rom. 3:23). But in His grace, because of Christ's sacrifice on the cross, God can declare righteous any guilty sinner who believes on Jesus Christ (4:5). God justifies the wicked and so changes them that they don't live wicked lives anymore! 7 Because of this law, orthodox Jews will not have milk and meat together at a meal.

It took Joshua and his army about seven years to conquer the land, and the victory was followed by a "mopping up" operation. God planned that they take the land gradually so they could control things, but some of the tribes never did fully conquer the territory that was assigned to them (Judg. 1—2). God set the boundaries of the land (Gen. 15:18–21), and they were reached during the time of David and Solomon (2 Sam. 8:1–14; 1 Kings 4:20–25), but when the nation divided, they began to lose territory to their enemies.

C.The covenant confirmed by blood—24

God is faithful: trust His covenant (24:1–8) The first two verses connect with 20:21, when God called Moses to ascend Sinai and bring with him the seventy elders, Aaron, and Aaron's sons Nadab and Abihu. Moses shared the words of God with the people, and once again they promised to obey everything God told them to do (24:3; 19:8). He then wrote down all that God had said, which means the Ten Commandments and the book of the covenant.

But it would take more than promises to ratify the book of the covenant, and Moses took care of that the next morning. He built an altar to the Lord and then set up twelve pillar-like stones to represent the twelve tribes of Israel. The young men set aside to serve as priests offered sacrifices to the Lord, because it was necessary to seal the covenant with blood. Some of the blood was sprinkled on the altar, signifying that God had forgiven His people of their sins.

INTERLUDE A

Moses then read the book of the covenant to the people and they affirmed their willingness to obey. Moses took the rest of the blood in the basins and sprinkled both the Book and the people (24:8; Heb. 9:19–20), thus ratifying the covenant. Israel had to realize their responsibility to obey the laws of the Lord. The covenant was now ratified by blood, and God would hold them to their promises. After all, they expected God to keep His promises!

s we begin our study of the tabernacle and the priesthood, we must pause to consider a few preliminary matters. First, because the book of Exodus isn't arranged topically, information about the tabernacle and the priesthood is distributed throughout Exodus 25—39 as well as Leviticus, Numbers, and Deuteronomy. Perhaps God guided Moses to write it that way so the priests (and believers today) would have to read all the material in order to learn what God had to say. All Scripture is inspired of God and all Scripture must be considered as you study any topic. To make it easier to study these chapters, I've collated the material in Exodus under several major headings, and I'll also refer to the other three books of Moses.

The promise of the Lord in Exodus 6:6–8 was now about to move into its third phase. God had redeemed His people (Ex. 1—18) and taken them to Himself as His people (Ex. 19—24); and now He was about to come and dwell among them and be their God (Ex. 25—40). The last section of Exodus will focus on the design, construction, and dedication of the tabernacle, and it's a section rich in spiritual truth and practical lessons.

Second, it would be easy to get detoured by examining every detail of every part of the tabernacle and the priestly garments, so I've focused on the major spiritual truths I believe God wants us to learn. Once you grasp these truths, you can study the other matters with more spiritual perception.

Notes

1 See John 1:18; 5:37; 6:46; Colossians 1:15; 1 Timothy 1:17; 6:16; Hebrews 11:27.

Finally, the tabernacle was a portable tent; it was

Exodus 24—40 love Him and have fellowship with Him, not because we have to but because we want to. God is seeking people who will worship Him "in spirit and in truth" (John 4:23–24).

not a place of assembly like a church building. Each time Israel broke camp, the Levites dismantled the tent carefully, wrapped the furnishings in their coverings, and carried them until the Lord told the people to stop. (The curtains and framework were carried on wagons.) At the new location, the tabernacle was reassembled and the furniture put into place (Num. 3—4). Each piece of furniture had rings attached through which poles were fitted so they could be carried in the wilderness march. The poles on the ark were never to be removed (Ex. 25:15; 1 Kings 8:8).

Climbing higher. At the base of the mountain, taking care not to get too close, the people of Israel waited for the words of the Lord. Moses, Aaron, Nadab and Abihu, and the seventy elders ascended higher and met with the Lord (Ex. 24:9–11), and then Moses and Joshua moved even higher (vv. 13–14). Finally, Moses alone went up higher and there saw the glory of the Lord (vv. 15–17).

All of this is an illustration of the important truth that we must grow in our worship experience with the Lord, and we are the ones who decide how "high" we will go. The people at the base of the mountain were afraid to hear God's voice and were satisfied to hear Moses speak to them (20:18–19), but Moses not only heard God's voice but saw God's glory! How tragic it is when God's people settle for the lowest level when there are new heights of blessing for those who seek God with their whole hearts.

CHAPTER TEN Exodus 24:9—25:40; 27:20–21; 30:11–16; 31:1–11; 35:4—36:38; 37:1–24; 38:21–31 THE PLACE WHERE GOD DWELLS— PART I F aithful to His promises in Exodus 6:6–8, the Lord delivered His people from Egypt (Ex. 1—18) and at Sinai "adopted" them to Himself as His special treasure (Ex. 19—24; Rom. 9:4). Now He was about to fulfill the rest of that promise by coming to the camp of Israel to dwell with His people (Ex. 25—40).

Israel had to worship at a distance, because that was God's command, but God summons believers today to enter into His presence through "the new and living way" (Heb. 10:19–25). "Draw near to God and He will draw near to you" (James 4:8). We don't come fearfully to a stormy mountain but confidently to a glorious heavenly city where our names are written down as citizens of heaven (Heb. 12:18–24).

In order to do this, the Lord needed two things: a place for His glory to dwell and servants to minister to Him in that place. Therefore, He commanded the Jews to build the tabernacle and to set apart the tribe of Levi to serve Him. The building of the tabernacle and the ordaining of the priesthood are the two major themes of Exodus 25—40.

Communing with God (vv. 9–11). When the Scripture says that the seventy-four men "saw God," this doesn't mean they beheld God in His essential being, for this isn't possible (John 1:18). They saw some of God's glory and they probably saw the throne of God on the sapphire pavement (see Ezek. 1:26), but the invisible God was hidden from them. After this vision of God, they shared a fellowship meal that climaxed the ratifying of the covenant. To eat together was a mark of friendship and agreement. God is glorious and high and lifted up, but He also condescends to fellowship with us!1

Throughout the book of Genesis, the Lord had walked with His people—Adam and Eve (3:8), Enoch (5:22–24), Noah (6:9), and the patriarchs (17:1; 24:40; 48:15), but now He would dwell with them (Ex. 25:8, 45–46; 29:44–46). Having the Lord dwelling in the camp was a great privilege for the nation of Israel (Rom. 9:4–5), for no other nation had the living God in their midst. But the privilege brought with it a great responsibility, for it meant that the camp of Israel had to be a holy place where a holy God could dwell.

Tarrying with God (vv. 12–18). God called Moses to go even higher so that He might give him the tables of stone on which He had written the Ten Commandments. This is the first mention of the tables of the law in Scripture. The glory cloud "abode" on Mount Sinai, and the Hebrew word translated "abode" is shekinah, a word that both Jewish and Christian theologians use to describe the presence of God. It's translated "dwell" in 25:8 and 29:45–46. The blazing fire on the mount reminds us that "our God is a consuming fire" (Heb. 12:29). Moses remained on the mount with God for forty days and forty nights (see Matt. 4:1–2), and during that time, God gave him the plans for the tabernacle and the priesthood.

These sixteen chapters record much more than the historical events surrounding the construction of the tabernacle and the inauguration of the priesthood. What Moses wrote reveals some profound spiritual truths about a holy God and how we should approach Him in worship and serve Him "acceptably with reverence and godly fear" (Heb. 12:28).

God summons us to worship Him (24:9–18) Worshipping God is the highest privilege and the greatest responsibility of the Christian life, because God is the highest Being in the universe and the One to whom we must one day give account. Everything that we are and do flows out of our relationship with the Lord. God created us in His image so we might

God designs the plan (25:9, 40; 26:30)2 Whenever God does a work, He has a plan for that

Exodus 24—40

God appointed Bezalel and Oholiab to direct the work, for without leaders there would be chaos, but He called for craftsmen to volunteer to assist them (35:10). We are born with different abilities, and at conversion, we received different gifts from the Holy Spirit, to be used for the good of the church and the glory of God (1 Cor. 12:1–13; Eph. 4:1–16; Rom. 12). "For it is God who works in you both to will and to do for His good pleasure" (Phil. 2:13 nkjv). The Jews built a tent that long ago turned to dust, but we're helping to build "a habitation of God in the Spirit" (Eph. 2:22) that will glorify God eternally.

work, whether it's building the tabernacle or the temple (1 Chron. 28:11–12, 18–19), a local church (Phil. 2:12–13), or the individual Christian life and ministry (Eph. 2:10). God warned Moses to make everything according to the pattern revealed to him on the mount (Ex. 25:40; Heb. 8:5).

The earthly tabernacle was a copy of the heavenly tabernacle where our Lord now ministers to and for His people (Heb. 8:1–5; 9:1). The book of Revelation mentions a brazen altar (6:9–11), an altar of incense (8:3–5), a throne (4:2), elders/priests (vv. 4–5), lamps (v. 5), a "sea" (v. 6), and cherubim (vv. 6–7), all of which parallel the main furnishings of the earthly tabernacle. It's a basic principle of ministry that we follow the pattern given from heaven, not the pattern of this world (Rom. 12:2).

God must be put first in everything (25:10–22; 37:1–9) There were six special pieces of furniture associated with the tabernacle and the ark of the covenant is mentioned first.3 A wooden chest forty-five inches long, twenty-seven inches wide, and twenty-seven inches high, it stood in the Holy of Holies where God's "shekinah" presence rested. On it rested the golden mercy seat which was God's throne (Ps. 80:1; 99:1; 2 Kings 19:15, all niv). The ark had many names besides "the ark of the covenant" (Num. 10:33). It was called "the ark of God" (1 Sam. 3:3), "the ark of the Lord" (Josh. 3:15), "the ark of the Lord God" (1 Kings 2:26), "the ark of the testimony" (Ex. 25:22), because the tables of the law were in it, "the holy ark" (2 Chron. 35:3), and "the ark of [God's] strength" (Ps. 132:8). The ark represented the power and authority of God in the camp of Israel, and this is why it's named first. This is the Old Testament illustration of Matthew 6:33.

III. Worship: The Lord Dwells with His People (25—40) A.Instructions about the tabernacle—25—27; 30—31

God provides the materials (25:1–9; 30:11–16; 35:4–29) We can give to God only that which He has first given to us, for all things come from Him. "Everything comes from you," said David in his prayer, "and we have given you only what comes from your hand" (1 Chron. 29:14 niv).

Not only did God create the materials that the people brought to Him (Isa. 66:1–2), but He also worked in their hearts so that they were willing to give generously (see 2 Cor. 8:1–5, 12). In fact, the people brought so much that Moses had to tell them to stop (Ex. 36:6–7)!

Several different kinds of materials were needed: precious metals (gold, silver), bronze, fabrics (yarn, fine linen, and goat's hair), wood, skins, olive oil, spices, and precious stones. It's been estimated that a ton of gold was used in the tabernacle as well as over three tons of silver. Where did all this wealth come from? For one thing, the Jews had "spoiled" the Egyptians before leaving the land (12:35–36), and no doubt there were also spoils from the victory over Amalek (17:8–16). God saw to it that they had everything they needed to build the tabernacle just as He had designed it.

The ark also teaches us about Jesus Christ. It was made of wood, which speaks of His humanity, but was completely overlaid with gold, which speaks of His deity. According to Hebrews 9:4, within the ark were the tables of the law (Ex. 25:16), a pot of manna (16:32–34), and Aaron's rod that budded (Num. 16— 17). These objects tell us that the law of God was in Christ's heart and He perfectly obeyed and fulfilled it (Ps. 40:6–8; Heb. 10:5–9); He is the Bread of Life who gives eternal life to all who receive Him (John 6:32); and He lives by the power of an endless life so we can be fruitful for God (Heb. 7:16).

D.Construction of the tabernacle—35—39

According to 30:11–16, Moses collected a half a shekel from each man of military age, and according to 38:21–31, all this silver amounted to 100 talents plus 1,775 shekels, a total of 301,775 shekels. (There are 3,000 shekels in a talent.) This came from 603,550 men who were twenty years of age and older. This silver was used to make both the sockets on which the posts stood and the hooks for the curtains.

The golden mercy seat upon the ark had a cherub at each end and their wings overshadowed the ark. Once a year, on the day of Atonement, the high priest was permitted to enter the Holy of Holies, where he sprinkled the blood of the sacrifices on the mercy seat (Lev. 16). This made atonement for Israel's sins for another year (vv. 29–34). The fulfillment of this type was when Jesus Christ died once for all for the sins of the world and took away sin by the sacrifice of Himself (Heb. 9:11—10:14).

God equips the workers (31:1–11; 35:30—36:7) Whether it's for building the tabernacle in the Old Testament, building the church in the New Testament, or building our lives and ministries today, the Holy Spirit of God must equip us and enable us to do the job. God gave Bezalel and Oholiab the skill and wisdom they needed, but He also equipped the craftsmen who worked under them, and led by the Spirit, in obedience to the Word, they constructed the tabernacle and its furniture.

Frequently in Scripture you find the image of finding safety "under His wings." Sometimes this refers to the mother bird protecting her young (Ps. 57:1; 63:7; Matt. 23:37; Luke 13:34), but it can also refer to being

Exodus 24—40 loaves, you learn that the Lord feeds His people, bears them on His shoulders, and carries them over His heart.

under the wings of the cherubim in the Holy of Holies (Ruth 2:12; Ps. 17:8; 36:7–8; 61:4; 91:1, 4).

Moses was permitted to enter the Holy of Holies where God spoke to him from the mercy seat and revealed His will for the people of Israel (Ex. 25:21–22; 29:42; 30:6, 36; Num. 7:89; see Ps. 91:1). God's people today have access into God's presence through the blood of Jesus Christ (Heb. 10:19–25), for He is our "mercy seat" (propitiation, Rom. 3:25; 1 John 2:2). Because of His blood shed for us, the throne of God is for us a throne of grace.

But there's also a sense in which the loaves remind us that Israel was called to feed a hungry world the spiritual bread the Lord had given them. They gave the world the Word of God, which is bread (Matt. 4:4), and Jesus who is the Bread of Life (John 6). Unfortunately, they turned from the Lord and ate at heathen altars, and God had to discipline them.

Paul compared the church to a loaf of unleavened bread (1 Cor. 5:1–8; see 10:16–17), and our task is to preach the Word and tell sinners about Jesus Christ, the Bread of Life. Since the twelve loaves were considered a meal offering, there would have been no leaven in the dough (Lev. 2:1–11), and God's people must keep themselves from all impurity. We aren't here to feed ourselves; we're here to feed a hungry world.

The ark of the Lord and the pillar of cloud led the way as the Jews marched from place to place (Num. 10:33–36). In their pilgrim journey, the people of God get their directions from the throne of God and follow the glory of God.

God is present to nourish His people (25:23–29; 37:10–16) As the priest walked into the holy place from the outer court, on the right he would see the table of "presence bread," on the left the golden lampstand, and ahead of him the golden altar of incense standing before the beautiful veil that separated the holy place from the Holy of Holies.

The loaves of bread were very special and were not to be eaten carelessly, even by the priests. Any priest who was defiled and ate the bread or any of the sacrificial meat that belonged to the priests, was in danger of death (Lev. 22:3–9).

God enlightens our worship and service (25:31–40; 27:20–21; 37:17–24; Lev. 24:1–3) The candlestick was hammered out of about seventyfive pounds of gold, but we aren't told its dimensions. It was undoubtedly a beautiful work of art with its six branches decorated with almond flowers, buds, and blossoms. The six branches and the central shaft provided seven lamps which were fed by oil and kept burning constantly (Ex. 27:20–21; Lev. 24:1–4).5

The table was three feet long, a foot and a half wide and twenty-seven inches high. Like the ark, it was made of acacia wood covered with gold, another reminder of our Savior's humanity and deity. Jesus is the Bread of Life who took upon Himself a human body that He might come to this earth and die for our sins (John 6:26).

Twelve loaves of bread were baked each week, following the recipe given in Leviticus 24:5–9. The text doesn't explain how big these loaves were, but from the amount of flour required, they must have been quite large.4 It's likely that the flour was provided by the people as a gift to the Lord. Each Sabbath, the old loaves were removed and eaten by the priests in the holy place, and the new loaves were put in their place.

Since there was no way to let in natural light from the outside, the golden lampstand was the only source of light available in the holy place. Without it, the priests couldn't have carried on their various ministries. God wants us to offer Him intelligent worship, not ignorant worship (John 4:19–24; Acts 17:22–31; Rom. 1:18–25), and to do that, we need the light of the Word of God to guide us (Ps. 119:105, 130; Prov. 6:23). Aaron and his sons were to trim the lamps each time they offered the incense on the golden altar (Ex. 30:7–8). We shall see later that the fragrant burning incense represents prayer ascending to God, and the Word of God and prayer must go together (Acts 6:4): Prayer is enlightened by the Word (John 15:7), and the Word is opened up to us as we pray (Ps. 119:18; Eph. 1:15–23). Both the study of the Word and the exercise of prayer must be energized by the Holy Spirit, who is symbolized by oil (the lampstand, Zech. 4:1–7) and fire (the altar, Acts 2:3–4).

When the bread was placed on the table, it was always accompanied by incense, which was probably burned in one of the special utensils (Ex. 25:29). The use of incense suggests that the bread was actually a "meal offering" to the Lord (Lev. 2:1–11) in thanksgiving to Him for "daily bread." If the flour was a gift from the people, it was their sacrifice of thanksgiving to God for His provision for their needs.

The loaves are called "showbread" (Ex. 25:30) or "presence bread," literally "bread of faces." The presence of twelve loaves of bread in the holy place couldn't help but remind the priests that they were serving the twelve tribes of Israel, God's chosen people. Through these loaves, the twelve tribes were presented before God and God was present with them in their camp, beholding their worship and their daily walk. The tribes were also represented by the jewels on the breastplate and the shoulders of the high priest (28:6–21). When you combine the images of the jewels and the

But the candlestick also reminds us of the people of Israel, chosen by God to be "a light to the Gentiles" (Isa. 42:6; 49:6). However, the lampstand wasn't in the outer court of the tabernacle where everybody could see it, but in the holy place where only God and the priests could see it. How, then, does it symbolize Israel's witness to the Gentiles? Israel's relationship to

Exodus 24—40 house of Obed-Edom for three months (2 Sam. 6:1–11) and then was brought to Jerusalem (vv. 12–19). David's great desire was to build a beautiful house for the ark, but God chose his son Solomon instead (2 Sam. 7; 1 Chron. 17). The last time we meet the ark in Scripture is in the heavenly temple (Rev. 11:19). In that context, it is a symbol of the faithfulness of God to keep His covenant with His people, and an assurance that His law will be vindicated and His glory revealed. 4 The Hebrew text doesn't have the word "ephah" in verse 5, so we really don't know how much flour was used for each loaf. If the measure was indeed an ephah, then each loaf was made from about four quarts of flour—and that's a large loaf! Could two rows of six loaves that large fit on such a small table? Or were the six loaves stacked on top of each other? 5 The Hebrew text of Exodus 27:20 reads "that they may be kept burning continually."

God in sacrifice and worship determined the strength and extent of their witness. It was when they turned from the worship of the true and living God and began to worship idols that they lost their witness to the Gentile nations.

Jesus Christ also came to be a "light to the Gentiles" (Luke 1:79; John 8:12), and that light is spread through the witness of the church (Acts 13:47–48; Phil. 2:14–16; Matt. 5:14–16). In Revelation 1:9–20, our Lord stands in the midst of seven lampstands which represent the seven churches of Asia Minor in John's day. In the tabernacle, there was one lampstand, beaten out of one talent of gold, representing the one nation of Israel and its witness. Though the church is one people, it spreads the light through many individual assemblies in many places in the world.

The lights in the seven lamps on the lampstand were fed by oil that was especially prepared for that purpose (Ex. 27:20–21). Just as the people brought the fine flour for the baking of the loaves, so they brought clear oil for the maintaining of the lights on the lampstand (Ex. 25:27–28; 35:10, 14). Zechariah 4:1–4 informs us that this oil symbolizes the Holy Spirit of God, without whose power we can't glorify Christ (John 16:14) or effectively witness of Him (Acts 1:8). "Without Me," said Jesus, "you can do nothing" (John 15:5 nkjv). What was done by the priests in the sanctuary was done for the Lord (Ex. 28:1, 3–4, 41; 29:1) and before the Lord (27:21; 40:25; Lev. 24:4). It mattered not that the people in the camp were ignorant of what the priests were doing, because God saw it all, and their task was to please Him. The most important part of a Christian's life is the part that only God sees. If God is pleased by what He sees, and our conscience is clean before Him, then we don't have to worry about what people think or say about us (1 Cor. 4:1–5). He will accept our ministry and bless it.

CHAPTER ELEVEN Exodus 26:1–37; 27:1–19; 30:1–10, 17–21; 37:25–29; 38:1–20 THE PLACE WHERE GOD DWELLS— PART II W e have three more pieces of tabernacle furniture to study: the incense altar; the laver; and the brazen altar. Then we want to look at the tabernacle structure itself, the framework, the coverings, and the veils. As we study, our emphasis will continue to be on the God of the tabernacle and what He does for His people.

God hears the prayers of His people (30:1–10, 34–38; 37:25–29) The altar of incense was made of acacia wood overlaid with gold, and was a foot and a half square and three feet high. It was the tallest piece of furniture in the holy place. It had an ornamental gold rim ("crown") around the top and golden "horns" at each corner. It stood before the veil that separated the Holy of Holies from the holy place, and the priest burned incense on it each morning and evening when he trimmed the lamps.

Notes

1 God is both transcendent and immanent, high above us and close to us, and we must maintain a balanced outlook in our theology and our worship. If we overemphasize the transcendent, we may try to worship a God so far away that He's beyond helping us, but if we stress only the immanent, we may try to be so unduly familiar with God that we fail to honor His greatness. The secret is balance. 2 The Old Testament tabernacle had many different names, including: the tent of meeting (27:21), the tabernacle of the Lord (Lev. 17:4), the tent/tabernacle of testimony (Num. 1:50; 9:15), the sanctuary of the Lord (19:20), the house of God (Judg. 18:31), the house of the Lord (1 Sam. 1:7), and the temple of the Lord (v. 9). 3 When the Jews entered the Promised Land, the ark was first located in Gilgal (Josh. 4:19; 9:6), but then Shiloh became its home (9:27; 18:1; 19:51; 22:12; Judg. 21:12; 1 Sam. 4–5). The Philistines returned the ark to Kiriath-Jearim where it stayed for twenty years (6:21—7:2). After David's aborted attempt to bring the ark to Jerusalem, it was placed in the

In the Bible, burning incense is often a picture of prayer. "Let my prayer be set forth before thee as incense," David prayed (Ps. 141:2), and John saw the elders in heaven with "golden bowls full of incense, which are the prayers of the saints" (Rev. 5:8; see 8:3–4).1 Whenever the priest burned the incense, it was a call to the people for a time of prayer (Luke 1:8–10). The fire for burning the incense came from the brazen altar where the sacrifices were offered to God (Lev. 16:12–13; Num. 16:46). This suggests that true prayer must be based on the work of Christ on the cross and on our complete dedication to God. A true fervency in prayer isn't a religious emotion we work up ourselves; rather, it's a blessing that God sends down as we yield

Exodus 24—40 ourselves to Him. John Bunyan, author of The Pilgrim's Progress, said, "In prayer it is better to have a heart without words, than words without a heart." Coldhearted praying is not effective praying (James 5:16).

sacrifice, the first thing he met was a white linen fence, 150 feet long and seventy-five feet wide, that surrounded the tabernacle and created a courtyard area where the priests ministered. The tabernacle proper stood at the west end of this courtyard, and at the east end was a thirty-foot entrance to the enclosure. Here the priests met the people who came to offer sacrifices and examined each animal carefully to make sure it was acceptable. The worshipper would put his hand on the animal's head to identify with the offering (Lev. 1:1–9), and then the priest would slay the animal and offer it on the brazen altar according to the regulations given in Leviticus 1—7.4

In order to please God and not be in danger of death, the priest had to use not only the right fire on the altar but also the prescribed mixture of spices for the incense (Ex. 30:34–38). Nadab and Abihu tried to worship God with "false fire" and were killed (Lev. 10). Any Israelite who tried to duplicate this special incense for his own personal use would be cut off, which could mean death.

Prayer isn't simply a jumble of words we mix together with the hope they'll be heard by God and answered. The Bible names some of the "ingredients" of prayer—adoration, confession, thanksgiving, petition, submission (1 Tim. 2:1; Phil. 4:6)—and even gives us a pattern to follow (Matt. 6:5–15).2 You can be sure that the priest didn't rush into the tabernacle, quickly burn the incense, and then rush out. No, he prepared himself and reverently approached the altar, knowing that he was in the presence of the holy God.

There was only one entrance to the enclosure and therefore only one way to get to the altar of God. When God puts up a fence and assigns the way in, nobody has the authority to question it or change it. Jesus claimed to be the only door (John 10:9) and the only way to God (14:6), which explains why Peter said, "Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12 nkjv). In today's pluralistic society, many people like to think that every way is acceptable to God, but that attitude leads to death (Prov. 14:12; 16:25; Matt. 7:13–27).

Because of the work of Christ on the cross, believers today can go through the veil into the very presence of God, and there present their worship and petitions in the name of Jesus (Heb. 10:19–25). Our living, reigning Priest-King, Jesus Christ, is interceding continually for us in heaven (Rom. 8:33–34; Heb. 4:14–16; 7:19–28), and the Holy Spirit also intercedes in our hearts (Rom. 8:26–27). While it's good to open and close the day with special prayer, as the priests did, it's also good to "pray without ceasing" (1 Thess. 5:17) and stay in communion with the Lord all during the day.

The brazen altar was a hollow "box," seven and a half feet wide and four and a half feet high, made of acacia wood covered with bronze. In Scripture, bronze is often identified with judgment (Num. 21:4–9; Deut. 28:23; Rev. 1:15). Two and a half feet from the top, inside the "box," was a bronze grating on which the priests kept a fire burning (Lev. 6:8–13) and through which the ashes of the wood and the sacrifices fell. Because they were part of offerings dedicated to God, these ashes were considered ceremonially clean and were collected on the east side of the altar. Regularly, the priests carried these ashes outside the camp to a clean place (1:16; 4:12; 6:10–11).

The priests were warned not to use this golden altar for anything other than burning incense (Ex. 30:9), for there are no substitutes for prayer. No amount of sacrificing can take the place of true praying. The golden altar wasn't a place for making bargains with God or trying to change His mind (James 4:1–4; 1 John 5:14–15). It was a place for adoring Him and praying, "Thy will be done."

Unlike the golden altar of incense in the holy place, the brazen altar was a place of bloodshed and death, for "without the shedding of blood there is no forgiveness" (Heb. 9:22 niv). If a sinner could manage to enter the tabernacle courtyard and wash in the laver, that wouldn't save him, nor would he be forgiven if he entered the holy place and ate the bread or burned the incense. The way into the presence of God began at the brazen altar where innocent victims died for guilty sinners. In short, the brazen altar takes us immediately to Calvary where the Son of God died for the sins of the world (Matt. 26:26–28; John 1:29; 3:14–16; Rom. 5:8; 1 Peter 2:24). Each morning, the priests were to offer a burnt offering on the brazen altar (Ex. 29:42–43), a picture of total dedication to the Lord (Lev. 1). That would be a good way for each of God's children to begin the day, presenting ourselves in total dedication to God as "living sacrifices" (Rom. 12:1–2).

It's worth noting that the special incense had to be "salted" (Ex. 30:35 niv), for salt is a symbol of purity and of a covenant relationship (Lev. 2:13). "If I regard iniquity in my heart, the Lord will not hear" (Ps. 66:18 nkjv). We're commanded to lift up "holy hands" as we pray, and to remove "anger or disputing" from our hearts (1 Tim. 2:8 niv). If God killed every believer today who didn't pray as He has ordered, how many of us would survive a prayer meeting?3

Once a year, on the day of Atonement, the priest had to apply blood to the incense altar in order to make it ceremonially clean before God (Ex. 30:10). Even in our praying we can sin!

God receives His people's sacrifices (27:1–8; 38:1–7) When a worshipper came to the tabernacle to offer a

Preachers and evangelists sometimes invite people in their congregations to "come to the altar," but there

Exodus 24—40 their feet (John 13:1–15).5 When we trust Christ to save us, we're "washed all over" (v. 10; 1 Cor. 6:9–11) and don't require another bath, but as we go through life, our feet get dirty and we need to be cleansed. If we aren't cleansed, we can't have fellowship with the Lord (John 13:8), and if we're out of fellowship with the Lord, we can't enjoy His love or do His will. When we confess our sins, He cleanses us, and when we meditate on the Word, the Spirit renews us and restores us.

are no altars on earth that are ordained of God or acceptable to God. Why? Because the death of Jesus Christ took care of the sin problem once and for all (Heb. 9:25–28). No more sacrifices can be or should be offered. The Lord's Supper (Communion, Eucharist) is a reminder of His sacrifice, not a repeat of His sacrifice.

The only "altar" believers have today is Jesus Christ Himself who bears on His glorified body the wounds of the cross (Heb. 13:10; Luke 24:39; John 20:20). As a holy priesthood, believers "offer up spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5 nkjv, italics mine). We present to Him our bodies (Rom. 12:1–2), our material wealth (Phil. 4:18), praise and good works (Heb. 13:15–16), and a broken heart (Ps. 51:17).

Twice David prayed, "Wash me" (Ps. 51:2, 7), and God answered that prayer (2 Sam. 12:13). But Isaiah told the sinners of his day, "Wash and make yourselves clean" (Isa. 1:16 niv), which suggests that we need to clean up our own lives and put away the things that defile us. Paul had this in mind when he wrote, "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1). For the priests, washing in the laver wasn't a luxury; it was a necessity. Keeping themselves clean was a matter of life and death!

God wants His people to be clean ( 30:17–21; 38:8) In the tabernacle courtyard, the laver stood between the brazen altar and the tent, and the priests and Levites had to stop there regularly to wash their hands and feet. If they entered the tent or served at the brazen altar without first washing, they were in danger of death.

God wants His people to appreciate and enjoy His blessings (26:1–37; 27:9–19; 36:8–38; 38:9–20) "Honor and majesty are before Him," wrote the psalmist; "strength and beauty are in His sanctuary" (Ps. 96:6). The strength of His sanctuary is revealed in its construction, and the beauty is revealed in its adornment.

The Lord didn't specify either the size or shape of the laver, nor do the instructions say anything about how it was carried when the nation was moving to a new location. The size and shape of the laver wasn't the important thing; it was the contents of the laver that really mattered. It held clean water, and the supply was replenished all day long by the Levites.

Strength. The tabernacle proper was a solid structure over which the beautiful curtains were draped. Twenty boards of acacia wood, fifteen feet high and twenty-seven inches wide, overlaid with gold, formed the north and south walls, and eight similar boards formed the west wall. Each of these boards stood on two silver bases made from the shekels ("redemption money") collected from the Jewish men of military age. Since the structure stood on the uneven ground, these bases were necessary for stability and security. God's sanctuary didn't rest on the shifting sands of this world but on the solid foundation of redemption. The fortyeight boards were further strengthened by four long rods (cross-bars) that ran through golden rings on each board.

In Scripture, water for drinking is a picture of the Spirit of God (John 7:37–39), while water for washing is a picture of the Word of God (Ps. 119:9; John 15:3; Eph. 5:25–27). The laver, then, typifies the Word of God that cleanses the mind and heart of those who receive it and obey it (John 17:17). The fact that the laver was made out of the bronze mirrors of the Jewish women (Ex. 38:8) is evidence that it typifies God's Word, for the Word of God is compared to a mirror (James 1:22–26; 2 Cor. 3:18).

Under the Old Testament economy, there were three ways to achieve ceremonial cleansing: by water, by fire, or by blood. We are cleansed from the guilt of sin by the blood of Jesus Christ shed for us on the cross, and when we confess our sins, that blood cleanses us (1 John 1:5—2:2). But when we disobey God, our hearts and minds are defiled by sin (see Ps. 51), and it's the "washing of the word" (Eph. 5:26) that restores us.

At the east end of the tabernacle stood five posts on which a linen curtain hung, beautifully embroidered with blue, purple, and scarlet yarn. This was the door into the holy place. Some students believe that a rod ran straight through the boards of the north and south walls, connecting them to the end pillars and adding even more stability to the framework.

But the Old Testament priests became defiled, not by sinning against God but by serving God! Their feet became dirty as they walked in the courtyard and in the tabernacle (there was no floor in the tabernacle), and their hands were defiled as they handled the sacrifices and sprinkled the blood. Therefore, their hands and feet needed constant cleansing, and this was provided at the laver.

Beauty. Gold, blue, purple, scarlet, and white are the major colors used in the hangings and coverings of the tabernacle.6 The linen fence around the sacred area was white, reminding us of the holiness of God. The thirty-foot gate at the east end of the tabernacle was embroidered with blue, purple, and scarlet against the white background. Blue is the color of the sky and reminds us of heaven and the God of heaven. Purple is

When He was with them in the Upper Room, our Lord taught His disciples this same lesson by washing

Exodus 24—40 are those who dwell in Your house; they will be still praising You (84:1–2, 4 nkjv).

the royal color that speaks of the King, and scarlet makes us think of blood and the sacrifice of the Savior.

The holy place and Holy of Holies were covered with four different coverings (curtains) that draped over the walls and hung down to the ground. People looking at the tabernacle would see the leatherlike outmost covering composed of badgers' skins ("sea cows," (niv), which protected the other coverings as well as the tabernacle proper and its furnishings. Beneath that protective covering was a curtain of rams' skins dyed red, then a fabric woven of goats' hair, which may well have been black, and last of all a beautiful covering of fine linen embroidered with cherubim in blue, purple, and scarlet.

What Old Testament believers had in the tabernacle, and later in the temple, God's people today have in Jesus Christ. The furnishings and the ceremonies point to Christ and reveal the many glorious aspects of His character and the salvation He gives to all who trust Him. Every spiritual need of the Jewish people was met in the provisions of the tabernacle, and in Jesus Christ we have everything that we need "for life and godliness" (2 Peter 1:3).

Any approach to the Christian life that adds anything to the person and work of Jesus Christ as revealed in Scripture is not the right approach. All fullness dwells in Christ (Col. 1:19) as well as all the fullness of the Godhead (2:9). In Christ are "hidden all the treasures of wisdom and knowledge" (v. 3), and we must "seek those things which are above, where Christ is, sitting at the right hand of God" (3:1 nkjv). In Christ God's people have every spiritual blessing (Eph. 1:3), and He is all they need.

Between the holy place and the Holy of Holies, the veil hung from golden clasps, supported by four pillars. It was embroidered with cherubim in white, scarlet, blue, and purple. Hebrews 10:20 says that this veil typifies the body of Christ, for when His body was offered on the cross, the veil of the temple was torn from top to bottom (Mark 15:38). Some students see a parallel between the four gospels and the four pillars that supported the veil with the four colors. Purple speaks of royalty—the gospel of Matthew, the Gospel of the King. Scarlet reminds us of sacrifice—the Gospel of Mark, the gospel of the Suffering Servant. White speaks of the perfect Son of Man—the gospel of Luke, and blue points to heaven—the gospel of John, the gospel of the Son of God who came from heaven to die for our sins.

To the believers who loved God and wanted to please Him, the holy sanctuary was the source of food and drink for their souls. "Both high and low among men find refuge in the shadow of your wings [the Holy of Holies]. They feast on the abundance of your house" (Ps. 36:7–8).

In like manner, believers today feast on Jesus Christ and find in Him all the satisfaction they need.

Appreciation. No matter how common the tabernacle may have appeared to outsiders, everything within the sanctuary was costly and beautiful, and it all spoke of the Savior who the people of Israel would give to the world.

Notes

1 These are not prayers offered by people in heaven who have been "made saints" and through whom people on earth can pray. All who have trusted Jesus Christ as Lord and Savior are saints (set-apart ones) and have the privilege of prayer. The two passages in the book of Revelation teach us that no true prayer of faith offered by God's children is ever lost but will be answered in God's way and God's time. 2 What is traditionally called the "Lord's Prayer" should be called the "Disciple's Prayer," because our Lord could never pray it. He never said "Our Father" in His prayers, and He certainly didn't need to ask for the forgiveness of sin! This prayer can be prayed meaningfully, from the heart, but it must not be recited carelessly like a religious charm. Basically, this prayer gives us a pattern to follow: God's concerns come first (vv. 9–10) before we bring our own requests (vv. 11–13). Our own personal requests must be tested by whether or not we're sincerely concerned about honoring God's name, hastening God's kingdom, and doing God's will. Prayer isn't getting our will done in heaven; it's getting God's will done on earth. 3 All of our speech is to be "seasoned with salt" (Col. 4:6), which suggests that we ought to speak to people with the same holy reverence that we speak to God, for He hears what we say. The ability we have to speak to each other is as much a sacred gift of God as the privilege of prayer. Note how David connects the two in Psalm 141:1–3. 4 For an exposition of the meaning of the sacrifices listed in Leviticus 1—7, see my book Be Holy (Cook).

Godly believers in the Old Testament realized the treasures they possessed in God's house. Listen to David's testimony:

One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple (Ps. 27:4).

Lord, I have loved the habitation of Your house, and the place where Your glory dwells (26:8 nkjv).

We shall be satisfied with the goodness of Your house, of Your holy temple (65:4 nkjv).

And the sons of Korah wrote:

How lovely is Your tabernacle, O Lord of hosts! My soul longs, yes, even faints for the courts of the Lord; my heart and my flesh cry out for the living God. … Blessed

Exodus 24—40 they certainly didn't earn this position or deserve it. But, that God should save sinners like us, make us His children, and form us into a "holy priesthood" is also an act of His grace, and we should never lose the wonder of this spiritual privilege. "You did not choose Me, but I chose you" (John 15:16 nkjv).

5 In washing their feet, our Lord also taught the disciples the importance of humble service to one another. They occasionally wanted to seek the highest places, but Jesus gave them an example of taking the lowest place. 6 Blue, purple, and scarlet are found together twenty-four times in the book of Exodus. The priestly garments include gold, blue, and purple (28:6, 15; 39:2, 5, 8).

It's unfortunate that Nadab and Abihu disobeyed the Lord and were killed (Lev. 10). When Aaron died, Eleazer became his successor (Num. 20:22–29); and Ithamar's descendants continued in priestly ministry even after the captivity (Ezra 8:1–2).

CHAPTER TWELVE Exodus 28—29; 30:22–33; 39 THE HOLY PRIESTHOOD I

B.Consecration of the priests—28—29

God's people today must remember that our first obligation is to please the Lord and serve Him. If we do this, then He will work in us and through us to accomplish His work in this world. When Jesus restored Peter to discipleship, He didn't ask "Do you love the ministry?" or even "Do you love people?" His repeated question was, "Do you love me?" (John 21:17) Just as a father's most important obligation is to love his children's mother, so the servant's most important obligation (and privilege) is to love the Lord. All ministry flows out of that relationship.

t was God's desire that the nation of Israel be "a kingdom of priests" (19:6) in the world, revealing His glory and sharing His blessings with the unbelieving nations around them. But in order to magnify a holy God, Israel had to be a holy people, and that's where the Aaronic priesthood came in. It was the task of the priests (Aaron's family) and the Levites (the families of Kohath, Gershon, and Merari; see Num. 3—4) to serve in the tabernacle and represent the people before God. The priests were also to represent God to the people by teaching them the law and helping them to obey it (Lev. 10:8–11; Deut. 33:10; Mal. 2:7).

A part of pleasing the Lord was wearing the priestly garments. The high priest, the priests, and the Levites couldn't dress as they pleased when they ministered at the tabernacle; they had to wear the garments God designed for them. God provided these garments for at least three reasons: (1) they gave the priests "dignity and honor" (Ex. 28:2 niv) and set them apart, just as a uniform identifies a soldier or a nurse; (2) they revealed spiritual truths relating to their ministry and our ministry today; and (3) if the priests didn't wear the special garments, they might die (vv. 35, 43).

But Israel failed to live like a kingdom of priests. Instead, the spiritual leadership in the nation gradually deteriorated until the priests actually permitted the people to worship idols in the temple of God (Ezek. 8)! The Lord punished His people by allowing the Babylonians to destroy Jerusalem and the temple and carry thousands of Jews into exile. Why did this happen? "But it happened because of the sins of her prophets and the iniquities of her priests, who shed within her the blood of the righteous" (Lam. 4:13 niv).

Priests are chosen to serve the people (28:6–30; 39:2–21) In serving God and the people, the high priest wore seven pieces of clothing: undergarments (vv. 42–43); a white inner robe ("coat"; v. 39; 39:27; Lev. 8:6–7); a blue robe over that, with bells and pomegranates on the hem (Ex. 28:31–35; 39:22–26); the ephod, a sleeveless garment of gold, blue, purple, and scarlet, held together by a jeweled clasp on each shoulder (28:6–8; 39:1–5; Lev. 8:7); a girdle at the waist (Ex. 28:8); a jeweled breastplate, held in place on the ephod by golden chains attached to the shoulder clasps (vv. 9–30; 39:8–21); and a white linen turban ("miter," 28:39) with a golden plate on it that said "Holy to the Lord" (v. 36 niv).

Today, God wants His church to minister in this world as a "holy priesthood" and a "royal priesthood" (1 Peter 2:5, 9).1 If God's people are faithful in their priestly ministry, they will "proclaim the praises of Him who called [them] out of darkness into His marvelous light" (1 Peter 2:9 nkjv). As we study the Old Testament priesthood, you will see significant parallels between the work of the Jewish priests in the past and the ministry of "the holy priesthood" in the church today.2

Priests are chosen to serve God (28:1, 3, 41; 29:1, 44) The Lord's words "to minister unto Me" are found five times in these two chapters, and also in 30:30; 40:13, 15; Leviticus 7:35. To be sure, the priests ministered to the people, but their first obligation was to minister to the Lord and please Him. If they forgot their obligation to the Lord, they would soon begin to minimize their responsibilities to the people, and the nation would decay spiritually. (See Mal. 1:6—2:9.)

The ephod and girdle (28:6–14; 39:2–7). "Ephod" is the transliteration of a Hebrew word for a simple sleeveless linen garment that reached to the ankles, usually associated with religious service (1 Sam. 2:18; 2 Sam. 6:14). The high priest's ephod and girdle were made of white linen beautifully embroidered with blue, purple, and scarlet threads. The ephod was of two pieces, front and back, held together on each shoulder by a jeweled golden clasp and at the waist by the beautiful girdle.

That God chose Aaron and his sons to minister in the priesthood was an act of sovereign grace, because

Exodus 24—40 and Thummim" ("lights and perfections") which the high priest used to determine the will of God for the nation (Ex. 28:30; Num. 27:21; 1 Sam. 30:7–8). We don't know what the procedure was, but it was the priests' duty to perform it (Deut. 33:8; Ezra 2:63; Neh. 7:65). Some think there were two stones in the pouch, one black and one white, and the stone the priest withdrew indicated the will of God. Or perhaps they were jewels that shone in a special way to indicate the leading of the Lord. It's useless to speculate because the details haven't been revealed to us.

The significant thing about this ephod was not the fabric or the colors. It was that the names of six tribes of Israel were engraved on each onyx stone on the shoulder clasps, according to their birth order. Whenever the high priest wore his special robes, he carried the people on his shoulders before the Lord. Furthermore, these two onyx stones reminded him of two important facts: (1) the tribes of Israel were precious in the sight of God; (2) he wasn't in the tabernacle to display his beautiful robes or to exalt his special position, but to represent the people before the Lord and carry them on his shoulders. He had been called, not to serve himself but to serve his people.3

Believers today don't have devices such as the Urim and Thummim for determining what God wants us to do, but we do have the Word of God to guide our steps (Ps. 119:105). The Word of God reveals the God of the Word, His character, His desires, and His purposes for His people, and the better we know God, the better we can discover His will. God's Word contains precepts for us to obey, warnings for us to heed, promises for us to claim, and principles for us to follow. If we're sincerely willing to obey, God is willing to direct us (John 7:17; Ps. 25:8–11).

If the church is to be faithful as a holy priesthood, believers must serve Christ by serving one another and serving a lost world. Jesus said, "I am among you as the one who serves" (Luke 22:27), and it's His example that we should follow (John 13:12–17). In the highpowered spiritual atmosphere of the tabernacle, it would be easy for the priest to ignore the common people outside, many of whom had burdens and problems and needed God's help. "Let each of you look out not only for his own interests, but also for the interests of others" (Phil. 2:4 nkjv).

But if we had a simple infallible method of determining the will of God such as the Urim and Thummim, we probably wouldn't pray as much, search the Scriptures as much, or humble ourselves as much as we do today as we seek God's direction. But seeking and doing God's will is the way we grow in the Lord, and sharing in the process is as much a blessing as knowing the results.

The breastplate (28:15–30; 39:8–21). The breastplate was a piece of beautifully embroidered fabric, nine inches square when folded double. It hung on the high priest's chest, supported by two golden chains attached to the shoulder clasps. On the breastplate were twelve beautiful jewels, arranged in four rows, each stone representing one of the tribes of Israel. The stones were probably arranged according to the order of the tribes as they marched (28:21; see Num. 10).

Priests must serve in the fear of God (28:31–43; 39:22–31) Moses enumerates some additional articles of clothing.

So the high priest not only carried the people on his shoulders, but he also carried them over his heart. If we don't have sincere love in our hearts, we won't be concerned about the needs of others, and we won't want to help them. "My little children, let us not love in word, neither in tongue; but in deed and in truth" (1 John 4:18). As servants of God, we should be able to say honestly to the people we serve, "I have you in my heart" (Phil. 1:7).

The blue robe (28:31–35; 39:22–26), worn under the ephod, was distinctive in at least three ways. For one thing, it was seamless, reminding us of our Lord's seamless robe that symbolized His perfect character and integrity (John 19:23). The collar around the opening for the head was woven so that it would not tear. During our Lord's ministry on earth, some people tried to "tear" the seamless robe of His character and accuse Him of wrong, but they never succeeded. Finally, around the hem of this garment hung pomegranates made of blue, purple, and scarlet yarn, with golden bells hanging between them. The pomegranates symbolized fruitfulness and the golden bells gave witness that the high priest was ministering in the holy place.4 The bells and pomegranates remind us that our priestly walk must be fruitful and faithful, always giving witness that we're serving the Lord with integrity.

The variety of stones on the breastplate suggests the variety of people in the church and in the world, all of them precious to God. Each of the tribes had its own distinctive outlook and personality, and no two were alike. Some were quick to go to battle, while some stayed home (Judg. 5:13–18). Some were easy to work with while others liked to argue and be important (Judg. 8). Yet the Lord loved them all and the high priest had to minister to them all.

"Pastoring a church would be a wonderful experience if it weren't for people!" a young minister said to me. I reminded him that helping people and meeting their spiritual needs is what ministry is all about, and this demands a great deal of patient love on our part. We are a "holy priesthood" and a "royal priesthood," but we must constantly be a "loving priesthood."

The turban (28:36–38; 39:27–31) was worn only by the high priest, while the other priests wore linen bonnets. At the front of the turban was the golden plate that read "Holiness to the Lord" ("Holy to the Lord," niv). The whole purpose of the Levitical system was to make men and women holy and therefore pleasing to the Lord.

Within the folded breastplate were kept "the Urim

It comes as a shock to some people to learn that

Exodus 24—40 didn't sense the life and power of the Spirit in what went on. Because the participants weren't focused on honoring God, the meeting killed itself.

Jesus did not die to make us happy; He died to make sinners holy. "Be holy, for I am holy" was a frequent command to the Jews (Lev. 11:44–45; 19:2; 20:7, 26; 21:8) and it's repeated in 1 Peter 1:15–16 for believers today. The first step toward happiness is holiness. If we're right with God, then we can start being right with others and with the circumstances of life that trouble us. If you aim for happiness, you'll miss it, but if you aim for holiness, you'll also find happiness in the Lord.

Priests must be consecrated to God (29:1–37; 30:22–33) God commanded that the high priest and his sons participate in a public consecration service that would set them apart as God's servants. There were at least seven stages in this service.

In wearing this holy turban and its gold "crown," the high priest identified himself with the sins of the people as they brought their offerings to the Lord (Ex. 28:38). Just as Christians bring their holy sacrifices to God through Jesus Christ, and this makes the sacrifices acceptable (1 Peter 2:5), so the gifts of the people were acceptable to God because of the intercession of the high priest. However, our Lord and Intercessor in heaven doesn't need any special garments or "holy crowns" to qualify for ministry, because He is the holy Son of God, and in Him there is no sin.

The priests were washed (Ex. 29:4; Lev. 8:6). Moses gathered the materials that were needed for the ordination service and brought Aaron and his sons to the door of the tabernacle. The erecting of the tabernacle isn't described until Exodus 40, but it appears that the dedication of the tabernacle and the consecration of the priests occurred on the same day (vv. 12–15).

Sin is pictured by many images in the Bible, such as disease (Isa. 1:4–6), darkness (1 John 1:5–10), drowning (Ps. 130:1–4), and even death (Eph. 2:1, 5; John 5:24), but frequently it's pictured as dirt and defilement (Isa. 1:16, 18; Jer. 4:14; 2 Cor. 7:1; Heb. 9:14; James 1:21; 4:8). When Aaron and his sons were washed all over, it was symbolic of complete cleansing from the Lord. They didn't have to be bathed all over again; all they had to do was cleanse their hands and feet at the laver. "A person who has had a bath needs only to wash his feet; his whole body is clean," said Jesus (John 13:10 niv). Those who have trusted Christ have experienced this inward cleansing from the Lord (1 Cor. 6:9–11).

Twice in this section the priests are warned that they might die if they didn't fully obey the Lord's instructions and wear the right garments (Ex. 28:35, 43). In other words, God's servants must walk in the fear of the Lord and be careful to obey Him and give Him the glory.

Nobody who is working wholeheartedly for the Lord will deny that "there is joy in serving Jesus," but at the same time, we must cultivate "reverence and godly fear" (Heb. 12:28). If the Lord killed every believer today who didn't enter seriously into his or her service, how many workers would be left? Fearing the Lord doesn't mean cringing before a hard taskmaster so much as being reverent and humble before a loving Father and gracious Lord. "Serve the Lord with fear, and rejoice with trembling" (Ps. 2:11 nkjv). "A son honors his father, and a servant his master. If I am a father, where is the honor due Me? If I am a master, where is the respect due me? says the Lord Almighty" (Mal. 1:6).

The priests were clothed (Ex. 29:5–6, 8–9, 29–30; Lev. 8:7–9, 13). Moses clothed his brother with the garments we've been studying, and he also clothed Aaron's sons with their linen tunics and bonnets. These were their official "uniforms" and they dared not minister in the tabernacle dressed in other garments.

In Scripture, the wearing of garments is a picture of the character and life of the believer. We're to lay aside the filthy garments of the old life and wear the beautiful "garments of grace" provided by the Lord (Eph. 4:17–32; Col. 3:1–15). Christ has taken away our dirty rags and given us a robe of righteousness that He purchased for us on the cross (Isa. 61:10; 2 Cor. 5:17, 21).

We have already noted that the priests would die if they failed to wash at the laver (Ex. 30:20–21) or if they used a different incense from that which was ordered by God (Lev. 16:13). If the priests didn't obey the laws concerning the clean and unclean, they were also in danger of death (22:1–9). It wasn't enough for the priests to teach the people the law; they had to be careful to obey it themselves, because they had the greater responsibility. But the basic attitude that helps to determine our obedience is a Spirit-inspired fear of the Lord.

The priests were anointed (Ex. 29:7, 21; Lev. 8:10–12, 30). This special oil (Ex. 30:22–33) was used only to anoint the priests and the tabernacle and its furnishings. In the Old Testament, prophets, priests, and kings were anointed; it was a symbol that God had granted them the Holy Spirit for power and service (Luke 4:17–19; Isa. 61:1–3). Moses poured the oil on his brother's head, which meant it ran down his beard and therefore bathed all the stones on the breastplate. What a beautiful picture of unity in the Lord (Ps. 133:2)! "Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them!" (Num. 11:29)

I've attended some Christian "worship" services and evangelistic meetings where the main emphasis was "having a good time" and not glorifying God. The music was entertaining but not edifying, and the preaching was shallow and flippant. The speakers were more concerned with getting the crowd to laugh than with helping them to see Jesus and repent of their sins. God didn't kill anybody at these meetings, but we

Those who trust Jesus Christ as Savior and Lord

Exodus 24—40 gifts toward the altar in dedication to God (v. 24, the "wave offering") and then shared them in a fellowship meal (vv. 31–34). Portions from some of the offerings, as well as special tithes of the harvest, were part of the priests' compensation for serving at the altar (Lev. 8:28–36), but they had to look upon those gifts as holy sacrifices and eat them in the tabernacle precincts.

have received an anointing of the Spirit of God (1 John 2:20, 27; 2 Cor. 1:21–22). John's emphasis is on the teaching ministry of the Spirit in guiding the believer into the truth of the Word of God. Paul's emphasis is on encouragement and stability: we have been anointed and sealed by the Spirit, and the Spirit is the "down payment" of future glory. If God has anointed us, sealed us, and given us a foretaste of heaven, then why should we despair or feel that He will ever desert us?

If the priests were faithful in teaching the Word and encouraging Israel to obey the Lord, they would never lack for sustenance, for the people would be sensitive to God's Word, bring the required sacrifices and offerings to the tabernacle, and thereby provide for God's servants. It's unfortunate that some of the priests in later years were selfish and carnal and took the best for themselves (1 Sam. 2:12–17; Mal. 1:6–14).

The priests were forgiven (Ex. 29:10–14). A bull was slain as a sin offering (Lev. 4; 8:14–17) to atone for the sins of the priests. This sacrifice was repeated each day for a week (Ex. 29:36–37), not only for the cleansing of the priests but also for the sanctifying of the altar where the priests would be ministering. Jesus Christ is our sin offering and through Him alone we find forgiveness (Isa. 53:4–6, 12; Matt. 26:28; 2 Cor. 5:21; 1 Peter 2:24; Rev. 1:5–6).

Priests must minister daily (29:38–46) During the week of ordination ceremonies, the priests had to remain in the tabernacle precincts (Lev. 9:33–36), and when the week ended, they immediately entered into their ministry. No time for a day off or a vacation! In their work, they had to follow a daily, weekly, monthly, and yearly schedule, all of which was outlined in the law that God gave Moses on Mount Sinai.

The priests were completely dedicated to God (Ex. 29:15–18; Lev. 8:18–21). In the sacrifice of the burnt offering, the animal was completely given to the Lord, a picture of total dedication (Lev. 1). Our Lord gave Himself fully and without reservation, not only in His ministry before the cross, but in His willing sacrifice of Himself on the cross. The high priest and his associates were expected to devote themselves wholly to the work of the ministry and to make it the uppermost concern of their hearts. Christians today need to meditate on Romans 12:1–2 and 1 Timothy 4:15.

Each day would begin with the priests sacrificing a lamb as a burnt offering, signifying the total dedication of the people to God, and the day ended with the offering of a second lamb as a burnt offering. That's a good example for us to follow, opening and closing the day with surrender to the Lord. With each lamb, they also presented a meal offering mixed with oil (Lev. 2:1–16; 6:14–23) and a drink offering of about a quart of wine, which was poured on the altar (Num. 15:1–13). For most meal offerings, the priests put only a token portion of the flour on the altar and used the rest in their own meals, but with the daily morning and evening sacrifices, this wasn't done. Everything was given to the Lord.

The story is frequently told about a British committee that was considering inviting evangelist D. L. Moody to their city for a campaign. When a pastor spoke glowingly of Moody's ministry, a member of the committee asked rather flippantly, "Why must we have Moody? Does he have a monopoly on the Holy Spirit?"

"No," replied the pastor, "but the Holy Spirit has a monopoly on him."

The priests were marked by the blood (Ex. 29:19–22; Lev. 8:22–24). At this point in the ordination ceremony, we would have expected Moses to offer a trespass offering (Lev. 5), but instead, he offered a ram as a peace offering, "the ram of consecration" (Ex. 29:22 niv, "ordination"). The Hebrew word means "filling" because the priests' hands were filled with the bread and meat.

The flour and wine represented the results of the people's labor in the fields and the vineyards. Symbolically, they were presenting the fruit of their toil to God and thanking Him for the strength to work and for food to eat (Deut. 8:6–18). The wine poured out was a picture of their lives poured out in His service (Phil. 2:17 niv; 2 Tim. 4:6 niv). All of this would please the Lord and He would find delight in dwelling in the tabernacle and blessing His people.

Not only did Moses sprinkle the blood on the altar and upon Aaron and his sons, along with the anointing oil, but each man was marked with some of the blood on the right earlobe, the right thumb, and the right big toe. This was a token reminder that they must listen to God's Word, do God's work, and walk in God's way. The blood speaks of sacrifice, so the priests became "living sacrifices" in the service of the Lord (Rom. 12:1). The priests were fed (Ex. 29:22–28, 31–34; Lev. 8:25–29). Another unique occurrence was the filling of the priests' hands from the "food basket" (Ex. 29:2–3) and from the altar (vv. 22–28). The priests waved these

Notes

1 The doctrine of "the priesthood of believers" is a precious one, for it means that each believer has the privilege of entering into God's presence to worship, pray, and seek God's will. Note that Peter speaks of the priesthood collectively ("a holy priesthood … a royal priesthood, a holy nation") even though he writes to believers in five different provinces (1 Peter 1:1). It's dangerous for a believer to separate himself or herself from the rest of God's people and hope to learn the will of God. We belong to each other and we need each other. Isolated priests can become troublemakers in the church.

Exodus 24—38 heartbreaking experiences in his entire career, and yet it brought out the best in him, which is what always happens when we love God and live by faith.

2 The Jewish priesthood belonged to the order of Aaron, while the priesthood of Christ belongs to the order of Melchizedek (Heb. 5:1–10; 7:1—8:13). Melchizedek was both a king and a priest (Gen. 14:18–24; Ps. 110:4), while Aaron was only a priest. When King Uzziah tried to force himself into the priesthood, God smote him with leprosy (2 Chron. 26:16–23), for the two offices of king and priest weren't united until the priestly ministry of Christ. The Aaronic priests never finished their work, because the blood of bulls and goats couldn't take away sin, but Christ finished the work of redemption by shedding His own blood. The tabernacle had no chairs for the priests to rest, but Jesus has sat down on the throne in heaven because He finished His work. The Old Testament high priests died and had to be replaced, but Jesus lives forever by the power of an endless life (Heb. 7:16). See my book Be Confident for an exposition of Hebrews 6—10. 3 The jewels on the high priest's shoulders and on the breastplate remind us that our High Priest in heaven carries us on His shoulders and over His heart. He is touched with the feelings of our infirmities and gives us the grace we need when we come to His throne and ask (Heb. 2:17–18; 4:14–16; 7:25–28). 4 It is sometimes said that on the day of Atonement, the bells indicated to the people outside that the high priest was still alive and God had accepted the sacrifices. But the high priest didn't wear his beautiful robes on the day of Atonement, but only simple linen garments of humiliation (Lev. 16:4), so there were no bells tinkling in the tabernacle. He didn't put on his official robes until after the scapegoat had been released and the high priest had washed himself (Lev. 16:23–24).

Guilt: God's people break the law (32:1—33:11) At least three times during the months at Sinai, the Jewish people had promised to obey whatever God told them to do (19:8; 24:3, 7; and see 20:19). The Lord knew that it wasn't in their hearts to keep their promises (Deut. 5:28–29), and the tragedy of the golden calf proved Him right.

The great sin (32:1–6). Moses called what they did "a great sin" (vv. 21, 30–31), and his assessment was accurate. It was a great sin because of who committed it: the nation of Israel, the chosen people of God, His special treasure. It was great because of when and where they committed it: at Mount Sinai after they had heard God's law declared and seen God's glory revealed. They had promised to obey God's law, but in making a golden calf and indulging in a sensual celebration, the nation broke the first, second, and seventh commandments. It was a great sin because of what they had already experienced of the power and mercy of God: the judgments against Egypt, the deliverance at the Red Sea, the provision of food and water, and the gracious leading of God by the pillar of cloud and fire. What they did was rebel against the goodness of the Lord. It's no wonder their sin provoked God to anger (Deut. 9:7).

Why did Israel commit such an evil act at such a glorious time in their history? To begin with, they were impatient with Moses who had been on the mount with God for forty days and nights (vv. 11–12), and impatience is often the cause of impulsive actions that are sinful. Israel didn't know how to live by faith and trust God regardless of where their leader was. Whether Moses was with them or away from them, they criticized him and ignored what he had taught them.

C.Disobedience of the people—32—34

CHAPTER THIRTEEN Exodus 32—34; 40 A BROKEN HEART AND A SHINING FACE I

But Aaron and the tribal leaders were to blame because they didn't immediately turn to God for help and warn the people what would happen. Aaron and Hur had authority from Moses to lead in his absence (Ex. 24:14), and though they were men who had seen God's mighty acts, they failed God and Moses. Instead of restraining the people, Aaron went along with them and gratified the desires of their sinful hearts. Later, he offered a feeble excuse and tried to blame the people (vv. 22–24), but God knew better. God was so angry that He would have killed Aaron had Moses not interceded for him (Deut. 9:20).

n February 1879 in the Church of the Holy Trinity in Philadelphia, the well-known Anglican minister Phillips Brooks gave a series of lectures later published as The Influence of Jesus. In his third lecture, he made this statement about serving God:

To be a true minister to men is always to accept new happiness and new distress, both of them forever deepening and entering into closer and more inseparable union with each other the more profound and spiritual ministry becomes. The man who gives himself to other men can never be a wholly sad man; but no more can he be a man of unclouded gladness.1

Israel's lust for idols was born in Egypt and still worked in their hearts (Josh. 24:14; Ezek. 20:4–9; 23:3, 8). Aaron fed that appetite by giving the people what they wanted. Much is being said these days about "meeting the felt needs of people," but here was a nation that didn't know what its needs really were. They thought they needed an idol, but what they really needed was faith in their great God who had revealed Himself so powerfully to them.2 Israel exchanged the glory of the true and living God for the image of an animal (Ps. 106:19–23), which means they acted like

In the chapters before us, we see this principle vividly illustrated in the life of Moses. His delight in God on the mountaintop was interrupted by deep disappointment with his people. It was one of the most

Exodus 24—40 the Levites responded to the call. Ignoring the ties of family and friendship (Matt. 10:34–39; Luke 14:26–27), they courageously killed all who were involved in the orgy, which was about 3,000 men. Centuries later, Paul used this event among others to warn Christian believers about rebelling against God (1 Cor. 10:1–12).

the heathen nations around them (Rom. 1:22–27).3 Many people can rise early to sin but not to pray.

The great test (vv. 7–14). In leadership, the difficult experiences with our people either make us or break us, and Moses was about to be tested. God called Israel "your people whom you brought out of Egypt," as though the Lord were abandoning the nation to Moses, but Moses soon reminded Him that they were His people and that He had delivered them. Furthermore, God had made a covenant with their forefathers to bless them, multiply them, and give them their land (Gen. 12:1–3). Moses intended to hold God to His word, and that's what God wanted him to do.

Moses then destroyed the shameful golden calf by burning it (it may have been made of wood overlaid with gold), grinding the gold to powder, throwing the powder in a nearby stream (Ex. 17:10), and making the people drink it (Deut. 9:21).5 By doing this he totally destroyed the idol and also forced the people to identify with their terrible sins.

The Lord then took a different approach: He offered to wipe out Israel and make a new nation out of Moses' descendants.4 A lesser man might have accepted this invitation, but not Moses. He loved his people, sinful as they were, and he wanted more than anything else to glorify the God of Israel and see Him fulfill His promises. Moses wasn't worried about his own future; he was concerned about God's reputation. What would the Egyptians say about God if they heard that the whole nation of Israel had been destroyed at Sinai?

Moses returned to God on Mount Sinai where for forty more days and nights he fasted and prayed for his people (Ex. 32:30–34; 34:28; Deut. 9:18–20). He told God he was willing to be killed if it would mean life for the Jews, but God rejected his offer.6 The Lord assured Moses that His angel would go before them and that Moses was to lead the people just as before. However, God would punish them in His own way and His own time. Had the Jews known all that Moses endured for their sake, they might have appreciated him more, but such is the price of faithful spiritual leadership.

God had a right to be angry at Israel's flagrant sin of idolatry and sensuality (Ex. 32:10–12), but Moses convinced God not to destroy Israel. In writing this account, Moses used human terms to describe divine actions, which is why he wrote in verse 14 that God "repented." The Hebrew word means "to grieve, to be sorry" (Gen. 6:6; 1 Sam. 15:29) and describes God's change of approach in dealing with His people (Jer. 18:1–12; 19; 26). God's character doesn't change, but God does respond to the prayers and confessions of His people.

God disciplined the people (32:35—33:11). God's first discipline was to send a plague among the people, but we aren't told how many were killed. The Levites had killed 3,000 men who were engaged in idolatrous worship and immoral practices, but God knew who all the guilty people were. Sometimes God passes the sentence of judgment immediately but then delays executing the penalty. However, whether in the Old Testament or the New, "there is a sin leading to death" (1 John 5:16–17 nkjv).

The great discipline (32:15—33:11). God in His grace forgives our sins, but God in His government allows sin to work out its terrible consequences in human life. We reap what we sow (Gal. 6:7–8). For example, God put away David's sin, but warned him that the sword wouldn't depart from his own household, and it didn't (2 Sam. 12:1–14). What a tragedy it is to reap the consequences of forgiven sin!

God's second judgment was to refuse to go before Israel as they marched to the Promised Land (Ex. 33:1–6). God would keep the covenant promises He had made to the patriarchs, but instead of going before Israel in the person of His Son, the Angel of the Lord (23:20–23), He would appoint an angel to accompany the Jews. The reason? "You are a stiff-necked people" (32:9; 33:3, 5). If they had been a people who were suffering and afflicted, the Lord would have come to them in grace and mercy (3:7–10), but a stubborn people can only be disciplined. Better that God depart from them than that He come suddenly upon them and destroy them!

Moses disciplined the people (32:15–29). As he came down the mountain, he asked Joshua to join him (24:12–13). One day Joshua would replace Moses, so he needed to learn how to handle these difficult matters. Moses was angry (32:19, 22), but it was anger tempered by love, which is anguish. The breaking of the stone tablets was a symbolic act: Israel had broken the covenant and would have to face discipline. But before he dealt with the people, Moses confronted Aaron, for the privilege of leadership brings with it both responsibility and accountability. Evangelist Billy Sunday said that an excuse was the skin of a reason stuffed with a lie, and Aaron's feeble excuses didn't convince Moses.

When Moses gave Israel this message, they responded by taking off their ornaments and mourning. Whether this was true repentance or not, only the Lord knew. Previously, they had contributed their gold ornaments to the making of an idol, and this had been their undoing. Perhaps they were starting to learn their lesson—the hard way.

The third judgment was to move Moses' "tent of meeting" to a site outside the camp, where he would personally meet with God. This isn't the tabernacle of the Lord, since the tabernacle had not yet been erected

Then Moses turned to the people and asked, "Who is on the Lord's side?" (See Josh. 24:15 and 1 Kings 18:21.) This was an opportunity for all Israel to repent and reaffirm their commitment to the Lord, but only

Exodus 24—38

God's forgiveness granted (34:1–28). Moses had won God's promise to accompany the people in their journey, but would He forgive the people for their sins? Would He accompany them like a policeman watching a criminal or like a Father caring for His beloved children? The answer came when the Lord ordered Moses to prepare two new stone tablets, for this meant He was going to replace the tablets that Moses had broken! God would renew the covenant! Early the next morning, Moses kept the appointment, the tablets in his hands.

and dedicated. This was a special tent that Moses used when he wanted to consult with God. God graciously met with Moses and spoke with him face-to-face, the way friends talk together (Num. 12:1–8; Deut. 34:10). The cloudy pillar that led the nation on their journey would hover at the tent door, and the people would know that Moses and the Lord were in conference.

Sin is always costly, and Israel's sin had not only led to the death of thousands of people, but it had robbed the nation of the presence of the Lord in the camp and on their pilgrim journey to the Promised Land. As Charles Spurgeon said, "God never permits His people to sin successfully."

But before He did anything with the tablets, God proclaimed the greatness of His attributes (vv. 5–7), a declaration that is basic to all Jewish and Christian theology. Moses repeated these words to God at Kadesh-Barnea (Num. 14:17–19), the Jews used them in Nehemiah's day (Neh. 9:17–18), and Jonah quoted them when he sat pouting outside Nineveh (Jonah 4:1–2). We don't read that Moses fell on his face when he saw the glimpses of God's glory, but he did bow to the ground and worship when he heard God speak these magnificent words.

Grace: God's servant intercedes (33:12—34:28) During the second period of forty days and nights with God on Mount Sinai, Moses pled for the people and asked the Lord to restore His promised blessings to them.

God's presence with the nation (33:12–17). Moses reminded the Lord of His promise to accompany the people on their journey. In fact, when the nation sang God's praises at the Red Sea, they rejoiced in the promise of God's victorious presence (15:13–18). Was God now going to go back on His word?

Faith comes by hearing and receiving God's Word (Rom. 10:17), so Moses by faith asked God to forgive the people. The pronouns in this prayer are significant: "pardon our iniquity and our sin" (Ex. 33:9, italics mine). Though he wasn't guilty of disobeying God, Moses identified himself with the sins of the people, as did Ezra and Daniel in their prayers of confession (Ezra 9; Dan. 9). The Lord had just declared that He forgave "iniquity and transgression and sin" (Ex. 33:7), and Moses laid hold of that truth.

Moses based his appeal on the grace (favor) of God, for he knew that the Lord was merciful and gracious and that the people were guilty. If God gave them what they deserved, they would have been destroyed! The Jews were God's people and Moses was God's servant. They didn't want an angel to accompany them, for there was nothing special about that. The thing that distinguished Israel from the other nations was that their God was present with them, and that's what Moses requested. His heart must have leaped for joy when he heard God promise to accompany the people and lead them to the place of rest that He had promised.

The fact that God renewed the covenant is evidence that He forgave His people and gave them a new beginning. But God also repeated the essential elements of the covenant, especially the laws about idolatry (vv. 12–17). When Israel moved into their Promised Land, it would be very easy to compromise with the enemy, first by making agreements with them, then by joining in their feasts, and finally by intermarrying with them and adopting their pagan ways. It was important from the very beginning that Israel repudiate and destroy everything associated with idols and to realize that what adultery was to marriage, idolatry was to their covenant with the Lord.

Do God's children have the right to "negotiate" with God as Moses did? It all depends on our relationship with God. Moses knew the ways of God (Ps. 103:7) and was the intimate friend of God, and therefore he was able to present his case with faith and skill. The godly Scottish minister Samuel Rutherford, who knew what it was to suffer for Christ, wrote, "It is faith's work to claim and challenge loving-kindness out of all the roughest strokes of God." That's what Moses was doing for the people.

We who live many millennia after these events can't begin to comprehend how filthy Canaanite idolatry was when Israel conquered the land. It was unspeakably immoral, and like cancerous tumors in human bodies, the pagan temples and altars had to be removed and destroyed before the land could be healthy. God had called Israel to be the channel of blessing to the world, culminating in the birth of the Savior, and idolatry was the enemy that almost destroyed the nation. Humanly speaking, were it not for a faithful remnant after the captivity that struggled to be true to God, the world might not have had the written Scriptures and the birth of the Savior.

God's glory revealed (33:18–23). The true servant of God is concerned more about the glory of God than about anything else. Moses and the Jews had seen God's glory in the pillar of cloud and fire, as well as in the "storm" on Mount Sinai, but Moses wanted to see the intimate glory of God revealed to him personally. God did give Moses a guarded glimpse of His glory and he was satisfied. When God's servants are discouraged and disappointed because of the sins of their people, the best remedy for a broken heart is a new vision of the glory of God.

By the grace of God, Moses achieved his purposes:

Exodus 24—40

God promised to go with the people, God showed Moses a glimpse of His glory, and God forgave the sins of the nation. Moses could return to the camp with the second tables of the law and tell the people God had forgiven their sins.

God's glory resident (39:32—40:38). The people of Israel had no idea what Moses had experienced on the mountain and how close they had come to being rejected by God and destroyed. Never underestimate the spiritual power of a dedicated man or woman who knows how to intercede with God. One of our greatest needs today is for intercessors who can lay hold of God's promises and trust God to work in mighty power (Isa. 59:16; 62:1; 64:1–7).

Glory: God's presence dwells with the people (34:29–35; 39:32—40:38) The book of Exodus opens with Moses seeing God's glory in the burning bush (3:1–5), and it closes with the glory of God descending into the camp and filling the tabernacle. The presence of the glory of God in the camp of Israel was not a luxury; it was a necessity. It identified Israel as the people of God and set them apart from the other nations, for the tabernacle was consecrated by the glory of God (29:43–44). Other nations had sacred buildings, but they were empty. The tabernacle of Israel was blessed with the presence of the glory of God.

The work on the tabernacle and its furnishings was now completed, so the workers brought it all to Moses for his inspection. It would have been foolish to erect the tabernacle and put the furnishings and utensils in place only to discover that the workers had made serious mistakes. The word "commanded" is used eighteen times in Exodus 39 and 40 to remind us that the workers did what God had told them to do. Moses was a faithful servant who did all that God told him to do (Heb. 3:1–6).

E.God's glory enters the tabernacle—40

The work was approved and the building was constructed (Ex. 40:1–8, 17–19, 33). This chapter summarizes the dedication of the priests, which was already described in Exodus 28—29, as well as the dedication of the building and its contents. Moses personally saw to it that every piece of furniture and every utensil was anointed and placed where it ought to be. God could not and would not dwell in the tabernacle unless everything was done according to the pattern He showed Moses on the mount (25:8–9, 40; Heb. 8:5; 9:9).9 Too many sincere people have tried to do God's work their own way and then have asked God to bless it. But ministry doesn't work that way. First we find out what God wants us to do, and we do it to glorify Him. If we obey His will and seek to honor His name, then He will come and bless the work with His powerful presence.

God's glory reflected (Ex. 34:29–35; 2 Cor. 3). Moses had been fasting and praying in the presence of God for eighty days, and he had seen a glimpse of God's glory. Is it any wonder that he had a shining face? He didn't realize that he had "absorbed" some of the glory and was reflecting it from his countenance.7 Because of this glory, the people were afraid to come near him, but he summoned them to come and they talked as before. However, after he was finished speaking to the people, Moses put on a veil to cover the glory.

Why did Moses wear a veil? Not because he was frightening the people, but because the glory was fading away (2 Cor. 3:13). The Jews saw this glory as something wonderful and exciting, but what would they say if they knew it was fading away? Who wants to follow a leader who is losing his glory? So Moses would go into the tent of meeting to talk with God, and the glory would return, but then he would wear the veil so the people wouldn't see the glory disappear.

After everything and everybody associated with the tabernacle was dedicated to the Lord, then the glory of God filled the tabernacle and abode there. The Hebrew word translated "abode" in Exodus 39:35 ("settled," niv) is transliterated shekinah in English, "the abiding presence of God." (See 24:16 and 25:8.) So powerful was the presence of God's glory that Moses wasn't able to enter the tabernacle!

In 2 Corinthians 3, Paul made several applications of this remarkable event. First, he pointed out that the glory of the Mosaic legal system was fading away, but that the glory of the gospel of God's grace was getting more glorious (vv. 7–11). This was his answer to the legalists who taught that obedience to the law plus faith in Christ was God's way of salvation (Acts 15:1). Why believe in something when its glory is vanishing?

When you read Jewish history, you discover that the glory that once dwelt in the tabernacle departed from it when the priests and the people sinned against the Lord (1 Sam. 4:21–22). Ichabod means "the glory is gone." When Solomon dedicated the temple, God's glory once again came to dwell with His people (1 Kings 8:10–11), but once again their sins drove God's glory away (Ezek. 8:4; 9:3; 10:4, 18; 11:23).

He also applied the event to the lost Jews of his day whose hearts were covered by a veil of unbelief so they couldn't see the glory of Christ (2 Cor. 3:14–16). The only way to remove that veil was to believe the Word and trust in Jesus Christ.

Finally, he applied Moses' experience to Christians who by faith see the glory of Jesus Christ in the Word and experience a spiritual transformation (vv. 17–18). This is why Christians read the Bible and meditate on it, because when the child of God looks into the Word of God and sees the Son of God, he or she is transformed by the Spirit of God into the image of God for the glory of God.8

The next time the glory of God came to earth was in the person of Jesus Christ (John 1:14). In the Greek translation of the Old Testament (the Septuagint), the word "abode" in Exodus 39:35 is the Greek word used in Luke 1:35 and translated "overshadowed." Mary's virgin womb was a Holy of Holies where the glory of

Exodus 24—38

God dwelt in the person of God's Son. What did the world do with this glory? Nailed it to a cross!

4 At least three times in his career, Moses put the people of God ahead of his own interests. In Egypt, he gave up his future as a royal prince to identify with the people of God in their trials (Heb. 11:24–26). On Mount Sinai, he refused God's offer to make a new nation out of him and his descendants (Ex. 32:10), and he refused the same offer a second time at KadeshBarnea (Num. 14:1–20). Moses made his mistakes, but by every measure you can find, he was a great man and a great leader. 5 In Scripture, committing sin is sometimes compared to eating and drinking. See Job 15:16; 20:12–19; Ps. 109:18; Prov. 4:17; 9:17; 18:8; 20:17; 26:22. 6 The "Book of Life" is the book in which the names of the living are recorded and then blotted out when they die. See Psalms 9:5; 69:28. It must not be confused with the Lamb's Book of Life which records the names of the saved (Rev. 13:8; 17:8; 20:15; 21:27). An unforgiven sinner was in danger of being killed by the Lord (2 Sam. 12:13). Paul was willing to be eternally condemned for the sake of the Jews (Rom. 9:3), and Jesus did die and suffer judgment for the sake of His people as well as the whole world (Isa. 53:4–6, 8). 7 Truly spiritual people don't recognize their own godliness but usually feel as though they're failures and far from what they ought to be. At Pentecost (Acts 2), each believer could see the tongues of fire above the other believers' heads, but not over their own heads. 8 The Greek word for "transformed" in 2 Corinthians 3:18 is "transfigured," as in Matthew 17:2. It describes the glory on the inside being revealed on the outside. Moses only reflected the glory of God; the dedicated believer radiates the glory of God. Unlike Moses, we don't wear a veil when we come to God's Word because we have nothing to hide. 9 The statement in verse 33 "So Moses finished the work" reminds us of Christ's prayer in John 17:4 and His cry from the cross, "It is finished" (John 19:30), as well as Paul's words, "I have finished my course, I have kept the faith" (2 Tim. 4:7). How important it is in the Christian life to end well.

Where is God's glory today? The body of every true believer is the temple of God (1 Cor. 6:19–20), but so is the local church (3:10–23) and the church universal (Eph. 2:20–22). When Solomon finished the temple, the glory of God moved in, but when God finishes building His church, He will move the church out! Then we will share God's glory in heaven for all eternity! "And the city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it, and the Lamb is its light" (Rev. 21:22 nkjv).

God today doesn't live in buildings (Acts 7:48–50; 1 Kings 8:7). Buildings are dedicated to God to be used as tools for His work and His workers. But God does dwell in His people, and it's our responsibility to glorify God individually (1 Cor. 6:20) and collectively (14:23–25). What a tragedy it would be if the glory departed and we had to write "Ichabod" on our buildings. How much better it would be if, like Moses, we did everything according to the heavenly pattern so that God's glory would feel at home in our midst.

Notes

1 Phillips Brooks, The Influence of Jesus (London: H.R. Allenson), 191. 2 Some have defended Aaron by saying that the golden calf was supposed to represent God (v. 4) and not replace Him, but their arguments are weak. It was unlawful for a Jew to make any representation of Jehovah, and Aaron knew it. Unable to control the people, he compromised with them and encouraged their sin. 3 The phrase "rose up to play" in 32:6 is described in verses 18–19. Their feast was a demonstration of idol worship with all its sensuality and immorality. The word "naked" in verse 25 can also mean "to cast off restraint." Aaron allowed the people to do whatever they wanted to do, and their evil hearts took over.

G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h

1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h

E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f

J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h

J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i

OUTLINE Key theme: The holiness of God—"Be holy, for I

CONTENTS

Getting Acquainted with Leviticus 206 The Most Important Thing in the World am holy'' Key verses: Leviticus 11:44–45

Leviticus 1:5—7 209 The Sacrifices and the Savior

I. HOLY OFFERINGS (1—7)

A. Laws for the worshippers—1:1—6:7 B. Laws for the priests—6:8—7:38

Leviticus 8:5—10 213 A Kingdom of Priests

Leviticus 11:5—12 216 Cleanliness and Godliness

II. A HOLY PRIESTHOOD (8—10; 21—22)

A. Consecration—8—9 B. Admonition—10 C. Qualification—21—22

Leviticus 13:5—15 220 The Great Physician

Leviticus 16 224 Israel's High and Holy Day

III. A HOLY NATION (11—17)

A. Clean and unclean food—11 B. Childbirth—12 C. Diseases and defilement—13—15 D. The day of Atonement—16—17

Leviticus 17:5—20 227 Holiness Is a Practical Thing

Leviticus 21—22 231 The Cost of Spiritual Leadership

IV. A HOLY LAND (18—20, 23—27)

Leviticus 23 235 The Calendar that Tells the Future

A. Immorality—18 B. Idolatry—19 C. Capital offenses—20 D. Annual feasts—23 E. Blasphemy—24 F. Sabbatical Year—25 G. Blessings and cursings—26—27

Leviticus 24 238 Holy, Holy, Holy

Leviticus 25 242 This Land Is God's Land

Leviticus 26—27 246 The Big Word "If''

A Summary 250 Learning from Leviticus

Leviticus profitable for God's people to use in developing godly lives. Jesus said that we should live by every word that God has given us (Matt. 4:4), and that includes Leviticus.

CHAPTER ONE Getting Acquainted with Leviticus THE MOST IMPORTANT THING IN THE WORLD W

The book of Leviticus explains five basic themes that relate to the life of holiness: a holy God; a holy priesthood; a holy people; a holy land; and a holy Savior.

e will stand and sing hymn 325,'' announced the worship leader, "'Take Time to Be Holy.' We will sing verses one and four.'' If I had been sitting with the congregation instead of on the platform, I might have laughed out loud. Imagine a Christian congregation singing "Take Time to Be Holy'' and not even taking time to sing the entire song! If we can't take the time (less than four minutes) to sing a song about holiness, we're not likely to take time to devote ourselves to "perfecting holiness in the fear of God'' (2 Cor. 7:1).

A holy God What is "holiness''? Contrary to what you may hear today in some sermons and popular religious songs, the emphasis in the Bible is on the holiness of God and not on the love of God. "Love is central in God,'' wrote American theologian Augustus H. Strong, "but holiness is central in love.''2 God's love is a holy love, for the Bible states that "God is light'' (1 John 1:5) as well as "God is love'' (4:8, 16). Love without holiness would be a monstrous thing that could destroy God's perfect law, while holiness without love would leave no hope for the lost sinner. Both are perfectly balanced in the divine nature and works of God.

Happiness, not holiness, is the chief pursuit of most people today, including many professed Christians. They want Jesus to solve their problems and carry their burdens, but they don't want Him to control their lives and change their character. It doesn't disturb them that eight times in the Bible, God said to His people, "Be holy, for I am holy,''1 and He means it.

God's holiness isn't simply the absence of defilement, a negative thing. The holiness of God is positive and active. It's God's perfect nature at work in accomplishing God's perfect will.

The Hebrew word for "holy'' that Moses used in Leviticus means "that which is set apart and marked off, that which is different.'' The Sabbath was holy because God set it apart for His people (Ex. 16:23). The priests were holy because they were set apart to minister to the Lord (Lev. 21:7–8). Their garments were holy and could not be duplicated for common use (Ex. 28:2). The tithe that the people brought was holy (Lev. 27:30). Anything that God said was holy had to be treated differently from the common things of life in the Hebrew camp. In fact, the camp of Israel was holy, because the Lord dwelt there with His people (Deut. 23:14).

"He that sees the beauty of holiness, or true moral good,'' wrote Jonathan Edwards, "sees the greatest and most important thing in the world.''

Have you ever thought of personal holiness— likeness to Jesus Christ—as the most important thing in the world?

In God's kingdom, holiness isn't a luxury; it's a necessity. "Follow peace with all men, and holiness, without which no man shall see the Lord'' (Heb. 12:14). Yes, God wants His children to be happy, but true happiness begins with holiness. "Blessed are they which do hunger and thirst after righteousness; for they shall be filled'' (Matt. 5:6). "If I had my choice of all the blessings I can conceive of,'' said Charles Spurgeon, "I would choose perfect conformity to the Lord Jesus, or, in one word, holiness.'' Would you make the same choice?

Our English word "holy'' comes from the Old English word halig which means "to be whole, to be healthy.'' What health is to the body, holiness is to the inner person. The related word "sanctify'' comes from the Latin sanctus which means "consecrated, sacred, blameless.'' We use the word "sanctification'' to describe the process of growing to become more like Christ, and "holy'' to describe the result of that process.3

Leviticus tells New Testament Christians how to appreciate holiness and appropriate it into their everyday lives. The word holy is used 91 times in Leviticus, and words connected with cleansing are used 71 times. References to uncleanness number 128. There's no question what this book is all about.

How does God reveal His holiness? The religion of the nations in Canaan was notoriously immoral and involved worshipping idols and consorting with temple prostitutes, both male and female. (The mythological deities of Greece and Rome weren't much better.) For this reason, God commanded His people to stay away from their altars and shrines and to refuse to learn their ways (Ex. 23:20–33; Deut. 7:1–11). In many ways, God made it clear to His people that He was a holy God.

"But wasn't the book of Leviticus written for the priests and Levites in ancient Israel?'' you may ask; and the answer is, "Yes.'' But the lessons in Leviticus aren't limited to the Jews in ancient Israel. The spiritual principles in this book apply to Christians in the church today. The key verses of Leviticus—"Be holy, for I am holy'' (Lev. 11:44–45)—are applied to the New Testament church in 1 Peter 1:15–16; and the book of Leviticus itself is quoted or referred to over 100 times in the New Testament. Since all Scripture was given by inspiration of God (2 Tim. 3:16), then all Scripture is

To begin with, He gave them a holy law that contained both promises and penalties, of which the Ten Commandments are the essence (Ex. 20:1–17). God's

Leviticus are mentioned in only one verse in this book (Lev. 25:32); the regulations in Leviticus pertain primarily to the priests. Of course, as assistants to the priests, the Levites would have to know what the Lord wanted done in the ministry of His house.

statutes and ordinances governed the daily life of the people and told them what was right and wrong, what was clean and unclean, and what the penalties were for those who deliberately disobeyed.

At Sinai, God revealed His holy presence. "And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking; and when the people saw it, they removed, and stood afar off'' (20:18; see 19:14–25). He also revealed His holy power and presence when He judged the gods of Egypt (12:12), when He opened the Red Sea and destroyed the Egyptian army (14:13—15:21), and when He did miraculous works for Israel in the wilderness.

God insisted that the priests be holy men, set apart for His service alone. Not only must they come from the tribe of Levi, but also they must not have any physical defects or marry women whom God disapproved (chaps. 21—22). They were set apart in an elaborate ceremony that involved their being bathed in water and marked by oil and blood (chap. 8). The high priest was anointed with special oil. The priests wore special garments, and special laws that didn't apply to the common people governed their lives. In every way, the priests demonstrated the fact that they were set apart and therefore holy to the Lord.

God is "glorious in holiness'' (15:11), and His glory dwelt in the Holy of Holies in both the tabernacle (40:34–38) and the temple (1 Kings 8:10). The presence of the cloud of glory and the pillar of fire reminded Israel that Jehovah was a holy God and "a consuming fire'' (Deut. 4:24; Heb. 12:29). In fact, the very structure of the tabernacle declared the holiness of God: the fence around the tent, the brazen altar where the blood was shed, the laver where the priests washed their hands and feet, and the veil that kept everybody but the high priest out of the Holy of Holies.

The Levites were in charge of the sanctuary, and during the wilderness years of Israel's wanderings they carried the tent and its furnishings from place to place (Num. 1:47–54). They were also responsible to guard God's sanctuary (1 Chron. 9:19), to teach the people the law (Deut. 33:8–11; Neh. 8:7–9), and to lead the worshippers in praising God (1 Chron. 28:28–32).

Only a holy priesthood could approach God's altar and be acceptable to serve God. If the priests weren't dressed properly (Ex. 28:39–43), if they didn't wash properly (30:20–21), or if they tried to serve while unclean (Lev. 22:9), they were in danger of death. If the Levites were careless with the tabernacle furnishings, they too might die (Num. 4:15, 20). The high priest wore a golden plate at the front of his turban on which was the inscription, "Holiness to the Lord'' (Ex. 28:36), and he dared not do anything that would violate that inscription. He could be serving in the Holy of Holies in the tabernacle and still be in danger of death (Lev. 16:3).

The whole sacrificial system declared to Israel that "the wages of sin is death'' (Rom. 6:23) and "the soul who sins shall die'' (Ezek. 18:4 nkjv). God hates sin, but because He loves sinners and wants to forgive them, He provides a substitute to die in the sinner's place. All of this is a picture of the promised Savior who laid down His life for the sins of the world.

You could never call any of the heathen deities "holy.'' But "Holy One of Israel'' is one of the repeated names of Jehovah in Scripture. It's used thirty times in Isaiah alone.

In declaration and demonstration, Jehovah made it clear to the people of Israel that He is a holy God, righteous in all His works and just in all His judgments.

Every true believer in Jesus Christ is a priest of God, with the privilege of offering spiritual sacrifices through Jesus Christ (1 Peter 2:5, 9). In the Old Testament, God's people had a priesthood, but in the New Testament, God's people are a priesthood (Rev. 1:6). Through faith in Christ, we've been washed (1 Cor. 6:9–11), clothed in His righteousness (2 Cor. 5:21), anointed by the Spirit (1 John 2:20, 27), and given access into His presence (Heb. 10:19–20).

A holy priesthood The Jewish priesthood belonged only to the tribe of Levi. Levi, the founder of the tribe, was the third son of Jacob and Leah (Gen. 29:34; 35:23) and the father of Gershom, Kohath, and Merari (46:11). Since Kohath's son Amram was the father of Aaron, Moses, and Miriam (Num. 26:58–59), Aaron, Moses, and Miriam belonged to the tribe of Levi.

Aaron was the first high priest and his male descendants became priests, with the firstborn son in each generation inheriting the high priesthood. (Every priest was a Levite, but not every Levite was a priest.) The rest of the men in the tribe of Levi (the "Levites'') were assigned to serve as assistants to the priests. The Levites were the substitutes for the firstborn males in Israel, all of whom had to be dedicated to the Lord (Ex. 13:1–16; Num. 3:12–13, 44–51). To facilitate their ministry, David eventually divided the thousands of Levites into twenty-four "courses'' (1 Chron. 23:6).

A holy people God's purpose for Israel was that the nation be "a kingdom of priests and a holy nation'' (Ex. 19:6 nkjv). Everything in the life of the Old Testament Jew was either "holy'' (set apart for God's exclusive use) or "common,'' and the "common'' things were either "clean'' (the people could use them) or "unclean'' (it was forbidden to use them). The Jews had to be careful to avoid what was unclean; otherwise, they would find themselves "cut off from the people'' until they had gone through the proper ceremony to be made clean again.

The name "Leviticus'' comes from "Levi'' and means "pertaining to the Levites.'' Actually, the Levites

Leviticus follow to help them appreciate His gifts and use them for His glory (chaps. 23; 25). Until after the Babylonian captivity, the Jews were primarily an agricultural people, and the calendar of feasts was tied directly to the annual harvests. The sabbatical years and the Year of Jubilee not only helped conserve the land, they also helped regulate the economy of the nation. The ungodly nations could just look at the land of Israel and see that Jehovah was blessing His people and caring for them!

The laws governing marriage, birth, diets, personal cleanliness, the quarantine of diseased persons, and the burial of the dead, while they certainly involved hygienic benefits to the nation, were all reminders that God's people couldn't live any way they pleased. Because they were God's chosen people, the Jews had to learn to put a difference "between holy and unholy, and between unclean and clean'' (Lev. 10:10). They must not live like the godless nations around them.

When you read Leviticus 11—17, you will see how the Jewish people were distinguished by their diet, their treatment of newborn babies (and the mothers) and of dead bodies, and their handling of people with diseases and sores. Once a year, on the day of Atonement (chap. 16), the nation was reminded that Jehovah was a holy God and that the shed blood was the only way of cleansing the people.

A holy Savior To study the Bible and not see Jesus Christ is to miss the major theme of the book (Luke 24:47). The law was "a shadow of good things to come'' (Heb. 10:1). Especially in the Levitical sacrifices and the priestly ministry do we see the person and work of Jesus Christ vividly portrayed.

God's church is supposed to be "a holy nation'' in this present evil world, to "declare the praises of him who called you out of darkness into his wonderful light'' (1 Peter 2:9 niv). The Greek word translated "declare'' means "to tell out, to advertise.'' The holy nation of Israel in Canaan, with its holy priesthood, revealed to the pagan nations around them the glories and excellencies of Jehovah, the true and living God. The church in today's world has the same privilege and responsibility. When Israel started to live like the pagans, they robbed God of His glory, and the Lord had to chasten them.

No amount of good works or religious efforts can make a sinner holy. Only the blood of Jesus Christ can cleanse us from our sins (1 John 1:7), and only the risen glorified Savior can intercede for us at the throne of God as our Advocate (2:1) and High Priest (Heb. 8:1; Rom. 8:34). What the Old Testament Jews saw only in shadows, believers today see in the bright light of Jesus Christ.

Just as the nation of Israel had to beware of that which was unclean and defiling, so must believers today "cleanse [themselves] from all filthiness of the flesh and spirit, perfecting holiness in the fear of God'' (2 Cor. 7:1). God wants us to be a "holy priesthood'' and a "holy nation'' so that we will advertise His virtues and glorify His name (1 Peter 2:5, 9).

A holy land The people belonged to the Lord, because He had redeemed them from Egypt to be His very own, and the land belonged to the Lord, and He gave it to Israel with the stipulation that they do nothing to defile it. A holy God wants His holy people to live in a holy land.

On Sunday morning, January 24, 1861, Charles Haddon Spurgeon closed his sermon at the Metropolitan Tabernacle with these words:

In Leviticus 18—27, the word "land'' is used sixtyeight times. In these chapters, Moses named the sins that defile the land and invite divine judgment: immorality (chap. 18); idolatry (chap. 19); capital crimes (chap. 20); blasphemy (chap. 23); and refusing to give the land its rest (chap. 25). Unfortunately, the Jewish people committed all these sins and more, and God had to chasten them by allowing Babylon to destroy Jerusalem and take the people captive (2 Chron. 36:14–21).

An unholy Church! It is of no use to the world, and of no esteem among men. Oh, it is an abomination, hell's laughter, heaven's abhorrence. And the larger the Church, the more influential, the worst nuisance does it become, when it becomes dead and unholy. The worst evils which have ever come upon the world, have been brought upon her by an unholy Church.

The nations of the world today don't have the same covenant relationship to God that Israel has, but they are still responsible to obey His moral law and use His gifts wisely (Amos 1—2). I can't speak about other nations, but I believe my own beloved land is guilty of abusing God's gifts and refusing to obey God's laws, and is therefore ripe for judgment. The very sins that God condemns—murder, deceit, immorality, violence, greed, and blasphemy—are the very things that entertain the masses, whether it's on television or in movies or books. Take the violence and vice out of entertainment and many people won't pay to see it.

Eight times in His Word, the Lord says, "Be holy, for I am holy!'' Are we listening?

Notes

1 Leviticus 11:44–45; 19:2; 20:7, 26; 21:8; 1 Peter 1:15–16. 2 Augustus H. Strong, Systematic Theology, 12th edition (Philadelphia: The Judson Press, 1949), 271. 3 There are three aspects of sanctification that should be noted: positional, practical, and perfect. Positional sanctification means that the believer is once-and-for-all set apart for God (1 Cor. 1:2; 6:9–11; Heb. 10:10). Practical sanctification is the

God even gave His people an annual calendar to

Leviticus 1—7 us of the basic spiritual needs we have as God's people: commitment to God, communion with God, and cleansing from God.

process by which the believer daily becomes more like Christ (John 17:17; 2 Cor. 3:18; 7:1). Perfect sanctification will be our experience when we see Christ in glory (1 John 3:2). One of the "birthmarks'' of a true believer is a hatred for sin and a desire to become more like Jesus Christ (1 John 2:29; 3:9; 5:4–5). We are saved to become holy in Christ (Eph. 1:4; 5:27; Col. 1:22).

Commitment to God (1—2; 6:8–23) The burnt offering (1:1–17; 6:8–13) was the basic sacrifice that expressed devotion and dedication to the Lord. When we surrender ourselves to the Lord, we put "all on the altar'' (1:9) and hold back nothing. The New Testament parallel is Romans 12:1–2, where God's people are challenged to be living sacrifices, wholly yielded to the Lord.

I. Holy Offerings (1—7) A.Laws for the worshippers—1:1—6:7 B.Laws for the priests—6:8—7:38

CHAPTER TWO Leviticus 1:5—7 THE SACRIFICES AND THE SAVIOR L

The ritual of the offering was spelled out by the Lord and could not be varied. The sacrifice had to be a male animal from the herd (Lev. 1:3–10) or the flock (vv. 10–14), or it could be a bird (vv. 14–17);2 and the worshipper had to bring the sacrifice to the door of the tabernacle, where a fire was constantly burning on a brazen altar (6:13). The priest examined the sacrifice to make sure it was without blemish (22:20–24), for we must give our very best to the Lord (see Mal. 1:6–14). Jesus Christ was a sacrifice "without blemish and without spot'' (1 Peter 1:19), who gave Himself in total dedication to God (John 10:17; Rom. 5:19; Heb. 10:10). Except when birds were sacrificed, the offerer laid a hand on the sacrifice (Lev. 1:4), an action which symbolized two things: (1) the offerer's identification with the sacrifice and (2) the transfer of something to the sacrifice. In the case of the burnt offering, the offerer was saying, "Just as this animal is wholly given to God on the altar, so I wholly give myself to the Lord.'' With the sacrifices that involved the shedding of blood, the laying on of hands meant the worshipper was symbolically transferring sin and guilt to the animal who died in the place of the sinner. Even the burnt offering made atonement for the offerer (v. 4).

et's review what Israel had been doing prior to the giving of the instructions found in the book of Leviticus. About ten weeks after their deliverance from Egypt, the Israelites arrived at Mount Sinai (Ex. 19:1). There God declared His law and gave Moses the instructions for building the tabernacle. Moses erected the tabernacle on the first day of the first month of the second year of Israel's liberation (40:17), so that what you read in Exodus 16—40 covers about nine months (see Num. 9:1–5). The book of Numbers opens with a census being taken on the first day of the second month of the second year (Num. 1:1), which means that what's recorded in Leviticus covers about one month. The tabernacle was ready for use, and now God gave the priests the instructions they needed for offering the various sacrifices.

Six basic offerings could be brought to the tabernacle altar. When worshippers wanted to express commitment to God, they brought the burnt offering, and possibly along with it the grain or meal ("meat,'' KJV) offering and the drink offering (see Num. 15:1–10). These offerings speak of total dedication to the Lord. The fellowship ("peace,'' KJV) offering has to do with communion with God, and the sin offering and the guilt ("trespass,'' KJV) offerings deal with cleansing from God. Each of these offerings met a specific need in the life of the worshipper and also expressed some truth about the person and work of Jesus Christ, God's perfect sacrifice.

The offerer then killed the animal, and the priest caught the blood in a basin and sprinkled the blood on the sides of the altar (vv. 5, 11). The priest, not the offerer, killed the bird and its blood was drained out on the side of the altar, and its body burned in the fire on the altar (vv. 15–17). The dead body of the bull, lamb, or goat was dismembered, and the parts washed. Then all of it but the hide was laid in order on the wood3 and burned in the fire. The hide was given to the priest (7:8).

The shedding of animal blood couldn't change a person's heart or take away sin (Heb. 10:1–4). However, God did state that the sins of the worshipper were forgiven (Lev. 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7), and He did this on the basis of the sacrifice of Jesus Christ on the cross (Heb. 10:5–14).1

The significance of the offering is seen in the repetition of the phrases "before the Lord'' and "unto the Lord,'' which are found seven times in this first chapter of Leviticus (vv. 2–3, 5, 9, 13–14, 17). The transaction at the altar wasn't between the offerer and his conscience, or the offerer and the nation, or even the offerer and the priest; it was between the offerer and the Lord. Had the worshipper taken the offering to one of the pagan temples, it might have pleased the heathen priest and his people, but it would not have brought the blessing of the Lord.

Like some people in churches today, Jewish worshippers could merely go through the motions at the altar, without putting their heart into it, but this meant that God had not truly forgiven them (Ps. 50:8–14; 61:16–17; Isa. 1:10–20; Mic. 6:6–8). God doesn't want our sacrifices; He wants obedience from our hearts (1 Sam. 15:22).

The phrase "sweet savour'' is used three times in this chapter (vv. 9, 13, 17) and eight times in chapters

The sacrifices described in Leviticus 1—7 remind

Leviticus 1—7 poured on it or mingled with it, a picture of the Holy Spirit of God, who was given to Christ without measure (John 3:34). It also had to include salt (Lev. 2:13; Matt. 5:13), which speaks of our Lord's purity of character. Jesus compared Himself to a grain of wheat (John 12:23–25), and He was crushed ("fine flour'') and put through the furnace of suffering that He might save us from our sins.

1–3, and it means "a fragrant aroma.'' Since God is spirit, He doesn't have a body, but physical terms are used in Scripture to depict God's actions and responses. In this case, God is pictured as smelling a fragrant aroma and being pleased with it (Gen. 8:21; Lev. 26:31). When Jesus died on the cross, His sacrifice was a "sweet-smelling fragrance'' to the Lord (Eph. 5:2), and our offerings to God should follow that example (Phil. 4:18).

Leaven (yeast) and honey were prohibited from being included in the meal offering (Lev. 2:11). The Jews would associate leaven with evil because of the Passover rules (Ex. 12:19–20; see Luke 12:1; 1 Cor. 5:8), and certainly there was no sin in Jesus Christ. Honey is the sweetest thing nature produces, but our Lord's perfect character was divine and not from this world. The fact that yeast and honey both ferment may also be a factor.

The "law of the burnt offering'' is found in Leviticus 6:9–13. God instructed the priests to keep the fire burning on the altar, to remove the ashes from the altar, and then to take them to a clean place outside the camp. It's likely that God originally ignited this fire when the priests were dedicated and began their ministry (9:24).4 Because the ashes were holy, they couldn't be disposed of at the camp's refuse heap, but had to be taken to a place that was ceremonially clean. Even the crop of the bird was put with the ashes (1:16) and not treated like rubbish.

The drink offering (Num. 15:1–13) is mentioned in Leviticus 23:13, 18, and 37; but its "laws'' are not explained there. Like the meal offering, the drink offering was presented after the animal sacrifices had been put on the altar and was a required part of the sacrifice (see Num. 29:6, 11, 18–19, and so on). "The fourth part of a hin of wine'' (15:5) would be about a quart of liquid. Neither the offerer nor the priest drank the wine, because all of it was poured out on the altar. Note that the more expensive sacrifices required a larger amount of wine for the drink offering.

The meal offering (2:1–16; 6:14–23; 7:9–10)5 could be presented at the altar in one of five forms: fine flour, oven-baked cakes, cakes baked in a pan, cakes baked in a frying pan (on a griddle), or crushed roasted heads of new grain. These cakes would resemble our modern baked pie crust or pizza dough. The officiating priest put only a portion of the offering on the altar— the "memorial portion'' for the Lord—where it was consumed in the fire, and the rest of the offering went to the priests for their own personal use. Only the males in the family could eat it, and they had to do it in the holy place of the tabernacle (6:16, 18), and with unleavened bread (v. 17). The only meal offering that was not eaten was the one presented each morning and evening by the high priest's son, who would succeed him in office (vv. 19–23). Twice a day, God reminded His priests that they should maintain purity and integrity as they served Him.

The burnt offering, the meal offering, and the drink offering all represent dedication to God and commitment to Him and His work. The pouring out of the wine was a symbol of life being poured out in dedication to God. On the cross, Jesus was "poured out like water'' (Ps. 22:14) and "poured out His life unto death'' (Isa. 53:12 niv). Paul saw himself poured out like a drink offering on behalf of the Philippians, joining in their sacrifice (Phil. 2:17), and in the Roman prison, he was already "being poured out like a drink offering'' (2 Tim. 4:6 niv) as he anticipated his martyrdom.

Since grain represents the fruit of our labor, the meal offering was one way for the Jews to dedicate to God that which He had enabled them to produce. The frankincense that was burned with the memorial portion represents prayer (Ps. 141:2; Rev. 5:8), a reminder of the petition "Give us this day our daily bread'' (Matt. 6:11). But the meal offering was not presented alone; it accompanied one of the sacrifices that involved the shedding of blood. Our hard work can never purchase salvation or earn the blessing of God, for apart from the shedding of blood, there is no forgiveness of sin (Heb. 9:22).6 But those who have been saved by faith in the shed blood of Christ may dedicate to the Lord what He has enabled them to produce.

Communion with God (3; 7:11–38) There are several distinctive features about the peace offering or fellowship offering that should be noted. For one thing, the offerer could bring a female animal, something not permitted for the other animal sacrifices. If the offering was not in fulfillment of a vow, the sacrifice could have some defects and still be accepted (Lev. 22:23). After all, it was basically going to be used as food for the priests and the offerer's family, and those defects wouldn't matter.

That leads to our third distinctive feature: the fellowship offering is the only offering that was shared with the worshippers. After the priest had completed the sacrifice, a large portion of the meat went to him; the rest went to the offerer, who could then enjoy a feast with his family and friends. Since the Jews didn't often slaughter their precious animals for meat, a dinner of beef or lamb would be a special occasion. At the dedication of the temple, Solomon sacrificed 142,000

This offering represents Jesus Christ as the Bread of Life (John 6:32ff.), the perfect One who nourishes our inner person as we worship Him and ponder His Word. This explains why God laid down such strict conditions for the offerer to meet before the meal offering would be accepted. The offering had to be accompanied with oil (Lev. 2:1–2, 4, 6, 15), either

Leviticus 1—7 the offender, while the sin offering emphasized the offender's guilt before God. The priest would examine the offender and determine which sacrifice was needed.

peace offerings and the people feasted for two weeks (1 Kings 8:62–66).

In the East, to eat with people is to make them your friends and allies. It means the end of hostilities, as with Jacob and his father-in-law Laban (Gen. 31:54), or the sealing of friendship, as with Israel and Jethro and his people (Ex. 18:12). In the church today, the Lord's Supper, or Eucharist, is a simple meal that shows the unity of God's family (1 Cor. 10:16–18; 11:18–34). That's why it's called "the Communion.'' The peace offering meal, however, meant more than the enjoyment of good food and fellowship with loved ones. It was also an expression of joyful thanksgiving that the worshipper was at peace with God and in communion with God. He might be giving thanks for some unexpected blessing God sent him (Lev. 7:11–15); or perhaps he had made a vow to God, and God had answered his prayers; or maybe he was just thankful to God for everything God did for him and wanted to let everybody know (vv. 16–18). The fellowship offering emphasized the fact that the forgiveness of sins resulted in communion with God and with God's people.

The repeated phrase "through ignorance'' (4:2, 13, 22, 27; 5:15) means, not that the sinners were ignorant of the law, but that they were ignorant of having violated the law. They had become defiled or disobedient and didn't realize it. However, ignorance doesn't cancel guilt. "Though he wist it not, yet is he guilty'' (v. 17; see vv. 1–5 for examples of the sins involved).8 Once their sin was known, it had to be confessed and dealt with. David used this same word when he prayed, "Cleanse thou me from secret faults'' (Ps. 19:12), that is, "sins I don't know about in my own life.''

No sacrifice was provided for people who committed "high-handed'' deliberate sins in the full light of the law of God (Num. 15:30–36). When David took Bathsheba and then had her husband murdered (2 Sam. 11—12), he sinned deliberately with his eyes wide open. Therefore, he knew that his only hope was the mercy of God (Ps. 51:1, 11, 16–17). Being king, he could have brought thousands of sacrifices, but they would not have been "sacrifices of righteousness'' (v. 19).

Leviticus 7:11–38 lays down the conditions for the feast, what the people ate, what the priests ate, and what must be done with the leftovers. The blood and the fat7 were given to God and were never to be used as common food. (There are also good hygienic reasons for this rule.) Anybody who was defiled was forbidden to come to the feast and was "cut off'' from their people (vv. 20–21, 25, 27; see 17:4, 9–10, 14; 18:29; 19:8; 20:3, 5–6, 17–18; 23:29). In the case of a Sabbathbreaker, being "cut off'' meant death (Ex. 31:12–14; Num. 15:32–36), but we're not sure every violation of the laws of the offerings was a capital crime. In some cases, "cut off from his people'' could mean being sent "outside the camp'' until the person followed God's instructions for cleansing (Lev. 15).

The sin offering (4:1—5:13; 6:24–30)9 had to be brought to the Lord no matter who the sinner was, and the higher the sinner's position in the nation, the more expensive the sacrifice. The greater the privilege, the greater the responsibility and the consequences. If the high priest sinned, he had to bring a young bullock (Lev. 4:1–12). If the whole congregation sinned, they also had to bring a bullock (vv. 13–22). A ruler brought a male kid of the goats (vv. 22–26), while one of the "common people'' ("a member of the community,'' NIV) brought a female kid of the goats or a female lamb (vv. 27–35). A poor person could bring a dove or a pigeon, and a very poor person could bring a nonbloody sacrifice of fine flour (5:7–13).

On the cross, Jesus Christ purchased reconciliation with God (2 Cor. 5:16–21) and peace with God (Col. 1:20) for all who will trust Him, and we can have fellowship with God and other believers because of His shed blood (1 John 1:5–2:2). We "feast'' on Christ when we feed on His Word and appropriate for ourselves all that He is to us and has done for us. Instead of bringing animals, we offer God "the sacrifice of thanksgiving'' (Ps. 116:17) and "the sacrifice of praise'' (Heb. 13:15), from pure hearts that are grateful for His mercies.

Whatever animal was brought, the offender had to identify with the sacrifice by laying hands on it. When the whole nation sinned, it was the elders who did this (4:15), for as leaders, they were responsible before God to oversee the spiritual life of the people. The animal was slain, and the blood presented to God. In the case of the high priest and the nation, some of the blood was sprinkled before the veil and applied to the horns of the altar of incense in the holy place, and the rest was poured out at the base of the altar. This reminded the nation that the sins of leaders had far greater consequences. The blood of the sacrifices brought by the leaders or the common people was applied to the horns of the brazen altar at the door of the tabernacle.

Cleansing from God (4—5; 6:1–7, 24—30; 7:1–10) The sin offering and the guilt (or trespass) offering were very much alike and were even governed by the same law (7:1–10). Generally speaking, the guilt offering was for individual sins that affected people and property and for which restitution could be made, while the sin offering focused on some violation of the law that was done without deliberate intent. The trespass offering emphasized the damage done to others by

Note that while the fat of the sacrifice was burned on the altar, the body of the sacrifice was burned in a clean place outside the camp (vv. 8–12, 21). Why? For one thing, it made a distinction between the sin offering and the burnt offering so that the worshippers wouldn't be confused as they watched. But even more, it reminded the people that the sins of the high priest

Leviticus 1—7 instead of a painful famine. He is our sin offering and our guilt offering, for He bore our sins on His body (1 Peter 2:24) and paid the full price for our sins (1:18–19).

and the whole congregation would pollute the whole camp; and the sin offering was too holy to remain in an unholy camp. Finally, according to Hebrews 13:10–13, this was a picture of our Lord Jesus Christ who died "outside the city gate … outside the camp'' as our sin offering (vv. 12–13 niv).

The nation of Israel had to offer six different sacrifices in order to have a right relationship with God, but Jesus Christ "offered one sacrifice for sins forever'' (Heb. 10:12) and took care of our sin problem completely.

The result of this ritual was forgiveness (Lev. 4:20, 26, 31, 35; see 5:10, 13; 6:7). As I mentioned before, even though the sacrifice of animals can't take away sin or change the human heart, the sacrifices pointed to the perfect sacrifice, Jesus Christ (Heb. 10:1–15). He is our sin offering (Isa. 53:4–6, 12; Matt. 26:28; 2 Cor. 5:21; 1 Peter 2:24). The trespass offering (5:14—6:17; 7:1–10) was needed for two kinds of sins: sins against "the holy things of the Lord'' (5:15) and against one's neighbor (6:1–7). The first category included offenses that involved sacrifices to God, vows, celebration of the special days, and so on, while examples of the second category are given in verses 2–3.

Do you believe that Jesus Christ died for all your sins and paid your full debt? Can you say with Mary, "My soul magnifies the Lord, and my spirit has rejoiced in God my Savior'' (Luke 1:46–47 nkjv)? If not, then trust Him today; if you have trusted Him, share the good news with others.

"Your faith has saved you,'' Jesus said to a repentant sinner. "Go in peace'' (Luke 7:50 nkjv).

What wonderful words to hear!

Notes

The ritual involved the sinner confessing the sin (Num. 5:7), restoring the property involved or its equivalent in money, paying a fine equivalent to 20 percent of the value of the damaged property, and sacrificing a ram to the Lord (Lev. 5:15, 18). The priest valued the ram to make sure of its worth, lest the offender try to atone for his or her sins by giving the Lord something cheap. The restitution and fine were first given to the priest so he would know it was permissible to offer the sacrifice (6:10). If the offended party wasn't available to receive the property or money, then it could be paid to one of the relatives; if no relative was available, it remained with the priest (Num. 5:5–10).

1 Hebrews 10:5–8 refers to all six of the Levitical sacrifices and states that they are fulfilled in Jesus Christ. "Sacrifice'' (v. 5) refers to any animal sacrifice, which would include the peace (fellowship) offering, burnt offering, sin offering, and trespass (guilt) offering. "Offering'' (v. 5) refers to the meal and drink offerings. The burnt offering and sin offering are specifically named in verses 6 and 8. 2 Even the poorest in the nation could bring a sacrifice to God. When Mary and Joseph dedicated the baby Jesus, they brought birds instead of animals (Luke 2:21–24; see Lev. 12:8; 2 Cor. 8:9). 3 The Hebrew word translated "lay in order'' (vv. 7–8, 12) can be found in the prayer in Psalm 5:3 ("I lay my requests before you,'' niv). Like the sacrifices on the altar, our prayers should be orderly and "on fire'' before God. Prayer is also compared to the burning of incense on the golden altar (141:2). 4 When Paul admonished Timothy to "stir up the gift of God'' (2 Tim. 1:6), he used a Greek word that literally means "again—life—fire'' and was saying "fan the fire into life again.'' As God's priests, believers today must keep the fire burning on the altar of their hearts and not become lukewarm (Rev. 3:15–16) or cold (Matt. 24:12). 5 In seventeenth-century England, when the KJV was translated, the word "meat'' meant any kind of food, including grain, and so the translators called this "the meat offering,'' even though no "meat'' (animal flesh) was involved. It should be called the "grain offering,'' "meal offering,'' or "cereal offering.'' 6 However, see Leviticus 5:11–13, where the meal offering could be presented by poor people unable to afford an animal, and God said He would forgive their sins. But keep in mind that since the meal was placed on the altar on which the daily burnt offering had been sacrificed (Ex. 29:38–42), there was "the shedding of blood.'' 7 The "whole rump'' mentioned in 3:9 and 7:3 refers to "the entire fat tail'' of the sheep, which could weigh as much as fifteen pounds. It was considered one of the most valuable parts of the animal, and it was given entirely to the Lord. 8 The familiar adage, "Ignorance is no excuse in the sight of the law'' is an adaptation of what the English jurist John Selden

The trespass offering illustrates the solemn fact that it is a very costly thing for people to commit sin and for God to cleanse sin. Our sins hurt God and hurt others. True repentance will always bring with it a desire for restitution. We will want to make things right with God and with those whom we've sinned against. Forgiveness comes only because of the death of an innocent substitute. The passage in Isaiah 53:10 states clearly that when Jesus died on the cross, God made His Son "a guilt offering'' (niv). The penalty we should have paid, He paid for us!

We haven't been able to probe into the details of these offerings, but what we have studied should make us realize the awfulness of sin, the seriousness of confession and restitution, the graciousness of God in forgiving those who trust Jesus Christ, and the marvelous love of our Savior in His willingness to die for undeserving people like us.

Jesus provides all that we need. He is our burnt offering, and we must yield ourselves wholly to Him. He is our meal offering, the seed crushed and put through the fire, that we might have the bread of life, and we must feed upon Him. He is our drink offering who poured Himself out in sacrifice and service, and we must pour ourselves out for Him and for others. He is our fellowship offering, making life a joyful feast

Leviticus 8

Submitting to God's authority (8:1–36) At least twenty times in these three chapters you'll find the word commanded. Moses and Aaron didn't have to concoct an ordination ceremony. The same God who instructed Moses how to build the tabernacle also told him how to ordain the priests and how the priests should serve in the tabernacle (Ex. 28—29). Nothing was left to chance or to the imagination. Moses was to do everything according to what God had shown him on the mount (25:40; 26:30; 27:8; Heb. 8:5).

(1584–1654) wrote: "Ignorance of the law excuses no man; not that all men know the law, but because 'tis an excuse every man will plead, and no man can tell how to confute him.'' If we define "sin'' as "a violation of the known law of God,'' then we're saying that the dumber we are, the holier we should be; and this isn't so. The Bible urges us to grow in knowledge that we might grow in grace (John 7:17; 2 Peter 3:18). Our exalted High Priest understands us and can help us in our ignorance (Heb. 5:2; 9:7). 9 The translation of Leviticus 5:6 in the KJV gives the impression that verses 1–13 are about the trespass offering, when actually they dealt with the sin offering. The trespass offering was a ram and not a female lamb or goat (vv. 16, 18; 6:6); the trespass offering included a fine, which is not mentioned here; and verses 5–9 and 11–12 clearly call this sacrifice a sin offering.

In the ministry of the church today, spiritual leaders must constantly ask, "For what does the Scripture say?'' (Rom. 4:3 nkjv). God hasn't left us in the dark as to what His church is, how it's to be led, and what it's supposed to do, but if we substitute people's ideas for God's Word, we will be in the dark (Isa. 8:20)! Religious novelties and fads abound, creating celebrities and increasing crowds but not always honoring the Lord or building the church. We need leaders, like Moses, who will spend time "on the mount'' and find out from the Word what God wants His people to do.

II.A Holy Priesthood (8—10; 21—22) A.Consecration—8—9

CHAPTER THREE Leviticus 8:5—10 A KINGDOM OF PRIESTS U

The assembly called (vv. 1–5). The ordination of Aaron and his sons was a public event as every ordination ought to be (Acts 13:1–3; 16:1–3; 1 Tim. 4:14). First of all the priests would serve God and seek to please Him (Ex. 28:1, 3–4, 41), but also they would be the servants of the people. It would have been impossible for all the people in the camp to assemble at one time at the door of the tabernacle, so it was probably the elders and leaders who gathered, representing the tribes and the various clans (see Lev. 9:1). It's a serious thing to be set apart for ministry, and it must be done under the authority of God and witnessed by God's people.

nder the old covenant, God's people had a priesthood; under the new covenant, God's people are a "holy priesthood'' and a "royal priesthood'' (1 Peter 2:5, 9). Every believer in Jesus Christ can say with the apostle John: "To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion, forever and ever'' (Rev. 1:5–6 nkjv). God's desire was that the entire nation of Israel be "a kingdom of priests, and a holy nation'' (Ex. 19:6), but they failed Him and became "a sinful nation, a people laden with iniquity'' (Isa. 1:4). One reason the nation decayed morally and spiritually was because the leaders failed to be holy and obedient as God commanded. God finally had to send Babylon to chasten Israel "for the sins of her prophets, and the iniquities of her priests'' (Lam. 4:13). "A horrible and shocking thing has happened in the land,'' said Jeremiah. "The prophets prophesy lies, the priests rule by their own authority, and my people love it this way. But what will you do in the end?'' (Jer. 5:30–31 niv)

Aaron and his sons washed (v. 6). This may have been done at the laver in the courtyard of the tabernacle (Ex. 38:8). The priests were ceremonially bathed all over but once; from then on, they washed their hands and feet at the laver while they were serving in the tabernacle (30:17–21). When sinners trust Christ, they are washed from their sins once and for all (Rev. 1:5—6; 1 Cor. 6:9–11); God's children need to keep their feet clean by confessing their sins to the Lord (John 13:1–10; 1 John 1:9). In the Bible, water for washing is a picture of the Word of God (Ps. 119:9; John 15:3; Eph. 5:25–27). As we meditate on the Word of God and apply it to our lives, the Spirit of God uses the Word to cleanse us and make us more like Christ (2 Cor. 3:18).

God wants His church today to be "a holy nation, a people belonging to God, that [they] may declare the praises of him who called [them] out of darkness into his wonderful light'' (1 Peter 2:9 niv). The Jewish priests were a privileged people, yet they despised their privileges and helped lead the nation into sin. Even after the Jews returned to their land from Babylon and established their worship again, the priests didn't give God their best, and God had to rebuke them (Mal. 1:6—2:17).

Aaron clothed (vv. 7–9). Aaron and his sons all wore linen undergarments (Ex. 28:42–43; Lev. 6:8–10; see Ex. 20:26), but the high priest wore special beautiful garments, described in Exodus 28. First, Moses put on Aaron the beautifully woven white coat and tied it with the sash. Over that he put the blue robe that had the golden bells and pomegranates on the hem. Over this went the linen ephod, a sleeveless coat that was bound with a special belt; both the ephod and the belt were beautifully embroidered with threads of scarlet, blue, purple, and gold. Over the ephod was the breastplate, an embroidered piece of cloth folded double, on which were

Leviticus 8—10 describes the eight-day ordination ceremony for the high priest Aaron and his sons. As God's chosen priests, they had to accept three solemn responsibilities: submitting to God's authority (chap. 8), revealing God's glory (chap. 9), and accepting God's discipline (chap. 10).

Leviticus 8—9 twelve precious stones representing the twelve tribes of Israel, and in which were "the Urim and Thummim.''1 On his head, the high priest wore a linen turban (or bonnet) with a special golden "crown'' at the front on which were engraved the words HOLY TO THE LORD.

that both they and their garments were "sanctified,'' set apart by God for His exclusive use. Neither the priests nor what they wore could be used for any "common'' purposes. They belonged wholly to God.

The ordination ram eaten (vv. 31–36). For the next week, Aaron and his sons had to remain in the tabernacle court, and each day, Moses offered sacrifices like those he had offered on "ordination day'' (Ex. 29:35–36). The priests then ate the meat of the "ram of ordination'' as well as the bread for the meal offering, just as they would have eaten the fellowship offerings. However, there was a difference; they were not permitted to eat the meat the next day (Lev. 7:15–16). Whatever was left over had to be burned that same day. Their seven days in the tabernacle precincts indicated the completion of their dedication to the Lord. Had they disobeyed and left the tabernacle, they would have died. It was a serious thing to be one of God's priests.2

Each "believer priest'' has been clothed in the beauty and righteousness of Jesus Christ and is accepted in Him (Isa. 61:10; 2 Cor. 5:21; Eph. 1:6). Our righteousnesses are but filthy rags in God's sight (Isa. 64:6). What must our sins look like to a holy God! The high priest was accepted before God because of the garments God provided in His grace.

Aaron and the tabernacle anointed (vv. 10–12). This was done with a special oil that no one was to duplicate in the camp, nor was it to be used on anyone but a priest (Ex. 30:22–33). In Scripture, oil is often a symbol of the Spirit of God who has anointed each believer (2 Cor. 1:21; 1 John 2:20, 27; see Ps. 133). The Hebrew word "Messiah'' and the Greek word "Christ'' both mean "anointed one'' (Luke 4:18; Acts 10:38). The fact that "the anointing oil of the Lord'' was on the priests set them apart from the common people and governed what they could and could not do (Lev. 8:30; 10:7; 21:12, 20).

Revealing God's glory (9:1–24) Aaron and his sons had obeyed God's commandments. Thus when the week was over, they were ready to begin serving the Lord at the altar. Up to this point, Moses had been offering the sacrifices; now Aaron and his sons would take up their priestly ministry.

Aaron's sons clothed (v. 13). They didn't have the beautiful garments of the high priest, but what they wore was still commanded by God, for their linen coats and turbans symbolized holiness before God in character and conduct. "But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts'' (Rom. 13:14 nkjv).

Sacrificing on God's altar (vv. 1–21). Aaron and his sons had to offer a bull calf for a sin offering and a ram for a burnt offering; from then on, they would be offering a burnt offering on the altar every morning and evening (v. 16; Ex. 29:38–42). Each day must begin and end with total consecration to the Lord. Being imperfect, the priests had to offer sacrifices for themselves first before they could offer sacrifices for the people (see Heb. 7:25–28).

The various sacrifices offered (vv. 14–29). The bullock for the sin offering for Aaron and his sons made possible the cleansing of their sins, and the ram for the burnt offering symbolized their total dedication to the Lord. The blood of the sin offering even sanctified the altar.

Their ordination, however, also involved offering sacrifices for the people (Lev. 9:3–4): a goat for a sin offering, a calf and a lamb for burnt offerings, and a bullock and a ram for peace (fellowship) offerings, along with the meal offerings. To have sanctified priests without a sanctified people would not be right. How gracious of God to provide for sinners a way of forgiveness, dedication, and fellowship; we have all of this in our Lord Jesus Christ!

The "ram of consecration [ordination]'' took the place of the fellowship offering, symbolizing their communion with one another and with the Lord. The word translated "consecration'' or "ordination'' means "to fill up.'' A part of the sacrifice, along with a meal offering (Lev 8:25–26), was placed in Aaron's hands, thus filling them up, and then waved before the Lord. Later, this would be eaten. But the unique part of the ceremony was the putting of blood and oil on the right ear, right thumb, and right big toe of Aaron and his sons, symbolizing that they were set apart to hear God's voice, do God's work, and walk in God's ways.

Moses spoke to the people and told them that the glory of the Lord would appear when the ordination was completed (Lev. 9:6), just as His glory had appeared when the tabernacle was erected (Ex. 40:34–38). One of the main purposes of the tabernacle ministry was to glorify the God of Israel whose glory dwelt on the mercy seat in the Holy of Holies. The pagan nations around them had priests and sacrifices, but they didn't have the glory of God. Instead, they "glorified Him not as God'' and "changed the glory of the uncorruptible God into an image'' (Rom. 1:21, 23). God hates idolatry because it robs Him of the glory that is due to Him, and it robs God's people of the blessings He wants to share with them.

It was necessary that blood be shed before God could accept Aaron and his sons as servants in His holy tabernacle. Because He is the holy Son of God, Jesus Christ our High Priest needed no such sacrifices (Heb. 9). Instead, He is the one perfect sacrifice that "takes away the sin of the world'' (John 1:29 nkjv).

The priests anointed (v. 30). Aaron had already had the holy oil poured upon him (Lev. 8:12), but now both he and his sons were sprinkled with both the oil and the blood of the sacrifices, taken from the altar. This meant

When Aaron had completed all these sacrifices, he and his sons and the people of Israel were forgiven,

Leviticus 9—10 doesn't glorify God, then God can't bless it and use it to help others and win the lost.

dedicated wholly to the Lord and in fellowship with Him. The order of the sacrifices is significant: We must first deal with our sins before we can dedicate ourselves totally to the Lord; then we can enjoy fellowship with Him.

Accepting God's discipline (10:1–20) A day which should have ended with the glorious worship of Jehovah God was instead climaxed with the funeral of two of Aaron's sons. The words of C. H. Mackintosh are pertinent and powerful:

B.Admonition—10

Sharing God's blessing (vv. 22–23a). One of the privileges of the high priest was that of blessing the people; on that first day of his ministry, Aaron gave them two blessings. He gave the first one alone, after he had offered the sacrifices; he gave the second one along with Moses after they had come out from the tabernacle when the ordination ceremony was finished.

The page of human history has ever been a sadly blotted one. It is a record of failure from first to last. Amid all the delights of Eden, man hearkened to the tempter's lie (Gen. 3); when preserved from judgment by the hand of electing love, and introduced into a restored earth, he was guilty of the sin of intemperance (Gen. 9); when conducted, by Jehovah's outstretched arm, into the land of Canaan, he "forsook the Lord, and served Baal and Ashtaroth'' (Judges 2:3); when placed at the very summit of earthly power and glory, with untold wealth at his feet, and all the resources of the world at his command, he gave his heart to the uncircumcised stranger (1 Kings 11). No sooner had the blessings of the gospel been promulgated than it became needful for the Holy Ghost to prophesy concerning "grievous wolves,'' "apostacy,'' and all manner of failure. … Thus, man spoils everything.3

The first blessing was probably the high priestly blessing recorded in Numbers 6:23–26. It followed the sacrifices. This reminds us that every blessing that we have comes because of the finished work of Jesus Christ on the cross (Eph. 1:3–7). Unless we know Jesus Christ as our own Savior and Lord, we don't have any spiritual blessings of our own, and we can't ask God to bless others through us. The second blessing followed the time Moses and Aaron had in the tabernacle, and this reminds us that we must be in fellowship with God and one another if we're to be a blessing to others.

Seeing God's glory (vv. 23–24). The glory of the Lord had appeared when Moses finished erecting the tabernacle (Ex. 40:34–35), and it would appear again at the dedication of the temple (2 Chron. 7:1ff.). How gracious on God's part to share His glory with sinful people!

The glory that dwelt in the tabernacle eventually left the camp because of the sins of the people (1 Sam. 4:21). It returned at the dedication of the temple, but then the prophet Ezekiel watched it depart because the nation had become so sinful (Ezek. 8:4; 9:3; 10:4, 18; 11:22–23). The glory came to earth when Jesus was born (Luke 2:8–9) and tabernacled in Him (John 1:14), but sinful people nailed that glory to a cross. Today, God's glory dwells in the bodies of His people (1 Cor. 6:19–20), in each local assembly of His people (3:16–17), and in His church collectively (Eph. 2:19–22). One day, we shall see that glory lighting the perfect heavenly city that God is preparing for His people (Rev. 21:22–23).

Nadab and Abihu's sin (vv. 1–2). Everything that these two men did was wrong. To begin with, they were the wrong people to be handling the incense and presenting it to the Lord. This was the task of their father, the high priest (Ex. 30:7–10). They also used the wrong instruments, their own censers instead of the censer of the high priest, sanctified by the special anointing oil (40:9). They acted at the wrong time, for it was only on the annual day of Atonement that the high priest was permitted to take incense into the Holy of Holies, and even then he had to submit to a special ritual (Lev. 16:1ff.).

The fire of God consumed the burnt offering (see 2 Chron. 7:1–3) and gave the people the assurance that Jehovah God was among them and with them. "Our God is a consuming fire'' (Heb. 12:29), and that fire could have consumed the people! This reminds us that the wrath of God fell on His Son rather than on sinners who deserved to be judged (2 Cor. 5:21; 1 Peter 2:24).

They acted under the wrong authority. They didn't consult with Moses or their father, nor did they seek to follow the Word of God, which Moses had received. In burning the incense, they used the wrong fire, what Scripture calls "strange fire'' (10:1; niv says "unauthorized fire''). The high priest was commanded to burn the incense on coals taken from the brazen altar (16:12), but Nadab and Abihu supplied their own fire, and God rejected it. They acted from the wrong motive and didn't seek to glorify God alone (10:3). We don't know the secrets of their hearts, but you get the impression that what they did was a willful act of pride. Their desire wasn't to sanctify and glorify the Lord but to promote themselves and be important.

The paradoxical response of the people helps us better understand the experience of worship, for they were both joyful and overwhelmed. There was joy in their hearts that the true and living God had deigned to dwell among them and receive their worship, but there was also fear as the people fell on their faces in awe. The two attitudes balance each other. "Serve the Lord with fear, and rejoice with trembling'' (Ps. 2:11). Paul saw this as a desirable and normal experience in the local assembly (1 Cor. 14:23–25). If our ministry

Finally, they depended on the wrong energy, for

Leviticus 10 hypocrite. Aaron knew that a mere mechanical observance of the ritual wouldn't have pleased God, for the Lord looks on the heart and wants obedience, not sacrifice (1 Sam. 15:22–23; 16:7; Ps. 51:16–17; Mic. 6:6–8). The law didn't allow Aaron to express his grief in the usual ways, but it didn't forbid him to fast, and fasting was his way of showing his grief for the loss of his two sons.

verses 9–10 imply that they were under the influence of alcohol. This reminds us of Ephesians 5:18, "And be not drunk with wine … but be filled with the Spirit.'' If every child of God were killed who substituted fleshly energy for the power of the Spirit, not many would be left! A. W. Tozer once said, "If God were to take His Holy Spirit out of this world, much of what the church is doing would go right on; and nobody would know the difference.''

As you review these three chapters, several lessons stand out clearly:

Nadab and Abihu were not outsiders; they were anointed priests who had seen God on the mountain (Ex. 24:1–11). Their father was the high priest, and they were trained in the service of the Lord. Yet they were killed for their disobedience! "So, if you think you are standing firm, be careful that you don't fall!'' (1 Cor. 10:12 niv). It's a serious thing to be a servant of God, and our service must be empowered by His Spirit and controlled by His Word. We must serve God "acceptably with reverence and godly fear: for our God is a consuming fire'' (Heb. 12:28–29).

1. God's Word commands us concerning our ministry, and we must obey what He says. God's instructions are more detailed for the Old Testament priests than for New Testament ministers, but the principles and examples are clearly given in the New Testament so that we shouldn't go astray.

2. We dedicate ourselves to God, and He consecrates us for His service. He wants servants who are clean, yielded, obedient, and "marked'' by the blood and the oil.

3. Apart from the finished work of Christ and the power of the Spirit, we can't serve God acceptably (1 Peter 2:5). No amount of fleshly zeal or "false fire'' can substitute for Spirit-filled devotion to the Lord. Be sure the "fire'' of your ministry comes from God's altar and not from this world.

Aaron's sorrow (vv. 3–11). With the privileges of ministry come also responsibilities and sacrifices. Aaron wasn't permitted to mourn the death of his two older sons (Lev. 10:6–7; 21:10–12) but had to remain in the tabernacle precincts and complete the ceremony of ordination. Two of his nephews took care of the burial of the bodies (Ex. 6:21–22).

4. We minister first of all to the Lord and for His glory. No matter how much we sacrifice and serve, if God doesn't get the glory, there can be no blessing.

It may seem strange to us that God killed Nadab and Abihu instead of merely warning them, but often at the beginning of a new era in salvation history, the Lord brought judgment in order to warn the people. The priestly ministry at the tabernacle was about to begin, and the Lord wanted to be sure the priests understood the seriousness of their work. When Israel entered the Promised Land, God used Achan's disobedience as a warning (Josh. 7), and the death of Uzzah was His warning when the ark was brought to Jerusalem (2 Sam. 6:1–7). Early in the church age, the death of Ananias and Sapphira served as a warning to the saints not to try to lie to God (Acts 5).

5. The privileges of ministry bring with them serious responsibilities. "For everyone to whom much is given, from him much will be required'' (Luke 12:48 nkjv).

6. Our greatest joy in life should be to serve the Lord and bring glory to His name. "Serve the Lord with fear, and rejoice with trembling'' (Ps. 2:11 nkjv).

Notes

1 The words mean "lights [or curses] and perfections,'' and the general feeling among interpreters is that the Urim and Thummim were "holy lots'' that were cast to determine the will of God (Num. 27:21; 1 Sam. 28:6; 30:7–8). 2 Disobedience put the priests in danger of death (see Ex. 28:35, 43; 30:20–21; Lev. 16:2; Num. 4:15, 19–20). With great privileges come great responsibilities. 3 C. H. Mackintosh, Notes on Leviticus (Neptune, NJ: Loizeaux, 1948), 175–76.

It wasn't enough for the priests merely to teach the people the difference between the holy and the unholy; they also had to practice it in their own lives. This is one of the burdens of the message of Ezekiel the prophet (Ezek. 22:26; 42:20; 44:23; 48:14–15).

Aaron's sincerity (vv. 12–20). Since Moses was concerned lest any other commandment of the Lord be disobeyed and His judgment fall again, he admonished Aaron and his two remaining sons to be sure to eat their share of the peace (fellowship) offerings (Lev. 7:28–36). They were also to eat their part of the sin offering (6:24–30). Moses discovered that the sin offering hadn't been presented according to the law and that Aaron and his sons hadn't eaten it. At first he was angry, but Aaron's explanation satisfied him.

III. A Holy Nation (11—17) A.Clean and unclean food—11

CHAPTER FOUR Leviticus 11:5—12 CLEANLINESS AND GODLINESS C leanliness is next to godliness.''

John Wesley is generally credited with that saying,1 but it's likely the proverb was current before his time. In fact, the way Wesley quoted it in his sermon "On Dress'' indicates that his listeners were already familiar with the maxim.

Aaron explained that he couldn't eat the offering with a good conscience because of the sorrow that had befallen him that day. The Lord knew his heart, and he wasn't going to attempt to fool God by playing the

Leviticus 10—11

The Jews would readily identify with the saying; in the camp of Israel, the concepts of cleanliness and godliness were so intertwined that they were almost synonymous. The Jews feared lest they become ceremonially unclean because of something they had touched or eaten. From birth to burial, the Jews had to submit every aspect of their daily lives to the authority of God's law. Whether it was selecting their food, preparing their food, caring for a mother and new baby, diagnosing a disease, or disposing of waste, nothing was left to chance in the camp of Israel lest someone be defiled. In order to maintain ceremonial purity, each Jew had to obey God's law in several areas of life.

It isn't necessary to identify every creature named in this chapter. In fact, some of them are mysteries to us. Keep in mind that the law named representative creatures and didn't attempt to give a complete list. Moses gave the general characteristics of the creatures that were approved and disapproved, and the people had to exercise discernment in applying the law. If a creature was doubtful, it was rejected; there was no sense taking a chance of becoming defiled.

Land animals (vv. 1–8). The two requirements were that the animal chew the cud and have a split hoof. An animal with only one of these features wasn't considered clean and had to be rejected. The Hebrew word translated "hare'' in verse 6 ("rabbit,'' niv) refers to an animal we're not familiar with, because the kinds of rabbits we're familiar with don't chew the cud. The movements of a rabbit's jaw and nostrils may give the appearance that he's chewing the cud, but that isn't the case at all.

Eating (11:1–23) Since Noah knew about clean and unclean animals (Gen. 7:1–10), this distinction was part of an ancient tradition that antedated the Mosaic law. Whether a creature was "clean'' or "unclean'' had nothing to do with the quality of the beast; it all depended on what God said about the animal. When He gave these laws, no doubt the Lord had the health of His people in mind (Ex. 15:26; Deut. 7:15), but the main purpose of the dietary code was to remind the Israelites that they belonged to God and were obligated to keep themselves separated from everything that would defile them. "Be holy, for I am holy'' (Lev. 11:44; see Deut. 14:3–20 for a parallel list of clean and unclean foods). Nevertheless, the spiritual principle of separation from defilement applies to the people of God today. The fact that we know God must make a difference in every aspect of our lives. "For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's'' (1 Cor. 6:20 nkjv). "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God'' (10:31 nkjv). God hasn't given His church a list of things that are clean and unclean, but He's revealed enough to us in His Word to help us know what pleases Him and what grieves Him.

Water creatures (vv. 9–12). These had to have both fins and scales to be edible, and so all shellfish, catfish, and eels were prohibited. Aquatic creatures that are scavengers and burrow in the bottom of a body of water could pick up parasites that would be dangerous to the eater's health. Since fish swim freely in the water, they generally escape such infections.

Fowl (vv. 13–19). Carrion-eating birds of prey would be defiled by the dead carcasses of their victims as well as by the blood still in the flesh; this made them doubly unclean. When Israel lusted after meat, the Lord sent them quails (Ex. 16:1–13; Num. 11:31–35).

Flying insects (vv. 20–23). All insects were forbidden except those with jointed hind legs used for jumping, such as locusts, katydids, crickets, and grasshoppers. These creatures aren't normally a part of the Western diet, but many peoples in the East eat parts of their bodies roasted. John the Baptist lived on a diet of locusts and wild honey (Matt. 3:4). The Jews would shun cockroaches, flies, and other insects of that variety.

Some years ago, during the course of my annual physical examination, my doctor discovered that my sugar count was rather high. He checked it very carefully and then informed me that I was a borderline diabetic in danger of experiencing some serious calamity, like a heart attack or blindness. The easiest solution to my problem was to lose weight, so I immediately went on a diet.

Three facts should be noted about the dietary laws: (1) God gave these laws only to the Jewish nation; (2) obeying them guaranteed ceremonial purity but didn't automatically make the person holy in character; and (3) the laws were temporary and were ended on the cross of Christ (Col. 2:14).

Jesus made it clear to His disciples that all foods were clean (Mark 7:1ff.), and God taught this lesson again to Peter before He sent him to minister to the "unclean'' Gentiles (Acts 10:9–16). Paul affirmed that special days and diets must not be considered either the means or the measure of a person's spirituality (Rom. 14:1—15:13). "But food does not bring us near to God; we are no worse if we do not eat, and no better if we do'' (1 Cor. 8:8 niv). It's wrong to judge other Christians on the basis of what they eat (Col. 2:16–23). As long as they believe God's Word that all foods are clean, and ask God to bless their food, they have the right to eat it (1 Tim. 4:1–6).2

He gave me a piece of good advice. "Remember the secret of a happy diet is to learn to hate the things that aren't good for you and to enjoy the things that are good for you.''

It worked! I followed the diet, lost my taste for sweets and rich desserts, and soon got rid of the excess weight that was threatening my health, if not my life. We got the sugar under control.

The Jews under the Old Covenant had to adopt a similar outlook on life. They had to learn to despise the foods that God said were unclean and to enjoy the foods that God said were clean. It was a choice between

Leviticus 11 often "reclassifying'' sin and making it look acceptable instead of abominable.

pleasing themselves and being unclean or pleasing the Lord and being clean. There was no middle ground. If any food was questionable, it should have been automatically rejected, lest they disobey God and defile themselves.

For example, God said that the tree in the midst of the garden was off-limits to the man and woman, but Eve "saw that the tree was good for food'' (Gen. 3:6) and took the fruit. God said that all the spoil of Jericho was under divine restriction and not to be touched by the Jewish soldiers (Josh. 6:16–19), but Achan revised that classification and took some of the spoil (7:16–26). It cost him his life. Samuel told King Saul to slay all the Amalekites and their flocks and herds, but the king kept Agag alive and kept "the best of the sheep and of the oxen'' to give to the Lord (1 Sam. 15:15). Saul reclassified what God had said was abominable and thought this would make it acceptable, but his folly caused him to lose his kingdom.

When I was a young believer, somebody gave me a copy of the tract "Others May, You Cannot''; it was a big help to me. I learned that I had to get my directions from God and not from other people, and that I had to be willing to be different. My great desire had to be to please the Lord joyfully, not grudgingly, and not to see how close I could get to sin and still not get into trouble.

Touching (11:24–43) The emphasis in this section is on avoiding the defilement caused by touching certain dead creatures, both clean and unclean. If a Jew happened upon the carcass of even a clean animal, he knew it was defiled because the blood hadn't been properly drained out nor had the meat been protected from contamination. When Samson ate the honey from the carcass of the lion, he defiled himself and ceased to be a Nazarite (Judg. 14:1–9; see Num. 6:6, 9). No matter how sweet the honey was, it was unclean in God's sight; this made Samson unclean.

Today, we live in a society that rejects moral absolutes and promotes a "fluid'' morality that isn't morality at all. Like the people described in the book of Judges, everybody is doing what is right in their own eyes (Judg. 21:25). But society's reclassifying of sin hasn't changed anything; God still calls sin an abomination and still judges it.

Doctors can be sued for malpractice if they make the wrong diagnosis and prescribe the wrong treatment. But a university professor, a liberal preacher, or a popular newspaper columnist can excuse sin and defend immorality and be applauded for the skillful diagnosis. Why? Because the human heart is "deceitful above all things, and desperately wicked'' (Jer. 17:9) and people love "darkness rather than light'' because their deeds are evil (John 3:19).

People who became defiled from touching a carcass were considered unclean until the end of the day. They had to wash themselves and their clothes and couldn't enter the camp until sunset. This kept them from spreading to others any contamination they might have picked up from touching the dead animal. If a dead creature fell into an earthen vessel, the vessel was smashed. Anything touched by the carcass was unclean and had to be either washed or destroyed.

Evangelist Billy Sunday used to say that a sinner can't find God for the same reason a criminal can't find a police officer: the criminal isn't looking very hard! "Prophets and priests alike, all practice deceit,'' wrote Jeremiah the prophet. "They dress the wound of my people as though it were not serious. 'Peace, peace,' they say, when there is no peace'' (Jer. 8:11 niv). The people are persecuted who have the right diagnosis and the only remedy, while the people with the false diagnosis and the useless remedy are honored. "The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so'' (5:31).

It's easy to see hygienic reasons behind these regulations, and no doubt obeying them helped the Jews avoid sickness. But the main reason for these laws was to teach the people to appreciate cleanliness and shun whatever was unclean. Paul's admonition of the Corinthians is a contemporary application of this principle and must be pondered and obeyed by any believer who is serious about holy living (2 Cor. 6:14—7:1). Moses also added lizards, rodents, and other creeping things to the list of prohibited foods (Lev. 11:29–30). These small creatures could die and be so concealed that a person would not know the carcass was there before they had touched it and become defiled. Or the corpse might fall into a container or on fabric, and this would make the item unclean. Jewish women were very careful in their housekeeping lest anything be present that would make the inhabitants unclean.

Discerning (11:44–47)

If the Jewish people were to keep themselves clean and pleasing to the Lord, they had to exercise discernment; this meant knowing God's Word, respecting it, and obeying it. Fathers and mothers had to teach their children the law and warn them about the things that were unclean (Deut. 6:1–9). The priests had to teach the people and remind them of the commandments of the Lord. It was when the nation of Israel neglected the Word of God and refused to obey it that the people began to follow the abominable practices of the heathen nations around them, and this is what led to Israel's discipline and defeat.

Thirty-two times in Leviticus 11, you find the word unclean, and ten times you find the word abomination. What God says is unclean must be an abomination in our eyes. "Woe to those who call evil good and good evil, who put darkness for light and light for darkness'' (Isa. 5:20 niv). The first step toward disobedience is

The Jews had to remind themselves every hour of

Leviticus 11—12 right and wrong. As a pathologist looks through his or her microscope, he or she can see a difference between a healthy cell and a cancerous cell. The expert musician can hear the difference between the right note and the almost-right note, and the expert writer knows the difference between "any word'' and the right word. Likewise, mature believers can exercise discernment, identify that which is unclean, and avoid it. Remember, children are prone to walk into the mud and get dirty.

every day that they belonged to Jehovah, the true and living God, and that belonging to the nation of Israel was a high and holy privilege. "I am the Lord your God; consecrate yourselves and be holy, because I am holy'' (Lev. 11:44 niv). In New Testament language, "Walk worthy of the calling with which you were called'' (Eph. 4:1 nkjv). Obeying God's will isn't a burden; it's a privilege! As Moses reminded his people, "For what great nation is there that has God so near to it, as the Lord our God is to us, for whatever reason we may call upon Him? And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day?'' (Deut. 4:7–8 nkjv) The Old Testament Jew, like the New Testament Christian, was not to walk "as other Gentiles walk, in the vanity of their mind'' (Eph. 4:17). It was a temptation to "go along with'' and then imitate the pagan practices of the heathen nations, and this led to Israel's defilement and discipline. I fear that the church today is following the same philosophy and becoming more and more like the world. G. Campbell Morgan was right when he said that the church did the most for the world when the church was the least like the world.

What the prophet Hosea said about Israel in his day is true of many professed Christians today: "You stumble day and night, and the prophets stumble with you.… My people are destroyed from lack of knowledge'' (Hos. 4:5–6 niv). "But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil'' (Heb. 5:14 niv). Commenting on 1 Corinthians 2:13–16, Vance Havner said, "Nothing is more rare in churches today than discernment. The natural man knows nothing of it, the carnal man is devoid of it. Only the spiritual man has it and we have all too few in that category.''

B.Childbirth—12

Purifying (12:1–8) God graciously made provision for the cleansing and restoration of anyone who became defiled. For routine situations of uncleanness, the normal procedure was for people to wash themselves and their clothing and remain outside the camp until evening. Numbers 19 describes the preparation of special "water of purification'' that was kept outside the camp and used for ceremonial cleansing. But with some kinds of defilement, additional measures were necessary, as in cases of childbirth (Lev. 12) and the presence of infectious sores or diseases (chaps. 13—15).

Jews who exercised spiritual discernment would "walk in love'' (Eph. 5:2), and their love for the Lord would motivate them to obey His law. Each morning, the orthodox Jew would recite "The Shema,'' the official Jewish confession of faith: "Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength'' (Deut. 6:4–5 niv). That is still the first great commandment (Matt. 22:34–40).

Like Israel in the Old Testament, believers today must not only walk worthy of their calling and walk in love, but also must "walk circumspectly … understanding what the will of the Lord is'' (Eph. 5:15, 17). We must keep our eyes open and look around carefully lest we defile ourselves. Jews who knew what God said was clean and unclean, and who exercised constant caution, weren't likely to touch something unclean and defile themselves. When we "walk as children of light'' (Eph. 5:8), we won't stumble over some carcass in the darkness; for God's Word is the light that directs us (Ps. 119:105). The Lord reminded His people that it was He who had redeemed them from Egyptian bondage (Lev. 11:45). Therefore, they belonged to Him and were obligated to obey His will. Christ has redeemed us, not that we might be free to please ourselves, but that we might be free to serve Him, which is the greatest freedom of all. In giving His law, the Lord frequently used the miracle of the exodus to call Israel to obedience (19:36; 22:31–33; 25:38, 42, 55; 26:13, 45). In New Testament language, the Jews had been "bought with a price'' and were obligated to glorify the Lord who had redeemed them (1 Cor. 6:20; 1 Peter 1:18–25).

Mother and child (vv. 1–5). In giving birth to a baby, the mother experienced bleeding (vv. 4–5, 7), as well as the secretion of other bodily fluids (see chap. 15), and this made her ceremonially unclean. The theme of this chapter is not personal holiness but ritual purification for the mother, without which she could not return to normal life in her home and in the camp.

Therefore, nothing in Leviticus 12 should be interpreted to teach that human sexuality is "dirty,'' that pregnancy is defiling, or that babies are impure. God created humans "male and female'' (Gen. 1:27), and when God declared His creation to be "very good'' (v. 31), that declaration included sex. He commanded our first parents to "be fruitful, and multiply'' (v. 28); in spite of contemporary negative attitudes toward babies, Scripture presents children as blessings from God (Ps. 113:9; 127:3–5; 128:3; Prov. 17:6; Matt. 19:14). If for some reason a pregnancy was unwanted, the Jews would never consider aborting the baby.

There are probably matters of health involved in these instructions. Since the mother was considered to some measure "unclean'' for forty days after the birth of a son, or eighty days after the birth of a daughter, it meant that she had opportunity for rest

One of the marks of maturity is the ability "to make a difference'' (Lev. 11:47) and distinguish between

Leviticus 12—13 poor who couldn't afford a lamb! Mary and Joseph took advantage of this provision when they brought Jesus to the temple (Luke 2:21–24).

and recuperation before returning to her household duties. This would encourage her own well-being as well as that of the baby. It would also protect her from possible sickness carried by infected people seeking to assist her, or the spread of any infection she might have (that is, childbed fever).

This entire chapter, brief as it is, shows God's loving concern for the family, especially mother and child. We aren't at all surprised to hear Jesus say, "Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these'' (Mark 10:14 niv).

Scripture doesn't explain why twice as much time is assigned to a daughter than to a son. There's no proof that girl babies are necessarily weaker than boy babies and therefore need a longer time with the mother. A daughter would one day be subject to the judgment placed on Eve (Gen. 3:16), but why would God double the confinement of the mother because of the sex of her child, something over which she had no control? And it doesn't seem reasonable that God set up this schedule in order to "punish'' the husband by doubling the time he'd have to be apart from his wife. Perhaps God established these regulations primarily for the health of the mother and her "bonding'' to her daughter. The social structure of Israel was decidedly masculine, and sons were more welcome than daughters.

Notes

1 See John Wesley's Sermon 93 "On Dress.'' The phrase "next to'' means "immediately following.'' When people become believers, their faith ought to make a difference in the way they care for themselves. 2 According to Romans 14—15 and 1 Corinthians 8—10, Paul discussed the matter of abusing this freedom and thus offending a Christian with a weak conscience who hasn't yet grasped the meaning of freedom in Christ. We willingly lay aside our privileges, not to lose our freedom, but to help the weaker believer gain freedom. We don't want to keep people "babies'' who ought to grow, but we must minister to them in love. You can't force maturity. Of course, it is foolish to eat any food that makes a person ill or that harms the believer's body, which is the temple of the Spirit of God (1 Cor. 6:19–20). 3 For an interesting study of this topic by a Christian medical doctor, see chapter 8 of None of These Diseases by S.I. McMillen (Revell, revised edition, 1984). See also the New England Journal of Medicine for May 3, 1990 (vol. 322, no. 18), 1308–15. 4 R. K. Harrison, Leviticus, Tyndale Old Testament Commentary Series (Downers Grove, IL InterVarsity, 1980), 134.

Circumcision (v. 3).3 In ancient days, other nations practiced circumcision; but God gave this rite to Abraham as a special mark of the covenant He had with the people of Israel (Gen. 17:10–14). Each male child became a "child of the covenant'' when he was circumcised and named eight days after his birth. The operation also symbolized the "spiritual surgery'' that God wants to perform on the human heart (Deut. 10:16; 30:6; Jer. 4:4). Unfortunately, the Jewish people ignored the spiritual aspect of the ceremony and considered the physical operation alone a guarantee that the Jews were saved and accepted by God (Matt. 3:7–10; Rom. 2:25–29). A similar idea emerged in the early church and had to be strongly refuted (Acts 15; Rom. 4:1–12).

C.Diseases and defilement—13—15

CHAPTER FIVE Leviticus 13:5—15 THE GREAT PHYSICIAN T

Some people equate infant baptism with circumcision; but as R. K. Harrison wisely states it, "The parallels are too superficial and narrow to be entirely convincing or valid.''4 The true believer has experienced an inner spiritual circumcision through the Holy Spirit, the "true circumcision'' that changes the heart and imparts new life (Gal. 6:12–16; Phil. 3:1–3; Col. 2:10–11). Because the sinful nature of the believer has been "put off,'' he or she can walk in newness of life and does not have to yield to the desires of the flesh.

he beginning of health is to know the disease,'' wrote the Spanish novelist Miguel de Cervantes, and every physician would agree with him. After all, how can you prescribe effectively if you don't diagnose accurately?

These three chapters in Leviticus deal with bodily infirmities of one kind or another, because God was concerned about His people's physical welfare. He cared for their needs during their wilderness march (Deut. 29:5) and, if they obeyed Him, He promised to shield them from the diseases they'd seen in Egypt (Ex. 15:26; Deut. 7:12–15). While it's true that our greatest needs are spiritual, God still has the physical well-being of His people at heart.

Sacrifice (vv. 4–8). Forty days after the birth of a son, or eighty days after the birth of a daughter, the mother and father were required to go to the sanctuary and offer the sacrifices for the mother's cleansing; a year-old lamb for a burnt offering and a dove or pigeon for a sin offering. The burnt offering symbolized her dedication to God as she returned to her normal life, and the sin offering took care of the defilement involved in the birth process. It also reminded them that every child, no matter how beautiful or delightful he or she might be, is born in sin and must one day trust the Lord for salvation (Ps. 51:5; 58:3).

The Hebrew word translated leprosy in Leviticus 14—15 includes various skin diseases and even mildew (13:47ff.; 14:33ff.). But there's more to these chapters than simply a description of symptoms and ceremonies. In Scripture, disease is one of the images of sin (Ps. 147:3; Isa. 1:5–6; Jer. 8:2; 30:12; Mark 2:17).

How gracious of God to make allowances for the

Leviticus 13—14 cians who lied to their patients and refused to give them bad news. "They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace'' (Jer. 6:14). The medical profession today would discipline a doctor who did that, but the practice is perfectly acceptable for humanistic counselors, liberal preachers and professors, politicians, and newspaper columnists. People still believe the "progress myth'' that people are good and are making themselves and the world better and better day by day.

Thus as we study these chapters, we can learn what sin is like and how God wants us to deal with it. We must look beyond Moses to Jesus Christ, the Great Physician, who was wounded that we might be healed (Isa. 53:5). These three chapters illustrate three topics that are vitally related to the life of holiness: sin (Lev. 13), salvation (chap. 14), and sanctity (chap. 15).

Sin (13:1–46; 14:1–32) Since infection made a person ceremonially unclean, God appointed the priests to act as His examiners to determine whether the victim was "unclean'' and therefore had to be separated from the rest of the camp. The person being examined could be isolated for as long as two weeks to give the disease a chance to change for better or for worse. The symptoms might involve swelling and a rash (13:1–8); swelling, whiteness, and raw flesh (vv. 9–17); boils (vv. 18–23); burns (vv. 24–28); and various skin eruptions (vv. 29–44). Not everything that looked like leprosy actually was leprosy, and it would be cruel to isolate somebody who wasn't actually infected.

Sin spreads (13:5–8, 22–23, 27–28, 32, 34–36, 51, 53, 55, 57; 14:39, 44, 48). True leprosy ("Hansen's disease'') affects the skin and the nerve endings; as it spreads, it produces nodules and ulcers. The tissues then contract and the limbs become deformed. What begins as one sore gradually spreads and turns the whole body into a mass of corruption and ugliness. How like sin! "Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death'' (James 1:15 nkjv).

Our first parents were thieves. Their son Cain was a liar and a murderer. From that small beginning, sin spread so as to corrupt and enslave the whole human race. By the time God sent the flood, the earth was filled with wickedness, evil, violence, and corruption (Gen. 6:5, 11–13), and things haven't become any better since then. Scientific progress has made life more comfortable, but it hasn't made the world less corrupt. "The whole head is sick, and the whole heart faints. From the sole of the foot even to the head, there is no soundness in it, but wounds and bruises and putrefying sores'' (Isa. 1:5–6 nkjv).

Note also that the investigation included not only persons (vv. 1–46), but also clothing (vv. 47–59) and even houses (14:33–57). Here the priest was looking for a mildew or fungus that, if allowed to spread, could do serious damage. Once Israel was in their land, these fungi could even destroy their crops (Deut. 28:22; Amos 4:9).

Since disease is an illustration of sin in the Bible, as you read these verses, you will learn a great deal about the "symptoms'' of sin.

For nearly fifty years, Alexander Whyte preached God's Word at Free St. George's Church in Edinburgh, Scotland, and gained a reputation for exposing the sins of the human heart and bringing them under the scrutiny of the Word of God. "Surgical preaching'' people called it. At one time, he had an assistant named Hugh Black who preached at the evening service and was much more liberal and optimistic in his message. The congregation said they were blackened by Whyte on Sunday mornings and whitewashed by Black on Sunday evenings!

Sin is "deeper than the skin'' (13:3–4, 25, 30–32, 34). "The heart is deceitful above all things, and desperately wicked: who can know it?'' (Jer. 17:9). The word translated "wicked'' in this verse means "sick''; the niv translates it "beyond cure.'' Sin is not a surface problem that can be solved with simple remedies, like trying to cure cancer with hand lotion. Sin comes from within, from fallen human nature; unless the heart is changed, there can be no solving of the sin problem. "For I know that in me (that is, in my flesh) nothing good dwells'' (Rom. 7:18 nkjv). Those who talk about the "innate goodness of man'' know neither the Bible nor their own hearts.

But when the church has a superficial view of sin, this attitude affects everything the church believes and does. If men and women are basically good and not sinners under the wrath of God, then why preach the gospel? Why send out missionaries? For that matter, why did Jesus even die on the cross? If people are good, then what they need is counseling and consoling, not convicting; we should give them encouragement, not evangelism.

In eighteenth-century England, if you were convicted for stealing, the judge could order the authorities to chop off your right hand. If you were convicted a second time, they could cut off the left hand. I recall reading about a pickpocket who lost both hands but managed to succeed in his career because he perfected picking pockets with his teeth! Even if the authorities had pulled all his teeth, it wouldn't have solved the problem, because sin is deeper than the skin. Jesus said, "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man'' (Matt. 15:19–20).

Sin defiles (vv. 44–46). The word "unclean'' is used fifty-four times in Leviticus 13—15. It describes the ceremonial defilement that makes the victim unfit for social life or for participation in worship at the house of God. The prophet Isaiah confessed that he was "a man of unclean lips'' (Isa. 6:5), and then he spoke for all of us when he wrote, "But we are all as an unclean thing, and all our righteousnesses are as filthy

In Jeremiah's day, the false prophets were like physi-

Leviticus 13—14

The Jews had no cure for leprosy. Thus, if the victim became well, it was a gift of God's mercy and grace. "And many lepers were in Israel in the time of Elisha the prophet,'' said Jesus, "and none of them was cleansed, saving Naaman the Syrian'' (Luke 4:27). "Salvation is of the Lord'' (Jonah 2:9). If we aren't saved by God's grace, then we aren't saved at all, for nobody deserves to be saved.

rags'' (64:6). Whatever sin touches, it defiles; only the blood of Jesus Christ can wash away that defilement (1 Cor. 6:9–11; 1 John 1:7; Rev. 1:5).

When you read Psalm 51, David's prayer of confession, you can't help but notice how his sins defiled every part of his being: his eyes (v. 3), his mind (v. 6), his ears (v. 8), his bones (v. 8), his heart (v. 10), and his mouth (vv. 13–15). His hands were stained with Uriah's blood (v. 14), and all he could do was throw himself on the mercy of God and cry out, "Wash me'' (vv. 2. 7).

The steps in the leper's cleansing and restoration picture to us what Jesus Christ has done for sinners.

The priest goes to the leper (vv. 1–3). Since the unclean leper wasn't permitted to enter the camp, the priest had to go outside the camp to minister to him or her. "For the Son of man is come to seek and to save that which was lost'' (Luke 19:10). When He ministered here on earth, Jesus was called "a friend of publicans and sinners'' (Luke 7:34); He compared Himself to a doctor helping his needy patients (Matt. 9:10–13). As God's Great Physician, Jesus makes "house calls'' and comes to sinners right where they are. In the case of the Jewish leper, the priest went out to investigate and determine if indeed the victim was healed, but Jesus comes to us that He might heal us of the sickness of sin.

Sin isolates (v. 46). What solemn words: "He is unclean: he shall dwell alone; without the camp shall his habitation be.'' He had to tear his clothes, put a covering on his upper lip, cry "Unclean, unclean!'' whenever anybody approached him, and remain outside the camp until either he died or was healed. "Free among the dead'' is the way Heman described it in Psalm 88:5. God struck King Azariah (Uzziah) with leprosy, and he had to dwell in a "separate house,'' literally "a free house,'' which was isolated from everybody else (2 Kings 15:5 niv). He was free— among the dead!

If you've done any witnessing, you've probably met people who seem to have no concept of the tragedy of sin and the awfulness of hell. "I don't mind going to hell,'' they say rather flippantly. "I'll have lots of company.''1 But there is no company in hell, because hell is a place of eternal isolation and loneliness. Like the lepers outside the camp, lost sinners will dwell alone; they will be alone forever.

The victim offers the two birds (vv. 4–7). This unusual ritual pictures to us what Christ did to save a lost world. Birds don't belong in clay jars; they belong in the heavens. Jesus came down from heaven and became a man (John 3:13, 31; 6:38, 42). As it were, He put Himself into a clay jar so that He might die for our sins. The running water over which the bird was killed reminds us of the Holy Spirit of God (John 7:37–39), for Jesus offered Himself to God "through the eternal Spirit'' (Heb. 9:14). When the blood-stained living bird was turned loose, it pictured our Lord's resurrection, for the resurrection of Christ is as much a part of the gospel message as is His death (1 Cor. 15:1–4). Only a living Savior can save dead sinners.

Sin is fit only for the fire (vv. 52, 55, 57). A defiled garment was to be burned in the fire; it was not to be purified but destroyed. When Jesus spoke about hell, He used the word gehenna, which referred to the garbage dump outside Jerusalem "where their worm dieth not, and the fire is not quenched'' (Mark 9:44; see Isa. 66:24). Hell is God's eternal garbage dump prepared for the devil and his angels (Matt. 25:41) and for those who follow the devil by rejecting Jesus Christ. It's a lake of fire (Rev. 19:20; 21:10, 14–15) where Satan and his associates will suffer forever along with people whose names were not found in the Book of Life because they hadn't trusted Jesus Christ and been born again into God's family.

The blood of the bird that was sacrificed was in the jar and on the living bird, but it also had to be applied to the healed leper. Using the hyssop (Ex. 12:22; Ps. 51:7), the priest sprinkled the blood on the leper seven times and then pronounced the leper clean.2 "Without shedding of blood is no remission'' (Heb. 9:22). How did the victim know he was clean? The priest told him so! How do believers today know that God has saved us? He tells us so in His Word! No matter how the leper felt or what he looked like, God said he was clean, and that settled it.

The consequences of leprosy were temporal, but the consequences of sin are eternal. The Jews knew no cure for leprosy, but there is a remedy for sin—faith in Jesus Christ, the Savior of the world. Have you trusted Him? If you have, are you telling others the good news that they don't have to be lepers and live forever in the fiery garbage dump of hell?

The person cleanses himself (vv. 8–9). On the day of his cleansing, he had to wash himself and his garments and shave off all his hair. He was then permitted to enter the camp, but he wasn't allowed to enter his tent. He had to stay outside for another week.

Salvation (Lev. 14:1–32) I find it discouraging to read chapter 13, with its emphasis on uncleanness and isolation. But chapter 14 brings us that happy ray of hope that we need: A leper can be cleansed and restored! We need the bad news of judgment before we can appreciate the good news of salvation.

Why wash when the priest had already pronounced him clean? Because he had to apply personally what God said was true positionally. The man was ceremonially clean and had the right to live in the camp, but he needed to be made personally and practically clean so he

Leviticus 14—15 would be fit to live in the camp. "Wash yourselves, make yourselves clean'' (Isa. 1:17 nkjv). "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God'' (2 Cor. 7:1). Perhaps Paul had Leviticus 14 in mind when he compared the new life in Christ to a change of clothes (Col. 3:1–14).

four times. It simply means a flow of liquid, whether water in nature or a fluid discharged from the human body. The human discharge may be natural (vv. 16–18, 25–30) or unnatural (vv. 1–15, 19–24), but it's still considered unclean and must be dealt with according to the law of God. Personal hygiene and God's concern for women are certainly involved in these regulations, but the main thrust seems to be that of enforcing personal sanctity. Not everybody is a leper, but all of us have occasional "discharges'' that defile us and could defile others.

The person cleanses himself again (v. 9). This takes place a week later. The man had to wash, shave his body again, and put on clean clothes. The dual shaving left his skin like that of a baby, perhaps symbolizing a new birth. The shaving and washing didn't kill the germs of leprosy—God had done that—but they symbolized the newness of life that had come to the former leper.

Unnatural male discharges (vv. 1–15). These could be anything from diarrhea to discharges caused by a venereal disease such as gonorrhea. Anything the afflicted man touched or spat upon was unclean. In fact, those defiled by touching him had to wash themselves and their clothes, and they remained unclean until evening. Clay vessels that he touched were to be broken and wooden vessels washed. The possibility of infection was taken very seriously.

The person offered the required sacrifices (vv. 10–32). It's now the eighth day since the priest first visited the leper, and eight is the number of the new beginning. The cleansed leper must bring to the door of the tabernacle a male lamb for a trespass (guilt) offering, a male lamb for a burnt offering, a ewe lamb for a sin offering, as well as fine flour and oil for a meal offering.

By the goodness of the Lord, the man with a discharge could get well; when that happened, he had to wait a week and, like the cleansed leper, wash himself and his clothes. On the eighth day, he brought a sin offering and a burnt offering, but he wasn't required to bring expensive sacrifices, since a bodily discharge wasn't as serious as leprosy. After that, the man was free to worship the Lord and live a normal life in the camp.

On the basis of these sacrifices, the priest had pronounced the man clean (Lev. 14:7), because these sacrifices picture the person and work of Jesus Christ. The sin offering shows Christ atoning for a person's sin. The trespass offering reminds us that Christ paid the debt we owed to God because, like the leper, we were unable to serve Him during our days of uncleanness. In the burnt offering, the man dedicated himself completely to God, and the meal offering displayed the perfections of Christ accepted for the imperfections of the worshipper.

In recent years, we've heard a good deal about "toxic people'' and even "toxic churches.'' Stephen Arteburn and Jack Felton have written a book called Toxic Faith (Oliver/Nelson, 1991) that describes "cultic'' churches and the religious addiction they quietly spread among unsuspecting people. The image is a biblical one, for Jesus warned about people like the Pharisees who pretended to be holy but were really transmitting defilement to the people who followed them (Matt. 23:25–28). In fact, Paul wrote about people in his own day whose religion was "toxic.'' "Avoid godless chatter, because those who indulge in it will become more and more ungodly. Their teaching will spread like gangrene'' (2 Tim. 2:16–17 niv).

The unique thing about this ceremony is that the priest treated the cleansed leper like a fellow priest! He put the blood of the trespass offering on the man's right ear, right thumb, and right big toe. He sprinkled oil on the man seven times and then put the oil on the blood that was already on his ear, thumb, and toe.3 After that, he poured the oil on the man's head. This is similar to the ceremony Moses used when he ordained Aaron and his sons (chap. 8).4 What grace that God should treat a former leper like a priest! Six times in this section the Lord declares that the priest "made atonement'' for the man (vv. 18–21, 29–31), which means that his sins were forgiven.

Natural male discharges (vv. 16–18). This paragraph doesn't even suggest that sexual intercourse within marriage is impure or defiling. As the traditional marriage ceremony puts it, "God established marriage for the blessing and benefit of mankind.'' Within the holy and loving bonds of marriage, the husband doesn't defile his wife nor the wife her husband. "Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral'' (Heb. 13:4 niv).

Since the leper had been an outcast, unable to work and earn money, perhaps he wasn't able to bring all three animals for sacrifices. Thus God permitted the poorer man to bring birds for the sin offering and the burnt offering (vv. 21–23, 30–31). In addition, the Lord didn't require any restitution along with the trespass offering. God makes it as easy as possible for sinners to be forgiven and restored. But sinners act as if salvation is so difficult, that they can't possibly respond to God's call.

Moses is dealing here with ceremonial uncleanness, not moral uncleanness. Since intercourse involves bodily fluids, and bodily fluids made a person unclean, the husband and wife had to take pains to wash themselves and maintain ceremonial purity. Perhaps the Lord is telling us that, even in a beautiful experience like married love, there is opportunity for our sinful nature to

Sanctity (15:1–33) The key word in this chapter is "issue,'' used twenty-

Leviticus 15—16 or excommunication, commentators don't agree, but whatever the penalty was, it was serious.

go to work and defile it. The Jewish couple had to consider God as well as their own desires, and this helped sanctify their relationship. No sacrifices were required for their cleansing, only washing in water. Thus there was no sin that needed to be atoned for.5

God's people today don't live under the threat of such judgments, although "there is a sin unto death'' (1 John 5:16; see 1 Cor. 11:30). But there should be no area in our lives from which God is excluded, and every relationship should be under His control.

Natural female discharges (vv. 19–24). Once again, God wasn't condemning or punishing the woman for experiencing her normal monthly period, because He made her that way so she could bear children. This regulation declares only that the woman's discharge made her unclean and therefore she could make others unclean. Rachel used this ploy when she deceived her father about his household gods (Gen. 31:26–35). During the time of her period and for a week afterward, a woman was unclean and had to be careful where she sat and slept and what she touched. But this confinement was a blessing in disguise since it allowed her to enjoy rest and quiet when she needed it most. If her husband was too aggressive sexually, this law kept him from taking advantage of her at a time when intercourse wouldn't be especially pleasant to her. If he forced himself on her, both he and the marriage bed would be unclean for a week, and this would separate him from everybody in the family and the camp! It wasn't worth it.6

His words to us are still, "Be holy, for I am holy!''

Notes

1 Anybody looking forward to the "company'' in hell needs to learn who they are. "But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone'' (Rev. 21:8 nkjv). "But outside [the heavenly city] are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie'' (22:15 nkjv). Contrast that crowd with the company the children of God will have in heaven (Heb. 12:22–24). 2 The number seven shows up frequently in Jewish ceremonies. It symbolizes completeness and fullness. The number eight suggests a new beginning. 3 It's worth noting that God doesn't put the anointing oil on man's flesh but on the blood. The Holy Spirit goes only where the blood has been applied. 4 The priest followed a similar ritual when he cleansed the house infected with mildew or fungus (Lev. 14:49–53). 5 It's likely that this law also applied to a man's uncleanness from a nocturnal emission (Lev. 22:4; Deut. 23:10–11). The mark of the covenant was on the male member, and God had every right to give laws concerning it. 6 The rabbis taught that verse 24 did not refer to a husband willfully forcing himself on his wife, but to the possibility of the wife's period beginning while they were engaged in intercourse. They couldn't believe that a Jewish man would deliberately defile himself and disobey God just for pleasure.

Certainly God created sex for pleasure as well as for procreation, but pleasure that isn't disciplined soon becomes bondage and then torture. Unmarried people must exercise self-control lest they commit fornication and invite the judgment of God (Heb. 13:4), but married people also need self-control lest they take advantage of one another and leave God out of their most intimate relationship. God created sex, and wise is the person who permits the Creator to make the rules.

Unnatural female discharges (vv. 25–33). A prolonged hemorrhage would be both physically painful and religiously disastrous, for the woman would be perpetually unclean. The unknown woman who came to Jesus for help had suffered with this affliction for twelve years (Mark 5:25–34; Luke 8:43–48). Strictly speaking, everybody she touched in that big crowd was defiled by her whether they knew it or not; when she touched our Lord's garment, He was also defiled. How gracious of Him to heal her and give back to her the normal life she longed for! The ritual for her cleansing reminds us of the ritual for the restoration of a mother after the birth of a baby (Lev. 12:6–7).

CHAPTER SIX Leviticus 16 ISRAEL'S HIGH AND HOLY DAY T

D.The day of Atonement—16—17 he most important day of the year for the Old Testament Jew was the day of Atonement—Yom Kippur—when God graciously atoned for all the sins of all the people and gave the nation a new beginning. Because today they have neither a temple nor a priest (Hos. 3:4), Israel can't celebrate Yom Kippur in the appointed way, but those who have received Jesus Christ can see in this ancient ritual a picture of what Jesus did for us on the cross.

These regulations for personal sanctity weren't just pious suggestions from the religious leaders of the nation. They were holy commandments from the Lord, and it was a serious thing to disobey them (15:31–33). For an unclean person to go to the tabernacle would be to defile the tabernacle and invite judgment (v. 31). God warned the Israelites that a violation of the law given in Leviticus 15:24 would cause the couple to be "cut off from among their people'' (20:18). Whether "cut off'' meant death (it's used that way in Gen. 9:11)

An appointed time (16:1–2, 29) The deaths of Nadab and Abihu (Lev. 10) must have put the fear of God into Aaron and the priests so that they wondered whether it was even safe to enter the tabernacle's precincts to do their work. God made it clear that the priests needed not be afraid to serve, but that only

Leviticus 16

The sacrifices offered on the day of Atonement brought a threefold cleansing: to the high priest and his family (Lev. 16:6, 17), to the people of Israel (v. 17), and to the tabernacle (vv. 16, 20, 33). It seems strange to us that the holy sanctuary would be defiled and need cleansing, but such was the case. The sins of the people not only defiled themselves, but they also defiled the tabernacle of God. The sacrifices made on earth purified the earthly sanctuary, but our Lord's sacrifice purified "the heavenly things'' with the blood of a better sacrifice (Heb. 9:23).

the high priest was to enter the Holy of Holies, and that only once a year on the day of Atonement. It wasn't a matter of human choice; it was a matter of divine appointment. Any priest who disobeyed would die.

The appointed day was the tenth day of the seventh month (16:29; 23:26–32; 25:9; Num. 29:7–11). The Jewish calendar is described in Leviticus 23, and we'll study it in detail in chapter 10, but we need to notice now the importance of the seventh month (our midSeptember to mid-October). On the first day of the seventh month, the trumpets were blown to announce the beginning of a new year (Rosh Hashanah; 23:23–25).1 The tenth day was the day of Atonement (23:26–32), and then came the Feast of Tabernacles (or Booths), which started on the fifteenth day of the month and lasted a week (23:33–44).

An afflicted people (16:29, 31) Regardless of the day of the week on which it fell, the annual day of Atonement was considered a Sabbath, and the people weren't allowed to do any work. God commanded them to "afflict themselves'' ("deny yourselves,'' niv), a Hebrew word that means "to humble or oppress.'' It's used to describe the pain that the Egyptians inflicted on the Hebrews (Ex. 1:11–12) and the suffering Joseph felt in prison (Ps. 105:18). The "affliction'' on the day of Atonement is usually interpreted to mean fasting and the confession of sin.

The blowing of the trumpets announced the new year, but only the shedding of the blood could give the people forgiveness and a new beginning. "Without the shedding of blood there is no forgiveness'' (Heb. 9:22 niv). There was certainly sin in the camp. In addition, not every offender had brought the required sacrifices the previous year, and the sanctuary itself had been defiled in ways only God could see. It was time for a new beginning.

On that day, God called His people to get serious about sin; the church needs to heed that call today. "Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up'' (James 4:8–10 nkjv).

The high priest had to repeat the ritual of the day of Atonement year after year, but Jesus Christ came at the right time (Gal. 4:4–5) to finish the work nobody else could do. "Once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself'' (Heb. 9:26 nkjv). The death of Christ on the cross has fulfilled the day of Atonement.

"Repentance is almost a lost note in our preaching and experience,'' said Vance Havner, "and the lack of it is filling our churches with baptized sinners who have never felt the guilt of sin or the need of a Savior.… We are trying to get young people to say, 'Here am I' before they have ever said, 'Woe is me!'"

An announced purpose (16:30–34) The Hebrew word kapar, translated "atonement,'' is used sixteen times in Leviticus 16, and it basically means "to ransom, to remove by paying a price.'' The priest placed his hands on the head of the sacrifice, symbolizing the transferring of the nation's sins to the innocent victim who died in their place. Atonement means that a price is paid and blood is shed, because life must be given for life (17:11). John Stott says it magnificently: "We strongly reject, therefore, every explanation of the death of Christ which does not have at its center the principle of 'satisfaction through substitution,' indeed divine self-satisfaction through divine self-substitution.''2

The fact that the people weren't to do any work reminds us that we are saved wholly by God's grace, through faith, and not because of our character or our good works (Eph. 2:8–9). The forgiveness that the people received that day was the gift of God.

An assigned procedure (16:3–28) It wasn't enough that the high priest serve on the right day, for the right purpose, and that the people have the right heart attitude. It was also important that the high priest follow the right procedure that God gave to him. The day of Atonement was not a time for innovation because too much was at stake.

The word "blood'' is used nine times in this chapter and thirteen times in chapter 17. If the day of Atonement teaches us anything about salvation, it's that there can be no salvation from sin apart from the shedding of blood. Those who reject this view and claim that they want "only the loving religion of Jesus'' had better listen to what Jesus Himself said: "For this is My blood of the New Covenant, which is shed for many for the remission of sins'' (Matt. 26:28 nkjv). "Just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many'' (Matt. 20:28 nkjv).

The high priest prepares (vv. 3–5). First of all, the high priest had to make sure the proper sacrifices were available: a bull and a ram for himself and his family, and two goats and a ram for the people. These animals had to be examined to make sure they had no defects.

The high priest then took off his glorious garments, washed at the laver, and put on the simple linen garments of an ordinary priest. He left his special

Leviticus 16 death and escaped into the desert.3 The Hebrew word is azazel, which could be a compound of the two Hebrew words "goat'' and "to go away.'' Some Hebraists connect it with an Arabic word that means "to remove, to banish.'' Regardless of the origin of the word, the meaning is clear: The releasing of the goat symbolized the sins of the people being carried away, never to be held against them again. "As far as the east is from the west, so far has He removed our transgressions from us'' (Ps. 103:12 nkjv). "Behold! The Lamb of God who takes away the sin of the world!'' (John 1:29 nkjv) Remember that the two goats were considered one sin offering (Lev. 16:5). One goat died because there must be blood sacrifice before there can be forgiveness. The other goat lived but was "lost'' in the wilderness, having "carried away'' the nation's sins. Because the living goat was part of a sin offering, the man who led the goat out of the camp had to wash himself and his garments before he could return to the camp (v. 26).

garments in the holy place, where he would return later to put them on again. Laying aside his glorious robes was an act of humiliation, and washing at the laver was an act of sanctification. He was setting himself apart to serve the Lord and His people on this special day.

In a much greater way, our Lord Jesus Christ did all of this for us. "And for their sakes I sanctify myself, that they also might be sanctified through the truth'' (John 17:19). He never needed to be cleansed from sin because He was sinless, but He did set Himself apart to serve us. He laid aside His glory and came into this world as a poor baby. As God's Suffering Servant, He humbled Himself and died on the cross (2 Cor. 8:9; Phil. 2:5–11). His work completed, He returned to heaven and "dressed Himself'' once again in the glory that is rightfully His (John 17:1, 5).

The high priest offers his own sin offering (vv. 6, 11–14). Being now properly washed and dressed, the high priest then went to the altar where he sacrificed the bull as a sin offering for himself and his family, which probably included all the priests (Lev. 16:11). Taking some of the blood of the bull, plus a censer of coals from the altar and a supply of the special incense, he entered the Holy of Holies. He put the incense on the coals so that the cloud would cover the mercy seat upon the ark (v. 13), and then he sprinkled some of the blood on the mercy seat and some of the blood seven times before the mercy seat (v. 14).

The high priest washes himself and puts on his official garments (vv. 23–24). Once he was sure that the scapegoat was officially lost in the wilderness, the high priest went into the holy place of the tabernacle, took off the linen garments, bathed, and put on his official robes. This reminds us of our Lord's return to heaven, where He received the glory He had laid aside when He was here on earth.

Since the cloud of incense symbolized the glory of God, the high priest put God's glory ahead of everything else. It reminds us of Christ's first request in His high priestly prayer, "Glorify thy Son, that thy Son also may glorify thee'' (John 17:1). We need to remember that the ultimate goal of God's great plan of salvation is not the good of people but the glory of God (Eph. 1:6, 12, 14). The high priest needed a sacrifice because he was a sinner, but Jesus didn't need a sacrifice for Himself because He is sinless (Heb. 7:23–28).

The high priest offers the burnt offerings (vv. 3, 5, 24). He offered a ram for himself and a ram for the people, each a symbol of total devotion to the Lord. At the same time, he burned the fat of the sin offering (see 4:8–10). "But there is forgiveness with You, that You may be feared'' (Ps. 130:4 nkjv). Forgiveness and the fear of the Lord go together, for the privilege of forgiveness carries with it the obligation of commitment and obedience. Jesus offered Himself up to the Father in total obedience, and we cannot do less than follow His example.

The high priest offers the sin offering for the people (vv. 7–10, 15–22). The two goats together constituted one sin offering ("two kids of the goats for a sin offering,'' v. 5), even though only one goat was slain. The high priest cast lots over the goats, and one of them was chosen to die. He killed the goat and took some of its blood into the Holy of Holies, where he sprinkled it on the mercy seat and seven times before the mercy seat, just as he'd done with the blood of the bull. But he also sprinkled the goat's blood in the holy place of the tabernacle and applied it to the horns of the brazen altar, along with the blood of the bull. Thus he purified the tabernacle and altar "from the uncleanness of the children of Israel'' (v. 19).

Once the burnt offerings had been presented, and the fat of the sin offerings burned, the high priest supervised the carrying of the sin offerings outside the camp to be burned (Lev. 4:1–12; see Ex. 29:13–14). The man who did the job had to wash before he could return to the camp.

An appropriate picture (Zech. 12:10—13:1) Many see in the annual day of Atonement a picture of Israel's future cleansing when their Messiah appears to deliver them, cleanse them, and establish them in their kingdom.

The seventh month begins with the blowing of the trumpets, and there is a future "trumpet call'' for Israel to gather the people together. "And it shall come to pass in that day that the Lord shall thresh, from the channel of the River to the Brook of Egypt; and you will be gathered one by one, O you children of Israel. So it shall be in that day. That the great trumpet will be blown; they will come, who are about to perish in the

The high priest then put both hands on the head of the living goat and confessed "over it all the wickedness and rebellion of the Israelites—all their sins'' (v. 21 niv). This goat was led out of the camp and released in the wilderness, never to be seen again.

This goat is called "the scapegoat'' (vv. 8, 10, 26), short for "escape-goat,'' that is, the goat that escaped

Leviticus 16—17 have spent all my life under a Communist regime, and I will tell you that a society without any objective legal scale is a terrible one indeed. But a society with no other scale but the legal one is not quite worthy of man either.''

land of Assyria, and they who are outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem'' (Isa. 27:12–13 nkjv). Jesus also referred to this future gathering of the Jews (Matt. 24:29–31).

Just as the day of Atonement was a day of personal "afflicting'' for the Jews, so they will mourn when they see their Messiah (Zech. 12:10–14). God will give them "the spirit of grace and supplication'' (v. 10), and they will repent of their sins and believe in Him. "They will look on Me, the One they have pierced, and they will mourn for Him as one mourns for an only child'' (v. 10 niv).

With all due respect to hardworking legislators, judges, law-enforcement officers, and lawyers, I agree with Solzhenitsyn; it takes more than good laws to make good people and a good society. In our world today, not everything that's legal is moral or biblical. Some human activities that courts sanction and society defends, God will one day judge as abominable sin.

Leviticus 17—20 constituted a legal code for the people of Israel, touching on many areas of their personal and public life. The emphasis isn't simply on justice or civic righteousness, as important as they are, but on holiness. After all, Israel was God's people and the law was God's law. The Lord said to them, "Sanctify yourselves therefore, and be holy, for I am the Lord your God. And you shall keep My statutes, and perform them: I am the Lord who sanctifies you'' (20:7–8 nkjv).

Israel's repentance and faith will lead to their cleansing. "On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem to cleanse them from sin and impurity'' (13:1 niv). Their Messiah who died for them will be their sin offering and burnt offering, and they will make a new beginning as a forgiven people, beloved of the Lord. What the Lord said about the Jewish remnant returning home from Babylon will be true of the nation in that great day: "Search will be made for Israel's guilt, but there will be none, and for the sins of Judah, but none will be found, for I will forgive the remnant I spare'' (Jer. 50:20 niv).

The motivation for Israel's obedience had to be more than fear of punishment. The people also needed in their hearts a desire to please God and a determination to be a holy people who would bring glory to His name (Ex. 19:3–6). Obeying the law and having holy character aren't necessarily the same thing.

The annual day of Atonement was followed by the Feast of Tabernacles, Israel's most joyful time of celebration, and Israel's future "day of Atonement'' will be followed by the establishing of the kingdom God promised to His people (Isa. 11–12; 32; 35). Creation will be delivered from the bondage of sin (Rom. 8:18–22); Jesus will reign as King, and "in his days the righteous will flourish; prosperity will abound till the moon is no more'' (Ps. 72:7 niv).

Twenty-four times in these four chapters you find the declaration, "I am the Lord!'' God was giving His people divine laws that expressed His holy will, laws that He expected them to respect and obey. While obedience to the law isn't God's way of salvation (Rom. 3:19–20; Gal. 3:21–29), a love for holiness and a desire to obey and please God are certainly evidences that we are the children of God (1 John 3:1ff.).1

Notes

These chapters deal with four special areas of life that must be respected and kept holy: the sanctity of blood, or life (chap. 17); the sanctity of sex (chap. 18); the sanctity of the law (chap. 19); and the sanctity of judgment (chap. 20).

1 Israel began her religious year with Passover (Ex. 12:1–2) and her civil year with the Feast of Trumpets (Lev. 23:23–25). Unlike our modern New Year's Day, Rosh Hashanah for the Jews is a day of fasting, confession, worship, and prayer. We would do well to follow their example instead of the example of the world. 2 John R. W. Stott, The Cross of Christ (Downers Grove, IL: InterVarsity, 1986), 159. 3 Tyndale used this first in his translation of the Pentateuch, "the goote on which the lotte fell to scape'' (Lev. 16:10). Today, a scapegoat is a person who gets blamed for something he or she didn't do, or who willingly takes the blame in order to spare somebody else.

The sanctity of blood (17:1–16) According to Leon Morris, the word "blood'' is used 460 times in the Bible, 362 of them in the Old Testament.2 In Leviticus 17, you find the word "blood'' thirteen times; you also find in this chapter the key text in biblical theology on the significance of the blood in salvation: "For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul'' (v. 11 nkjv).

CHAPTER SEVEN Leviticus 17:5—20 HOLINESS IS A PRACTICAL THING I

Long before medical science discovered the significance of the circulation of the blood in the human body and its importance for life, Scripture told us that the blood was the life. When a sacrifice was offered and its blood was shed, it meant the giving of a life for the life of another. The innocent victim died in the place of the guilty sinner. Throughout Scripture, it's the blood that makes the atonement. Any theology that ignores n his famous commencement address given at Harvard University on June 7, 1978, Russian novelist and social critic Alexander Solzhenitsyn said, "I

Leviticus 17—18

(Lev. 3:17; 7:26–27; Deut. 12:16, 23–25; 15:23). The early church included this regulation in its instructions to Gentile converts (Acts 15:23–29). In many heathen religions, it was a common practice to use blood for food, which explains why God warned even the nonJews in the camp not to violate this law. How easy it would be for a Jew to follow the bad example of his heathen neighbor and thus incur the wrath of God!

or minimizes the blood isn't founded on the Word of God.

The offering of food (vv. 1–7). The Jews didn't eat a great deal of meat because it was too costly to slaughter their animals. The law stated here prohibited them from killing their animals for food anywhere inside or outside the camp. Any animal used for food had to be brought to the altar and presented as a fellowship (peace) offering to the Lord.

Before preparing his meal, a Jew out hunting had to be careful to drain out the blood of the animal or bird he had caught. The blood then had to be covered with earth, giving it a decent burial, as it were. Orthodox Jews today are very careful to purchase kosher meat from which the blood has been drained in the prescribed manner.

This law accomplished several things. To begin with, it kept the people from secretly offering sacrifices to idols out in the fields. If they were discovered and questioned, they could claim that they were killing the animal only for a feast. But if that were the case, they should have taken the animal to the tabernacle altar. The blood of an animal must be offered only to the Lord and only at His altar.

The eating of animals found dead (vv. 15–16). Since meat was scarce and expensive, the chance finding of a dead animal in the field might appear to be a favorable event. But the carcass was obviously unclean because the blood hadn't been drained out, and it had been exposed to whatever vermin were available. No Jew would want to take a chance in becoming unclean by eating the meat. If he did, he had to stay out of the camp until evening, then bathe himself and his clothing to be made clean.

Second, by this law the Lord dignified ordinary meals and made them a sacred experience. The slain animal wasn't just a piece of meat; it was a sacrifice presented to the Lord. According to verse 4, slaying an animal away from the altar was the same as murdering the animal, and God wants us to treat His creation with greater respect. When we thank God at the table for our food, we're not acknowledging only His goodness; we're also sanctifying the meal and making eating it a spiritual experience.

Believers today need to appreciate the importance of the "precious'' blood of Christ (1 Peter 1:19). Among other things, through His blood, we are justified (Rom. 5:9), redeemed (Eph. 1:7), washed (Rev. 1:5), sanctified (Heb. 13:12), brought near (Eph. 2:13), and cleansed (1 John 1:7). The church was purchased by the blood of Christ and therefore is very precious to God (Acts 20:28).

Third, by bringing the animal to the altar, the offerer was seeing to it that the Lord (3:1–17) and the priest (7:11–18) each received their rightful portion. To be sure, the offerer wouldn't get as much meat for himself and his family, but the principle behind Matthew 6:33 would compensate him in other ways. The fellowship meal at the house of God would glorify God and satisfy the needs of the offerer and those who ate with him.

IV. A Holy Land (18—20, 23—27) A.Immorality—18

The sanctity of sex (18:1–30)

We live in a sex-saturated society. It smiles at monogamous marriages, encourages abortion as a means of birth control, promotes and endorses kinky sex as a means of entertainment, claims that moral absolutes don't exist, and really believes that people can violate moral standards and escape the consequences. Fulton J. Sheen was right when he said, "The Victorians pretended sex did not exist; the moderns pretend that nothing else exists.''

The offering of sacrifices (vv. 8–9). This is a further application of the first law; even if you were bringing a legitimate sacrifice to God, it had to be brought to the altar and the blood shed there. No Jew was ever allowed to offer a sacrifice in the fields or at his tent. There was one tabernacle, one altar, and one ordained priesthood, and the people had to respect God's orders.

These laws were modified slightly when the nation went into the land of Canaan (Deut. 12:1–16). In the camp of Israel, nobody would be too far from the door of the tabernacle. Thus bringing an animal for a fellowship offering wouldn't pose a problem. But in the land of Canaan, distance would create a problem. Therefore, the Lord allowed the people to kill animals for food at home without having to bring them to the altar (vv. 15–16). However, all sacrifices had to be at the altar, and nobody was permitted to eat the blood.

Authority (vv. 1–5). There are several reasons why the Lord gives clear instructions concerning personal sexual hygiene, sexual morality, and marriage. For one thing, we're created in the image of God, and the Creator knows what's best for His creation. God certainly wants married couples to enjoy the beautiful gift of sex, but He also wants them to avoid the terrible consequences that come when His laws are violated.

God had chosen Israel to be the channel through which His Son would come into the world, and it was important that the channel be sanctified. The breakdown of marriage in the Jewish society and the adopting of pagan practices could threaten the plan of God for their redemption. This seems to be the emphasis of Malachi 2:15. The Lord was "seeking

The eating of blood (vv. 10–14). Because the blood is the life of the creature and the God-ordained means of atonement, it must not be treated like ordinary food. This prohibition goes all the way back to Noah (Gen. 9:1–4) and was repeated often in the law

Leviticus 18—19

Leviticus 18:16 did not prohibit what is known as "levirate marriage.'' ("Levir'' is the Latin word for "husband's brother.'') This occurred when a deceased husband's brother married the widow so as to beget sons who would continue the family name and protect the family inheritance (see Deut. 25:5–10). The law stated in Leviticus 18:16 prohibited only illicit relations between brother-in-law and sister-in-law.

godly offspring'' (niv) that can come only from godly marriages.

A Christian marriage should be a witness to the world of the love Christ has for His church (Eph. 5:25–33), but if that marriage isn't pure and faithful, the witness is destroyed. If husbands and wives can't love each other as Christ loves the church, why invite their unsaved friends to be saved and share in Christ's love?

The seventh commandment, "You shall not commit adultery'' (Ex. 20:14 nkjv), is expressly stated in Leviticus 18:20 (see Deut. 5:18). A man might argue, "I can enjoy my neighbor's wife because she isn't a relative, so it's legal.'' But God said it was wrong, and that settled it. The Bible repeats the stern warnings against adultery (see Prov. 2:16–19; 7:5–22; Matt. 5:28; Rom. 13:9; Gal. 5:19; James 2:11). The warning about Molech (Lev. 18:21) will be dealt with when we study 20:1–5.

Three times in this passage God said, "I am the Lord'' (Lev. 18:2, 4–5). The phrase is used forty-two times in Leviticus 18—26. That's all the authority we need for the standards that we hold! The Lord warned Israel not to look back and imitate the sins they saw in Egypt, nor to look around and imitate the sins of the Gentile nations (18:3). When the Jews entered Canaan, they would discover that the people there were unspeakably immoral; Israel would have to maintain a position of separation in order to be pleasing to the Lord. The church today must maintain that same position (2 Cor. 6:14–7:1; Eph. 5:1–14; Col. 3:1–7).

This section climaxes with prohibitions against homosexuality (18:22) and bestiality (v. 23; see Ex. 22:19; Deut. 27:21), with the warning that these sins are defiling, detestable (niv), and a perversion (niv). The best commentary is Romans 1:24–32 (see also Gen. 18:16—19:38; Judg. 19; Deut. 23:17–18, where a male cult prostitute is called a "dog'').

Obedience to God's commandments brings life (Lev. 18:5). Indeed, other biblical writers often quoted this verse (see Neh. 9:29; Luke 10:28; Rom. 10:5; Gal. 3:12). If people could perfectly obey God's law, their obedience would save them, but, of course, nobody can. Therefore, salvation is wholly by faith, totally apart from the works of the law (Rom. 3:19–31). However, after we're saved, our obedience to the will of God, as revealed in the Word of God, is the basis for fellowshipping with God and enjoying the abundant life He wants us to have.

That people who have committed any of these sins can be forgiven and become God's children is clear from Matthew 12:31 and 1 Corinthians 6:9–11; that God expects them to repent and forsake their old lifestyle is clear from 2 Corinthians 5:21; Ephesians 5:1–10; and Colossians 3:1–7. Consequences (vv. 24–30). The picture here isn't a pretty one. Sexual perversions are like disease germs; they make a society and a nation sick. Then the land itself becomes sick and must vomit out its filthy people the way a human body vomits out poison. How tragic that people made in God's image should end up as vomit! Please note that these were Gentile nations that were judged—peoples with whom God had not made any covenants, but He still held them accountable for their filthy deeds against nature (Rom. 1:18ff.).

Standards (vv. 6–23). Since God invented sex and ordained marriage, He has every right to establish the regulations that control them, and our obedience will help protect these wonderful blessings from the defilements of the world. The laissez faire attitude of the humanistic world that says "anything goes'' is not for the Christian. When it comes to moral standards, we're becoming more and more of a persecuted remnant, but we dare not retreat.

If God so dealt with Gentile nations, to whom He'd never given His law, how much more will He hold accountable those who claim to know Him and possess His Word? There are dire consequences to sexual sins, and the judgment is greatest where the light has been the brightest. Alas, the nation of Israel disobeyed God, defiled their land, and were vomited out into captivity. Today, there are both secular and religious organizations that openly espouse an immoral lifestyle contrary to God's Word; in God's eyes, they're making society sick.

The repeated phrase "uncover the nakedness'' simply means "to have sexual relations with.'' These laws would apply not only to marriage but also to casual contacts that were immoral. The prohibitions are listed in this chapter; the penalties are spelled out in chapter 20.

Leviticus 18:7–18 deal with incestuous relationships. These regulations are based on the fact that, in marriage, the man and woman are one flesh (Gen. 2:21–25; 1 Cor. 6:16; Eph. 5:31). A person who had relations with his stepmother, for example, would be "uncovering the nakedness'' of his father; for the father and stepmother would be one (Lev. 18:8; see 1 Cor. 5:1ff.). Most modern societies prohibit consanguineous marriages, not because of what the Bible says but because of the consequences of such unions. There is a tendency for their children to inherit the recessive detrimental genes and bring out the worst in the family tree rather than the best.

B.Idolatry—19

The sanctity of law (Lev. 19:1–37) In chapter 19, the Ten Commandments are applied to various areas of life; in chapter 20, the penalties are stated that must be imposed on those who disobey His commandments. God expected His people to take His law seriously and to apply the penalties obediently and without favoritism.

Leviticus 19 live better lives. God is also concerned for strangers in our midst (vv. 33–34), and He often reminded the Jews that they had been strangers in Egypt (Ex. 22:21; 23:9; Lev. 25:23; Deut. 10:19). When you consider the thousands of foreign students who attend our colleges and universities, a mission field at our doorstep, this admonition becomes even more significant.

The regulations given in chapter 19 aren't arranged in any discernible order, but the one thing that ties them together is their relationship to the Ten Commandments (Ex. 20:1–17), which is the basis for all Jewish law and should be the basis for all moral law. Perhaps the easiest way to classify these laws is to see them in their relationship to God, to others, and to things.3

God's concern for the poor and needy is seen in the "harvest laws'' (Lev. 19:9–10; see 23:22; Deut. 23:24–25; 24:19–22; Ruth 2). It is also seen in the regulation about wages (Lev. 19:13). Since workers were paid daily, any delay would cause hardship (Deut. 24:14–15; James 5:4), and employers must never take advantage of their employees. Rich and poor stand equal before God and the law, and justice must not be partial (Lev. 19:15; see Ex. 23:3), because God hears the cries of the poor when they are oppressed (Ps. 82:3–4). The nation must be careful to have just weights and measures, lest unscrupulous merchants rob innocent people (Lev. 19:35–36; see Prov. 11:1; 16:11; 20:10, 23; Amos 8:5; Mic. 6:10–11). The eighth commandment says, "You shall not steal'' (Ex. 20:15 nkjv); the ninth commandment warns against lying (v. 16), and both are included in Leviticus 19:11. Respect for truth and for property is the foundation for a just and orderly society. The liar and talebearer (v. 16) is a menace to public safety and peace, particularly if he or she is a lying witness in court.

Precepts relating to God. Since He is a holy God, we must be a holy people (Lev. 19:1–2). We've noted that the phrase "I am the Lord your God'' is repeated over forty times in Leviticus 18—26 to remind us that we belong to Him. He warns us, "Fear your God: I am the Lord'' (19:32 nkjv). Note that God calls these laws "my statutes'' and "my ordinances'' (v. 37), that the Sabbath is "my Sabbath'' (vv. 3, 30) and the tabernacle is "my sanctuary'' (v. 30). The law brings sinful people into the presence of a sovereign God who has every right to tell us what is right and wrong.

Honoring the Sabbath (vv. 3, 30) reminded them of the fourth commandment (Ex. 20:8–11) and of the fact that the Sabbath was a special "sign'' between God and Israel (31:13–17; Neh. 9:13–14). When we study Leviticus 23, we'll discover that Jewish life was based on a system of sevens, beginning with the seventh day.4 Violating the Sabbath Day was a capital offense (Num. 15:32–36). The law against idolatry (Lev. 19:4) focuses on both the first and second commandments (Ex. 20:2–6), and it carried the death penalty (Lev. 20:1–5). We could include here the prohibition against indulging in the occult (vv. 26, 31), a form of idolatry that Scripture clearly condemns (Deut. 13:1–5; 18:9–22).

Sexual morality is demanded in verses 20–22 and 29. The phrase "she shall be scourged'' is translated "there must be due punishment'' in the NIV, which could mean the offender had to pay the woman's fiance an amount of money. It is difficult to understand why a Jewish father would want his daughter to become a prostitute in a pagan temple (v. 29; Deut. 23:17). Both of these laws apply to the seventh commandment, "You shall not commit adultery'' (Ex. 20:14 nkjv).

Leviticus 19:5–8 emphasizes the importance of following God's instructions for worship. He told them how to present the peace offering (3:1–17; 7:11–21), and He expected them to obey. We can also include 19:27–28, which are prohibitions against imitating the practices of unbelievers. Christians today may consider styles and fashions morally neutral, but this isn't always the case. While Christians shouldn't look like they came from "out of this world,'' they certainly ought not to imitate the world. "Be not conformed to this world'' (Rom. 12:2).

Getting along with people, especially our neighbors, isn't a matter of obeying laws but of having love in our hearts (Lev. 19:18). "Love is the fulfilling of the law'' (Rom. 13:10). The new commandment to love one another helps us handle human relationships and treat people the way God treats us (John 13:34–35).

Precepts relating to things. The strange regulation in Leviticus 19:19 seems to prohibit imitating practices related to heathen worship, or, it may simply be a reminder that Israel is a separated people. Hebrew scholar R. Laird Harris translates the first clause, "Do not make your animals fall down with an unequal yoke.'' This would parallel Deuteronomy 22:10. It would be cruel to yoke to the same heavy load two animals of unequal stature and strength.

The name of the Lord (v. 12) is sacred and must never be used blasphemously or in an oath that the person has no intention of fulfilling. This is the import of the third commandment (Ex. 20:7). If we fear the Lord, we'll respect His name and sincerely pray, "Hallowed be Thy name'' (Matt. 6:9).

Precepts relating to others. These begin with respect for one's parents (Lev. 19:3), which is the fifth commandment (Ex. 20:12; Matt. 15:3–6; Eph. 6:1–4). Related to this is respect for the aged (Lev. 19:32), for God is concerned about the elderly (Isa. 46:4; 1 Tim. 5:1–2, 4, 8; 1 Peter 5:5), and we should be too. God is also concerned for those with physical handicaps (Lev. 19:14). Jesus healed the blind and the deaf; we can't do that, but we can help protect them and enable them to

That God is concerned about ecology is seen in Leviticus 19:23–25, and note also Deuteronomy 20:19–20. Fruit, of course, can't be "circumcised''; the word simply means "forbidden.'' By the fourth year, the fruit would be more mature, since it would be the third crop since planting; this belonged to God. The firstfruits should always be His (Prov. 3:9–10).

Leviticus 20—21

The sanctity of judgment (20:1–27) This chapter states the penalties imposed on those who broke God's law. The same Lord who declared the precepts also declared the penalties.

While law can be a light that exposes evil and a guard that restrains evil, it can never change the human heart. Only the gospel of Jesus Christ can do that. God has ordained authorities to keep peace and order in society (Rom. 13); Christians should obey the law, do good, and pray for those in office. God's moral law is the revelation of His holy will for humanity, and individuals and nations can't despise God's law and escape judgment.

C.Capital offenses—20

Fifteen offenses in Israel were capital crimes: striking or cursing a parent (Ex. 21:15, 17); breaking the Sabbath (31:14); blaspheming God (Lev. 24:10–16); engaging in occult practices (Ex. 22:18); prophesying falsely (Deut. 13:1–5); adultery (Lev. 20:10); rape (Deut. 22:25); unchastity before marriage (vv. 13ff.); incest (Lev. 20:11–12); homosexuality (v. 13); bestiality (vv. 15–16); kidnapping (Ex. 21:16); idolatry (Lev. 20:1–5); false witness in a case involving a capital crime (Deut. 19:16–21); killing a human intentionally (Ex. 21:12). The people of Israel were the covenant people of God. Therefore, the law of God was the law of the land. Except perhaps in some Muslim societies, there isn't a crime in the above list that would merit capital punishment in most nations today, including murder. But the biblical view of law is different from the modern view. God gave His law to restrain sin, not to reform sinners; the penalties He imposed were for the purpose of upholding His law, not improving the offenders. However, this doesn't mean that Christians today should lobby for the death penalty for all these offenses. While we want to do what we can to see just laws enforced justly, our main task is winning people to Christ and our main weapons are the Word of God and prayer (Acts 6:4).

Over two centuries ago, the American patriot Thomas Jefferson wrote in his Notes on the State of Virginia, "Indeed, I tremble for my country when I reflect that God is just.''

Sober words for us to reflect on today.

Notes

1 Believers today aren't under the law of Moses (Rom. 6:14; 7:4; Gal. 2:19), but this doesn't mean we're allowed to be lawless. As we walk in the power of the Spirit, the righteousness demanded by the law is fulfilled in us (Rom. 8:1–4). The old nature knows no law, but the new nature needs no law. The law reveals the holiness of God, the awfulness of sin, and the great need we have for God's grace if we are going to please Him. 2 See chapter 3 of The Apostolic Preaching of the Cross by Leon Morris (Grand Rapids: Eerdmans, 1955). 3 Since God is the author of divine law, every disobedience is an offense against Him, even if committed against people or things (Ps. 51:4). However, some offenses are more directly related to our relationship with God, people, or things. The classification is merely a convenience, not a theological statement. 4 We sometimes hear people calling Sunday "the Christian Sabbath,'' but there's no warrant in Scripture for this term. The Sabbath is the seventh day and speaks of rest after works. Sunday is the Lord's Day, the first day of the week, the day of resurrection, and speaks of rest before works. The Sabbath belongs to the old creation; the Lord's Day to the new creation.

The Jews usually stoned capital offenders to death (Lev. 20:2; Deut. 13:10; 17:5; 22:21, 24), but Leviticus 20:14 and 21:9 speak of offenders being burned with fire. We're not sure what the phrase "cut off'' means (20:3, 5–6, 17–18); in some places, it seems to be equivalent to being killed. It may also have meant expulsion from the camp and the loss of all covenant privileges. Some offenders God inflicted with childlessness (vv. 20–21), and of others He said, "They shall bear their iniquity'' (v. 19).

C.Qualification—21—22

CHAPTER EIGHT Leviticus 21—22 THE COST OF SPIRITUAL LEADERSHIP W

Molech (vv. 1–5) was the god of the Ammonites. His metal image was heated red hot and little children were placed in his arms and burned to death (see 2 Kings 23:10; 2 Chron. 33:6; Jer. 32:35). People who practiced such idolatry were inhuman, and their presence in the camp defiled God's sanctuary and profaned His holy name. Idolaters were not tolerated because they influenced others and led people away from the worship of the true God.

hether it's manufacturing cars, waging wars, selling computers, or building the church, everything depends on leadership. God's people are "all one in Christ Jesus'' (Gal. 3:28) and equal before God, but we're different in our gifts, abilities, and our special callings.

The offenses mentioned in this chapter have been dealt with in our study of Leviticus 18—19, particularly those relating to sexual sin. Note that this chapter closes with another reminder that the sins of the people can defile the land (20:22–27). This warning looked forward to the time when Israel would enter Canaan and claim her inheritance. As a chosen and separated people, they were obligated to make a difference between the clean and the unclean and not to live like the pagans around them.

The spiritual leaders in the nation of Israel were the priests. "He shall not defile himself, being a chief man among his people'' (Lev. 21:4 nkjv). They were in charge of the sanctuary of God; they taught the people the Word of God; they offered the sacrifices on God's altar; when called upon, they determined the will of God for the people. Apart from the ministry of the priests, Israel had no way to approach God.

Leviticus 21 neighbors would encourage the Jewish people to disobey God's law and follow his bad example. It was indeed a privilege for him to know God and serve at God's altar. To disobey God would mean dishonoring God's name and defiling God's altar and sacrifices.

The priests had to meet the qualifications God gave for the priesthood, and they had to serve Him according to His directions. In their personal conduct, physical characteristics, and professional concerns, they had to meet God's approval. There's a price to pay if you want to be a spiritual leader.

Whenever I'm asked to participate in the ordination of a pastor or the commissioning of a missionary, I've tried to encourage the candidate to focus on the privileges of ministry and not on the burdens and sacrifices. Jesus Christ is not a hard taskmaster and "his commands are not burdensome'' (1 John 5:3 niv). No priest should have complained because of these restrictions. After all, he was serving the Lord and the Lord's people, a privilege well worth any sacrifices he might have to make.

Personal conduct (21:1–15) The privilege of leadership brings with it the responsibility of maintaining a life that's above reproach. In their devotion and obedience to God, the priests were to be examples to the rest of the nation.1 Unfortunately, the priesthood in Israel declined spiritually and led the people astray. "They feed on the sins of my people and relish their wickedness. And it will be: Like people, like priests. I will punish both of them for their ways and repay them for their deeds'' (Hos. 4:8–9 niv).

As for marriage, the priests were forbidden to marry prostitutes and divorcees. In the pagan religions, there were temple prostitutes serving with the priests, but prostitution was forbidden in Israel (Lev. 21:9; see 19:29; Deut. 23:17). Since a priest's sons would hold a special place in the nation, he would have to be careful not to marry a woman who might bring alien progeny into the family. The only way to be sure the priestly line was kept pure was for him to marry a virgin.

There were qualifications and requirements not only for the priests but also for every member of the priests' families. The important thing for all of them was that they remain ceremonially clean before the Lord. The word defile is used four times in this chapter, and the word profane is used eight times. You will notice that at the end of each major paragraph in chapters 21—22, the Lord says, "I am the Lord who sanctifies you,'' or words to that effect (Lev. 21:8, 15, 23; 22:9, 16, 32). The high priests's sons (vv. 1–8). There was only one high priest, but since his sons served with him, they were also ordained and required to meet the qualifications given by the Lord. Other Jews in the camp could plan weddings and funerals pretty much as they pleased, but God told the priests how to express their grief (vv. 1–6) and how to select a wife (vv. 7–8).

When you read the qualifications for pastors (elders, bishops) and deacons in 1 Timothy 3 and Titus 1, you can't help but see that a church officer's wife and family are an important part of his ministry. During more than forty years of ministry, I've met more than one Christian worker who's had to "go it alone'' in his service because his wife had no interest in spiritual things. All believers must be careful in choosing mates (1 Cor. 7:39; 2 Cor. 6:14–18), but those who have been called to serve Christ must be even more vigilant.

The priest's daughter (v. 9). If his daughter became a prostitute and lived a wicked life, the priest didn't lose his ministry, but the daughter lost her life. She was probably stoned to death (Deut. 22:21) and then her corpse humiliated by being burned like common trash (Josh. 7:25; see Lev. 20:14). In the church today, the elder must be one whose "children believe and are not open to the charge of being wild and disobedient'' (Titus 1:6 niv). This requirement may appear to be unnecessarily severe, but "if anyone does not know how to manage his own family, how can he take care of God's church?'' (1 Tim. 3:5 niv).

During Bible times, expressing grief was an art form practiced by people who were specialists in mourning (Gen. 50:7–11; 2 Chron. 35:25; Mark 5:38). While God expected the priests to show sorrow at the death of a loved one, He also expected them to act like the servants of God.2 Anyone who touched a dead body, or even went into a tent where somebody had died, was defiled for a week, and defilement would prevent the priest from serving the people (Num. 19:11–14). Therefore, the priests could defile themselves only for their parents, their children, and their brothers and unmarried sisters, but all other deceased were off-limits for them. Obedience had to take precedence over affection.

The high priest (vv. 10–15). Since the high priest was especially anointed and clothed with holy garments (8:7–12; 16:4), he had a greater obligation to serve the Lord faithfully and honor His name. The ordinary priests were permitted to be defiled by the dead bodies of their immediate family, but the high priest wasn't allowed to do even that. Nor was he allowed to manifest grief in the usual ways or to leave the tabernacle precincts for a burial (see 10:6–7). Aaron and his sons had their tents on the east side of the tabernacle (Num. 3:38), and they were expected to stay on duty and not become involved in other activities in the camp (see 2 Tim. 2:4).

But the Lord even regulated the manner of their grief (Lev. 21:4–6; see 19:27–28). These forbidden practices were the customs of the pagan peoples around Israel, and God's people aren't supposed to "sorrow … as others which have no hope'' (1 Thess. 4:13). Even in our grief, we must seek to glorify God.

Any priest who shaved his head and his beard and who cut his body (1 Kings 18:28) was acting like the heathen and thereby profaning God's name and defiling God's altar. A priest who acted like his pagan

Leviticus 21—22 words for the defects named in this paragraph, but "blind or lame, disfigured or deformed'' seems to summarize them (21:18 niv). Some of these would be birth defects; others might be the sad consequences of sickness or accidents. The ancients weren't as skillful in setting broken bones or dealing with diseases as physicians are today. The "broken stones'' in verse 20 refers to damaged testicles. Eunuchs weren't permitted in the worshipping community of Israel (Deut. 23:1) and certainly wouldn't be allowed to minister at the altar. The begetting of children was important to the Jews, and it was especially important that the priestly line be perpetuated.

Since the firstborn son of the high priest became the next high priest, it was important that no alien issue invade the family; hence, the high priest could marry only a virgin (Lev. 21:13–14). In most cases, the priests chose their wives from the tribe of Levi (Luke 1:5), and this would be especially so with the high priest. To marry an unfit woman would defile his offspring, and this would defile the priesthood which the Lord God had sanctified (Lev. 21:8, 15).

While these special regulations don't apply to workers in the church today, the principles are still important and applicable. If we want to have God's blessing on our ministry, we must keep ourselves, our marriages, and our families pure and dedicated before God. A godly marriage with godly children constitutes a spiritual fortress from which God's servants can go forth to do battle for the Lord. Christians need to pray much for pastors and other spiritual leaders, and their families, because those who lead are special targets of the enemy.

Once again, this biblical passage must not be used today to humiliate or intimidate anybody with a physical disability. It was never written for that purpose. The priests were special people with an important job to do, and God wanted them to be the very best physically. A beautiful soul often lives in a crippled body, and people like that can be greatly used of the Lord.

The next time you hear a recording of the great conductor Arturo Toscanini, remember that he owed his success to a handicap: He was nearsighted. At the age of nineteen, while playing the cello in a small European orchestra, he had to memorize the complete score because he was seated in the orchestra pit where he couldn't see the music well enough to read it. One day the leader became sick, and Toscanini was the only one available who knew all the music. Thus he conducted the concert completely from memory. This was the beginning of his remarkable career, all made possible by a handicap—and a good memory.

Physical characteristics (21:16–24) Everyone born into Adam's race is a sinner, suffering from the tragic consequences of Adam's fall, but our physical and moral defects aren't an obstacle to either salvation or service. When God invites the lost to be saved, He calls to "the poor, the crippled, the blind and the lame'' (Luke 14:21 niv), the very people Jesus ministered to when He was here on earth (Matt. 4:23–25). And all believers can surrender to the Lord and be "living sacrifices'' for His glory, no matter what handicaps they may have.

Fanny Crosby, the great hymn writer, was blind; so was George Matheson, author, hymn writer, and preacher. Amy Carmichael directed the work of her mission in India from her sickbed. The Scottish Presbyterian preacher Robert Murray McCheyne was often prostrated by his weak heart. And Charles Spurgeon had to leave London in the winter to restore his health in the south of France. Physical handicaps need not be a barrier to Christian service if we depend wholly on the grace of God (2 Cor. 12).

Professional concerns (22:1–33) For a priest to serve the Lord acceptably, it wasn't enough merely that he qualify as a son of Aaron without any physical defects. He also had to carry on his ministry in such a way that the Lord was pleased with him. The worshippers might look at the outward ritual, but God would look at his inner heart.

The phrase "separate themselves from the holy things'' (v. 2) sets the theme for the chapter. It means "to treat with regard and respect'' or "to be careful in handling.'' The priests offered sacrifices all day long, all year long; it would be easy for them to develop an attitude of "professionalism'' that would turn a sacred ritual into a shallow routine. Novelist George MacDonald said, "Nothing is so deadening to the divine as an habitual dealing with the outsides of holy things.'' That's what this warning is all about.

In the nation of Israel, however, God required that every priest be free from defects and blemishes. There were two reasons for this requirement. First of all, the sacrifices that the people brought to the Lord had to be perfect; it was only right that those who offered the sacrifices at the altar also be without defect. Second, the priests exemplified that great High Priest who was to come, and there is no defect in Him.

We have no reason to believe any disqualified priest was treated like a second-class citizen in the camp of Israel. While priests with physical defects couldn't serve at the altar or in the holy place, they were still considered priests and were allowed to share with their families in the sacrificial meals (Lev. 2:3, 10; 6:14–18) and the other material benefits that the tribe of Levi enjoyed.

When I was a seminary student, one of my professors told us of his concern when he heard the conversation between two students calling to each other across the campus one afternoon.

"Where are you going?'' the first one asked. "Over to Madison Avenue!'' came the reply. "What's going on there?'' "Oh, I have to read over a stiff!'' The professor was both angry and hurt to think

We're not sure of the meanings of all the Hebrew

Leviticus 22 that one of his students would describe a Christian funeral service as "reading over a stiff.'' This attitude is what Ralph G. Turnbull called "the specter of professionalism,'' being able to go through the motions of ministry but your heart isn't in it.3 Outwardly, you do all the right things the right way, but when God looks at your heart, nothing there is right. By the time of Malachi the prophet, the specter of professionalism overshadowed the work of all the priests (Mal. 1:6— 2:9). Carelessness and professionalism at the altar would show itself in three ways: unclean priests (Lev. 22:3–9), unqualified guests (vv. 10–16), and unacceptable sacrifices (vv. 17–33). The priest would end up defiling himself, the sacrifices, and the very altar where he was supposed to serve God.

those in his family who were qualified to eat, but if he was too generous with God's offerings and included outsiders, he sinned against the Lord and against his guest. The unqualified guest would have to bring a trespass offering plus a fine, and this would make that meal a very expensive one indeed!

In other words, a faithful priest had to have the honesty and courage to say no both to himself (Lev. 22:1–9) and to others (vv. 10–16). This would include any daughters who had married outside the priestly family (vv. 12–13). His loving heart would want to include them in the feast, but he wasn't allowed to do so. To include them would only hurt them and force them to pay a fine.

One of the most difficult things in Christian ministry is having to say no, but to keep our fellowship pure before God, we must sometimes do it. The pastor who refuses to marry a believer to an unbeliever often makes enemies, especially among their relatives, but he keeps his conscience pure before God. Parents who forbid their children to cultivate damaging friendships are misunderstood and sometimes maligned, but they know they're doing the will of God. Churches that refuse to receive into membership people who give no evidence of saving faith in Christ are often called "holier than thou,'' but they have the courage to say no.

Unclean priests (vv. 3–9). Suppose a priest became defiled but did nothing about it? How would anybody know that he was unclean? He could minister at the altar, handle the sacrifices, even eat his lawful share of the sacred offerings, and apparently get away with it. But God would know it, and the priest would be in danger of death (v. 9).

This kind of behavior would indicate that the priest was putting himself ahead of God and was more concerned about his reputation than his character. The name for this sin is hypocrisy. It worried him that the people would know he was unclean, but it didn't worry him that he was defiling the sacred ministry for which God had set him apart. Like the Pharisees in our Lord's day, this priest appeared to be clean but was actually "toxic'' (Matt. 23:25–28).

Unacceptable sacrifices (vv. 17–32). Just as the priests had to be free from physical defects, so the sacrifices that they offered had to be perfect or the Lord wouldn't accept them. I wonder how many times the priests had to reject a worshipper and his sacrifice because the man was trying to give the Lord an inferior animal that wasn't worth keeping and couldn't be sold? "'When you bring injured, crippled or diseased animals and offer them as sacrifices, should I accept them from your hands?' says the Lord'' (Mal. 1:13 niv). "'Try offering them to your governor! Would he be pleased with you? Would he accept you?' says the Lord Almighty'' (v. 8 niv).

All who serve the Lord and the Lord's people must be open and honest before God and must minister first of all to please Him alone. We must thank God for the privilege of being called to serve, and we must treat the things of God with holy respect. "Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of Him to whom we must give account'' (Heb. 4:13 niv). Joseph took that approach when he said to his temptress, "How then can I do this great wickedness, and sin against God?'' (Gen. 39:9). This was also Paul's approach to ministry: "So I strive always to keep my conscience clear before God and man'' (Acts 24:16 niv).

Not only must God's servants not make it easy for people to sin (Lev. 22:10–16), but also they must encourage people to give their best to the Lord. David's attitude was right: "I will not sacrifice to the Lord my God burnt offerings that cost me nothing'' (2 Sam. 24:24 niv). The priest who had respect for his ministry and high regard for the sacrifices of God would accept only those animals that met God's requirements. To send a worshipper away from the altar with a false assurance of forgiveness would be to do great damage to his or her spiritual life.

The greatest protection against professionalism and hypocrisy in ministry is the fear of the Lord as revealed in a tender conscience (2 Cor. 1:12; 4:2; 5:11). Conscience is like a window that let's in the light. When the window becomes soiled, the light gradually becomes darkness. Once conscience is defiled (Titus 1:15), it gradually gets worse, and eventually it may be so "seared'' that it has no sensitivity at all (1 Tim. 4:2). Then it becomes an "evil conscience'' (Heb. 10:22), one that functions just the opposite of a good conscience (1 Peter 3:16).

The special requirement about the age of the offering (Lev. 22:26–28; see Ex. 22:30) shows the tender heart of the Creator toward His creation (Jonah 4:11; Deut. 22:6–7). A calf or lamb younger than a week old who was transported any distance to the sanctuary might die in the process. It seems to me that it would be cruel to kill the mother and her young on the same day, for whatever purposes. In fulfilling our religious duties, we must be careful not to be heartless and

Unqualified guests (vv. 10–16). A priest could eat portions of specified offerings and share the food with

Leviticus 22—23 adopted the Gregorian calendar in 1752, September 3 became September 14, and eleven days disappeared from British history. Twenty-year-old George Washington found his birthdate moved from February 11 to February 22. Perhaps he celebrated his birthday twice a year.

uncaring in the way we use what God provides for us. More than one social critic has pointed out that the way people treat animals gradually becomes the way they treat humans. "For whatever happens to the beasts, soon happens to man,'' said Native American Chief Seattle. "All things are connected.''

Calendars are a normal part of our modern busy world, but they weren't that important to the people of Israel in Moses' day. The Jews worked from sunrise to sunset, counted the months by the phases of the moon, and watched the seasons come and go. God had promised them "seedtime and harvest, and cold and heat, and summer and winter, and day and night'' (Gen. 8:22), and they were content. Each day was a sacred gift from God.

Suppose a priest asked, "Why should I honor and respect the sacrifices of God and the ministry He has given me?''

The closing three verses of this chapter would clearly answer that question.

(1) These are God's commandments, and they must be obeyed. God never commands anything that isn't the best for us.

(2) This is the way we glorify God's great name and sanctify Him before His people.

God gave Israel a calendar that was tied to the rhythm of the seasons and the history of the nation. It was an unusual calendar because it not only summarized what God had done for them in the past, but it also anticipated what God would do for them in the future. The salvation work of Jesus Christ, the founding of the church, and the future of the people of Israel are all illustrated in these seven feasts.

(3) The Lord who commands us also redeemed us from slavery, and He's the one who has set us apart to be His special people. We owe everything to Him!

What greater motivation do we need?

Notes

1 Even though our Lord's priesthood belongs to the order of Melchizedek and not the order of Aaron (Heb. 7—9), there's still a sense in which Aaron and his sons delineate the ministry of the great High Priest who was to come. For this reason alone, they should want to be their best and do their best. 2 Aaron wasn't permitted to mourn the deaths of Nadab and Abihu, probably because they died from a judgment from God (Lev. 10:1), and Ezekiel the prophet, who was also a priest, wasn't allowed to lament the death of his wife (Ezek. 24:15–18). His behavior was a sign to the people, and it gave him an opportunity to preach. 3 See Ralph Turnbull's classic book A Minister's Obstacles (Grand Rapids: Baker Book House, 1972), 9.

In this chapter, these special days are called "feasts'' nine times and "holy convocations'' ten times. "Feasts'' have nothing to do with eating. In fact, on the day of Atonement, the people fasted. The word simply means "appointed times.'' "Convocation'' gives the idea that during each of these feasts, all the people met together as a congregation, but this also was not true. There were special gatherings on some of the special days, but the word basically means "proclamation'' or "announcement.'' The Lord "appointed and announced'' these events, which the people faithfully had to celebrate.

D.Annual feasts—23

The weekly Sabbath: God orders our times (23:1–3) The weekly Sabbath wasn't one of the annual feasts (Ex. 20:8–11), but it was an important day for the Jewish people, and they were expected to honor it. To dishonor it meant death (Num. 15:32–36).

CHAPTER NINE Leviticus 23 THE CALENDAR THAT TELLS THE FUTURE I

God gave the Sabbath to Israel for several reasons. For one thing, it provided needed rest and refreshment for the people, the farm animals, and the land. ("Sabbath'' comes from a Hebrew word that means "to rest, to cease from labor.'') Based on Genesis 2:1–3, the weekly Sabbath reminded the Jews that Jehovah God was the Creator and they were but stewards of His generous gifts. The Lord also ordained Sabbath years and the Year of Jubilee to keep the Jews from exploiting the land and impoverishing it (Lev. 25). God's tender concern for His creation is seen in the Sabbath laws.

f you want to enter a world of disorder and bewilderment, study the development of the modern calendar.

By the time of Julius Caesar, the calendar was so out of step with nature that Caesar ordered a Greek astronomer named Sosigenes to straighten things out. Unable to alter the movements of the heavens, Sosigenes solved the problem by temporarily adding nearly three extra months to the calendar, giving the year 46 BC 445 days! The people born that year must have had fun later on trying to figure out their birthdays.

The Sabbath was also a special sign between God and His covenant people (Ex. 31:12–17). Other peoples might work on the seventh day and treat it like any other day, but the Israelites rested on the seventh day and thereby gave witness that they belonged to the Lord (Neh. 13:15–22; Isa. 58:13–14). Nehemiah made

Pope Gregory XIII (1502–85) commissioned the calendar we use today. In fact, it is a revision of the old Julian calendar. When Great Britain and its colonies

Leviticus 23

12:15–20). In many places in Scripture, leaven depicts sin. Thus the putting away of leaven illustrates the cleansing of one's life after he or she has been saved through faith in the blood (2 Cor. 6:14—7:1).

it clear that the Sabbath law wasn't given to Israel until they arrived at Sinai (Neh. 9:13–14), while Psalm 147:19–20 indicates that the law was never given to the Gentile nations. Although believers today aren't commanded to "remember the Sabbath Day'' (Rom. 14:1ff.; Col. 2:16–17), the principle of resting one day in seven is a good one.

We must get rid of the "old life'' leaven (1 Cor. 5:7). Those things belong to our unconverted days and have no place in our new Christian walk (1 Peter 4:1–5). We must also put away "the leaven of malice and wickedness'' (1 Cor. 5:8; Eph. 4:31–32), the leaven of hypocrisy (Luke 12:1), and the leaven of false doctrine (Gal. 5:7–9). The "leaven of Herod'' (Mark 8:15) represents the attitude of pride and worldliness that was evident in that evil king's life. And the "leaven … of the Sadducees'' was unbelief (Matt. 16:6).

Passover: Christ died for our sins (23:4–5) Passover is Israel's feast of deliverance; the key passage is Exodus 12. The innocent lamb died for the firstborn; because the blood of the lamb was applied to the door by faith, the firstborn sons were safe. This was "the Lord's passover'' and the only means of deliverance that He provided that awesome night when the death angel visited Egypt. To reject the blood of the lamb was to accept judgment and death.

The people weren't saved from death and bondage by getting rid of leaven but by applying the blood of the lamb by faith. People today think they'll be saved because they reform or get rid of a bad habit, but good as doing these things are, they can never do what only the blood of Christ can do. Salvation is through the blood of Christ alone, the sinless Lamb of God, but "let everyone who names the name of Christ depart from iniquity'' (2 Tim. 2:19 nkjv).

The lamb typified Jesus Christ, who shed His blood on the cross for a world of lost sinners (John 1:29; 1 Peter 1:19–20). "For even Christ our passover is sacrificed for us'' (1 Cor. 5:7). Since the Passover lamb had to be perfect, it was chosen on the tenth day of the month and watched carefully until it was slain on the fourteenth day of the month. Jesus Christ "knew no sin'' (2 Cor. 5:21), "did no sin'' (1 Peter 2:22), and "in Him is no sin'' (1 John 3:5).

The Christian life is not a famine or a funeral; it's a feast. "Therefore let us keep the feast … with the unleavened bread of sincerity and truth'' (1 Cor. 5:8). Sin can be secretly introduced into our lives and quietly grow so that it pollutes the inner person. One "toxic'' Christian in a church body can defile the whole body if given enough time. One false doctrine, if allowed to grow, will destroy an entire ministry.

The firstborn Jews in Egypt weren't saved from death by admiring the lamb, caring for the lamb, or loving the lamb. The lamb had to be slain, and the blood applied to the doorposts of each Jewish house. We aren't saved by Christ the Example or Christ the Teacher. We're saved by Christ the Substitute, who gave His life in our stead on the cross at the same hour the Passover lambs were being slain at the Jewish temple in Jerusalem.

In many parts of the Western world, you will find churches and schools that once were true to the Christian faith but today deny that faith. How did this happen? At some point a board hired a professor or called a pastor who didn't wholeheartedly agree with the evangelical statement of faith, and the yeast of false doctrine was quietly introduced. Before long, the whole lump of dough was leavened, and the ministry was no longer evangelical. Christian leaders must be on their guard and courageously seek to keep God's work as free from leaven as possible.

The Jews also fed on the lamb, and this gave them strength for the journey ahead of them. No outsider was permitted to eat the Passover feast (Ex. 12:43–51). You had to be either born into the family (vv. 48–49) or purchased, and the men had to bear on their body the mark of the covenant. Those who have never trusted Jesus Christ can't "feast'' on Him through the Word and find the strength they need for the journey of life. Only somebody born into God's family through faith in Christ, purchased by His blood and marked by the Holy Spirit as a child of the new covenant, can appropriate Jesus Christ through the Word and "feed'' on Him.

Firstfruits: Christ raised from the dead (23:9–14) The day after the Sabbath that followed Passover, which would be the first day of the week, the priest took the first sheaf of barley from the field and waved it as an offering before the Lord. It was a token that the first and the best belonged to God, and it was done before Israel reaped the harvest for themselves (Ex. 23:19; Neh. 10:34–37; Prov. 3:9). It was also an expression of gratitude to the Lord for giving the harvest and supplying their daily bread. The Jews weren't allowed to eat of the harvest until the firstfruits had been given to the Lord (Lev. 23:14), an Old Testament picture of Matthew 6:33.

Passover was the beginning of the Jewish religious year (vv. 1–2), and when sinners trust Christ, it marks for them a new beginning in a new life (2 Cor. 5:21). Israel was not only delivered from judgment; the nation was also delivered from Egypt and set free to go to their promised inheritance.

Unleavened bread: separation from sin (23:6–8) For seven days following Passover, the Jews ate only unleavened bread with their meals, and they carefully cleansed all the yeast out of their homes (Ex.

The male lamb sacrificed as a burnt offering spoke of the nation's dedication to God. The meal offering and drink offering were reminders that their two

Leviticus 23 mal sacrifices were presented to the Lord: seven lambs, a young bull, and two rams for a burnt offering (dedication); a kid of the goats for a sin offering (atonement); and two lambs for a peace offering (reconciliation, fellowship). Unless Jesus Christ had died, been raised from the dead, and then returned to heaven, the Holy Spirit could not have come to earth to minister. All of these sacrifices were fulfilled in His one offering on the cross (Heb. 10:1–18).

dietary staples, bread and wine, came from God (see Ps. 104:14–15). There is a deeper meaning to this ceremony, however, for Jesus Christ is "the firstfruits of them that slept'' (1 Cor. 15:20). Jesus compared His death and burial to the planting of a seed (John 12:23), and Paul carried the image further by seeing His resurrection as the harvest of the grain (1 Cor. 15:35–49).

Two basic truths emerge here. First, God accepted the sheaf for the whole harvest, and because the Father accepted Jesus Christ, we are accepted in Him (Eph. 1:6). Second, the sheaf is like the harvest. The priest didn't wave palm branches to represent the barley harvest; he waved a sheaf of barley. As the firstfruits of the resurrection harvest, Jesus Christ is now what one day His people shall be. At the "resurrection harvest,'' we shall be like Him (1 Cor. 15:49; Phil. 3:20–21; 1 John 3:1–3). The fact that this ritual took place on the first day of the week, the Lord's Day, is significant, for Jesus Christ arose from the dead on the first day of the week. Psalm 118:17–24 seems to describe the resurrection victory of Messiah over all His enemies (see Matt. 21:1–11, 42–46), and Psalm 118:24 says, "This is the day which the Lord hath made; we will rejoice and be glad in it.'' This could be a reference to the first day of the week, resurrection day.

God's people can't function properly in this world apart from the ministry of the Holy Spirit. It is the Spirit who baptizes believers into the body of Christ (Acts 1:5; 1 Cor. 12:13) and empowers them for service and witness (Acts 1:8; 4:8, 31), enabling them to endure persecution and suffering for the glory of God.

Following the Feast of Pentecost, there's a fourmonth gap on God's calendar before the next feast. This gap could represent the age we're now in, the age of the church, during which we should be devotedly involved in the harvest (Matt. 9:36–38) and eagerly waiting for the sound of the trumpet (1 Cor. 15:51–58; 1 Thess. 4:13–18).

Trumpets: the calling of God's people (23:23–25) The final three feasts were celebrated in the seventh month, our modern September–October. The number seven is important in this calendar and in God's plan for Israel (Dan. 9:20–27). There are seven feasts, three of them in the seventh month. The Sabbath is the seventh day of the week. Pentecost is fifty days after firstfruits (seven times seven plus one). The Feast of Unleavened Bread and the Feast of Tabernacles each lasted seven days.

Pentecost: birthday of the church (23:15–21) This special day was also called "the Feast of Weeks,'' because it was celebrated seven weeks after firstfruits. The word "Pentecost'' means "fiftieth,'' and since the feast was held seven weeks after firstfruits, it too was on the first day of the week, the Lord's Day. Each Lord's Day commemorates the resurrection of Christ, the coming of the Spirit, and the birth of the church.

The Hebrew word for "seven'' comes from a root word that means "to be full, to be satisfied.'' It's also related to the word meaning "to swear, to make an oath.'' Whenever the Lord "sevens'' something, He's reminding His people that what He says and does is complete and dependable. Nothing can be added to it.

Instead of the priest waving sheaves before the Lord, he waved two loaves of bread baked with leaven. In order to have loaves, the grain had to be ground into flour and the flour baked into loaves. The fulfillment of this image is recorded in Acts 2 when fifty days after Christ's resurrection, the Holy Spirit came and united the believers into the church, symbolized here by the two loaves (Jews and Gentiles).1 There's leaven in the two loaves because there's sin in the church (Lev. 2:11). The church will not be "holy and without blemish'' (Eph. 5:27) until it sees the Lord in glory.

According to Numbers 10:1–10, the priests blew the silver trumpets for three occasions: to call the people together, to announce war, and to announce special times, such as the new moon. The Feast of Trumpets was held on the first day of the seventh month and ushered in the new civil year (Rosh Hashanah, "the head of the year''). The sacrifices for the Feast of Trumpets are listed in Numbers 29:1–6.

The Scottish preacher Alexander Whyte once said that "the victorious Christian life is a series of new beginnings.'' God gives His people opportunities for new beginnings, and we're foolish if we waste them. Unlike our modern New Year's Day celebrations, the Jews used the first day of their new year for prayer, meditation, and confession. They sought to make a new beginning with the Lord.

The feast lasted only one day, a day on which the people were not to work but were to rejoice before the Lord and bring Him an offering commensurate with the harvest He had given them (Deut. 16:9–12). This event would have marked the end of the wheat harvest, and the Jews were commanded to remember the poor as they harvested the grain God had generously given them (Lev. 23:22; see Deut. 24:19–22). Because of this commandment, Ruth was able to glean in the field of Boaz (Ruth 2). As a result, she married Boaz, and eventually David was born (Ruth 4).

There's also a prophetic message to this feast. Because of their unbelief and rejection of Christ, Israel became a scattered people (Lev. 26:27–33; Deut. 28:58–67), but God will gather them again to their

Along with the wave loaves, thirteen different ani-

Leviticus 23—24

Isa. 35; Luke 1:67–80). The prophet Zechariah described the changes that will take place in the topography of the holy land and how the Gentile nations will celebrate the Feast of Tabernacles along with the Jews (Zech. 14:16–19).

land in the last days (Isa. 11:1–12; 27:12–13; Matt. 24:29–31). When Israel was born into the community of nations on May 14, 1948, it reminded the world of God's ancient promises, and among the orthodox, "Next year Jerusalem!'' became more than a Passover motto.

For Israel, the best is yet to come! The scattered people will be gathered; the sinful people will be cleansed; the sorrowing people will rejoice. And for Christian believers, the best is yet to come; for we shall be together with the Lord and His people, every stain washed away, rejoicing in His presence.

The basic interpretation of this feast relates to Israel, but we can make an application to the church. Some of the saints are in heaven and some are on earth, and those on earth are scattered in many tribes and nations. But all of us should be waiting expectantly for the sound of the trumpet and our "gathering together unto him'' (2 Thess. 2:1).

It's worth noting that the Jews added two extra rituals to their celebration of the Feast of Tabernacles to remind them of God's wilderness blessings. The first was the pouring out of the water from the pool of Siloam, recalling God's provision of water in the desert; the second was the placing of four large lighted candlesticks to recall the pillar of fire that led the people by night.

The day of Atonement: forgiveness (23:20–32) We covered this important event in our study of Leviticus 16 in chapter 6. Note here the emphasis on the people afflicting their souls (fasting, praying, confessing sin) and abstaining from all work. "Not by works of righteousness which we have done, but according to his mercy he saved us'' (Titus 3:5).

Jesus related both of these traditions to Himself. It was during the Feast of Tabernacles, when the water was being poured out, that He cried out, "If any man thirst, let him come unto me, and drink'' (John 7:37). He also said to the temple crowd, "I am the light of the world'' (John 8:12). What a tragedy the Jews were careful to maintain their traditions and yet completely missed their Messiah who was in their midst!

As we noted in chapter 6, there's also a prophetic message to the day of Atonement. After Israel is gathered to her land, the Jews will see their rejected Messiah, repent of their sins (Zech. 12:10—13:1), and be cleansed. The scattered nation will be gathered and the sinful nation will be cleansed. What a glorious day that will be!

Each year, the grown males of the nation had to appear before God to celebrate three specific feasts: Passover and Unleavened Bread, Firstfruits, and Tabernacles (Ex. 23:14–19). These three feasts remind us of the death of Christ, the resurrection of Christ, and the return of Christ to establish His kingdom. Christ died for our sins; Christ lives; Christ is coming again! Hallelujah, what a Savior!

Tabernacles: the joy of the Lord (23:33–44) The nation of Israel is not only a scattered people and a sinful people,2 but they're also a suffering people. No nation in history has suffered as the Jews have suffered, but one day their suffering will be turned into glory and joy.

The Feast of Tabernacles (Booths) reminded Israel of God's blessings in the past (vv. 42–43). He had led them out of Egyptian bondage, cared for them in the wilderness, and brought them into their promised inheritance. Once they had lived in booths and tents, but in Canaan they would live in houses!

Notes

1 The Spirit baptized Jewish believers into the church at Pentecost and Gentile believers in the home of Cornelius (Acts 10). Thus the imagery of the two loaves was fulfilled. 2 In calling Israel a "sinful people,'' I don't mean to imply that they're more sinful than the Gentile nations or even the professing church. At the judgment seat of Christ, the Lord will deal with the "spots and wrinkles'' of His church; and it will be a serious and solemn hour. But to whom much is given, much shall be required, and Israel has been a nation especially blessed of the Lord.

This feast was also called "the Feast of Ingathering'' because it corresponded to the completion of the harvest (v. 39). Like Thanksgiving Day in the United States, it was a time of feasting, rejoicing, and giving thanks to God for His bountiful gifts (Deut. 16:13–15). But we must remember that joy always follows cleansing and that the day of Atonement preceded this feast (see Ps. 51:12). People who want happiness without holiness are destined to be disappointed.

CHAPTER TEN Leviticus 24 HOLY, HOLY, HOLY T

E.Blasphemy—24

During the week of celebration, the priests followed an elaborate schedule of offering sacrifices (Num. 29), and by the eighth day, they had offered 199 animals! This was certainly a reminder that there can be no blessing apart from the grace of God and the sacrifice of His Son for us on the cross.

he most important structure in the camp of Israel was the tabernacle, the sanctuary where God dwelt and where the priests and Levites served Him. The outer covering of badgers' skins was not impressive, but within the tent of meeting, it was beautiful, costly, and

The Feast of Tabernacles pictures the future kingdom God has prepared for Israel when their Messiah returns and they receive Him (Zech. 12:10—13:1; see

Leviticus 24 can't see where they are or what they're doing, nor can they serve God effectively. The lampstand gave light so the priest could burn the incense on the golden altar, and apart from the Scriptures, we can't pray effectively (Ps. 141:1–2; John 15:5; Acts 6:4). The light from the lampstand illuminated the beautiful hangings in the holy place and also revealed the bread on the golden table. The illuminating ministry of the Spirit of God makes the things of God real and clear to us.

glorious. It was the tabernacle that made the camp holy and set it apart for God, just as the presence of the Holy Spirit within believers sets them apart from the world and makes them wholly God's (1 Cor. 6:19–20; 2 Cor. 6:14–18; Eph. 1:13–14). In this chapter, the Lord gave Moses instructions concerning three holy things: the holy oil for the lampstand (Lev. 24:1–4), the holy bread for the table (vv. 5–9), and the holy name of the Lord, which all the people were to honor (vv. 10–23).

I'd like to suggest that the lampstand could also symbolize the nation of Israel, as did the twelve loaves of bread on the golden table, which we'll study next. God called Israel to be a shining light in a very dark world, but they had to shine first of all in His presence before they could witness to their pagan neighbors (see Isa. 58:8; 60:1–3). The tragedy is that the priesthood became wicked and failed to maintain the nation's light before the Lord (1 Sam. 3).

The holy oil (24:1–4) The veil divided the tabernacle proper into two parts, the holy place and the Holy of Holies. In the holy place were three pieces of furniture: the golden altar of incense, the table of presence bread, and the golden lampstand. As the priest faced the incense altar, the table would be to his right and the lampstand to his left.

Of course, Jesus is the light (Luke 2:32; John 1:4, 9; 8:12; 9:5), and only through Him can we see and appreciate spiritual things. The apostle John compared local churches to individual golden candlesticks that are supposed to shine and bear witness in their cities (Rev. 1:12, 20; see Matt. 5:16; Eph. 5:8; Phil. 2:15).

Since there were no windows in the tabernacle, it was necessary to have light in the holy place so the priests could see as they ministered there. The golden lampstand provided that light. It was hammered out of pure gold and made into one piece with a central shaft and six branches; pure olive oil fueled the lamps on the branches (see Ex. 25:31–39; 27:20–21; 30:7–8; 37:17–24; 40:24–25). Each morning and evening, when the high priest burned incense on the golden altar, he was to care for the lights on the lampstand to make sure they would continue to burn.1 Special golden instruments were provided for pulling up the wicks from the oil and trimming them.

If the people of Israel didn't bring the beaten olive oil, the lights couldn't be kept burning in the holy place. The people might say, "Well, we can't see the lampstand anyway, so what difference does it make?'' The lamp wasn't there for the people to see but for God to see and for the priest to use as he carried on his ministry. What happened in the presence of God was far more important than what happened elsewhere in the camp! Sad to say, many a local church has had its light go out before both God and the world because of the unfaithfulness of the members. They failed to pray, give, and allow the Holy Spirit to use them. If the light is to be kept burning, somebody has to provide the oil.

The commandment in Leviticus 24:1–4 emphasized two essentials: (1) the people of Israel had to provide the olive oil regularly, and (2) it had to be beaten and pure (Ex. 27:20–21). There was a method of extracting olive oil by heat, but beating or crushing the olives and straining out the impurities produced the best olive oil. And the God of Israel deserves the very best.

The holy bread (24:5–9) Not only were the people to bring the pure olive oil for the lamp, but also they were to bring the fine flour out of which twelve loaves of bread were baked each week. These were put on the golden table each Sabbath, and then the old bread was given to the priests to eat.

Bible students generally agree that oil for anointing is a symbol of the Holy Spirit of God who anoints God's people for service (2 Cor. 1:21; 1 John 2:27), but this particular oil is for burning and not anointing. Zechariah 4:1–6 connects oil for burning with the Holy Spirit and identifies that lampstand as the two faithful servants of God. What does the tabernacle lampstand signify?

The size of these loaves is a mystery to us because the text doesn't state the measure used in the recipe. The Hebrew simply reads "of two-tenths it shall be,'' but two-tenths of what? The niv says "using two-tenths of an ephah,'' which would be about four quarts of flour, but the word "ephah'' isn't in the Hebrew text. That much flour would produce a very large loaf, and it's doubtful that twelve large loaves would all fit on the table. It's probable that the loaves were stacked on top of one another, making two stacks of six loaves, with a small container of frankincense on top of each stack.

I personally think that the golden lampstand first of all symbolizes the Word of God, the light that God gives us in this dark world (Ps. 119:105, 130; 2 Peter 1:19). The unconverted can't see or understand the light of the Word of God because they lack the ministry of the Holy Spirit (1 Cor. 2:9–16). Nobody outside the holy place could see the light from the golden lampstand, but those within appreciated its light.

These loaves were treated like a "meal offering,'' complete with the frankincense (2:1–11). On the Sabbath, when the loaves were replaced, the priest would take a "memorial portion'' from a loaf, add the

Apart from the light of the Word, God's servants

Leviticus 24 frankincense, and burn it on the altar along with the daily burnt offering. The priests could then eat the old loaves, but they had to do it in the holy place (24:9).

name is to respect the person who bears that name, and our highest respect belongs to the Lord.

The blasphemer was the product of a mixed marriage between an Egyptian father and a Jewish mother from the tribe of Dan. Since the father isn't named as being present, we wonder if he had stayed in Egypt when the mother took her son and fled, or perhaps he was dead. This much is sure: The boy didn't grow up learning a proper respect for the Lord or His name. Even in Moses' day, marriages between believers and unbelievers created problems for God's people.2 Moses had to contend with the bad influence of a "mixed multitude'' who left Egypt at the Exodus but who really didn't have a heart for the things of the Lord (Ex. 12:38; Num. 11:4; see Neh. 13:23–31). This Egyptian Jew got into a fight with a Jew in the camp (see Ex. 2:11–15), and during the fight he blasphemed the name of God. He may have cursed his adversary in the name of Jehovah or in his anger simply cursed the name of the Lord. Whatever is in our hearts will eventually come out of our lips (Matt. 12:34–35). Of course, it's possible to blaspheme God's name in other ways beside swearing. Perjury dishonors God's name (Lev. 19:12), and so does stealing (Prov. 30:8–9). Jesus taught that our lives should be so pure that we won't need to use oaths or vows in order to make people believe us (Matt. 5:33–37). A multitude of words could be evidence that sin is present somewhere (Prov. 10:19). Determining God's will (vv. 12–16). If a Jew had committed the awful sin of blasphemy, Moses would have known what to do, but this man was part Jewish and part Egyptian, and the law had nothing to say about this. Taking the wise approach, Moses put the man in custody and waited for the Lord to tell him what to do.

What did this symbolize? Only the priests (the tribe of Levi) were allowed in the holy place, but the other tribes were represented there in two ways: by the jewels on the high priest's garments (Ex. 28:6–21), and by the twelve loaves on the table. The table was called "the table of shewbread'' (Num. 4:7), and the loaves were called "shewbread'' (Ex. 25:30), which can be translated "bread of presence.'' God was present with His people and they were in His presence in the tabernacle. No matter where the Jews were in the camp, they needed to remind themselves that their tribe was represented in the holy place on the golden table. The New Testament application would be Colossians 3:1ff.

From the priest's viewpoint, the loaves reminded him that his ministry was for real people. Being somewhat isolated in the tabernacle precincts day after day, the priests could easily get "out of touch'' with the people they were representing before God. Oil from the people fed the lamp that gave the priests light, and the bread they ate each Sabbath came from flour given by the people. The twelve loaves reminded the priests that all the tribes were represented before God and were God's people. All of this should have made the priests more appreciative of the tribes and more anxious to serve them in the best way.

If there were only one loaf, it might be viewed as a type of Jesus Christ, the Bread of Life (John 6:35), but the imagery in John 6 is that of manna and not the loaves in the tabernacle. Matthew 6:11 also comes to mind: "Give us this day our daily bread.'' Whether we need spiritual bread for the inner person or physical bread for the body, we must look to God alone.

We expect to find oil and incense in the holy place, but not bread. After all, bread is a common food. But the presence of bread in the tabernacle assures us that God is concerned about the practical things of our lives and that there's no such thing as "secular'' and "sacred'' in the Christian life. It was this "presence bread'' that David and his men ate when David was fleeing from Saul (1 Sam. 21:1–6; see Matt. 12:1–4).

This is the first of four recorded occasions when Moses had to seek the mind of the Lord about special problems. The second occasion had to do with some men who had been defiled by a corpse and couldn't celebrate Passover. The Lord permitted them to celebrate the next month (Num. 9:6–14). The third occasion involved a man who had violated the Sabbath (15:32–36), and he was stoned to death. The fourth concerned the inheritance of the five daughters of Zelophehad whose question made it possible for Jewish women to inherit their father's land (27:1–11; 36:1ff.). Note that in this last instance, one decision led to another, which is often the case when you are seeking the will of God.

The holy name of God (24:10–23) It may seem strange to us that the book of Leviticus is interrupted at this point to tell about a blasphemer who was judged, but the narrative is an illustration, not an interruption. The basis for obedience to the law is the fear of the Lord, and people who blaspheme His holy name have no fear of God in their hearts.

Moses was humble enough to admit that he didn't know everything and had to ask the Lord what to do. That's a good example for leaders to follow in the church today. "The humble He guides in justice, and the humble He teaches His way'' (Ps. 25:9 nkjv). God had given Israel all the laws they needed to govern their religious and civil life successfully, but Moses and the tribal leaders had to interpret these laws and apply

Dishonoring God's name (vv. 10–11). Every Jew knew the third commandment: "You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain'' (Ex. 20:7 nkjv). So fearful were the Jews of breaking this commandment that they substituted the name "Adonai'' for "Jehovah'' when they read the Scriptures, thus never speaking God's name at all. To respect a

Leviticus 24 them as new situations arose. When the leaders had no clear precept or precedent to follow, they had to seek the Lord's direction before they could give a correct opinion.

people went outside the camp and did as the Lord commanded. Today, many sincere people, both believers and unbelievers, would have opposed killing the offender, but the sentence was carried out. It was a capital offense, and the guilty man forfeited his life.

Immature Christians want the Lord to give them rules and regulations to cover every area of life, and this explains why they're immature. If we never have to pray, search the Scriptures, counsel with other believers, and wait on the Lord, we never will use our "spiritual muscles'' and grow up. The Bible gives us precepts, principles, promises, and personal examples that together are adequate to guide us in the decisions of life. The motor club will give its members detailed maps for their trips, but the Bible is more of a compass that keeps us going in the right direction without spelling out every detail of the trip. "For we walk by faith, not by sight'' (2 Cor. 5:7).

The arguments surrounding capital punishment are many and varied, but we must not make our personal opinions or convictions a test of fellowship or spirituality. The law of Moses made a distinction between murder and manslaughter (Ex. 21:12–14) and provided six "cities of refuge,'' where an innocent man could be protected and get a fair trial (Num. 35). This arrangement frustrated the plans of angry relatives of the dead person, people who might want to take the law into their own hands.

In the Bible, murder is considered a serious crime. Humans are made in the image of God (Gen. 1:26–27; 1 Cor. 11:7; James 3:9), and to kill a human being is to attack God's image (Gen. 9:4–6). Life is a sacred gift from God, and only God can take it away or authorize it to be taken away. God has ordained human government and given civil authorities the power of the sword (Rom. 13:1–5). The purpose of capital punishment is not to frighten potential criminals into being good but to uphold and defend the law. It's a declaration that men and women are special—created in the image of God—and that life is sacred in God's sight.4

God instructed Moses what to do. The offender must be brought outside the camp where the entire assembly would stone him, for blasphemy was a capital crime in Israel (Matt. 26:65; Acts 6:11, 13; 7:58). Those who actually heard the man blaspheme would put their hands on his head to publicly identify him as the offender. The witnesses would also be the first to stone him (Deut. 17:7). In other words, the same law that applied to the Israelites also applied to the resident aliens (the "strangers'' or "sojourners'') who lived among the Jews (Lev. 24:16, 22). Even the "strangers'' were not to blaspheme the name of the God of Israel.

Whether or not capital punishment affects the crime statistics isn't the main issue. It's doubtful that any of our laws are really deterrents to crime. Careless drivers still speed, people still park their cars in "no parking'' zones, wage earners still cheat on their income tax, and burglars still steal. But would any of us want our legislatures to repeal the laws against speeding, parking illegally, falsifying one's income tax, or stealing? Of course not! Respect for truth, life, and property are cornerstones of a just and peaceful society. Capital punishment may not decrease the number of murders any more than speeding tickets decrease the number of speeders, but it does declare that humans are made in the image of God and that life is a sacred gift.

Discerning God's mind (vv. 17–22). The Lord further applied this legal decision to other areas of life and laid down the principle that the punishment must fit the crime (see Ex. 21:22–25; Deut. 19:21). This is known as the lex talionis, "the law of retaliation,'' a principle that made sure the guilty offender was not punished more severely than the crime demanded. The murderer was to be put to death (Lev. 24:17, 21; Gen. 9:5–6), but the penalties for other crimes had to suit the offense.

Because this principle has been misunderstood, many people have called it cruel and unjust. They have questioned how a God of love and mercy could enunciate it. But this law was actually an expression of God's justice and compassion, because it helped restrain personal revenge in a society that had no police force or elaborate judicial system. Apart from this law, the strong could have crushed the weak at the least offense.

The Bible doesn't present capital punishment as a "cure-all'' for crime. It presents it as a form of punishment that shows respect for law, for life, and for humans made in the image of God. To take a pragmatic or sentimental approach to the subject is to miss the point completely.

Leviticus 24 begins in the holy place of the tabernacle and ends outside the camp. It opens with oil and bread and closes with the shedding of guilty blood. But the emphasis is the same: Our God is a holy God and we must honor Him, whether in bringing our gifts or respecting His name. The Lord doesn't execute blasphemers today, but there is coming a day of judgment when the secrets of all hearts will be revealed, and then God will "render to every man according to his deeds'' (Rom. 2:6).

The Pharisees used the lex talionis to defend their practice of private revenge, a practice that Jesus condemned in the Sermon on the Mount (Matt. 5:38–39). Just as the lex talionis was a step forward from private revenge, so Matthew 5:38–39 is a giant leap forward from the lex talionis. However, we must keep in mind that our Lord's instructions in the Sermon on the Mount were given for believers, not unbelievers, and for individuals, not nations. In our modern courts, the principle of "make the penalty fit the crime'' is still practiced.3

"For there is no respect of persons with God'' (v. 11).

Dispensing God's justice (v. 23). Moses and the

Leviticus 24—25

If the Israelites were to possess and enjoy their land, they had to recognize and respect some basic facts, the first of which was that God owned the land (Lev. 25:2, 23, 38) and had every right to dispose of it as He saw fit. God also owned the people of Israel (v. 55), because He had redeemed them from Egyptian bondage. Because they belonged to Him, all the Jews were to treat one another as brothers and sisters (vv. 25, 35–38) and not take advantage of one another when it came to personal debts or property claims. The Jews were expected to toil in their fields, but it was God who gave the increase (v. 21) and supplied them with sunshine, rain, and harvests. In other words, the people of Israel had God as their "land Lord'' and had to live by faith in His Word. This meant obeying His commandments and trusting His promises.

"For whosoever shall call upon the name of the Lord shall be saved'' (10:13).

Notes

1 Students disagree over how long the seven lamps on the lampstand burned. Was it day and night or just from sundown to dawn? Since the sun's rays couldn't shine through the tabernacle boards in the frame, the veil at the front, or the coverings of animal skins and fabric, the priests must have needed light in the Holy of Holies all day long. The high priest trimmed the wicks each morning and evening, checked the oil supply, and made sure the lamps would keep burning continuously (see Ex. 30:7–8). 2 Timothy had a believing Jewish mother and an unbelieving Greek father, and he turned out well (Acts 16:1–2; 2 Tim. 1:5). Thus a mixed marriage, while not biblical (2 Cor. 6:14–18), need not automatically condemn the children to failure. However, both Timothy's mother and grandmother taught him the Scriptures from his childhood, and this helped make a difference. Again, we aren't told where Timothy's father was. Perhaps he was dead or had deserted the family and therefore had no influence on his son. 3 In the Sermon on the Mount, Jesus dealt with blasphemy and revenge (Matt. 5:33–48), thus paralleling the topics in Leviticus 24:10–24. Perhaps both Moses and our Lord are saying, "If you have the fear of God in your heart, you won't try to retaliate when people mistreat you.'' Romans 13:1–7 is God's statement on the place of human government in society, and 12:14–21 is God's admonition to His people concerning personal insults and attacks. 4 Opponents of capital punishment like to quote statistics to prove that executions are not a deterrent to crime. But using statistics either to defend or oppose capital punishment is a lost cause because there's no possible way to set up a "control'' situation to test the statistics. The size and composition of the population of a state or city, plus the local laws and how they are enforced, have considerable bearing on the matter. Even the American humanist lawyer Clarence Darrow, an enemy of capital punishment, had to admit, "It is a question that cannot be proven one way or the other by statistics.'' During his career, Darrow defended one hundred accused murderers, and not one was executed. See Lend Me Your Ears: Great Speeches in History, selected by William Safire (New York: W.W. Norton, 1992), 327–35.

Another important fact emerges from this chapter: God was in control of the calendar. God not only gave His people their land and their food, but He also gave them special "times'' to observe so that the land would not be ravaged and spoiled. God is concerned about ecology and the way we treat His creation. Like the ancient Jews, we today are but stewards of God's gifts; we must be careful not to abuse or waste them.

Had Israel obeyed these principles, their economic system would have functioned smoothly, the land would have provided all they needed, and everybody would have been cared for adequately. However, they didn't obey the Lord. The result was that the rich got richer, the poor got poorer, and the land was ruined.

Rest for the land: Sabbath Year (25:1–7, 18–22) When we studied Leviticus 23, we noted that the Jewish calendar was based on a series of sevens. There were seven annual feasts, three of them in the seventh month, and the seventh day of the week was the Sabbath, a day of rest. Now we learn that the seventh year was to be a year of rest for the land, the people, and their animals.

During the Sabbath Year, the people were not to work the fields or have organized harvests, but were to take from the fields the food they needed as it grew of itself. The people, including the poor and the aliens, could gather from the fields and be God's "guests'' (Ex. 23:10–12). Not only did the land rest, but also the people and the farm animals rested. The men certainly took care of the routine tasks that keep buildings from falling down, but they were not to engage in the normal activities of an agricultural society, like plowing, sowing, and harvesting. This prohibition also included the servants and the animals, all of whom were given a year of rest from their normal duties.

F.Sabbatical Year—25

CHAPTER ELEVEN Leviticus 25 THIS LAND IS GOD'S LAND T he focus in chapters 25 and 26 is on Israel in their land. In fact, the word "land'' is used thirty-nine times in these two chapters. The Lord's statement in verse 2 ("When you enter the land I am going to give you,'' niv) must have been a great encouragement to Moses, especially after Israel failed to claim their inheritance at Kadesh-Barnea and had to wander in the wilderness (Num. 13—14).

Deuteronomy 15:1–11 informs us that personal debts were also remitted during the Sabbath Year and that indentured servants were set free. The word "release'' in Deuteronomy 15:1 means "to let loose, to drop.'' It involves the canceling of debts and the

Leviticus 25

Release and restoration: the Year of Jubilee (25:8–17, 23–24) The word "jubilee'' is used five times in verses 8–17 and literally means "to sound the trumpet.'' (The Hebrew word is yobel, which means "a ram's horn.'') For the people of Israel, each new year opened with the blowing of the trumpets on the first day of the seventh month,1 and ten days later, the people celebrated the day of Atonement by fasting, repenting, and offering the required sacrifices. But every fiftieth year, at the close of the celebration of the day of Atonement, the horns were blown again to announce that the Year of Jubilee had begun.

freeing of slaves. As the people shared with the poor and with their liberated servants, they were to be generous and openhanded. Three motives were to govern what the people did: appreciation for God's blessings (Lev. 25:4, 6, 10, 14), appreciation for God's deliverance of the nation from Egypt (v. 15), and simple obedience to the command of God (v. 5). What God commanded was for the good of all the people, and nobody had the right to disobey Him. During the siege of Jerusalem by Nebuchadnezzar, King Zedekiah proclaimed a release for the slaves, but he later rescinded it (Jer. 34:8ff.).

The Sabbath Year was also the occasion for a "Bible conference'' when the priests read and explained the book of Deuteronomy to all the people (Deut. 31:9–13). This was done during the annual Feast of Tabernacles, which would usher in the new year. It would take a great deal of faith for the people to trust God for their daily food, and "faith comes by hearing, and hearing by the word of God'' (Rom. 10:17 nkjv). During that special year, the nation learned the meaning of "give us this day our daily bread.'' God promised to protect them and provide for them throughout the year, if only they would trust and obey (Lev. 25:18–22). We have no biblical evidence that the Jews ever celebrated the Sabbath Year, in fact, the Bible indicates that they didn't: "To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years'' (2 Chron. 36:21). God sent Israel into Babylonian exile for seventy years in order to give the land the rest it needed (Jer. 25:8–11; 29:10). This suggests that for nearly 500 years, the Jews had disobeyed God's law concerning the Sabbath Year.

It would require a great deal of faith for the people to celebrate this special year, because the previous year—the forty-ninth—would have been a Sabbath year when the fields, vineyards, and orchards would not have been cultivated. The Jews had to trust God to provide for them for the forty-ninth and fiftieth years, and also during the fifty-first year while they waited for the harvest. God certainly wouldn't fail them, but their faith might fail. In fact, there's no evidence in Scripture that the nation of Israel ever celebrated the Year of Jubilee.

What elements were involved in the Year of Jubilee? Repentance (v. 9). It's significant that the Year of Jubilee started with the day of Atonement, a day when the Jews were commanded to "afflict themselves'' and repent of their sins (16:29–34). They were not to enter the Year of Jubilee without the Lord first cleansing and forgiving them. If their hearts weren't right with God, they could never release their slaves or return the land to its original owners. Our relationship with God determines how we treat other people.

Release (vv. 10, 13). "Proclaim liberty throughout all the land unto all the inhabitants thereof'' is inscribed on the Liberty Bell, which hangs in Independence Hall in Philadelphia. At the start of the Year of Jubilee, the people were commanded to release their indentured servants so that they might return to their own lands and families. A Hebrew servant was to serve for only six years and then be set free (Ex. 21:2). How could the Jews celebrate this special year if some of their people were in bondage and separated from their loved ones and their land?

It's a basic principle of life that whatever we rob from God, we can never keep and enjoy ourselves. In my pastoral ministry, I've met people who robbed God of tithes and offerings, only to end up paying extra money for medical bills or car repairs. I recall one church member bringing his family budget book to my office, just to show me how God had begun to bless him when he stopped robbing the Lord. His figures showed that every dollar he took from God had to be spent on some emergency need, and he never got to use that money himself.

Rest (vv. 11–12). During the Year of Jubilee, the people were forbidden to carry on their normal agricultural pursuits but had to live on whatever the land produced. This gave both them and the land an extra year of rest, since the previous year would have been a Sabbath Year. They had to rely on the Lord to keep His promises and supply sufficient food for almost three years, since they wouldn't be able to work the land until the fifty-first year; and even then, they'd have to wait for the harvest.

By disobeying the law of the Sabbath Year, the Jews robbed themselves not only of spiritual blessings but also of the strength of the land and of their servants and farm animals. By working the same land, year after year, they got their harvests, but they lost the renewal that comes from allowing the land to lie fallow and the workers to rest. They also lost the blessings that come from sharing with the needy, and they robbed God of the glory He would have received as the other nations saw how much He blessed His people. It was a costly mistake on their part, and they paid for it dearly.

Restoration (vv. 13–17). Any property that was sold since the last Year of Jubilee would revert to its original owner, for the Lord wanted His land to remain with the tribes, clans, and families to which it had been

Leviticus 25 allotted. For parents to care for their families, they had to have land to cultivate, and the private ownership of property gave stability to the economy. The Lord owned the land and only loaned it to His people. He wanted them to have a sense of proprietorship and responsibility in caring for His property. People usually take care of what they themselves own.

Jubilee to regain either his property or his freedom. At any time, a kinsman who was willing and able to pay the price could redeem him or his land.

The redemption of land (vv. 25–28). If the former owner of the land was too poor to redeem his land, then a near kinsman could do it for him. But if the former owner somehow acquired the necessary wealth, he could redeem it for himself. The price would depend, of course, on the number of years (harvests) until the Year of Jubilee. If the man had neither a willing kinsman nor the necessary wealth, he would have to wait until the Year of Jubilee to regain his property.

Whenever a piece of land was sold, the proximity of the next Year of Jubilee determined the price, for this determined how much produce the new owner could get from the soil. Since the buyer knew full well that the land would eventually revert back to the original owner, he certainly wasn't going to pay more for the land than what he would be able to get out of it. "The land shall not be sold forever'' was God's law (Lev. 25:23). These laws made it impossible for ruthless wealthy real estate speculators to accumulate vast land holdings and thus upset the economy. Even the poorest Israelite family received its land back, and by working the land, they could gain enough wealth to meet their needs and perhaps the needs of others. The Year of Jubilee provided a new beginning for the released slaves and the landowners, and this kept poverty and inequality to a minimum. The people were not to oppress one another (v. 17), but remember that the land was God's and they were only His tenants (vv. 23–24).

The redemption of houses (vv. 29–34). A house in a walled city would be much more valuable than one in the open land because it afforded protection from invaders. The former owner had only one year in which to redeem the house. After that, it belonged to the new owner and wouldn't even revert to the original owner in the Year of Jubilee. After all, nobody would want to purchase an expensive house, move his family in, and then wonder how long he'd be living there!

Houses in unwalled villages could be redeemed at any time and would revert to the original owner at the Year of Jubilee. If a Levite sold his house in one of the forty-eight Levitical cities (Num. 35; Josh. 21), he could redeem it at any time. If he didn't redeem it, the house would revert to him or his family at the Year of Jubilee. The Levites were given no tribal land allotment because the Lord was their inheritance (Josh. 13:14, 33; 14:3–4; 18:7), but they were given pasture lands adjacent to their cities (Num. 35:1–5). These lands could not be sold. (However, see Acts 4:34–37.)

The prophet Isaiah saw in the Year of Jubilee a picture of the promised messianic kingdom when the Lord would release His people and restore them to their land and bless them abundantly (Isa. 61:1–3). Jesus used this Isaiah passage as the text for the sermon He preached in the synagogue in Nazareth (Luke 4:16–30), and He applied it to the "acceptable year of the Lord'' that He was inaugurating by His death and resurrection. Jesus stopped His reading at "the acceptable year of the Lord'' ("the year of the Lord's favor,'' niv) and didn't read the part about "the day of vengeance of our God.'' In Isaiah 6:2, this present "acceptable year'' of God's grace is separated from the future "day of judgment'' by a comma! God's wonderful "day of salvation'' (2 Cor. 6:2) has lasted as long as it has because God is longsuffering and wants sinners to come to repentance (2 Peter 3:9, 15).

The redemption of the poor (vv. 35–55). Moses deals with three possible scenarios.

A bankrupt brother in debt (vv. 35–38) could expect his "brother'' Jews to assist him with an interestfree loan,2 for the Jews were to treat one another compassionately, like members of the same family. The Jews were allowed to charge interest to Gentiles (Deut. 23:19–20). Since any debt incurred would be remitted during the Year of Jubilee, assisting others was truly an act of faith. However, the Lord had been so good to Israel in redeeming the nation from Egypt, allowing them to spoil the Egyptians, and giving Israel the land of Canaan, that no Jew should want to exploit his fellow Jew. "Freely ye have received, freely give'' (Matt. 10:8). The early church was quick to pick up this principle and put it into practice in helping widows and other needy believers (Acts 2:44–47; 4:34—5:1; 6:1–7; see Deut. 10:18; 24:17).

Like the announcement of the Year of Jubilee, the gospel is good news to the poor, because their debts have been paid and are completely forgiven (Luke 7:36–50). All they need do is receive the Savior and rejoice in a new beginning. Just as the debtors and slaves were set free to enjoy Jubilee, so sinners are set free when they trust the Lord to save them. Salvation through faith in Jesus Christ is a "Jubilee'' experience, for it restores broken families and lost blessings and brings "times of refreshing'' from the Lord (Acts 3:19–21).

A poor brother who became the slave of a Jew (vv. 39–46) could be expected to be treated like a hired worker and not a slave. His master was to treat him and his family with kindness, for the Jews were once slaves in Egypt, and the Lord graciously delivered them. How could a Jew enslave a brother whom the Lord had set free? A Jewish slave was to serve only six years and go free at the Sabbath Year (Ex. 21:2), but if the Year of Jubilee came first, he was a free man.

Redemption: the kinsman-redeemer (25:25–55) If a poor Jew had to sell himself or his property in order to stay alive, he didn't have to wait until the Year of

Leviticus 25

The Jews were allowed to own slaves from the Gentile nations around them or the aliens living in their land (Lev. 25:44–46), but a Jew could never enslave a fellow Jew. Slaves were considered the property of the owner and could be made a part of the family inheritance. In other words, Gentile slaves had no hope of being set free, unless they could secure the purchase price, or the master decided to set them free.

wealthy enough to do it. It's interesting to note that a Gentile "resident alien'' in the land of Israel had to obey the law of Moses, even though he wasn't a member of the Jewish covenant community. If the Jew was able to raise the purchase price, he could buy his freedom, and the price would be calculated according to the Year of Jubilee. The Gentile master was required to treat the Jewish slave as a hired servant and not treat him harshly. If not redeemed, the slave and his family would be released at the Year of Jubilee.

During the Civil War era, some Americans used passages like these to prove that it was biblical and right for people to own and sell slaves. But it must be noted that God's laws didn't establish slavery; they regulated it and actually made it more humane. Slavery was an institution that had existed for centuries before Moses gave the law, and the law of Moses forbade the Jews to enslave one another. God had to eliminate slavery in Israel before He could deal with it in the Gentile nations. Had the Jews treated one another as the law required, Israel would have been a testimony to the Gentile nations of the grace and kindness of the Lord. Instead, Israel failed to obey and eventually became slaves themselves, as recorded in the book of Judges.

The classic example of the law of the kinsmanredeemer is recorded in the book of Ruth, where Boaz redeemed both Ruth and her inheritance and then married her. The Lord Jesus Christ took upon Himself sinless human flesh and became our "near kinsman'' (Heb. 2:5–18), so that He might give Himself as the redemption price and set us free. Only He was qualified to do what had to be done, and He was willing to do it. Not only did He redeem us, but also He gave us a share in and made us a part of His inheritance!

It's unfortunate that the Jewish people didn't obey the laws given in this chapter, for their selfishness and greed brought ruin to the land and their economic system. The prophets rebuked the rich for exploiting the poor and stealing their houses, lands, and even their children (Isa. 3:14–15; 10:1–3; Amos 2:6–7; 5:11). The local courts ignored God's decrees; the judges, enriched by bribes, passed down decisions that favored the wealthy and crushed the poor. But God heard the cries of the poor and one day brought terrible judgment to the people of Israel.

Even in the New Testament, you find neither Jesus nor Paul openly attacking slavery, although historians tell us there were probably 60 million slaves in the Roman Empire in that day. But Jesus and Paul brought the message of salvation to individuals, and it would be through saved individuals that the institution of slavery would finally be abolished. Christians are the salt of the earth and the light of the world (Matt. 5:13–16), and they make their influence felt through example and persuasion. As Alexander Maclaren wrote, "[The gospel message] meddles directly with no political or social arrangements, but lays down principles which will profoundly affect these, and leaves them to soak into the general mind.''3

God is concerned about how we use the resources He's given us and how we treat one another in the marketplace. Both ecology and economy are His concern, and He eventually judges those who exploit others and treat them in ways that are less than humane (Amos 1—2). The church of Jesus Christ has thrived under many kinds of political and economic systems and isn't dependent on any of them, but the church must always champion the rights of the poor and the oppressed and use every spiritual weapon to defeat the oppressors.

If the early church had launched a militant crusade against slavery, it would have identified Christianity as a political movement, and this would have hindered the spreading of the gospel in the Roman world. Since there were no democracies or popular elections in those days, the church had no vehicle for overthrowing slavery. When you consider how difficult it's been for the contemporary civil rights movement even to influence the Christian church, how much more difficult it would have been to wage such a war in the days of Caesar!

"A decent provision for the poor is the true test of civilization,'' said British writer Samuel Johnson.

"You hear, O Lord, the desire of the afflicted; you encourage them, and you listen to their cry, defending the fatherless and the oppressed, in order that man, who is of the earth, may terrify no more'' (Ps. 10:17–18 niv).

For reasons that are known only to Him, the Lord chooses to change people and society gradually, through the ministry of the Holy Spirit and the proclamation of the truth of the Word of God. While the principles of God's will are the same from age to age, we have no authority to apply to society today the laws that regulated Israel during the dispensation of the Mosaic law.

Notes

1 Keep in mind that the Jewish religious year began in April with Passover (Ex. 12:2); their civil year began with the Feast of Trumpets seven months later. 2 The NIV margin reads "take excessive interest,'' which is what happened in the time of Nehemiah (Neh. 5). However, the rabbis interpreted this law to mean interest-free loans. 3 Alexander Maclaren, The Expositor's Bible, vol. VI (Grand Rapids: Eerdmans, 1940), 301.

A Jew enslaved by a Gentile (vv. 47–55) could be redeemed by a near kinsman who was willing and

Leviticus 26

Because of what God did (v. 2a). The word "Sabbaths'' (plural) refers to all the special days on the Jewish calendar and not just the seventh day of the week. We studied this calendar in chapter 9 and noted that these special days reminded the Jews of God's goodness to them. Passover memorialized Israel's deliverance from Egypt, and the Feast of Tabernacles reminded them of God's care of His people in the wilderness. Firstfruits and Pentecost were "harvest festivals'' that spoke of the Lord's blessing on their labors in the field, and Tabernacles was a time of harvest joy because of the fruit God gave in the vineyard and the orchard.

G.Blessings and cursings—26—27 CHAPTER TWELVE Leviticus 26—27 THE BIG WORD "IF'' T he word "if'' has been called one of the shortest and yet one of the most important words in the English language. Debating over what might have happened in world history if Wellington had lost at Waterloo or if Lee had won at Gettysburg is an exercise in futility.

When you leave the "ifs'' out of Leviticus 26—27, you may miss the meaning, for "if'' is used thirty-two times. The history of Israel can't be fully understood apart from the "ifs'' contained in God's covenant. When it comes to Jewish history, "if'' is a very big word. Three "if'' phrases in chapter 26 show us the importance of the word: "If you walk in My statutes'' (v. 3 nkjv); "But if you do not obey Me'' (v. 14 nkjv); "But if they confess their iniquity'' (v. 40 nkjv). In our relationship to the Lord, "if'' carries a lot of weight.

Even the weekly Sabbath was a reminder that the Jews were God's special people, for the Sabbath Day was a sign between the Lord and Israel (Ex. 31:13). As they rested on the seventh day, the Jews could give thanks that they belonged to the true and living God who adopted Israel as His own special treasure. They could also give thanks that God had strengthened them to labor for another week. Whether they reviewed Jewish history from the exodus or just meditated on God's goodness from the previous week, the Jews had plenty of reason to thank God and obey His statutes.

The statutes and instructions God gave Israel in Leviticus 26 and 27 illustrate four responsibilities that every Christian believer has toward the Lord.

Because of where God dwells (v. 2b). The God of Israel dwelt in the camp of Israel! The Jews had His sacred tabernacle in the midst of the camp with the "glory cloud'' hovering over it. The nations around them had man-made gods in their temples, but Israel had the God who made them dwelling in their midst. How could they ever think of disobeying Him when He was so near to them, condescending to live with them in their camp? To deliberately disobey God was not only a violation of His holy law, but it was also a desecration of His sanctuary. To sin was to defile the camp, which explains why unclean people were made to leave the camp.

Obeying His commandments (26:1–13) In Leviticus 26, to obey God is to "walk in [His] statutes'' (v. 3), but to disobey Him is to "walk contrary'' to the Lord and despise His statutes (vv. 15, 21, 23–24, 27–28, 40–41). The word translated "contrary'' means "a hostile meeting with the intention of fighting.''1

If I'm walking one direction and God is walking another, I'm moving away from His presence; and God isn't about to change His direction! If I continue to walk contrary to Him, I'm going to have serious problems; for "can two walk together, except they be agreed?'' (Amos 3:3). Moses gave his people four excellent reasons why they should obey the Lord.

The application to the Christian believer today is obvious. Our bodies are the sanctuary of God, and we must be careful to use them for God's glory (1 Cor. 6:15–20). The Holy Spirit of God lives in us, and we must not grieve Him by using His temple for ungodly purposes (Eph. 4:30; see vv. 17–32). If an Old Testament Jew sacrificed a pig on the altar or scattered human bones in the tabernacle courtyard, he would have been guilty of the grossest violations of God's holy law. Christians who indulge in illicit sex or who defile their imagination with evil thoughts are guilty of violations just as serious.

Because of who God is (v. 1). The God of Israel, the God and Father of our Lord Jesus Christ, is the true and living God and not an idol people have manufactured. He reminded them, "I am the LORD your God.'' The name LORD in capital letters signifies Jehovah God, the great I AM, the self-existent One who entered into a covenant relationship with Israel and to whom the Jews said, "All that the Lord has spoken we will do'' (see Ex. 19:1–8).

Because of what God promised (vv. 3–13). The people of Israel were but children in their faith (Gal. 4:1–7), and you teach children primarily through rewards and punishments. You can't give children lectures on ethics and expect them to understand, but you can promise to reward them if they obey and punish them if they disobey. This approach will protect them from harming themselves, and it will give them time to grow older and better understand why obedience is the key to a happy life. Children must gradually learn that

A.W. Tozer reminds us, "The essence of idolatry is the entertaining of thoughts about God that are unworthy of Him'' (The Knowledge of the Holy, 11). When the Jews abandoned the worship of Jehovah for the worship of idols, or even worse, tried to worship both Jehovah and idols, they turned from reality to illusion, from truth to deception, and the consequences were disastrous. In spite of their promise to obey the Lord, the Jews broke the first two commandments when they turned to idols.

Leviticus 26 the living God in their midst and their God walking among them (Rom. 9:1–5)? How tragic that Israel's disobedience turned the temple into a den of thieves (Jer. 7:11), forcing the Lord to destroy the temple and send His people into exile. When we lose the sense of the Lord's presence and the privilege it is to serve Him, then we begin to despise His Word and disobey His commandments.

both commandments and punishments are expressions of love for their own good.

Moses later expanded on this "covenant of blessing'' (Deut. 28—30). It was God's "lease'' for the people to help them enjoy and maintain possession of the land that He promised to give them. They owned the land because of God's promises to Abraham (Gen. 12:1–3; 13:14–17), but they couldn't enjoy the land unless they obeyed the laws God gave to Moses. Unfortunately, they disobeyed the law, ceased to enjoy the land, and eventually were taken from the land to suffer exile in Babylon.

Nine times in Leviticus we find the Lord reminding His people that He had delivered them out from Egypt and therefore deserved their obedience (Lev. 11:45; 19:36; 22:33; 23:43; 25:38, 42, 55; 26:13, 45). In Deuteronomy, Moses emphasized that their love for the Lord should motivate their obedience because of all He had done for them.

As children of God, we already have everything we need for "life and godliness'' (2 Peter 1:3), because we now possess "every spiritual blessing in Christ'' (Eph. 1:3 niv). But to possess these blessings is one thing; to enjoy them is quite something else. As we trust God's promises and obey His commandments, we draw upon our spiritual inheritance and are able to walk successfully and serve effectively. Like the nation of Israel in Canaan, we have battles to fight and work to do, but as we walk in obedience to the Lord, He enables us to overcome the enemy, claim the land, and enjoy its blessings.

It must be pointed out that this covenant of blessing was given only to Israel and should not be applied to the church today. God certainly blesses those who obey Him, but His blessing isn't always health, wealth, and success. Some of the greatest heroes of faith suffered because of their obedience and never experienced miracles of deliverance or provision from the Lord (Heb. 11:36–40). Millions of Christians have been allowed to fall into the hands of their enemies and be martyred for their faith. This covenant related only to Israel in their land and was God's way of teaching them faithfulness and obedience.

To begin with, God promised them rain and fruitful harvests (Lev. 26:3–5, 10). An agricultural nation, Israel depended on the "latter rain'' in the spring and the "former rain'' in the autumn to provide water for their crops and to meet their domestic needs. One reason Baal worship ensnared the Israelites is because Baal was the Canaanite storm god. If the Jews needed rain, they sometimes turned to Baal for help instead of turning to Jehovah. If God wanted to discipline His people, He would often withhold the rain, as He did in the days of Elijah (1 Kings 17—18).

Some of the "success preachers'' today like to claim these covenant "blessings'' for the church but prefer to apply the judgments to somebody else! If this covenant applies to God's children today, then we should be experiencing the judgments whenever we disobey Him. However, experience shows us that more than one compromising believer is successful, healthy, and wealthy, while many of God's faithful children are going through trials and difficulties (see Ps. 73).

The Lord also promised them peace and safety in their land (Lev. 26:5–8). They could go to bed without fear of either animals or enemies invading their land. If the enemy did invade, the Jewish armies would soon chase them out, and one Jewish soldier would be worth twenty to a hundred of the enemy soldiers! Other nations depended for safety on large armies and supplies of horses and chariots, but Israel's victory came through faith in the Lord and obedience to His Word. "Some trust in chariots, and some in horses: but we will remember the name of the Lord our God'' (Ps. 20:7). If Israel obeyed His law, God promised to multiply their population (Lev. 26:9). Unlike some today who abort babies and frown upon large families, the Jews wanted many children and considered large families a blessing from God (Gen. 17:6; Deut. 7:13–14; Ps. 127—128). New generations were needed to maintain the economy, to help sustain the clans and tribes, and to protect the nation. A decimated population was a judgment from the Lord.

Submitting to His chastisements (26:14–39) "For whom the Lord loves He chastens, and scourges every son whom He receives'' (Heb. 12:6 nkjv; see Prov. 3:11–12). Israel's special relationship to Jehovah brought with it the obligation to obey His voice and glorify His name. "You only have I known [chosen] of all the families of the earth: therefore I will punish you for all your iniquities'' (Amos 3:2). Privilege brings with it responsibility, and no nation has enjoyed more spiritual privileges from the Lord than the nation of Israel.

Six periods of chastisement are described (Lev. 26:16–17, 18–20, 21–22, 23–26, 27–31 and 32–39), the last one being the most severe. In the first five, Jehovah punishes the people in their own land, but in the sixth judgment, they're taken out of the land and dispersed among the nations. Some of the chastisements are repeated from period to period, but they can be summarized as follows: distress and terror; disease; drought and famine; defeat before their enemies; death from war, animals, and plagues; destruction of the cities and nation; dispersement and exile among the

The presence of the Lord (Lev. 26:11–12) was the greatest blessing promised, because every other blessing depends on it. What other nation had the sanctuary of

Leviticus 26

Gentile nations. Moses later expanded on these chastisements (Deut. 28:15ff.). How sad that innocent children would have to suffer for the sins of their parents (Lev. 26:22, 29).

Babylonian captivity left the land to rest and "enjoy her sabbaths'' (vv. 34–35, 43; 2 Chron. 36:21; Jer. 25:11).

The Lord mercifully brought a remnant of Jews back to the land, but the kingdom never regained its former power or glory. Except for short periods of freedom, such as under the Maccabees, the Jews were always under the control of some foreign power. Their ultimate dispersion was after AD 70, when the Roman armies invaded and took Jerusalem captive. The siege of Jerusalem more than fulfilled the prophecies in Leviticus 26:22 and 29.

The phrase "I will punish you seven times more,'' repeated four times in these warnings (vv. 18, 21, 24, 28), means "a complete punishment,'' since seven is the Hebrew number signifying completeness. Each period of chastisement would be full and complete, with nothing lacking, and the next period would be more severe than the previous one.

Verses 16–17. "Sudden terror'' means confusion of mind, the kind of terror you feel when you can't control what's going on. "Consumption'' would describe diseases that slowly wasted the body, like tuberculosis. During the book of Judges, the Gentile nations invaded Israel at harvest time and took their crops. If the Israelites had obeyed, God's face would have "[shone] upon them'' (Num. 6:22–27), but their disobedience made Him turn His face away from them (compare Lev. 26:17 with Prov. 28:1).

Trusting His covenant (26:40–46) Even in the worst situations, however, there is always hope, for the Lord is "merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin'' (Ex. 34:6–7). His covenant with His people never changes, and if we confess our sins and repent, He will forgive and restore (Lev. 26:40; 1 Kings 8:33–34; Neh. 9:2; 1 John 1:9). Whether in blessing, chastening, or forgiving, God always keeps His covenant and is true to His Word.

Verses 18–20. God's aim was to "break down [their] stubborn pride'' (v. 19 niv). The rains would cease and the ground would become so hard that the seed wouldn't germinate. There would be great toil but no harvests (Amos 4:6–13). You would think that all this suffering would bring the nation to its knees in repentance, but they refused to repent. It will be that way in the end times when God sends judgment upon the whole world (Rev. 16, especially vv. 9 and 11).

God may punish His people, but He will never reject them or cast them away (Rom. 11). In fact, one reason for His chastening is to bring His erring people back into His arms of love, where He can enjoy them and bless them once again (Heb. 12:1–13). God's people may forget His law, but God remembers His covenant. He also remembers the land, because it belongs to Him (Lev. 25:23).

Verses 21–22. One judgment is named here: the invasion of wild beasts that would kill cattle and humans, especially the children. Imagine the terror that would prevail in a nation if hungry beasts were on the prowl! If only for the sake of their children, you would think the adults would repent and turn to God.

There will be a future regathering of Israel to their land prior to the coming of Christ to the earth to establish His promised kingdom. (See the discussion on the Feast of Trumpets in chap. 9 of this book.) God gave the land to Abraham and his descendants, and He will not go back on His word.

Verses 23–26. Warfare, famine, and plague usually go together. When people are crowded into a walled city, hemmed in by the enemy, they run out of food and become ill, and terrible plagues begin to spread (see Ezek. 5).

The cause of Israel's rebellion was "uncircumcised hearts,'' that is, hearts that had never been changed by the Lord (26:41). The Jews boasted that they were circumcised in body, but that wasn't enough to save them (Matt. 3:7–12). The mark on the body was the outward seal of the covenant, but it took more than that to change the heart (see Deut. 10:16; 30:6; Jer. 4:4; 9:25; Rom. 2:29). When we disobey the Lord, the enemy accuses us and wants us to believe there's no hope because God is through with us (2 Cor. 2:1–11). "If we are faithless, he will remain faithful, for he cannot disown himself'' (2 Tim. 2:13 niv). King Solomon pointed out the promise of forgiveness when he dedicated the temple (1 Kings 8:31–53), and it was that promise that Jonah claimed when he repented of his sins (Jonah 2:7).

Verses 27–31. Famine causes people to do things that are inhuman, such as killing and eating their own children (see 2 Kings 6:29, Jer. 19:9; Lam. 4:10). The enemy armies would destroy the idolatrous shrines the Jews had built and throw the dead bodies of the Jews onto their idols which could not save them. Leviticus 26:31 suggests that the people would try to revive their worship of Jehovah, but it would be too late. Their cities and sanctuaries would all be leveled to the ground.

Verses 32–39. This section describes the climax of God's chastisements, made necessary because of the hardness of His people's hearts. Up to this point, He had chastened the people in their land, but now He removes them from the land. In 722 BC, the Assyrians took captive the northern kingdom of Israel; and then in 605 BC, the Babylonians began their capture of the Southern Kingdom of Judah. The seventy years of

The promise of forgiveness in 1 John 1:9 should never be used as an excuse for sin, but it is certainly a wonderful encouragement to God's people when they have sinned. God's faithfulness to His Word and to His covenant is a great assurance to the believer that "there is forgiveness with You, that You may be

Leviticus 26—27

In the case of animals, the donor had to add 20 percent to the priest's evaluation.

feared'' (Ps. 130:4 nkjv). Since the Word never changes and God's character never changes, we have every encouragement to come to Him and make a new beginning.

Property could also be dedicated and redeemed (Lev. 27:14–25), but the owner had to add 20 percent to the evaluation when he gave the redemption money to the priest. A field was evaluated on the basis of its yield and the proximity to the Year of Jubilee. If for some reason the owner sold the land after devoting it to the Lord, he was penalized by losing it at the Year of Jubilee, when it would be given to the priests and could never be redeemed. When we make promises to the Lord, we had better keep them.

Keeping our commitments to God (27:1–34) It seems strange that this book should end with a chapter on vows rather than with an account of a special demonstration of God's glory and holiness. But our promises to God must be as inviolable as His covenant with us. "Do not be rash with your mouth, and let not your heart utter anything hastily before God'' (Eccl. 5:2 nkjv). "It is a snare for a man to devote rashly something as holy, and afterward to reconsider his vows'' (Prov. 20:25 nkjv).

The unredeemable things (vv. 26–34). There are three: the firstborn of the beasts, anything God put under a ban, and the required tithes.

The firstlings of the beasts (vv. 26–27) were set apart for the Lord at the first Passover (Ex. 13:2; see 34:19–20). These animals took the place of the firstborn of Israel whom the blood of the lamb redeemed from judgment. These animals could not be redeemed. But if the animal was "unclean,'' which probably means blemished in some way, the donor could redeem it by paying the evaluated price and adding 20 percent. (No blemished animal would be put on the altar, and certainly a priest could never accept an animal listed as "unclean.'')

The principle behind the regulations in this chapter is that of substituting money for something given in dedication to God, a person, an animal, or a piece of property, and giving that money to the priests for the upkeep of the sanctuary. The priest would evaluate the gift according to the rules laid down in this chapter. By giving money in exchange for the gift, the worshipper was "redeeming'' the gift but still fulfilling the vow. These vows were strictly voluntary and were expressions of the worshipper's gratitude to God for His blessing.

Things "devoted'' to the Lord (vv. 28–29) would be things that God had set aside for Himself, such as the spoils of war at Jericho (Josh. 6:17–19; 7:11–15). The phrase "accursed thing'' in the kjv doesn't mean that God cursed these things but that He put them under a ban so that they wholly belonged to Him. King Saul broke this law when he tried to give to God that which He had already banned, that is, the Amalekites and all their wealth (1 Sam. 15).

The redeemable things (vv. 1–25). They started with the dedication of persons (vv. 1–8). A worshipper might dedicate himself to the Lord or bring a member of the family or a servant to serve the Lord for life at the sanctuary. However, since there were plenty of Levites, and since they were especially set apart for sanctuary service, it was expected that the person given would be redeemed with money, and the money given to the priests for the ministry of the sanctuary. In the case of Samuel (1 Sam. 1—2), the lad was actually given to the high priest and trained to serve in the tabernacle. Children could be redeemed or, like Samuel, they could go into service when they became older.

The tithes of the produce (vv. 30–33) had already been set apart for the Lord and couldn't be used any other way. It appears that the Jews paid three tithes: a tithe to the Levites, who in turn tithed it to the priests (Num. 18:21–32); a tithe that was brought to the sanctuary and eaten "before the Lord'' (Deut. 14:22–27), and a tithe every three years for the poor (vv. 28–29). No farmer could keep the Lord's tithe and redeem it with money. It had to be given as the Lord directed.

The amount of money assigned to each age bracket and sex had nothing to do with the worth of the individual as a person. Everyone was precious to the Lord. The key idea was how much work they would have been able to do. A shekel was the equivalent of a month's income for a worker, although we don't know how much buying power it had. Thus a male from twenty to sixty was evaluated at about four years' income. Put that into modern economic equivalents, and you will rightly conclude that people didn't rush into making these vows! It would indeed be a costly thing to pay four years' income to fulfill a vow to the Lord.

The major lesson of this chapter is that God expects us to keep our commitments to Him and be honest in all our dealings with Him. We must not try to negotiate "a better deal'' or to escape responsibilities. It's good to give money to the Lord, but giving money isn't always an acceptable way to express our devotion to God. That money might be a substitute for the service we ought to be rendering to the Lord.

What Samuel said to King Saul needs to be heard today: "Behold, to obey is better than sacrifice, and to hearken than the fat of rams'' (1 Sam. 15:22).

Animals could also be dedicated and then redeemed (Lev. 27:9–13). Every animal dedicated to the Lord was considered holy (vv. 9–10), which meant it was set apart ("sanctified'') and belonged to the Lord. If the donor wanted to substitute an inferior beast, both animals then belonged to the Lord (v. 10)! This was one of the sins of the priests in Malachi's day (Mal. 1:13–14).

Finally, we need to remember that Jesus Christ paid with His own life the redemption price for sinners, and we weren't worth it. He redeemed us not with silver and gold but with His own precious blood (1 Peter

Leviticus lical idea that Christianity is "fun'' and every pagan ought to join the club and start living on the sunny side of the street. I once heard a pastor say in his announcements, "Be sure to be at the service this evening. We're going to have a fun time.'' I thought of the words of James, written to worldly believers: "Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom'' (James 4:9 nkjv).

1:18–19). Any sacrifice we make for Him is nothing compared to the sacrifice He made for us.

Note

1 Harris, Archer, and Waltke, eds. Theological Wordbook of the Old Testament, vol. 2 (Chicago: Moody Press, 1980), 814.

CHAPTER THIRTEEN A Summary LEARNING FROM LEVITICUS T

I can't conceive of Moses and the elders "having fun'' on Mount Sinai as they beheld the glory of God, or Isaiah reporting that he had a "fun time'' in the temple when he saw "the Lord … high and lifted up'' (Isa. 6:1). Nobody enjoys good humor and healthy laughter more than I do, but as I contemplate my sinfulness and God's holiness, I want to join Job, Isaiah, Peter, and John and fall on my face in reverence and godly fear.

he fact that God devoted an entire book of the Bible to the subject of holiness would indicate that it's an important subject, one that we dare not ignore. There were many fascinating details in this book that we weren't able to study, but the main lessons stand out clearly. Let's summarize a few of these lessons and make some practical applications to our Christian life today.

God wants His people to be holy Eight times in Scripture, God said, "Be holy, for I am holy.'' Since God's commandments are God's enablements, this commandment assures us that it's possible to live a holy life. What health is to the body, holiness is to the soul, and the Great Physician can give us the spiritual health and wholeness that we need.

Our God is a holy God Whenever we minimize the holiness of God, we're in danger of minimizing human sinfulness, and the combination of these two errors results in the minimizing of the cross of Jesus Christ. If we want to preach the gospel, we must have a holy God who hates sin and has done something about it at great cost to Himself. "It is because God is holy, as well as loving, that the atonement is provided,'' wrote theologian Carl F. H. Henry.1

God wanted His people Israel to be "an holy nation'' (Ex. 19:6), and this high calling applies to Christians today (1 Peter 2:9). Whatever else the church may be known for today—buildings, budgets, crowds, busy schedules—it certainly isn't known for its holiness. How many Christians do you know about whom you could honestly say, "He is a man of God'' or "She is a woman of God''? How many "Christian celebrities'' qualify?

God's holiness means His complete "apartness'' from anything that is sinful. He is different from that which is common; He is separate from that which is defiling. But God's holiness isn't a static thing, like a block of pure ice. His holiness is active and alive, a "sea of glass mingled with fire'' (Rev. 15:2). Everything about God is holy: His wisdom, His power, His judgments, and even His love. If His love were not a holy love, He would never have sent His only Son to die for the sins of the world and meet the just demands of His own nature and His own holy law.

Israel failed to be a holy nation and therefore failed to give the witness to the world that God wanted them to give. Not only did Israel suffer for her sins, but also the pagan world suffered by not seeing in Israel the difference it makes when you belong to a holy God. The church emphasizes verbal witness but neglects godly character and conduct, and both are important. Jesus didn't say, "Ye are the lips of the world,'' but "Ye are the light of the world.'' He didn't say, "Ye are the sermons of the earth,'' but "Ye are the salt of the earth.'' A holy life dispels darkness and repels decay.

I may be wrong, but I sense that many of God's people today have lost the awesome sense of the holiness of God. Why?

Holiness begins at the altar The book of Leviticus doesn't begin with a prayer meeting, a praise service, or a sharing meeting. It begins at the altar where innocent sacrifices shed their blood for guilty sinners.

For one thing, we don't emphasize holiness in our churches. Like the campfire meeting of a Boy Scout troop, our "worship'' services are spritely and joyful but totally lacking in the important emphasis on the holiness of God. Our preaching is people-centered, trying to "scratch people where they itch,'' instead of pointing them to the holy God, who deserves their worship and obedience. People who get caught up in the greatness and holiness of God don't worry much about where they itch.

It begins with the description of five sacrifices, all of which point to the Lord Jesus Christ and His work on the cross.

The first step toward holiness is the admission of my own sin and the recognition of Christ as my only Savior and Redeemer from sin. If I think I'm going to become holy because of my sincere resolutions, my religious habits, or my theological knowledge, I'm heading for certain failure. True, we need spiritual knowledge,

The absence of church discipline and high standards of Christian conduct indicates that we don't take holiness too seriously. In our promotion, we try to "sell'' the church to the world by conveying the unbib-

Leviticus

Abihu, the sons of Aaron, because they brought "false fire'' and false zeal into the sanctuary, violating the holy law of God. God doesn't do that today, but if He did, not very many saints would be left. It's likely that the two priests were under the influence of alcohol, which brings to mind Paul's admonition that we not be drunk with wine but be filled with the Spirit (Eph. 5:18).

and we ought to resolve to cultivate godly habits, but apart from the sacrifice of Jesus Christ, all these good things are useless if not harmful.

The cross reveals God's hatred of sin. Our sins killed His only Son. How can I be neutral or even friendly toward that which caused the Son of God to suffer and die? Unless I learn to detest sin, I'll never be able to cultivate holiness.

Refined human nature can imitate spirituality but never duplicate it. Sentimental religious feelings are no guarantee that we're pleasing God, and the absence of them doesn't mean we're failing God. I'm grateful for the renewed emphasis in the church on worship and praise, but we must be careful that our "fire'' is ignited by the Holy Spirit from God's altar and not by the flesh or even demonic forces. Satan is a deceiver, and we must be careful to detect and reject his counterfeits.

But the cross also reveals the power of God to conquer sin. The blood of Christ cleanses us (1 John 1:7, 9), brings us near to God (Eph. 2:13), and purges us from sin (Heb. 9:14). By accepting His finished work and our sanctified position in Him (13:12), we take that first step toward living a holy life.

Holiness involves obedience and discipline It wasn't enough for the Jewish worshipper to bring a sacrifice to the altar and go away knowing that his or her sins had been forgiven. That worshipper also had to obey the rules and regulations that the Lord gave His people concerning what was clean and what was unclean. In other words, our holy God has the right to tell us what's right and what's wrong.

Holiness involves priestly mediation The Old Testament Jew, not born in the tribe of Levi, was banned from the sacred courts of the tabernacle. He had to come to God by means of the mediation of the priests. In the New Testament church, all of God's people are priests, but we must come to God through Jesus Christ, our mediating High Priest in heaven (1 Peter 2:5). There can be no growth in holiness apart from fellowship with Jesus Christ. He finished the work of our salvation when He died and arose again on earth, but He now carries on the "unfinished work'' of our sanctification as He intercedes in heaven. This is one of the major themes of the book of Hebrews. He wants to "make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ'' (Heb. 13:21).

Believers today don't pay attention to the Jewish dietary laws, but we should heed what they illustrate: There are some things in this world that must not get into our system because God disapproves of them. I'm not afraid to touch a dead body or pick up a bone, but I must be careful "to keep [myself] unspotted from the world'' (James 1:27). Christian liberty isn't license to participate in things that aren't good for us.

I applaud the current emphasis on Bible study among Christians and rejoice at the many excellent tools that are available. But it isn't enough to read and study the Bible. We're supposed to "keep His commandments, and do those things that are pleasing in His sight'' (1 John 3:22). Disciplined obedience is an important part of holy living. It's much easier to discuss and debate the Bible than it is to demonstrate its truths in our everyday lives.

Unlike the Old Testament believers, God's people today can enter into His very presence (the Holy of Holies) and fellowship with Him (10:19–22). Through Jesus Christ, we have access to the throne of grace to "obtain mercy, and find grace to help in time of need'' (4:16). Unless we "take time to be holy'' and commune with God, we will never grow in holiness or likeness to Jesus Christ.

The Old Testament Jews had to walk carefully to keep from being defiled (Eph. 5:15). They had to incorporate God's standards of holiness into every aspect of their daily lives: the clothes they wore, the food they ate, the things they touched, the people with whom they fellowshipped. Husbands and wives had to put their most intimate experiences under the discipline of the Word of God. There was no such thing as "secular'' and "sacred'' to the Old Testament saint, for everything in life belonged to God.

Lack of holiness affects our land We tend to think of sin as an individual activity that affects only the sinner, but this isn't true. Moses made it clear that the sins of the people affected the land God had given them, and that the land would "vomit them out'' if they persisted in their rebellion.

Idolatry and sexual immorality are the two sins that God especially singled out as polluting the land. "Do not defile yourselves in any of these ways, because this is how the nations that I am going to drive out before you became defiled. Even the land was defiled; so I punished it for its sin, and the land vomited out its inhabitants'' (Lev. 18:24–25 niv).

Believers today think they're spiritual if they attend church once a week and read from a devotional book the other six days. It's only when God's holiness increasingly begins to touch every area of our lives that we can say we're starting to make progress in being holy.

Although we should do all we can to uphold holy standards, the church doesn't have the authority to impose God's laws on the unsaved citizens of the land.

Holiness must be from God and be genuine We must beware of "false zeal.'' God killed Nadab and

Leviticus

Holiness means living to please God alone If a Jew, walking alone in a field, accidentally became unclean, he could do one of two things. He could stay outside the camp and take the necessary steps for cleansing, or he could return to the camp, do nothing about it, and remain defiled. Nobody would know the difference, but he would be "toxic'' and secretly defiling everything and everyone he touched; and the Lord would know all about it. Unless he obeyed the regulations given in God's law and became clean again, he would be living a lie, doing a great deal of damage and inviting the discipline of God.

But what should we do when the people in the church, who profess to know God, don't practice these standards themselves? When the church becomes like the world, it will have no influence to change the world.

Idolatry and immorality are not only acceptable in today's society, but they are also approved and promoted. Novels, movies, and TV programs exhibit and exalt sexual immorality to the point where it has become an important part of today's entertainment. Sins that ought to send us to our knees weeping are now acceptable recreation. We expect this kind of godless living from the people of the world, but we don't expect it from the people of God, and yet idolatry and immorality have invaded the church.

One of the principles Jesus stressed in the Sermon on the Mount is that we live our lives before the eyes of God, to please Him alone, and not before the eyes of people in order to impress them (Matt. 6:1–18). There are times when what we do is misunderstood by our friends on earth but fully understood and approved by our Father in heaven. In other words, Jesus wants us to concentrate on building character and not just building a religious reputation.

Judgment is coming, and it will begin "at the house of God'' (1 Peter 4:17).

Holiness isn't a private affair The Old Testament believer was part of a worshipping community; he or she didn't try to "go it alone.'' The priests were the overseers of the spiritual life of the nation; the Levites assisted them; and each member of the nation had a part to play in the ongoing battle against sin and the world.

It makes no difference how loudly our friends applaud if God is displeased with us. "Everything is uncovered and laid bare before the eyes of him to whom we must give account'' (Heb. 4:13 niv), so it's futile to try to hide. According to 1 John 1:5–10, once we start lying to others (v. 6), we'll soon start lying to ourselves (v. 8), and the result will be trying to lie to God (v. 10). This leads to a gradual deterioration of character that brings collapse and shame. We seek to live a holy life, not so that we can be recognized as "holy people,'' but in order to please a holy God. We live before Him openly and sincerely, hiding nothing, fearing nothing.

One of the dangerous tendencies in Christendom today is the emphasis on "individual Christianity,'' as though each believer is a "Lone Ranger'' and doesn't need anybody else to assist him or her in the quest for holiness. Of course, we need individual and personal daily devotional times with the Lord, but it mustn't end there. We also need the help of our spiritual leaders and other believers in the church, and they need us.

The restful Sabbath Day gave parents opportunity to teach the Word to their children, and each Passover was another opportunity to review God's mercy toward His people. The other feasts brought the community together, either to repent or rejoice. When we forsake "the assembling of ourselves together'' (Heb. 10:25), we rob ourselves of the blessings God gives to those who are a vital part of a worshipping fellowship.

For several years, I've had a plaque on the wall of my study containing this quotation from A.W. Tozer: "To know God is at once the easiest and the most difficult thing in the world.''

Knowing God and becoming more like Him is the easiest thing in the world because God is for us and gives us all the help we want as we seek to attain the goal. But it's the hardest thing because almost everything within us and around us fights against us, and we have to exercise a holy determination to run the race and keep our eyes on the Lord (Heb. 12:1–3).

Holiness glorifies the Lord Since only God can make a person holy, a godly life is a trophy of His grace and a tribute to His power. Teachers can take credit for instructing us, pastors for mentoring us, and friends for encouraging us, but only God gets the glory when people see Christ reproduced in us.

But it can be done; otherwise, God would never have said eight times in His Word, "Be holy, for I am holy!''

We may not see the changes taking place, but God can see them, and so can others. The important thing isn't that we measure ourselves the way we measure the growth of our children, but that we keep yielding ourselves and letting Him be glorified in all that we are and do.

His commandment is the promise of His enablement. Be holy!

Note

1 Carl F. H. Henry, Notes on the Doctrine of God (Boston: W.A. Wilde, 1948), 110.

G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h

1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h

E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f

J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h

J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i

E. New regulations—27:1–11 F. A new leader—27:12–23 G. New commitment to the law—28—30 H. New commitment to battle—31—32 I. New laws for the new land—33—36

OUTLINE Key theme: Man's failure and God's faithfulness Key verses: Numbers 14:8–9

I. AT SINAI: OBEYING THE LORD (1:1—9:14)

A. Numbering the soldiers—1:1–54 B. Organizing the tribes—2:1–34 C. Assigning the duties—3—4 D. Purifying the people—5—6 E. Dedicating the tabernacle—7—8 F. Celebrating the Passover—9:1–14

CONTENTS

Numbers 1—4; 9:1–14 254 Order in the Camp

Numbers 5—7 258 Dedication and Celebration—Part I

II. TO KADESH: TEMPTING THE LORD (9:15—

12:16) A. The camp marches—9:15—10:36 B. The people complain—11 C. Aaron and Miriam criticize Moses—12

Numbers 8; 9:15—10:10* 262 Dedication and Celebration—Part II

Numbers 10:11—12:16 265 Marching to Moab

Numbers 13—14 270 Crisis at Kadesh

III. AT KADESH: REBELLING AGAINST THE LORD

(13—14)

Numbers 15—17 273 A Question of Authority

A. Exploring the Promised Land—13 B. Refusing to claim the land—14:1–9 C. Turning away from the land—14:10–45

Numbers 18—20 278 Another Crisis at Kadesh

IV. IN THE WILDERNESS: LEARNING FROM THE

Numbers 21 282 Marching in Victory—and Defeat

LORD (15:1—20:13)

A. About sacrifices—15:1–31 B. About authority—15:32—17:13 C. About responsibility—18 D. About purity—19 E. About humility—20:1–13

Numbers 22:1—23:26 285 Principalities and Powers—Part I

Numbers 23:27—25:18 289 Principalities and Powers—Part II

Numbers 26—29; 36 292 A New Beginning

V. IN MOAB: A NEW BEGINNING FROM THE

LORD—(20:14—36:13)

Numbers 30—35 296 Preparing for Conquest

A. New victories—20:14–21; 21:1–35 B. A new priest—20:22–29 C. New dangers—22—25 D. A new generation—26

Summary and Review 301 The Wilderness School

Numbers 1; 9 fact that, to a Jew, leaven represents evil, and the Jews were to be a pure people. All yeast had to be removed from their houses before Passover and be kept out during the week that followed. (See 1 Cor. 5:1–8; Matt. 16:6, 12; Gal. 5:9.) The bitter herbs reminded the Jews of their cruel bondage when they were slaves in Egypt.

CHAPTER ONE Numbers 1—4; 9:1–14 ORDER IN THE CAMP T he code name for the enterprise was "Operation Overlord." The more popular name was "D-Day"—June 6, 1943, when the combined Allied forces landed on Omaha Beach and signaled the beginning of the end of the war in Europe. It was the largest assembly of military personnel and materiel in the history of warfare. Historian Samuel Eliot Morison wrote, "The Allied forces of soldiers, sailors, aviators and supporting services amounted to 2.8 million men in England."1

For Christians today, Passover speaks of Jesus Christ, the Lamb of God who died for the sins of the world (John 1:29; 1 Cor. 5:7; Isa. 53:7; 1 Peter 1:19; Rev. 5:6). Those who trust Him are redeemed from sin (1 Peter 1:18; Rom. 8:34; Eph. 1:7; Heb. 9:12) and may claim their spiritual inheritance in Christ (Eph. 1:3). During the last Passover feast with His disciples, Jesus inaugurated what we call The Lord's Supper (Eucharist, Communion) to encourage His people to remember Him. This supper reminds us that Christ gave His body and shed His blood for our redemption (Matt. 26:26–30; Mark 14:22–25; Luke 22:17–20) and that He will one day come again to receive us (1 Cor. 11:23–34; 1 Thess. 4:13–18).

Moses was about to launch his own "Operation Overlord," and his greatest desire was that Jehovah, the Lord of Hosts, truly be Lord over the whole enterprise. More than 2 million Jews were anticipating entering Canaan, conquering the inhabitants, claiming the land, and enjoying their promised inheritance. But before all of this could happen, Moses had to organize this assembly of former slaves who had been enjoying their freedom for only a year. It wasn't an easy task.

An emergency situation (vv. 6–12). Anyone who was defiled had to be put out of the camp, because defilement has a way of spreading (5:1–2). This meant that these men were forbidden to participate in Passover. This new situation demanded new wisdom, so Moses turned to the Lord for help (James 1:5). Since it was the Lord's Passover, only the Lord could change the rules.

His preparation for conquest involved four stages: celebrating the Passover (9:1–14), numbering the soldiers (chap. 1), organizing the tribes (chap. 2), and assigning the priestly duties (chaps. 3—4).

I. At Sinai: Obeying the Lord (1:1—9:14) F.Celebrating the Passover—9:1–14

God's reply was gracious: anyone who was defiled or absent from home during Passover the first month could celebrate the feast on the fourteenth day of the second month, but they had to be careful to follow the same divine instructions given in Exodus 12. God wasn't establishing a different Passover; He was only permitting His original Passover to be celebrated at a different time. None of the meat should be treated as common food ("leftovers"), and the lamb's bones must not be broken (see John 19:31–37).

Celebrating the Passover (9:1–14) The events recorded in Numbers 1—6 were preceded by those described in 7:1—9:15. We are now in the second year of Israel's national history (1:1; 9:1). The tabernacle was erected on the first day of the first month (Ex. 40:2, 17). The twelve tribal leaders began to bring their gifts on that day (Num. 7:1), a procedure that lasted twelve days (v. 78). On the thirteenth day, the Levites were consecrated (Num. 8), and on the fourteenth day, the Jews celebrated Passover (9:1–14).

Two warnings (vv. 13–14). This special consideration on the part of the Lord might lead some of the Israelites to start tampering with the divinely ordained Passover instructions, so God told Moses to warn them that the original rules were still in force, both for the first month and the second. Any Jews who were qualified to celebrate Passover the first month but didn't do so, hoping to do it more conveniently the second month, would be disciplined by God. What is meant by "cut off" isn't explained here; it might mean exclusion from the camp, or it could mean death. Just as Passover was a serious matter to the Jews, so the Lord's Supper must be taken seriously by Christians (1 Cor. 11:28–30). The second warning had to do with resident aliens in the camp, people who were not born under the Abrahamic covenant and had not received the sign of circumcision. They might think that the second-month Passover was not as restricted as the first-month observance, but they would be wrong. Gentiles would have to become Jewish proselytes if

The second Passover (vv. 1–5). It was only fitting that the Israelites began their second year of freedom by commemorating the awesome night when God delivered them from Egyptian bondage, "A night of solemn observance to the Lord" (Ex. 12:42 nkjv). In looking back, the people would appreciate what God had done for them, and they could teach their children the significance of Israel's "independence day" (Ex. 12:26–28; 13:8–16). Unless parents remind their children of what the Lord has done, it won't be long before the next generation will drift from the faith (Deut. 6:1–9; see 2 Tim. 2:2). According to Exodus 12, each family had to slay a lamb, roast it, and eat it with unleavened bread and bitter herbs (see Num. 9:11). The bread contained no yeast for two reasons, one practical and the other symbolic. The practical reason was that the Jews had to be ready to leave Egypt at any time, so they couldn't wait for the dough to rise. The symbolic reason involves the

Numbers 1 in the New Testament, even by Jesus (Matt. 16:18) and especially by Paul (Rom. 8:31; Eph. 6:10–18; 2 Cor. 10:3–5; 1 Cor. 9:7; 2 Tim. 2:1–4). The Christian life is a battleground, not a playground, and there's an enemy to fight and territory to gain for the Lord. God declared war on Satan long ago (Gen. 3:15), and there can be no neutrality in this spiritual conflict, for Jesus said, "He that is not with me is against me" (Matt. 12:30). The leaders appointed (vv. 4–16). Moses and Aaron were assisted in the census by the appointed leader of each tribe. These tribal leaders are also named in chapters 2; 7; and 10. It wasn't difficult to make the count because the nation was organized by households, families (clans), and tribes (Josh. 7:14), and there were rulers for each unit of ten, one hundred, and one thousand Israelites (Ex. 18:21). Note that Nahshon (Num. 1:7) was in the family tree of David (Ruth 4:20–22) and therefore an ancestor of Christ (Matt. 1:4). Note also that each person had to prove his lineage (Num. 1:18) so that no unqualified outsider entered the army of the Lord.

they wanted to observe Passover with the Jews (Ex. 12:19, 43). A great tragedy. This was the last Passover the Jews celebrated until Joshua led them into the Promised Land years nearly forty years later (Josh. 5:10). Because of their unbelief and rebellion at Kadesh-Barnea (Num. 13— 14), the people twenty years and older were rejected by the Lord and died during Israel's wilderness march. When Joshua led the new generation into Canaan, the males received the sign of the covenant and God restored His people into His good favor (Josh. 5:2–9). It was a new beginning for Israel in their new land.

A.Numbering the soldiers—1:1–54

Numbering the soldiers (1:1–54) The second month of the second year, thirteen months after the Exodus, Israel had to start preparing for battle. If Genesis is the book of beginnings and Exodus the book of redemption, then Numbers is the book of warfare. The Jews were in enemy territory, marching toward the land God would help them conquer, and they had to organize for confrontation and conflict. The phrase "able to go forth to war" is used fourteen times in this chapter. If God were to number the believers in the church today according to their ability to wage spiritual warfare, we wonder how big the army would be.

The numbers recorded (vv. 17–26). The numbers are rounded off to the nearest hundred, except the report from Gad, which is rounded off to fifty (vv. 24–25). The total number of warriors from age twenty and upward was 603,550 (v. 46). Except for Joshua and Caleb, all these men died during Israel's years of wandering in the wilderness. The second census totaled 601,730 men (26:51), an army that entered the land and claimed the inheritance.

The order given (vv. 1–3). Over 150 times in the book of Numbers, it's recorded that God spoke to Moses and gave him instructions to share with the people. In fact, Numbers opens with God speaking to His servant, and it closes with a reminder that God had spoken to Israel through Moses (36:13). One of the Hebrew names for this book is "And He spoke," taken from Numbers 1:1.2 Apart from the revelation of God's will, Israel would not have known what to do or where to camp. "You led Your people like a flock by the hand of Moses and Aaron" (Ps. 77:20 nkjv).

The Levites exempted (vv. 47–54). The three sons of Levi were Gershon, Kohath, and Merari (Gen. 46:11); Moses and Aaron were descendants of Kohath (Num. 3:14–24), and Aaron was the first high priest. Only the sons of Aaron were allowed to minister at the altar (vv. 1–4) and the Levites assisted the priests in their ministry. Supervised by the high priest, the Levites dismantled the tabernacle when the camp relocated, carried the various tabernacle parts, furnishings, and vessels during the march, and then erected the tabernacle at the new location.

God's command was that Moses, Aaron, and the tribal leaders take a census of the men who were available to serve in the army. Israel's army wasn't made up of volunteers, for each able-bodied man, twenty years of age or older, was expected to take his place and serve the Lord and the people.3

The Levites camped around the tabernacle, which stood in the center of the camp, with Kohath on the south, Merari on the north, and Gershon on the west. Moses and Aaron camped on the east, at the gate of the tabernacle. In this way, the Levites protected the tabernacle from intruders and, being next to the tabernacle, would see when the cloud signaled that the camp was going to move.

Some people are disturbed by the emphasis on warfare in certain parts of the Bible, and a few denominations have even removed from their hymnals militant songs like "Onward, Christian Soldiers." But their fears and criticisms are unfounded. "The Lord is a man of war" (Ex. 15:3) when it comes to punishing sin and removing evil. The nations that Israel destroyed in Canaan were living in abominable moral filth and sinning against a flood of light, and the Lord had been longsuffering with them (Gen. 15:13–16; Rom. 1:18ff.). Would anybody today criticize a surgeon for removing a cancerous life-threatening tumor from a patient's body? Yet that's what God did for society when He used Israel to judge the degenerate nations in Canaan.

Because of their important ministry as assistants to the priests, the Levites were exempted from military duty. The tabernacle was the most important structure in the entire camp, and only the priests and Levites could attend to it. Therefore, they weren't counted in the military census. Worship and warfare may seem unrelated, but in God's economy, they go together. One of the major themes of the book of Revelation is God's warfare against evil on earth and His receiving

Furthermore, the military image is used frequently

Numbers 1—3

Reuben, and the eagle to Dan. But this is nowhere affirmed in Scripture.

worship in heaven. Unless the people of God are right with the Lord in their worship, they can't face their enemies and defeat them in warfare. "Let the high praises of God be in their mouth, and a two-edged sword in their hand" (Ps. 149:6).

With the pillar of cloud hovering over the center of the camp by day and ablaze with fire at night, and the tents of the various tribes arranged in their assigned places, the camp of Israel must have been an awesome sight. When the prophet Balaam looked at the camp from the mountain heights, he said, "How beautiful are your tents, O Jacob, your dwelling places, O Israel! Like valleys they spread out, like gardens beside a river, like aloes planted by the Lord, like cedars beside the waters" (Num. 24:5–6 niv).

Organizing the tribes (2:1–34) When the motions of the pillar of cloud over the tabernacle announced that the camp would move, it would have been difficult if not impossible to break camp and start the march quickly and efficiently without some kind of order in the camp. "Let all things be done decently and in order" (1 Cor. 14:40) is an admonition for God's people in every age, "for God is not the author of confusion" (v. 33).

B.Organizing the tribes—2:1–34 C.Assigning the duties—3—4

In God's plan, Israel and the church are two different peoples (1 Cor. 10:32), but you can't help but see Israel's camp as an illustration of what God's church ought to be in this world: a pilgrim people following the Lord, with His glory at the heart of everything and His presence leading the way. Israel was one people, united in the Lord and to each other. Yet each separate company was recognized by God, displayed its own unique banner, occupied its own special place, and marched at the Lord's command.

We've already seen that Moses and Aaron, with the priests and Levites, camped immediately around the tabernacle. Each of the twelve tribes was assigned a specific place to camp, also with reference to the tabernacle, for God dwelt at the heart of the camp, and each tribe's location was determined by the Lord.

Judah, Issachar, and Zebulun, all descendants of Leah, camped to the east, with a total of 186,400 men. Since the entrance to the tabernacle was there, it was important to have the largest number of soldiers protecting it. Reuben, Simeon, and Gad camped south of the tabernacle with 151,450 men. Ephraim and Manasseh, the descendants of Joseph, encamped west of the tabernacle, along with Benjamin, a total of 108,100 men. Thus, all the descendants of Rachel camped together. On the north side of the tabernacle were Dan, Asher, and Naphtali, with 157,600 men.

Assigning the duties (3:1—4:49) These two chapters are devoted to the Levites, the men who served the Lord by assisting the priests in their ministry at the tabernacle. Moses records two numberings of the Levites, those one month old and older and those twenty years old and older, as well as the duties assigned to them. The Levites had no inheritance in the Promised Land but lived from a tithe of the gifts that the people brought to the Lord (18:20–24).

The priests (3:1–4). The priests were the descendants of Aaron, the first high priest, who had four sons: Nadab, Abihu, Eleazar, and Ithamar (Ex. 6:23). Nadab and Abihu brought unauthorized worship into the sanctuary and were killed by the Lord (Lev. 10).4 Eleazar was chief over the Levites (Num. 3:32) and eventually replaced his father as high priest (20:22–29). Ithamar had received the offerings for the building of the tabernacle (Ex. 38:21) and was in charge of the Gershonites and Merarites (Num. 4:28, 33). It was no insignificant thing to be one of God's priests, for the priests were God's anointed servants, especially consecrated for His glory (Ex. 28—29).

Whenever the camp moved, the ark of the covenant went before, carried by the priests. Then the tribes of Judah, Issachar, and Zebulun marched next, followed by the Gershonites and Merarites carrying the tabernacle proper (frames, curtains, coverings). Next came Reuben, Simeon, and Gad, followed by the Kohathites carrying the tabernacle furnishings. Ephraim, Manasseh, and Benjamin were next, while Dan, Asher, and Naphtali brought up the rear. The largest number of soldiers (186,400) led the way and the next largest (157,600) were the rear guard.

The twelve tribes had to be careful not to camp too close to the tabernacle, for that area was reserved for the priests and Levites (Num. 2:2). To venture too near to the sacred tent could mean death (1:51). Also, each tribe was to display its standard and each family its banner (v. 52; 2:2). Nowhere in Scripture are we told the colors of these tribal banners or the emblems that were on them, and it's useless to conjecture. Jewish tradition suggests that the colors were those of the twelve gems in the high priest's breastplate (Ex. 28:15–29), but we can't be certain what some of those colors were. Jewish tradition also states that four of the tribal emblems came from Ezekiel 1:10 (and see Rev. 4:7) and assigned the lion to Judah (Gen. 49:9), the ox to Ephraim, the man to

The gift of the Levites (vv. 5–13). God looked on Israel as His firstborn son (Ex. 4:22). He had spared Israel's firstborn at Passover but had slain the firstborn sons of Egypt (11:1–7; 12:29–30). For this reason, every firstborn male in Israel, whether human or animal, belonged to the Lord and had to be redeemed by a sacrifice (13:1–2, 11–13; 22:29–30; 34:19–20; Luke 2:7, 22–23). The entire nation of Israel was to be a "kingdom of priests" before God (Ex. 19:5–6), and He appointed a special priesthood to help His people obey His law and bear witness of His goodness. The Levites were God's gift to the priests, substitutes for the redeemed firstborn sons of Israel who already belonged to God. The

Numbers 3—4

(3:32), and it was also his task to carry the oil for the lampstand, the incense for the golden altar, the flour for the daily meal offering, and the holy anointing oil (4:16).

Levites did for the Lord and the priests the service that the firstborn sons would have done, for the Levites ministered in their place.

The Levitical census and duties (3:14—4:49). Two different censuses were taken of the Levites. Moses first counted every male, one month old and older, to make sure there were enough Levites to substitute for all the firstborn in Israel. There were 7,500 Gershonites (3:22), 8,600 Kohathites (v. 28), and 6,200 Merarites (vv. 33–34), a total of 22,000 Levites.5 When Moses numbered the firstborn males in Israel, he found 22,273 (vv. 40–43), so the extra 273 men had no Levites to represent them in the sanctuary. These 273 males were redeemed by paying five shekels each, and the money was given to Aaron to be used for the service of the tabernacle.

The Gershonites and Merarites had wagons for carrying their burdens, but the Kohathites had none (7:1–9). The sacred furniture of the tabernacle had to be borne on the shoulders of the sanctified servants of God. When David had the ark brought into Jerusalem, he didn't obey this rule, and it led to the death of Uzzah (2 Sam. 6). The Kohathites were burden-bearers, but their burdens were precious, very important to the people, and appointed by the Lord. Certainly they considered it a privilege to carry the sacred furnishings of the sanctuary on their shoulders through the wilderness.

The Merarites (3:33–37; 4:29–33, 42–45) numbered 6,200, of whom 3,200 were the proper age to serve (v. 44). They camped to the north of the tabernacle and had Zuriel as their leader. They had an especially difficult task because they carried the heavy boards of the tabernacle, as well as the bars, pillars, and silver sockets into which the pillars fit. No wonder Moses gave them four wagons and eight oxen to help them with their work (7:8). Aaron's son Ithamar supervised their ministry.

The second census was of all the Levites, ages thirty to fifty, who were able to serve in the sanctuary (4:1–3, 21–23, 29–30), and the total was 8,580 (vv. 46–49). According to 8:24, the Levites began to serve at age twenty-five, so it's likely that the younger men went through a five-year training period to prepare them for their work. They had a great deal to learn about the sacrifices and the tabernacle service, and it was dangerous to make mistakes. Later, David lowered the starting age to twenty (1 Chron. 23:24–25).

All this information about the ministry of the Levites reminds us that our God is concerned with details and wants His work to be done by the people He has chosen and in the way He has appointed. Nothing in the camp of Israel was left to chance or human contrivance. Each Levite and priest knew his responsibilities and was expected to "serve God with reverence and godly fear" (Heb. 12:28). Caring for the tabernacle was serious work, a matter of life and death.

The Gershonites (3:21–26; 4:21–28, 38–41) were numbered at 7,500, with 2,630 old enough to serve (4:40). They camped at the west end of the tabernacle, and had Eliasaph as their leader. Their responsibility was to transport the coverings, hangings, and framework of the tabernacle, and all the equipment that pertained to them, for this work they were given two carts and four oxen (7:7). Ithamar the priest supervised their work.

The Kohathites (3:27–32; 4:1–20, 34–37) numbered 8,600 men, of whom 2,750 were old enough to serve (4:36). They camped on the south side of the tabernacle and had Elizaphan as their leader. They were responsible for carrying the furniture in the sanctuary, and 4:1–20 explains the procedure. When the camp was about to move, Aaron and his sons would enter the holy place, take down the veil, and use it to cover the ark of the covenant. They would put over this a protective covering of skins and then a cloth of blue. They then put the wooden staves into the rings on the ark so that four of the men could carry it before the marching nation.

The chapters also remind us that not everybody has the same burdens to bear. The Gershonites and Merarites could put their burdens on wagons, but the Kohathites had to carry their burdens on their shoulders. There are some burdens we can share (Gal. 6:2), but there are other burdens that only we can bear (v. 5).7

Finally, we must note that our God believes in organization, but the organization is a means to an end and not an end in itself. One of my coworkers at Moody Church liked to say, "Remember, the church is an organism, not an organization." But I would remind him that if an organism isn't organized, it will die! Yes, the church is a living spiritual organism, but it's also an organization. If an army isn't organized, it can't fight the enemy successfully; if a family isn't organized, it will experience nothing but chaos and confusion.

Once the ark was safely covered, the other pieces of furniture were covered in a similar manner. First they covered the table of showbread, then the lampstand and the golden altar of incense, and finally the altar of burnt offering. The various vessels and implements pertaining to each piece of furniture were also packed. Each of these sacred items was fitted for staves and the Kohathites carried the pieces of furniture on their shoulders.6 It was important that the furnishings be covered lest some inquisitive Levite look at them and incur the judgment of God (vv. 16–20). Aaron's son Eleazar was in charge of the work of the Kohathites

God was preparing His people to engage enemy nations and defeat them. It was important that the camp be orderly and the work of the tabernacle be organized. Otherwise, the worship would not please God and the warfare would lead to defeat.

We live in an age not unlike that described in the book of Judges, when "every man did that which was

Numbers 4—5

We may not like his answer, but we do have to face the fact that too often God's people get in the way of God's work. This is no better illustrated than in the book of Numbers where we see Israel repeatedly disobeying God and suffering for it. This explains why the Lord laid down some plain and practical rules for daily life in the camp of Israel. Israel was God's chosen people, separated from the other nations, and God wanted them to be different in the way they lived. What kind of people did the Lord want them to be?

right in his own eyes" (Judg. 17:6; 18:1; 19:1; 21:25). But God's word to His people is just the opposite: "See that you make all things according to the pattern shown you on the mountain" (Heb. 8:5 nkjv; see Ex. 25:40).

When God's work is done God's way, in obedience to God's truth, it will never lack God's blessing.

Notes

1 Samuel Eliot Morison, The Oxford History of the American People (New York: Oxford University Press, 1965), 1030. 2 The Jews also call Numbers bemidbar, "in the wilderness." 3 The phrase, "by their polls" in the KJV (vv. 2, 18) means "by their heads," that is, one by one. The modern "poll tax" means "head tax." In ancient times, men "polled" their heads, i.e., thinned out their hair (2 Sam. 14:26). 4 Leviticus 16:12 suggests that the two sons of Aaron may have been intoxicated when they brought "false fire" into the sanctuary. What they did stemmed from pride because they were disobeying God's clear instructions. At the beginning of Israel's formal worship at the tabernacle, this divine judgment made it clear to priests and people alike that only what God authorized must be practiced there. Innovations were not permitted. 5 When you add the numbers recorded in 3:22, 28, and 34, you get a total of 22,300, but the total in verse 39 is 22,000. What happened to the other 300 Levites? Some Hebrew texts of verse 28 read 8,300 instead of 8,600, and this would make the difference. The Hebrew language uses letters for numbers and it would be easy for a copyist to make an error. 6 It seems odd that the laver isn't mentioned in this list of furnishings, for surely it had to be carried in the wilderness march. This is only one peculiar thing about it. Another is that no dimensions are given for the laver, so we don't know its size or shape. The laver is commonly thought to be circular, but there's no Scripture to support this. The Hebrew word translated "laver" in Exodus 30:18 etc. is translated "scaffold" ("platform," niv) in 2 Chronicles 6:13, and it's clear that its shape was square. The laver could have been a square container, perhaps the same shape as the altar of burnt offering, and they may have been carried together. 7 The word translated "burden" in Galatians 6:5 means "a soldier's pack," and every soldier has to carry his own pack. If my car breaks down, my neighbor can help me by driving my children to school, but my neighbor can't assume my parental responsibilities in the home so that I can do as I please. There are some burdens that you have to shoulder and can't hand to others.

A clean people (5:1–31) God's glorious presence dwelt in the camp of Israel (v. 3; Ex. 29:45), and therefore the camp had to be pure and holy in His sight. "I will walk among you and be your God, and you shall be My people," was His promise (Lev. 26:12 nkjv), and with that gracious promise came the solemn responsibility: "You shall be holy, for I am holy" (Lev. 11:44–45).1

The concepts of "clean" and "unclean" were vital to daily life in Israel. Cleanliness involved much more than personal hygiene; it involved being acceptable to God in what they ate, what they wore, and how they conducted themselves at home and in public. The Israelites were in the infancy of their faith, and God used familiar pictures to teach them spiritual truth. He compared sin to disease and defilement and holiness to health and cleanliness (Lev. 11—15). Unclean people were put out of the camp until they had met the ceremonial requirements for reentry.

The word "defiled" is used nine times in Numbers 5, and three kinds of defilement are described. Physical defilement (vv. 1–4). Scholars aren't agreed on what leprosy was in ancient days, and some modern translations prefer "infectious skin disease." Whatever it was, leprosy was a dreaded disease that made the victims ceremonially unclean. They had to live outside the camp, and if anybody approached them, they had to cry out, "Unclean, unclean!" (See Lev. 13.) If they were cured, they had to go through a lengthy process of cleansing before being admitted back into the camp (Lev. 14).

The second defiled group was made up of people from whose bodies fluid was being discharged (see Lev. 15). The discharge might be natural (vv. 16–18, 25–30) or unnatural (vv. 1–15, 19–24), but it still made the people unclean. Some of these discharges might be caused by venereal diseases or other infections which would make the people toxic, so isolating them helped to maintain the health of the camp.

D.Purifying the people—5—6

CHAPTER TWO Numbers 5—7 DEDICATION AND CELEBRATION— PART I W

The third group was composed of people who had touched a dead body, whether human or animal. The law concerning defilement by the dead is spelled out in Numbers 19:11–22 and Leviticus 21:1–4. The decayed carcass of an animal was likely to be contaminated and therefore able to spread disease, but even human corpses were considered unclean. Those who prepared their loved ones for burial were ceremonially hen Mohandas K. Gandhi was the spiritual leader of India, a missionary asked him what he thought was the biggest obstacle to Christian missions in India, and Gandhi replied, "Christians."

Numbers 5 sented her to the Lord, because God alone was the Judge in this case (vv. 15–16; Lev. 5:1–13). The phrase, "before the Lord," is found four times in this passage (Num. 5:16, 18, 25, 30), and the name of the Lord is mentioned twice in the oath (v. 21). The offering was the humblest possible gift, the kind a poor person would bring, and it was presented without oil and frankincense. The couple stood before the Lord as the poorest of the poor.

unclean for a week and had to go through ritual cleansing before being received back into the camp.

Although health and hygiene were involved in these laws, their basic purpose was to teach the Jews the meaning of separation and holiness. Israel was to be a clean people and this was accomplished by obeying God's Word in every area of life. God's people today need to take this to heart: "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1).

Second, the priest took water from the laver and dust from the tabernacle floor and mixed them in a clay vessel (v. 17). Perhaps the dust was a reminder of man's humble origin (Gen. 2:7) as well as his ultimate destiny—death (Ps. 22:15). Third, the priest loosened the woman's hair, letting the tresses fall as if she were in mourning (Num. 5:18). A woman's hair is her glory and covering, and in this act, she was presenting her glory to the Lord and hiding nothing from Him (1 Cor. 11:15). At the same time, the priest put the offering into her hands.

When our Lord ministered on earth, He ignored the laws of uncleanness and touched lepers (Luke 5:12–15), people with issues touched Him (8:43–48), and He even touched the dead (7:11–17; 8:49–56). The touch of the Great Physician brought healing to the victims but didn't defile the Son of God. It was only when He died on the cross that He bore our defilement and the awful "disease" of our sin (1 Peter 2:24; Isa. 53:4–6). Interpersonal defilement (vv. 5–10). The person who committed a trespass against another had to confess it and make restitution. (See Lev. 6:1–7; 7:1–10.) It wasn't enough just to confess the sin, say, "I'm sorry," and then bring a trespass offering to the priest. The offender had to pay the injured party (or a relative, or the priest) an amount of money equivalent to the loss incurred and add to it another 20 percent. In this way, the Lord taught His people that sin is costly and hurts people, and that true repentance demands honest restitution.

Fourth, the priest put the wife under oath before God (Num. 5:19) and then announced the curses attached to the oath (vv. 20–22). She submitted to God's righteous judgment by saying, "Amen, amen," which means, "Let it be so." Fifth, the priest then wrote the curses on a scroll and washed them off into the bitter water (v. 23). Sixth, the woman then drank the water (v. 24). The word "bitter," used five times in the passage (vv. 18–19, 23–24), doesn't refer to the taste of the water but the effects in her body. If she was guilty, God would send her bitter suffering.

But another factor was involved. Israel was about to confront their enemies, and there could be no unity in the army if the people were in conflict with one another because of unresolved offenses. The soldiers would be alienated from each other and from the Lord, and that could lead to defeat. True unity begins with everybody being right with God and with each other.

Seventh, as the woman drank the water, the priest took the offering from her hands and presented it to the Lord. If the woman was indeed guilty, the results would prove it. If she conceived, the baby would miscarry, or she would become barren for the rest of her life. She would feel in her body the terrible consequences of her sins and live with those consequences until the day of her death. Of course, for a Jewish wife to be childless was a tragedy, for her most important task in life was to give her husband heirs and maintain his name in Israel (Gen. 30:1–2; Ruth 4:14).3

Marital defilement (vv. 11–31). Faithfulness in marriage is a foundation stone for every society, for as goes the home, so goes the nation. In Israel, adultery not only defiled the people involved but also the land itself, and it was a sin detestable to God (Lev. 18:20, 24–29). Adultery was a capital offense. If proved guilty, both the adulterer and the adulteress were stoned to death (Deut. 22:22–24).

Now let's consider some of the issues involved in this ceremony. There's no record in Scripture that any husband ever used it or that any accused wife asked for it. Perhaps the very existence of this law proved a barrier to adultery and a warning that sin would be found out. There are clearly some built-in "roadblocks" that would make a husband hesitate to rush to the priest and ask for his wife to be tried.

Suppose a husband suspected that his wife had been unfaithful to him but he didn't have witnesses to prove it? What could he do? If his suspicions were wrong, the longer his feelings smoldered, the more damage they would do to him, his wife, and their family. If his suspicions were correct, would her sin introduce spurious issue—or even disease—into his family? To help solve this dilemma, the Lord instituted this test.

To begin with, it was a public event, performed at the door of the tabernacle, and the whole camp could know about it. Would a husband want to expose his marital problems that openly, especially when he couldn't know the results of the trial?4

Let's look at the procedure first and then consider the issues that are involved in the test.2

First, the husband brought his wife to the priest at the door of the tabernacle, along with the prescribed offering (Num. 5:15–16). This test was a public event that others could see and hear. There the priest pre-

Furthermore, what transpired there told something about the husband as well as about the wife. If the husband loved his wife and was deeply hurt by her possible infidelity, why would he want to expose her publicly?

Numbers 5—6 might accidentally be defiled. If that happened, he had to wait a week and on the seventh day shave his head. Since the period of dedication was suddenly over, and the hair was the sign of that dedication, the defiled hair had to go. However, the shorn hair wasn't made a part of the sacrifice as with the Nazirites who had completed their vows (v. 18).

But if he didn't love her and only wanted to hurt her, he might be embarrassed and proved wrong. A wise man would think twice before having his wife judged this way.

The husband would have to live with the consequences. If his suspicions were proved wrong, he owed his wife an apology and had to work at rebuilding the relationship. (Why wasn't he punished in some way for false accusation?) If she was found guilty, he had to live with her, wonder who her lover was, and suffer with the physical consequences of the curse and her bad reputation. She could never bear him children, but he still had to provide for her and for any children she gave him before committing her sin.

On the eighth day, the former Nazirite met the priest at the brazen altar and offered the required sacrifices: a bird for a sin offering, a second bird for a burnt offering, and a lamb for a trespass offering. This enabled the person to rededicate himself or herself to the Lord and make a new beginning. It was another opportunity to fulfill the vow made to the Lord. Believers today need to realize that no failure need be permanent. Presbyterian pastor Alexander Whyte (1837–1921) said, "The victorious Christian life is a series of new beginnings."

There are many perplexing questions associated with this ritual, but let's not miss the major message: God wants purity in marriage, and husbands and wives can't escape the bitter consequences of marital unfaithfulness. God can forgive adultery (John 8:1–11), and husbands and wives can make new beginnings in the Lord. However, adultery hurts everybody, and it's sometimes difficult to live with the consequences of forgiven sin.

Separation fulfilled (vv. 13–21). Nazirites who successfully completed their period of dedication came with their sacrifices to the priest and he offered them to the Lord.6 First the priest sacrificed a year-old ewe lamb for a sin offering, for the Nazirites' period of dedication didn't make them sinless. Then the priest offered a year-old male lamb as a burnt offering, which symbolized total dedication to the Lord. Along with the basket of unleavened bread, he then offered a ram for the peace offering (fellowship offering), plus the meal offering and the drink offering. The bread and the peace offering would later become part of a fellowship meal at the tabernacle which the worshipper could share with others. According to the Levitical law, the priest got his share of the offerings, for this was how he was supported.

A separated people (6:1–21) Don't confuse "Nazirite" with "Nazarene." Jesus was called a "Nazarene" because He came from Nazareth, a city despised by the people of Judea (John 1:43–46).5 The word "Nazirite" comes from a Hebrew word that means "to set apart, to dedicate." Jesus was not a Nazirite because He touched dead bodies and drank the fruit of the vine, both of which were forbidden to Nazirites.

Separation described (vv. 1–8). Nazirites were Jewish men or women who dedicated themselves wholly to the Lord to fulfill the Nazirite vow of total separation. (In the KJV, the words "separate" and "separation" are used sixteen times in this chapter.) The Nazirite vow had both positive and negative aspects: positively, it means being devoted to God; negatively, it meant abstaining from things God did not allow. Each Nazirite had a different goal in mind, but all of them wanted to glorify the Lord and obey His Word. They didn't isolate themselves from society but rather were witnesses to others of the importance of total devotion to the Lord. Their vow was for a specified period (Acts 21:23–27) and a specified purpose. Three responsibilities were involved in the Nazirite vow. First, they were not to drink wine, grape juice, vinegar, or fermented drinks, nor were they allowed to eat grapes, raisins, or even the skins and seeds of grapes! Second, they had to let their hair grow as a sign they were devoted especially to God. Since female Nazirites would already have long hair, perhaps they left it loose and somewhat unkempt as a mark of their dedication. Third, they were never to touch a corpse, even that of a close relative.

One of the most important parts of the ceremony was the shaving of the Nazirite's head and the placing of the hair on the altar fire under the peace offering. It was a special offering to the Lord because the long hair symbolized the vow the Nazirite had made to the Lord and had successfully fulfilled. Once these instructions had been obeyed, the Nazirite was allowed to drink wine.7

Nobody is saved by making and keeping a vow. Salvation is the gift of God to those who believe, not a reward to those who behave. However, there are some people who are led of the Lord to make special vows to God, not to get something from Him but to give something to Him, and as long as these vows don't contradict Scripture, they can be blessed of God (Ps. 22:25; 50:14; 61:5, 8; 76:11; 116:14). People will make vows to God just so He'll get them out of trouble (66:14; Jonah 2:9), and some of these people will forget their promises when they're safe and comfortable again. But it's a dangerous thing to make promises to God and not keep them (Eccl. 5:1–7).

A blessed people (6:22–27) The priests were given the privilege of serving at the altar and ministering in the sanctuary, but they were

Separation defiled (vv. 9–12). Nobody but God can control the circumstances of life, and a Nazirite

Numbers 6—7 in the Pentateuch) might give the impression that it contains nothing but repetition, for on twelve successive days each of the tribal leaders brought identical gifts. But we must not miss the point that God took notice of each gift, each leader, and each tribe on each successive day. In fact, each leader is mentioned twice, at the beginning of the report and at the end. We met these leaders in Numbers 1:5–16 and 2:3–32. The order is the same as that established for Israel whenever they marched to a new location.

also allowed to bless God's people in the name of the Lord. We use this blessing today, for it belongs to us as well as to Israel. The church has been blessed with "every spiritual blessing" through the Lord Jesus Christ (Eph. 1:3), and we can claim this benediction through Him.

If ever a nation was blessed, it was the nation of Israel. God called them in His grace, rescued them from bondage, gave them His holy Word, gave them the Promised Land, and dwelt with them in the sanctuary, and He gave these blessings to no other nation. Of course, the greatest blessing of all was the sending of His Son through the nation of Israel, for "salvation is of the Jews" (John 4:22; see Rom. 9:1–5).

While it's impossible by modern prices to calculate the value of these gifts, it's obvious that this was a very costly and generous offering. No doubt the twelve leaders got together and decided what to give, and then they gave their respective tribes opportunity to contribute. The gifts were both expensive and useful, showing generosity and practicality. The silver plates and bowls, and the gold dish (spoon, kjv), were needed for the priests' ministry in the tabernacle, as were their contents of flour and incense. Of course, the twenty-one animals for sacrifices that each leader brought would represent a considerable amount of money, a total of 252 beasts!

The threefold use of the name of the Lord suggests that our God is a Trinity of persons: God the Father, God the Son, and God the Holy Spirit. The Father is the Lord (Ps. 110:1), and so is the Son (Rom. 10:9), and so is the Spirit (2 Cor. 3:17). You see the Trinity in Matthew 3:16–17; 28:19–20; John 3:34–35; and 2 Corinthians 13:14, as well as many other places in the Bible. Ephesians 1:3–14 is actually a hymn to the Trinity: Father (vv. 3–6), Son (vv. 7–12), and Spirit (vv. 13–14). The pronouns in this benediction are singular, meaning that God's blessings come to us personally, but there is a plural pronoun in Numbers 6:27, "I will bless them." God blesses the nation by blessing individuals, and by blessing the nation, He blesses the world. God promised Abraham, "I will bless you … and you will be a blessing" (Gen. 12:2 niv). We bless the world by sharing God's truth, often one person at a time.

The fact that God noted and recorded each name and each gift indicates His love for and interest in the individual believer. He knows our names (John 10:3) and has recorded them individually in His heavenly register (Luke 10:20; Phil. 4:3). When we stand before the Lord, He will see us individually, "and then shall every man have praise of God" (1 Cor. 4:5) and "every man shall receive his own reward according to his own labor" (3:8). Nobody will be overlooked and nobody will be lost in the crowd.

David kept a register of the names of his "mighty men" (2 Sam. 23:8–39), and Paul sent greetings and appreciation to his friends in Rome (Rom. 16), twenty-six of whom he named specifically and two that he simply mentioned. David was a great warrior, but where would he have been without his mighty men? Paul was a great apostle and evangelist, but he needed his helpers to get the job done.

We need the blessings that God lists here: to be cared for by the Lord who watches over us; to have the smile of His face upon us and the riches of His grace given to us; to have Him pay attention to us when we call; and, as the result of these things, to enjoy His peace in our hearts. Peace (shalom) is one of the great words in the Hebrew vocabulary, and it means much more than the absence of storm and trouble around us. It involves quietness of heart within us, spiritual health and spiritual prosperity, adequacy for the demands of life, and the kind of spiritual well-being that rises above circumstances. George Morrison defined "peace" as "the possession of adequate resources," which is what Paul had in mind when he wrote Philippians 4:6–20.

Just as with His ancient people, God wants His people today to be clean and separated, "unspotted from the world" (James 1:27). Campbell Morgan said that when the church was the least like the world, the church did the most for the world. We are a people blessed of the Lord, and with these blessings comes the obligation to be a blessing to others. God wants us to be a generous people, supporting the local church and helping the work of the Lord around the world as He directs us.

A generous people (7:1–89) On the first day of the first month, in the second year after Israel was delivered from Egypt, the tabernacle was erected and dedicated to the Lord (Ex. 40). On that day the twelve tribes of Israel began to bring special offerings to the Lord to be used by the priests and Levites in the tabernacle service. The people had donated generously to the building of the tabernacle (Ex. 25:1–8; 35:4–36:7), and now they were contributing to its ministry and maintenance.

Can God count on us?

E.Dedicating the tabernacle—7—8

Notes

1 This admonition is repeated in Leviticus 19:2; 20:7, 26; 21:8; and 1 Peter 1:15–16. 2 When you compare verses 16, 18–19, 21, 24, and 26, you get the impression that certain actions were performed twice, but this isn't the case. But verse 24 only states that the priest will

A cursory reading of this long chapter (the longest

Numbers 7—8

Two things are involved here: divine revelation and divinely chosen leadership. All of God's people comprise a holy priesthood (Ex. 19:6; 1 Peter 2:5, 9)1, but the Lord has given spiritual leaders to His people (Eph. 4:11–16) and these leaders should be respected and obeyed (Num. 12:6–8; Heb. 13:7–9, 17). In the church today, God doesn't speak audibly to His people as He did to Moses, but as God's people worship together, pray, and study His Word, He reveals His will. "Prove all things; hold fast that which is good" (1 Thess. 5:21). God spoke to Moses about three important matters: caring for the lamps (Num. 8:1–4), dedicating the Levites (vv. 5–26), and obeying His guidance as the nation marched to Canaan (9:15— 10:10).

give her the water, while verse 26 says that the woman drinks it. Verse 16 states the intent of the husband to "stand before the Lord," while verse 18 describes the official action of the priest. In verse 19, the priest puts her under oath, while in verse 21 he announces the curses attached to the oath. 3 According to the NIV, the judgment for her sin was that her abdomen would swell and her thigh waste away (vv. 21, 27). The margin reads "have a miscarrying womb and barrenness," both of which would make her childless. These judgments imply that, after the trial, the guilty wife and her suspicious husband continued normal marriage relations; otherwise, how could she conceive and miscarry or demonstrate that her womb was barren? 4 I'm not overlooking the fact that the husband's motive may be very noble, i.e., removing sin from the holy camp of Israel. But the woman wasn't stoned and the sinner removed from the camp. She continued to live in the camp, although bearing the pain of her sin. 5 Matthew 2:23 states that our Lord's title "Nazarene" was given to Him in fulfillment of what the prophets wrote, but we can find no such prophecy in the Old Testament. However, the prophets did announce that Messiah would be poor and rejected and bear reproach, and Nazareth was a city that was despised and scorned by many. When Jesus was connected with Nazareth, and even took the city's name to the shameful cross (John 19:19), He was bearing the reproach of sinners and identifying Himself with the despised and rejected of mankind. 6 For the spiritual significance of the Jewish sacrifices to believers today, see my book on Leviticus, Be Holy, published by Cook. 7 Nowhere in Scripture is wine condemned simply because it is wine. The Jews considered wine a gift and blessing from God (Ps. 104:13–15; Judg. 9:13). However, the Bible clearly condemns drunkenness (Deut. 21:20–21; Prov. 20:1; 23:20–21, 29–35; Isa. 5:11, 22; Hab. 2:15–16; Luke 21:34; Rom. 13:13–14; 1 Cor. 5:11; Eph. 5:18; 1 Peter 4:3–5).

Caring for the lamps (8:1–4) The tabernacle was divided into two parts: the Holy of Holies where God's glory rested above the mercy seat on the ark, and the holy place which was separated from the Holy of Holies by the veil. There were three pieces of furniture in the holy place: the table for the twelve loaves of bread, the golden altar of incense before the veil, and the golden lampstand with its seven lamps.2

When the tabernacle was dedicated to the Lord, God's glory moved in (Ex. 40:34–35) and God's fire consumed the sacrifices on the altar (Lev. 9:23–24). But God didn't light the seven lamps on the golden lampstand in the holy place. This was the obligation of Aaron, the high priest, for he and his sons and their descendants would have the solemn responsibility of caring for the lampstand, trimming the wicks, adding the sacred oil, and making sure the light was shining. (See Ex. 25:31–40; 27:20–21; 37:17–24; Lev. 24:1–3.)

Since there were no windows in the holy place, the only source of light was the golden lampstand that stood to the left of the incense altar before the veil. We aren't given the dimensions of the lampstand, but we are given a description. It was hammered out of one piece of pure gold, weighing about seventy-five pounds, with six branches and a central shaft. The branches were decorated with beautiful "buds and blossoms" (Ex. 25:33 niv). At the end of each of the branches and the central shaft was a lamp that burned olive oil provided by the people of Israel (27:20–21).3

CHAPTER THREE Numbers 8; 9:15—10:10* DEDICATION AND CELEBRATION— PART II W e are still examining the events that occurred in the camp of Israel at Mount Sinai on the day the tabernacle was erected and dedicated to God (7:1; Ex. 40:2, 17). It was the first day of the first month of the second year after Israel's exodus from Egypt.

Aaron no doubt took the fire from the altar when he lit the seven lamps. From then on, it was the duty of Aaron and his sons to trim the wicks and replenish the oil each morning and evening when they offered the incense on the altar (30:7–8). Without this light, the priests couldn't see to minister in the holy place. The instructions here added one new feature: Aaron was to turn the lamps "forward on the lampstand" (Num. 8:3 niv) so that the light would shine on the table of showbread and be diffused throughout the holy place.

Everything that was done in the camp of Israel was ordered by the Lord. In the holy place of the tabernacle, before the veil, Moses would speak to God and God would speak to Moses from the mercy seat (Num. 7:89). Then Moses would pass along God's orders to the people of Israel. "So the Lord spoke to Moses face to face, as a man speaks to his friend" (Ex. 33:11 nkjv).

What did this lampstand signify? Since the tabernacle, its furnishings, and its service speak of the person

Numbers 8 clothes. (When consecrated to God, the priests were given special clothes to wear and weren't required to shave. See Ex. 25:5–9.)4 and work of Jesus Christ (Heb. 9), the lampstand is certainly a symbol of Jesus Christ the Light of the world (John 8:12). "God is light" (1 John 1:5), and it's only through His revelation that we can see and understand spiritual truth.

The Levites were presented to God as "living sacrifices" (Num. 8:8–14; see Rom. 12:1). The leaders of the tribes, representing the whole nation, put their hands on the Levites as an act of dedication, as though saying, "You are our substitutes, serving God on our behalf." In turn, the Levites put their hands on the two young bulls, one as a sin offering and the other as a burnt offering. It wasn't enough to purified by washing; it was also necessary that there be cleansing by blood. The burnt offering spoke of their total dedication to the Lord.

The lampstand was a reminder to the priests that Israel was called to be a light to the Gentile world (Isa. 42:6; 49:6). Unless the people obeyed God and worshipped Him as He commanded, Israel's light of witness would become dim and eventually go out. That's just what happened, and part of the blame lay with the priests (Lam. 4:13). Only God could see the priests as they ministered in the holy place, but that should have been enough to motivate them to be obedient and reverent.

Once these prescribed acts had been completed, the Levites were permitted to begin serving the Lord and assisting the priests in their various ministries at the tabernacle (Num. 8:15–26). Numbers 4:3 states that their work began when they were thirty years old, but 8:24 gives twenty-five as the age. It's probable that the Levites had a five-year apprenticeship before entering into the full ministry at the tabernacle, because there was certainly a great deal to learn. When Levites turned fifty, they were released from the more strenuous duties but were still permitted to assist the priests as needed.5

But before we pass judgment on Israel, how bright and far-reaching is the witness light of the churches? "Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe, as you hold out the word of life" (Phil. 2:14–16 nkjv; see Matt. 5:14–16). Israel was represented by one lampstand, but local churches are pictured as individual lampstands, with Jesus in their midst, examining them and giving His people warning and counsel (Rev. 1:12–20). If a church's light isn't shining as it should, the Lord could remove the lampstand (2:5). He would rather that there be no church in a city than that the church not love Him and therefore give false witness.

Some practical principles relating to Christian service emerge from the consecration of the Levites. First of all, it is God who chooses, equips, and consecrates His people for spiritual service, and we must accept His will. The priests were in charge of the tabernacle ministry and the Levites assisted them. Every priest had to come from Aaron's family, and no Levite was allowed to take the place of a priest. Levites were not permitted to serve at the altar, wear the priestly garments, or enter the sanctuary (3:10, 38; 4:15–20; 18:1–7; Ex. 28:1; 29:9). These distinctions in no way disparaged the Levites or minimized the importance of their work. Later, when some of the Levites tried to invade the priesthood, God judged them severely (Num. 16—17). It was no cause for pride to be a priest and no reason for shame to be a Levite, for all that we have comes from the gracious heart of God (John 3:27; 1 Cor. 4:7). There is no competition in God's service, for "each one will receive his own reward according to his own labor" (3:5–8).

The oil for the lamps is a symbol of the Holy Spirit of God who alone can empower us to witness effectively for Christ (Zech. 4:1–4; Acts 1:8). A church that is filled with the Spirit can face opposition and continue to bear witness courageously to Jesus Christ (Acts 4:23–33).

Dedicating the Levites (8:5–16) If Aaron and his sons were the "official clergy" in the camp, serving at the altar and in the tabernacle, then the Levites were the "dedicated laity" who assisted the priests in their ministry. They were taken "from among the children of Israel" (vv. 6, 14, 16, 19) as substitutes for the firstborn males who belonged to the Lord (vv. 16–18; see 3:40–51 and Ex. 13). The Levites belonged to the Lord (Num. 8:14), and He gave them to the priests as His special gift (v. 19). The Levites cared for the tabernacle, took the structure down for each march, carried it during the march, and then erected it again in the new location.

A second principle is that those who serve must first of all serve the Lord and then serve His people. God's servants must be living sacrifices, "an offering unto the Lord" (Num. 8:13; Rom. 12:1). We serve the Lord by serving His people, but our orders must come from God. "Ourselves your servants for Jesus' sake" (2 Cor. 4:5). No matter what task the Lord assigns to us, it is important to His work, and we must do it cheerfully and carefully.

Since they were serving God at the tabernacle, the Levites had to be set apart for the Lord. First, they were cleansed by water (vv. 5–7), but unlike the priests, were merely sprinkled and not washed all over (Ex. 29:4). It is likely that Moses and Aaron sprinkled the 22,000 Levites (Num. 3:39) collectively and not as a group. For further cleansing, the Levites were required to shave their bodies (see Lev. 14:8–9) and wash their

Finally, both the Levites and the priests were obligated to protect the sanctuary of God from intruders (Num. 8:19, and see 1:53). The priests and

Numbers 8—9 or by night, the Jews had to be ready to pack up and follow.

Levites camped immediately around the tabernacle precincts and served as a protective wall against those who wanted to invade the holy area and thus invite the judgment of God. So today, leaders in local churches must be diligent to protect the flock from those who would destroy it. "Therefore take heed to yourselves and to all the flock," was Paul's admonition to the leaders of the Ephesian church (Acts 20:28 nkjv), and he warned them that dangerous enemies would arise from both outside the church and within the congregation (vv. 29–31). God's servants must ever be on the alert and courageous to confront the enemies of God's truth.

It's interesting to note that this miraculous pillar brought light to the people of Israel but darkness to their enemies (Ex. 14:19–20). In this respect, it symbolizes the Word of God, because those who don't know Christ by faith simply can't understand what the Word is saying (1 Cor. 3:12–16). In order to know the mind of God, we must submit to the will of God, and the first step is to put saving faith in Jesus Christ (Eph. 2:8–9). Then you move out of darkness and into God's wonderful light (John 3:18–21; 1 Peter 2:9; 2 Cor. 4:6; Col. 1:13).

The priests and Levites, who lived near the tabernacle, probably assigned people to keep watch day and night so they would know when the pillar was moving. If we sincerely want to do the will of God, we must keep our eyes open and be alert at all times. The New Testament word for this attitude of alertness and expectancy is "watch" (Matt. 24:42; 25:13; 1 Cor. 16:13; 1 Thess. 5:6; 1 Peter 4:7). Jesus called Himself "the Light of the world" (John 8:12), and He promised those who followed (trusted) Him that they would never walk in darkness. It's a great privilege to "walk in the light" and enjoy fellowship with God and God's people (1 John 1:4–10). To walk in darkness means to be out of the will of God, apart from the blessing of God, and in danger of the discipline of God. Why live in the shadows or in the darkness when you can have God's smiling face shining on you (Num. 6:24–26)?

II. To Kadesh: Tempting the Lord (9:15— 12:16) A.The camp marches—9:15—10:36

Following God's guidance (Num. 9:15—10:10) The Israelites were a pilgrim people, marching through the wilderness like an army, and they constantly needed the guidance of God. Their goal was the Promised Land, and the God who delivered them from Egypt promised to bring them into their inheritance if they would trust Him and obey His will.

Knowing the will of God and doing it is vitally important to a fulfilled and fruitful Christian life. Jeremiah was correct when he said, "O Lord, I know the way of man is not in himself; it is not in man who walks to direct his own steps" (Jer. 10:23). The child of God who fails to say, "If the Lord will," is destined for disappointment and failure (James 4:13–17). To assist us today in determining and doing God's will, we have the Holy Spirit within us (Rom. 8:26–27; Acts 16:6–7), the Word of God before us (Ps. 119:105), and the interceding Savior above us who providentially works on our behalf (Rom. 8:28–34). To guide Israel in their journey, God gave them the pillar of cloud by day and the pillar of fire by night (Num. 9:15–23), and to announce the will of God to the people, He ordered the priests to blow two silver trumpets (10:1–10).

The silver trumpets (10:1–10).7 These two instruments were blown by the priests, not the Levites, although the Levites became the official musicians for the nation (1 Chron. 23:30; 25:1–3). These two trumpets were used, not to accompany worship, but to communicate orders quickly to the camp of Israel.8 Not only did the leaders and people have to keep their eyes open and pay attention to the pillar over the tabernacle, but they also had to keep their ears open for the sound of the trumpets.

The pillar of cloud and fire (9:15–23). This miraculous pillar first appeared at the exodus (Ex. 13:21–22), and it remained with Israel throughout their journey (Neh. 9:19).6 When the Israelites set up camp, the pillar hovered over the tabernacle at the center of the camp, reminding the people day and night that their God abode with them (Num. 9:17; this is the Hebrew word shekinah) and would guide them a day at a time, a step at a time. It must have been an awesome sight!

If Moses wanted to call an assembly of the people or the leaders, the trumpet blast would give the proper signal. Two trumpets would call the people, one trumpet would call the leaders. When it was time for the camp to move, the trumpets would give the signal for each set of three tribes to march, beginning with Judah, Issachar, and Zebulun at the east end of the tabernacle. The trumpets would also sound an alarm that commanded the soldiers to prepare for battle (Num. 31:1–6; 2 Chron. 13:13–15). Numbers 10:9 describes this trumpet blast as a prayer before God that He would give His people success in battle.

Seven times in this paragraph you find the phrase "the commandment of the Lord" (vv. 18, 20, 23). The movements of the pillar were ordered by the Lord; He didn't ask for the counsel of the leaders or the people (Isa. 40:13–14). Nor were the people of God able to predict what God would do next. The pillar might linger overnight and then move in the morning, or it might stay two days, a month, or even a year. But no matter when the pillar moved, by day

But even after the nation settled in the Promised Land, the blowing of the trumpets was important to remind them of the special festivals that were a part of their religious calendar (v. 10). The Feast of Trumpets ushered in the special religious events of

Numbers 9—10 the seventh month: the day of Atonement and the Feast of Tabernacles (29:1ff.; Lev. 23:23–43; Ps. 81:3). The blowing of trumpets announced the special celebrations of the Jewish people, including the beginning of the Year of Jubilee (Lev. 25:8–12).

CHAPTER FOUR Numbers 10:11—12:16 MARCHING TO MOAB T

Like the Old Testament people of God, the children of God today are awaiting "the sound of the trumpet" that signals our gathering together to Jesus as well as God's declaration of war against a wicked world ready for judgment (1 Thess. 4:13–18; 1 Cor. 15:51–57). Until that hour, we remain a pilgrim people in this wilderness world, following His directions and serving Him faithfully.

he people of Israel camped at Mount Sinai about eleven months. They arrived there in the third month after their deliverance from Egypt (Ex. 19:1), and it was now the second month of the second year. During that time, God's law had been announced and the tabernacle had been constructed and dedicated. Moses had consecrated the priests and Levites, counted the soldiers, and organized the tribes. Israel was now a nation ready for action.

Notes

However, Israel's history for the next thirty-eight years (Num. 10:11—22:1) is for the most part a record of unbelief and failure. They were years during which the people opposed Moses and rebelled against God's will. Because of their disobedience at Kadesh-Barnea, Israel wandered in the wilderness for thirty-eight years, leaving behind a trail of graves as the older generation died off. Of that generation, only Joshua and Caleb survived to enter Canaan.

1 It's unfortunate that the phrase "the priesthood of the believer" has become so popular, because it ought to be "the priesthood of believers." It's not only that I am "a royal priest" but that I belong to a "royal priesthood." The exercising of priestly duties and privileges is a collective activity on the part of the church. Nadab and Abihu acted independently of the other priests and were slain because of their pride (Lev. 10). 2 For details about the tabernacle, see Exodus 25—31, and for an exposition of the significance of these furnishings, see my book Be Delivered, published by Cook. 3 The people provided the materials out of which the tabernacle was constructed (Ex. 25:1–8; 35:4—36:7) and also the oil for the lamps. It's likely that they also brought the flour which was used to bake the twelve loaves of bread (Lev. 24:1–9). 4 It's likely that the shaving and washing of clothes took place after the rest of the ceremony was completed. Otherwise Moses and Aaron would have to delay the ceremony a long time while 22,000 men had their bodies shaved and their clothes washed and dried, all of which demanded privacy. 5 When David organized the priests and Levites in preparation for their enlarged ministry in the temple, he lowered the age of entering service to twenty (1 Chron. 23:24, 27), apparently at the Lord's direction (28:11–19). 6 Nehemiah 9:20 adds that God's Spirit instructed the people through the Word that God gave through Moses, and that law covered most of the matters related to everyday life. No Jew ever had to seek God's will as to what he should eat, because the law told him what foods were clean and unclean. For most of the decisions God's people have to make today, we can turn to the Word of God and find precepts, principles, and promises that will guide us. In matters where we are perplexed, God will guide us if we sincerely want His will (John 7:17) and seek His will with all our heart. 7 These trumpets must not be confused with the rams' horn trumpets (shophar) that were used at Jericho (Josh. 6:20) and at Gideon's battle against Midian (Judg. 7:16–22), and that are used today in sacred services in Jewish synagogues. 8 In David's day, the number of trumpeters had increased to seven, and they blew their trumpets before the ark of God (1 Chron. 15:24). When Solomon brought the ark into the temple, there were 120 priests blowing trumpets as an act of worship (2 Chron. 5:12).

In contrast, the first ten chapters of Numbers have recorded the activities of a nation obeying the Lord. "And the children of Israel did according to all that the Lord commanded Moses, so did they" (1:54) is a theme often repeated in these chapters (2:34; 3:16, 51; 4:49; 5:4; 8:3, 20, 22; 9:5, 23). In obeying God, Israel had everything to gain and nothing to lose, yet they refused to trust Him and follow His commandments. It's not until Numbers 26 that the picture changes, when Moses takes a census of the new generation and prepares them to enter the land, conquer the enemy, and claim their inheritance.

Let's consider three scenes in the life of Israel as the nation began its journey, and let's learn what it means to know God's will and do it.

Marching at God's command (10:11–36) The cloud over the tabernacle moved, the priests blew the trumpets, the priests and Levites dismantled the tabernacle, and the people prepared to march. They had been comfortable while at Sinai, living in the same place for nearly a year and not having to face the rigors of a daily march. God's great victory over Egypt was fresh in their minds, and each morning when they gathered the manna, they were reminded of God's gracious provision for their every need.

But their inheritance wasn't Mount Sinai; it was the Promised Land, "the land of milk and honey" that God had promised His people. It was time for them to move. The more comfortable we become, the less we welcome change, and yet there's no growth without challenge and there's no challenge without change. Comfort usually leads to complacency, and complacency is the enemy of character and spiritual growth. In each new experience of life, one of two things happens:

Numbers 10—11 the ark of the Lord? And didn't God speak to Moses personally and reveal His will to him? Then why draft a human guide when they had so much help from heaven?

either we trust God and He brings out the best in us, or we disobey God and Satan brings out the worst in us.

Marching in order (vv. 11–28). The tribes already had their leaders (Num. 1) and knew the marching order (Num. 2), so all that the priests had to do was sound the trumpets and signal when each tribe should move out and join the procession. The ark of the covenant led the way, carried by the Levites and following the pillar of cloud (10:33–36; Neh. 9:12; Ps. 78:14). The ark was the throne of God (80:1; 99:1 niv), and the Lord was sovereign over His people. He led the way. "You led Your people like a flock by the hand of Moses and Aaron" (77:20 nkjv).

But divine providence doesn't minimize or destroy human ability or responsibility. Israel didn't need Hobab to tell them where to march or where to camp; God would do that. But Hobab's knowledge of the land would assist them in making other decisions as they moved from place to place. Charles Spurgeon said: "We ought to learn from this, I think, that while we ever seek the guidance of God in providence, yet we may frequently find direction and guidance in the use of our own common sense, our own discretion with which the Lord has endowed us."2 We don't "lean on" our own understanding (Prov. 3:5–6), but neither do we ignore it. God wants us to act intelligently as well as believingly, and the spiritually minded Christian knows how to use both heart and mind in discerning God's will (Rom. 12:2).

Judah, Issachar, and Zebulun were at the head of the march, followed by the Gershonites and Merarites carrying the tabernacle proper. Next were Reuben, Simeon, and Gad, followed by the Kohathites bearing the tabernacle furniture at the heart of the procession. It was the safest place for those valuable furnishings. The tribes of Ephraim, Manasseh, and Benjamin came next, and then Dan, Asher, and Naphtali. The "mixed multitude" that did not belong to any tribe brought up the rear (Num. 11:4; Ex. 12:38).

But let's not miss the main thrust of what Moses did: He invited others to come with Israel to enjoy the blessings God had prepared for them. The church today is a pilgrim people in this world (1 Peter 1:1; 2:11), traveling toward heaven, and it's our privilege to invite others to come along with us. The journey isn't easy, but God is blessing His people now and will bless them forever. How many have we invited lately?

Where each tribe marched in the procession wasn't an option; it was an obligation, an order from Almighty God. If the tribe of Dan or Asher grew tired of being at the end of the march and asked to take the lead, Moses would have refused their request, for the will of God in this matter wasn't negotiable. The people of Israel weren't on a pleasure trip, looking at the scenery. They were an army invading enemy territory and commanded by the Lord of Hosts. Each tribe was a division in the Lord's army (Num. 28; "divisions," niv), and each division had to be in its proper place.

Glorifying the Lord (vv. 33–36). The suggestion here is that Moses and Aaron marched ahead of the tribes, just behind the ark. Each time the pillar of cloud signaled a move and the tribes were assembled, Moses prayed to God for guidance and victory, and when the nation stopped to camp, he prayed that God's presence would again rest with His people at the tabernacle. The ark would be put into the Holy of Holies and the pillar of fire would rest over the tent.3

Inviting others to come (vv. 29–32). Hobab was Moses' brother-in-law, the son of Raguel, who was also know as Reuel and Jethro (Ex. 2:15—3:1).1 It's likely that Jethro was now dead and Hobab was head of the family. Moses wanted his in-laws to travel with Israel and enjoy the blessings God had promised His people, but Hobab declined the offer. He preferred to stay in his own land with his own people. Why should he sacrifice comfort and security for an unknown future?

No matter how many times the Israelites started and stopped in their journey, Moses repeated these prayers.4 He wanted the people to know that God, not Moses, was in charge of the nation, and that Israel was an army that depended on the Lord for victory. Like the invocation and benediction at a church worship service, these prayers became familiar to the Jews, but these brief prayers were essential to Israel's well-being as a nation. Moses put God first in the life of the people, and had the Jews paid attention to this, they would have avoided the sins that later brought them so much sorrow.

But Moses knew that Jehovah was with Israel and that the future lay with those who trusted Him and obeyed His laws. Perhaps that's why Moses added a special challenge to his invitation: because of Hobab's knowledge of the terrain, he could assist Israel in its wilderness journey. Hobab must have agreed to the proposal, because years later we find his descendants living with the Israelites (Judg. 1:16; 4:11). Certainly they were better off being a part of the people of God.

B.The people complain—11

Complaining to God's servant (11:1–35) So sinful is the human heart that it's prone to forget God's blessings, ignore God's promises, and find fault with God's providence. "Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!" (Ps. 107:8, 15, 21, 31)

Bible students disagree over whether Moses was right or wrong when he asked Hobab to be Israel's "eyes" as they traveled in the wilderness. After all, wasn't the nation being led by the pillar of cloud and

The Jews complain (vv. 1–3). History repeats itself. Three days after the great praise service by the Red Sea, the Jews complained against Moses and God because

Numbers 11 have an appetite for spiritual things, and eventually their true allegiance is revealed (1 John 2:18–19).

they didn't have water to drink (Ex. 15:22–27). Now, three days after leaving Sinai (Num. 10:33), the Jews complained again. It takes faith to be able to accept God's providential leading (Rom. 8:28), and Israel's faith wasn't very strong.

The Jews experienced a miracle six mornings a week when the "bread of heaven" (Ps. 78:24; 105:40) fell in the camp and provided all the nourishment they needed for the day. Perhaps influenced by the mixed multitude, many of the Jews got tired of their diet and tried to improve on God's recipe (Num. 11:8). They wanted instead the food they had enjoyed in Egypt. They forgot the bondage of Egypt and remembered only the things that pleased the flesh!

Since the people had been camped in one location for nearly a year, perhaps the demands of the journey discouraged them, along with the monotony of the terrain. The NIV translates Numbers 11:1, "Now the people complained about their hardships." Whatever the cause, God heard their sinful words, became angry, and killed the ungrateful people.5 "The fire of the Lord" could describe lightning (Ex. 9:23–24), and the fact that the judgment fell on people dwelling in the outskirts of the camp indicates that perhaps the "mixed multitude" was the cause of the complaining (Num. 11:4). How often in my own pastoral ministry I've seen verse 2 demonstrated: The people who complain the most about God and their spiritual leaders end up coming to those leaders for help! How gracious Moses was to intercede on their behalf, and how like our Lord Jesus Christ! "Father, forgive them; for they know not what they do" (Luke 23:34). More than once when Israel sinned, it was the intercession of Moses that stayed God's hand of judgment. On one occasion, Moses even offered to die so that Israel might be spared (Ex. 32:30–35).

How tragic it is when professed believers in churches crave substitutes from the world instead of desiring the heavenly manna of the Word of God (John 6:66–69; Matt. 4:4). In trying to attract and please the "mixed multitude," churches have turned their sanctuaries into theaters and their ministries into performances, and worship has become entertainment. Paul had to deal with this crowd in his day (Phil. 3:17–21), so it's nothing new. However, it's a serious thing to complain against the Lord, attack His servants, and ask for "religious substitutes" that satisfy our fleshly desires. These murmurers in Israel were eventually judged by God and used by Paul as a warning to the churches today (1 Cor. 10:10). "Do all things without murmurings and disputings" (Phil. 2:14). An unthankful heart makes it easier for people to commit all kinds of sins (Rom. 1:21ff.). Moses laments his calling (vv. 10–15). Moses had been singing triumphantly about the Lord (10:35–36), but now he is lamenting bitterly the work God called him to do. Few things discourage God's servants more than people criticizing them unjustly and complaining about the blessings the Lord has given.7 This is the first of two occasions when the attitude of the people caused Moses to sin (see 20:1–13). Knowing as we do how ungrateful and hardhearted the people of Israel were, we wonder that Moses wasn't discouraged more often!

The mixed multitude complains (11:4–9). This is the only place in the Old Testament where the Hebrew word asapsup is used, and it describes a "rabble," the "riffraff" that accompanied the Jews when they left Egypt (Ex. 12:38).6 Why they left Egypt isn't explained. Some of them may have been afraid that more judgments were coming and the safest course was to go with the Jews (9:20). Some servants and slaves may have seen in Israel's departure an opportunity to get out of Egypt while people were busy burying their dead. Others may have had good intentions, but because they had no faith in the Lord, their hearts were never changed (Heb. 4:1–2).

Whatever their origin, the "mixed multitude" caused Moses and the people of Israel a great deal of trouble, and a similar group is creating problems for God's servants and people today. In the Parable of the Tares (Matt. 13:24–30, 36–43), Jesus taught that wherever the Lord "plants" His true children, the devil comes along and plants counterfeits. Satan is an imitator and an infiltrator (Jude 4; 2 Peter 2:1–2), which explains why Paul warned the church about "false brethren" (Gal. 2:4; 2 Cor. 11:26), false ministers (v. 13ff.), and a false gospel (Gal. 1:6–9).

It's sad to see a great man of God ask God to take his life because he feels that his divine calling is a heavy burden by which God has afflicted him and made him wretched. Moses lost his perspective and got his eyes off the Lord and on himself, something that's easy to do in the difficult experiences of life. His "I am not able" (11:14) reminds us of when God called Moses and assured him of His help (Ex. 3:11–12). But at least Moses took his burden to the Lord and accepted God's counsel (1 Peter 5:7).

Moses receives God's help (vv. 16–35). The Lord helped Moses solve two difficult problems: how to pastor so many people and how to provide meat for all the people. Both problems stemmed from Israel's sojourn in Egypt where they developed appetites for the diet of their masters. The Jews forgot the slavery and remembered only the "free" food.

Over these many years of ministry, I've learned that it isn't enemies outside the local church who do the damage but counterfeiters who get inside the church fellowship (Acts 20:28–30; 3 John 9—11). These intruders might march with the church crowd and act like they are God's people, but they don't

As for the first problem (vv. 16–17, 24–30), God

Numbers 11—12 dience to His word (Ex. 16:4; Deut. 8:3). In rejecting the manna, Israel really rejected the Lord (Num. 11:20 niv), and it was this rebellious attitude that invited the judgment of God. This reminds us that the way we treat God's Word is the way we treat the Lord Himself. To ignore the Word, treat it carelessly, or willfully disobey it is to ask for the discipline of God (Heb. 12:5–11). Instead of feeding on the things of the world that bring death, let's cultivate an appetite for the holy Word of God (Job 23:12; Ps. 1:1; Jer. 15:16; Matt. 4:4; Luke 10:38–42; 1 Peter 2:1–3).

commanded Moses to select seventy godly elders to assist him in the spiritual oversight of the camp. Moses already had leaders to help the people settle their personal disputes (Ex. 18), but these new leaders would have more of a spiritual ministry to the people. After all, the heart of every problem is the problem in the heart, and unless people's hearts are changed by the Lord, their character and conduct will never change.

Sixty-eight of the seventy men gathered at the tabernacle, and God gave them the power of the Spirit so they could assist Moses in his work.8 Their worship of God was evidence that they truly had received the Spirit (see Acts 2:11; 10:44–46; 19:1–7; Eph. 5:18–20). Why Eldad and Medad were not in the meeting isn't explained, but since they weren't disciplined by God, we assume their absence wasn't a serious matter. At least they didn't miss out on any of the blessing. Joshua was upset about their receiving the Spirit but Moses was grateful. He seems to have regained his usual composure and attitude of generosity when he said, "Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them!"

C.Aaron and Miriam criticize Moses—12

Delaying because of God's discipline (12:1–16) People in places of spiritual leadership know that problems usually come in clusters of twos or threes. Why? Because Satan is alive and busy (1 Peter 5:8–9) and sinful human nature fights the holy will of God (Gal. 5:16–17). Just about the time the Lord helps you settle one crisis, another one appears.

The false accusation (vv. 1–3). Moses, Aaron, and Miriam were a team sent by God to help lead the nation of Israel (Mic. 6:4). God had used Miriam to save her younger brother's life (Ex. 2:1–10), and she was also a prophetess who led the Jewish women in praising God (15:20–21).10 Aaron was the elder brother in the family (Ex. 7:7), appointed by God not only to assist Moses in confronting Pharaoh (4:10–17) but also to serve as the first high priest. Everybody in Israel knew that Moses, Aaron, and Miriam were God's chosen servants, but that Moses was the leader.

Moses wasn't the only servant of God to face this problem of "spiritual exclusiveness." John the Baptist faced it (John 3:26–30), and so did Jesus (Luke 9:46–50) and Paul (Phil. 1:15–18). However, Joshua felt that Moses and God were losing something by allowing these two men to receive the Spirit. The first time we meet Joshua in Scripture, he is leading the army of Israel in victory over the Amalekites (Ex. 17:8–16). Then we see him on Mount Sinai with Moses (24:13; 32:17), and now we learn that he is Moses' servant (Num. 11:28). Later, he will become Moses' successor.

Three pieces of evidence lead to the conclusion that Miriam was the leader in this family rebellion: she is mentioned first in Numbers 12:1; the verb "spoke" is feminine in form, and Miriam alone was disciplined by the Lord. She didn't begin her assault by accusing Moses of usurping authority but by differing with him over his wife. (Most people who accuse God's servants rarely give the real reasons for their disagreements.) It's likely that Zipporah had died and Moses had taken a new wife, and perhaps Miriam felt threatened by her. Also, when the Lord sent the Spirit upon the seventy elders, Miriam may have felt an erosion of her own authority.

The second problem had to do with finding enough meat to feed the nation (vv. 18–23, 31–35; see Ex. 16:1–13). The Jews certainly weren't going to slaughter their flocks and herds because that would have left them destitute. By sending a wind, God brought quail right to the camp, three feet above the ground, and the Jews spent two days and a night capturing and killing the birds.9 Ten homers (Num. 11:32) would be about sixty bushels of meat! But God told them they would have enough meat to eat for a month (vv. 19–20).

As long as Moses didn't marry a woman from one of the Canaanite nations, his marriage was acceptable to the Lord (Ex. 34:12–16). In Scripture, "Cush" usually refers to a people who lived near Egypt, but the KJV wrongly translates the Hebrew word "Ethiopia." For that reason, some have taught that the new wife belonged to a different race and therefore was unacceptable. According to William S. LaSor, "There is no evidence, either in the Bible or in extrabiblical material, to support the view that Ham or any of his descendants was negroid."11

When God really wants to judge people, He lets them have their own way (Rom. 1:24, 26, 28). "So He gave them what they asked for, but He sent a plague along with it" (Ps. 106:15 nlt). The Jews began to devour the meat, happy that their craving was being satisfied, but then God's judgment struck and many of them died (Num. 11:33; Ps. 78:23–31; 1 Cor. 10:10). Moses called the place "the graves of lust," and those graves were a monument to the danger of praying, "Not Thy will but my will be done."

Miriam finally got around to her real complaint: Was Moses the only spokesperson for God? Didn't Miriam and Aaron also have the right to

The Lord had warned Israel that the way they treated the daily manna would be a test of their obe-

Numbers 12

Notes declare God's Word? In questioning Moses' authority and God's will, Miriam and Aaron were acting just like the people of Israel! However, Moses didn't answer them or try to vindicate himself; he left his defense to the Lord. This was one evidence of his meekness; meekness is not weakness: it's power under control.12

1 It wasn't unusual in that time and place for people to have more than one name. Some think that Reuel was his given name and Jethro his official title as a priest. Jethro means "excellence." 2 Charles H. Spurgeon, The Metropolitan Tabernacle, vol. 7, 161. 3 Some Bible students feel that the cloud not only led Israel but also spread out over the people each day, sheltering them from the hot sun as they marched. The NIV translates verse 34, "The cloud of the Lord was over them by day when they set out from the camp." See Psalm 105:39 and 1 Corinthians 10:1. 4 David must have meditated on these words of Moses because he used some of them in the opening verse of Psalm 68. The psalm glorifies God for His wonderful work of delivering and guiding His people, and by faith David claimed God's help in conquering his own enemies. 5 Often at the beginning of a new era in salvation history, God judged sin in a dramatic way to warn His people. Other examples are Nadab and Abihu (Lev. 10), Achan (Josh. 7), Uzzah (2 Sam. 6:1–7), and Ananias and Sapphira (Acts 5). 6 While the Hebrew word used in Exodus 12:38 is different from the one in Numbers 11:4, the idea is the same: people of various races who were not Jewish and therefore not children of the covenant. 7 Some of God's greatest leaders had their times of discouragement, including Joshua (Josh. 7), Elijah (2 Kings 19), David (Ps. 42), Jeremiah (Jer. 12:1–4; 15:15–18), and Paul (2 Cor. 1:8–11). 8 Verse 25 doesn't suggest that Moses had "less of the Spirit" after this event than before. The Holy Spirit is a person and is spirit, and therefore is not divisible. God didn't "divide up" the Spirit among seventy-one men. He gave to the elders the same Spirit that empowered Moses. 9 It took only a brief time each morning to gather enough manna to sustain them for the day, but the Jews were willing to spend two days and a night getting meat to satisfy their carnal appetites. Unspiritual people in churches spend time, money, and energy on things that satisfy their own desires, but they would never make those sacrifices just to please God and do His will. 10 Miriam is one of ten women in Scripture who were called prophetesses: Deborah (Judg. 4:4), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Isaiah's wife (Isa. 8:3), Anna (Luke 2:36), and the four daughters of Philip the evangelist (Acts 21:9). 11 "Cush" in The International Standard Bible Encyclopedia, vol. 1, 839 (Grand Rapids: W.B. Eerdmans, 1979). Because of this fact, Moses' marriage has no relationship to the question of interracial marriages. 12 If Moses was a meek man, why did he tell us? Isn't this a sign of pride? The Hebrew root of the word translated "meek" is simply "to be bowed down." Some translate it "burdened," referring to all the troubles Moses had to carry (11:14). Others think that an inspired "editor" added this verse at a later date, but we have no evidence to prove it. In his writings, Moses was honest enough to record his sins and failures, and we accept what he wrote, so why can't we accept a statement about his godly character? Paul wrote in a similar way in 2 Corinthians 10:1, 11:5, and 12:11–12.

The swift judgment (vv. 4–10). God heard their words, saw the evil motives in their hearts, and acted swiftly lest their sin spread among the people, because when leaders sin, the consequences can be disastrous. Note that in verse 4 the three names are reversed from the order in verse 1. God put Moses first! He called all three to the tabernacle, spoke to the two (Miriam and Aaron), and pronounced judgment on the one— Miriam.

God made it clear that Moses was more than a prophet, because God communicated with him personally and even revealed His glory to him (Ex. 19:16–19; 24:17–18; 34:5–11). Miriam and Aaron each had their assigned ministries, but Moses was God's chosen leader for Israel and nobody could take his place. It was God who gave Moses his position and authority, and it was wicked for Miriam to challenge her brother. In judgment, God afflicted Miriam with leprosy.

The impassioned plea (vv. 11–13). Aaron knew the significance of the leprosy and he begged Moses to intercede for Miriam and himself, for the pronouns are plural: "We have sinned." Aaron was the interceding high priest for Israel and yet he needed an intercessor! As further evidence of his meekness, Moses prayed for his sister, and the Lord did remove the affliction.

The embarrassing delay (vv. 14–16). Though Miriam was healed, she had to remain outside the camp for seven days (see Lev. 13:1–6; 14:1–8; 15:8) because she had been defiled. This meant shame for Miriam, for the whole camp knew what had happened. But it also meant delay for the people, for the camp had to wait for her restoration before it could move. The rebellious sinner is always a cause of holding back the progress of God's people.

It's a serious thing to be a spiritual leader, for the greater the honor, the greater the responsibility. It's also a serious thing to try to usurp the authority God has given to others. "Those [elders] who are sinning rebuke in the presence of all, that the rest also may fear" (1 Tim. 5:20 nkjv). Jesus warned that our enemies might be those from our own household (Matt. 10:34–36; Mic. 7:6).

"Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you" (Heb. 13:17).

"Remember what the Lord your God did to Miriam on the way when you came out of Egypt" (Deut. 24:9 nkjv).

Numbers 13 in battle (Deut. 1:22; James 1:5–8). Moses endorsed their request (Deut. 1:23) and got permission from the Lord to carry out the plan (Num. 13:1–3). However, it appears that God was letting the Jews have their own way, not because their way was the right way, but because He wanted to teach them a lesson. They needed to learn to trust the Word of God and do the will of God His way and not their own way (Prov. 3:5–6). The twelve spies chosen were different men from the leaders named in Numbers 1—2; 7; and 10. These spies had to be younger men who could endure the rigors and dangers involved in reconnoitering the land. We meet Caleb for the first time in 13:6, but he'll be mentioned thirty-one more times in the Old Testament. He and Joshua were the only members of the older generation to enter the Promised Land. The rest of them died in the wilderness.

CHAPTER FIVE Numbers 13—14 CRISIS AT KADESH A t Kadesh-Barnea, on the border of Canaan, the people of Israel foolishly forfeited their opportunity to enter the Promised Land and claim their inheritance. This tragic failure has made the name "Kadesh" a synonym for defeat and lost opportunity. Israel's downfall at Kadesh is a reminder to us today that it's a dangerous thing to trifle with the will of God. You may end up spending the rest of your life wandering around, just waiting to die.

III. At Kadesh: Rebelling against the Lord (13—14) A.Exploring the Promised Land—13

In spite of what some of our hymns declare, Canaan is not a picture of heaven. Certainly there won't be any battles in heaven! Rather, Canaan is a picture of the inheritance God has planned for each of His children today, the work He wants us to do, and the places He wants us to occupy. Paul called it "good works, which God prepared beforehand that we should walk in them" (Eph. 2:10 nkjv). The Lord has a perfect plan for each of His children, but we can claim these blessings only by faith and obedience.

We first meet Joshua in Scripture as Israel's general (Ex. 17:8–16), defeating the Amalekites, and then as the servant of Moses (24:13; Num. 11:28). He eventually became Moses' successor (27:15–20) and led Israel in their conquest of the Promised Land. His original name was Hoshea, which means "salvation," but Moses changed it to "Joshua" which means "Jehovah is salvation." It was the kind of name that would encourage the faith of a soldier and remind him that the Lord was fighting for him.

Like the people of Israel centuries ago, many believers today walk by sight and not by faith, and therefore they fail to enjoy the good things God has for them. They can't say with David, "The lines have fallen to me in pleasant places; yes, I have a good inheritance" (Ps. 16:6 nkjv). What did Israel do at Kadesh that brought about their shameful defeat? They committed at least five blatant sins, and God's children today can commit those same sins and suffer the same kind of shameful defeat.

The twelve spies traveled about 500 miles during the forty days of their survey of Canaan, but they discovered nothing that God hadn't already told them! They already knew the names of the pagan nations that lived in the land (Gen. 15:18–21), that it was a good land (Ex. 3:8) and a rich land flowing with milk and honey (vv. 8, 17). They saw the incredible fruit of the land and brought back a huge bunch of grapes for the people to see. They even visited Hebron, where the patriarchs of Israel were buried with their wives (Num. 13:22; Gen. 23:2, 19; 49:29–31; 50:13). Did the reminder of the faith of Abraham, Isaac, Jacob, and Joseph encourage their own trust in God? For ten of the spies, the answer is no.

Doubting God's Word (13:1–25) God delivered His people from Egypt that they might enter the Promised Land and enjoy the blessings prepared for them. Forty years later, Moses reminded the new generation, "And he brought us out from there [Egypt], that he might bring us in, to give us the land which he swore to give unto our fathers" (Deut. 6:23; see Ezek. 20:6). The Lord had promised the land to the descendants of Abraham, Isaac, and Jacob (Gen. 12:7; 13:15; 17:8; 28:13; 35:12) and had reaffirmed that promise through Moses (Ex. 3:8, 17; 6:4, 8; 13:5; 33:3). But even more, the Lord had reminded the people of His promise when they broke camp at Sinai (Deut. 1:6–8) and when they arrived at Kadesh (vv. 20–21). God's promise was Israel's title deed to the land as well as His guarantee that they would defeat their enemies. God's promise was all Israel needed, but the nation doubted God's Word and began to walk by sight instead of by faith.

The survey of the land may have been a good idea from a conventional military point of view, but not from a spiritual point of view. God had already given them the land and had commanded them to go in and take it. He had promised them victory, so all they had to do was "trust and obey." The Lord would go before them and scatter His enemies (Num. 10:33–36), but His people had to follow by faith. That was where they failed. They doubted that God was able to keep His promises and give them the land.

Discouraging God's people (13:26–33; Deut. 1:26–28) Someone has defined a committee as "a group of people who individually can do nothing and collectively decide nothing can be done." Because they lacked faith, all the spies except Caleb and Joshua

They took their first wavering step of doubt when they asked Moses to let them search out the land before the entire nation went in to engage the enemy

Numbers 13—14

However, the Jews had a long record of complaining against the Lord and their leaders, and being judged for it. Their murmuring began on the night of the exodus when they were sure Pharaoh's army was going to kill them (Ex. 14:10–14). As Israel entered the wilderness of Shur, they complained because they didn't have water to drink (15:22–27), and then they murmured because they missed the delicious meals that were provided in Egypt (Ex. 16). "Would that we had died in the land of Egypt!" was their favorite lament. At Rephidim, the people were ready to stone Moses because they had no water (17:1–7), and at Taberah some of the people complained and were killed by fire (Num. 11:1–3). Shortly after that, the mixed multitude incited the Jews to ask for meat to eat, and Moses became so discouraged he wanted to die (v. 4ff.).

were discouraged at the prospect of entering the land and fighting the enemy, and their discouragement quickly spread throughout the camp. Doubt had turned into unbelief, and unbelief is rebellion against God (Num. 14:9; Heb. 3:16–19).

It's interesting how the ten spies identified Canaan as "the land to which you sent us" (Num. 13:27) and "the land through which we have gone" (v. 32), but not as "the land the Lord our God is giving us." Because these ten men were walking by sight, they didn't really believe God's promises. They looked at the people of the land and saw giants; they looked at the Canaanite cities and saw high walls and locked gates; and they looked at themselves and saw grasshoppers. If only they had looked by faith to God, they would have seen the One who was able to conquer every enemy and who sees the nations of the world as grasshoppers (Isa. 40:22). "We are not able" is the cry of unbelief (Num. 13:31), but, "Our God is able" is the affirmation of faith (Dan. 3:17; see Phil. 4:13).

In most churches, there are two or three chronic complainers who plague the spiritual leaders and sometime must be disciplined, but here was an entire nation weeping over a plight that they had caused by their own unbelief! They didn't admit their own failings; instead, they blamed God and decided to choose a new leader and return to Egypt (14:3–4). This was rebellion against the will of God.

What John Gardner said about the political arena can be applied to the spiritual arena and the Christian's walk of faith: "We are continually faced with a series of great opportunities brilliantly disguised as insoluble problems." A faith that can't be tested can't be trusted, and God tests our faith to help us make sure it's genuine (1 Peter 1:1–9) and to help make it grow. "Faith comes first to the hearing ear," said A. W. Tozer, "not to the cogitating mind." "So then faith comes by hearing, and hearing by the word of God" (Rom. 10:17 nkjv).

When the child of God is in the will of God, there is no place for complaining, even if the circumstances are difficult. The will of God will never lead us where the grace of God can't provide for us or the power of God protect us. If our daily prayer is, "Thy will be done," and if we walk in obedience to God's will, then what is there to complain about? A complaining spirit is evidence of an ungrateful heart and an unsurrendered will. By our grumbling, we're daring to say that we know more than God does about what's best for His people! "Do everything without complaining or arguing" (Phil. 2:14 niv; and see 1 Cor. 10:10).

To the unbelieving world, it's unreasonable for anybody to trust a God they've never seen or heard, but we have all the evidence we need to convince us that God is dependable and has the power to accomplish what He says He will do. What He promises, He is able to perform (Rom. 4:21). Israel had seen what the Lord did to the Egyptians and the Amalekites (Ex. 17:8–16), and they had every assurance that He would never fail His people.

There were four men of faith in the camp—Moses, Aaron, Caleb, and Joshua—and they tried to change the situation. Moses and Aaron fell on their faces and interceded with God, something they would do often in the years ahead (see Num. 16:4, 22, 45; 20:6; 22:31), but Caleb and Joshua spoke to the people and assured them that the Jewish army could easily take the land because God was with them. These two men saw the nation's sin for what it really was: rebellion against God.

Unbelief is serious because it challenges the character of God and rebels against the will of God. "But without faith it is impossible to please [God]" (Heb. 11:6). "For whatever is not of faith is sin" (Rom. 14:23). Moses reminded the people of what God had already done for them (Deut. 1:29–33), but they wouldn't stop complaining. They were sure that the best thing to do was return to Egypt and go back into bondage.

B.Refusing to claim the land—14:1–9 C.Turning away from the land—14:10–45

The ten unbelieving spies argued that the land of Canaan would "eat up" the Jewish people (13:32), but Joshua and Caleb saw the Canaanites as "bread" for the Jewish army to "eat up" (14:9). The Jews didn't appreciate what Joshua and Caleb were saying and decided to stone them along with Moses and Aaron (v. 10). When we walk by sight and not by faith, we don't have sense enough to know who our real friends are, and we turn against those who can help us the most.

Defying God's will (14:1–10) In the camp of Israel, unbelief and discouragement spread rapidly from heart to heart, and before long "all the congregation lifted up their voice, and cried; and the people wept that night" (v. 1, and note vv. 2 and 10). The next day, the whole congregation criticized Moses and Aaron and lamented the fact that the nation hadn't perished in Egypt or in the wilderness. When your eyes are on yourself and your circumstances, you lose your perspective and say and do ridiculous things.

The will of God is the expression of the love of God for His people, for His plans come from His heart (Ps. 33:11). God's will isn't punishment, it's nourishment (John 4:31–34), not painful chains that shackle us (Ps.

Numbers 14

God, He forgives sin. How does God solve this dilemma? By giving His own Son on the cross to pay for the sins of the world. Because of the cross, God is both just and the justifier of those who trust in Christ (Rom. 3:21–31). He upholds His holy law and is true to His own character, and at the same time makes forgiveness available to sinners who repent and believe in Jesus Christ.

2:3), but loving cords that tie us to God's heart so He can lead us in the right way (Hos. 11:4). Those who rebel against God's will are denying His wisdom, questioning His love, and tempting the Lord to discipline them. Sometimes God has to put a "bit and bridle" on rebels in order to control them (Ps. 32:8–9), and that's not enjoyable.

God wants us to know His will (Acts 22:14), understand His will (Eph. 5:17), delight in His will (Ps. 40:8), and obey His will from the heart (Eph. 6:6). As we yield to the Lord, trust Him, and obey Him, we "prove by experience" what the will of God is (Rom. 12:1–2). The Spirit of God opens up the Word of God to us and helps us discern what God wants us to do. But it's important that we are willing to obey, or He won't teach us what we need to know (John 7:17). The British Anglican minister F.W. Robertson (1816–1853) was right when he said that obedience was the organ of spiritual knowledge. If we aren't willing to obey, God isn't obligated to reveal His will to us.

God in His grace and mercy forgives sin, but in His divine government He allows that sin to have its sad effects in the lives of sinners. He doesn't hold the children responsible for the sins of their parents, but children can suffer because of their parents' sins. Since many Jewish homes were comprised of three or four generations, this meant that the entire household would suffer because of the sins of the fathers.

Moses' final argument for Israel's forgiveness was the fact that the Lord had forgiven His people many times before (Num. 14:19). "He has not dealt with us according to our sins, nor punished us according to our iniquities" (Ps. 103:10 nkjv; see Ezra 9:13). The fact that God forgives us isn't an encouragement for us to go on sinning, because the Lord chastens those who rebel against Him. He forgives us so we'll fear Him (Ps. 130:4) and have no more desire to sin (John 8:10–11). Forgiveness (vv. 20–22). God assured Moses that He did indeed pardon their sin (v. 20), but that He would not prevent their sin from working out its terrible destructive consequences. The rebellious Israelites weren't concerned about the glory of the Lord, even though His glory guided them day by day and hovered over the tabernacle each night. God wanted to use Israel to magnify His glory throughout the whole earth (v. 21; Ps. 72:19; Isa. 6:3; Hab. 2:14), but they had failed miserably.

Deserving God's judgment (14:11–38) More than once, Israel in her pride tempted God in the wilderness, and He responded with judgment (Deut. 6:16; Ps. 78:17–18, 41, 56; 95:8–11; 106). Like a stubborn child, the Jews never seemed to learn their lesson. Instead of pleasing the Lord who had done so much for them, they provoked Him to anger and dared Him to act.

Intercession (vv. 11–19). As he had done when Israel worshipped the golden calf (Ex. 32), Moses interceded for the people and turned away the wrath of God. For a second time, God offered to make a new nation out of Moses and completely destroy the Jewish people (Num. 14:11), but Moses refused. It's the mark of great and godly leaders that they think only of the good of their people and not their own personal gain. In fact, Moses was willing to die for the nation rather than let God destroy it (Ex. 32:32; see Rom. 9:1–3).

Discipline (vv. 23–38). God's judgment was threefold: (1) The nation would wander for thirty-eight years, thus making forty years in the wilderness, one for each day the spies had explored the land; (2) During that time, the older generation, twenty years and upward, would die and not enter the land, except for Caleb and Joshua; (3) The ten unbelieving spies died because of the evil report they delivered (vv. 36–38).

Moses reasoned with God and argued first of all that His glory would be tarnished if Israel were destroyed. The nations had heard what God did in Egypt, but they would no longer fear Him if Israel were destroyed. The nations would say, "He brought Israel out of Egypt but wasn't able to bring them into the land. This means that the gods of the land of Canaan are stronger than Jehovah!" The great concern of Moses was that God be glorified before the nations.

The Jews had lamented that they wanted to die in the wilderness (v. 2), and they had complained that their children would die in Canaan (v. 3), but God declared that their children would live in Canaan and the adults would die in the wilderness! Out of their own mouths, God passed judgment.1 Be careful what you say to God when you complain, because He may take you up on it! After all, God's greatest judgment is to let people have their own way.

His second argument was the covenant God had made with the patriarchs years before (Num. 14:16). The Lord had promised Abraham, Isaac, and Jacob that He would give them the land, and He could not go back on His word (Gen. 13:17; 15:7–21; 28:13; 35:12). For his third argument, Moses pointed to the character of God and quoted what God Himself had declared to him on Mount Sinai (Num. 14:17–18; Ex. 34:6–7). Because He is a holy God, the Lord must punish sin, but because He is a gracious and merciful

Moses led the world's longest funeral march, and Caleb and Joshua watched their generation die.2 But Caleb and Joshua would be encouraged by God's promise that both of them would enter the land and enjoy their inheritance. This assurance alone would sustain them during the trying days of the nation's

Numbers 14 and obey, the Lord delights in doing wonders for them, because they glorify His name.

march, a discipline that wasn't the fault of either Caleb or Joshua. So the blessed hope of Christ's return encourages God's people today in spite of the trials we experience on our pilgrim walk.

The agnostic American newspaper editor Henry L. Mencken defined faith as "an illogical belief in the occurrence of the impossible." Mark Twain wrote that faith was "believing what you know ain't so." Both were wrong.

Disobeying God's command (14:39–45; Deut. 1:41–46) The day after their great failure, the Jews were supposed to start on their long march through the wilderness (Num. 14:25), but the nation refused to obey. Unbelief, a spirit of complaining, and a rebellious attitude are terrible masters that cause no end of trouble in the lives of those who cultivate them. "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18 nkjv).

Evangelist D. L. Moody said that "real true faith is man's weakness leaning on God's strength." It's taking God at His Word and proving it by obeying what He tells us to do.

That's where Israel failed. Let's not follow their example!

Notes

The Israelites may have "mourned greatly" (Num. 14:39) and said, "We have sinned" (v. 40),3 but this "mourning" was regret and not true repentance. The Jews regretted the consequences of their sins but not the sins themselves. Israel had rebelled against God and robbed Him of glory, yet they exhibited no brokenness of spirit or sorrow for sin. Unlike Moses and Aaron, they didn't fall on their faces and seek the Lord's help. Instead, they went from rebellion to presumption and tried to fight the enemy on their own.

1 The rabbis have noted ten times when the nation or individuals in the nation tested the Lord: at the Red Sea (Ex. 14:10–12); at Marah (15:22–24); when the manna was given (Ex. 16); when some of the Jews stored up the manna (vv. 19–20); when some of them looked for manna on the Sabbath (vv. 27–30); when the people cried for water (17:1–7); when they worshipped the golden calf at Sinai (Ex. 32); when they complained (Num. 11:1–3); when they cried for flesh to eat (vv. 4ff.); and when they rebelled at Kadesh-Barnea. However, the phrase "ten times" in 14:22 may simply mean "many times." 2 The KJV uses the word "carcasses" to describe the dead bodies of the Israelites (vv. 29, 32–33, 35), as though they were only animals being buried in the wilderness. But the Hebrew word simply means "dead bodies." When the KJV was translated, "carcass" meant the dead body of either a human or an animal, but since the middle of the eighteenth century, the word has been applied primarily to animals. 3 Some people say, "I have sinned," and really mean it, like Achan (Josh. 7:20), David (2 Sam. 12:13; Ps. 51:4; 1 Chron. 24:8, 17), and the Prodigal Son (Luke 15:18, 21); others are merely saying pious words, like Pharaoh (Ex. 9:27), Balaam (Num. 22:34), King Saul (1 Sam. 15:24, 30; 26:21), Shimei (2 Sam. 19:20), and Judas (Matt. 27:4). It takes more than words to exhibit true repentance. 4 It's helpful to read Joshua 1—5 and see how God prepared the new generation for entering the land and confronting the enemy. The men were circumcised as the covenant was renewed, and the nation celebrated Passover, remembering God's great victory over Egypt. The ark went before the people and God was glorified as they crossed the Jordan and entered the land. From start to finish, the entire enterprise was directed by God, and the people obeyed.

Admitting sin isn't the same as confessing sin and turning to the Lord to seek His mercy. The Jews thought that they could make a new beginning because God had granted them forgiveness, but they were wrong. God had forgiven their sins, but He had also instituted a new plan that would delay Israel's conquest of the Promised Land for nearly forty years. An unbelieving people with an arrogant attitude could never defeat the heathen nations in Canaan. If Israel wasn't right with God, they could never claim God's help as they sought to conquer the land.4

Neither Moses nor the ark left the camp (see 10:33–36), the cloud didn't move from the tabernacle, and the silver trumpets didn't blow. Yet the makeshift army went out to do battle! The word translated "presumed" in 14:44 comes from a Hebrew word that means "to be lifted up," that is, "to be proud, arrogant, and swelled up with one's own importance." The soldiers' boast, "We will go up and fight," was answered by God's warning, "I will not be with you" (Deut. 1:41–42 niv). Man's efforts without God's blessing do more harm than good, for Jesus said, "Without me you can do nothing" (John 15:5).

The Lord's prediction came true and the Israelite army was defeated ignominiously. Not only did the Amalekites and Canaanites rout the Jewish forces as they attacked, but they chased the Jewish army over 100 miles north, as far as Hormah. It was a sad day for the descendants of Abraham, Isaac, and Jacob.

CHAPTER SIX Numbers 15—17 A QUESTION OF AUTHORITY T

IV. In the Wilderness: Learning from the Lord (15:1—20:13) A.About sacrifices—15:1–31

The entire experience at Kadesh-Barnea teaches us that there is no substitute for faith in God's promises and obedience to His commandments. Faith is simply obeying God in spite of how we feel, what we see, or what we think might happen. When God's people trust he events described in these chapters probably occurred shortly after Israel's tragic failure at Kadesh-Barnea, and they reveal clearly that the people still hadn't learned how to trust and obey. No

Numbers 15 per was bringing to the Lord the fruits of his labor and the evidence of God's goodness. Today, we bring money as an offering to the Lord, but we wouldn't have that money if He didn't give us jobs and the ability to work (Deut. 8:18).

wonder the Lord rejected the older generation and made a new beginning with the younger generation!

God had a special word of encouragement for the younger generation: "After you enter the land I am giving you as a home" (15:1 niv). The younger generation faced thirty-eight years of wandering, but the Lord guaranteed that they would one day enter the land and claim their inheritance. The children suffered because of the sins of their fathers and had to participate in history's longest funeral march.

Christians today see in the fine flour a picture of Jesus Christ, the Bread of Life (John 6), who offered Himself to God for us "as a sweet-smelling aroma" (Eph. 5:2). The flour also acknowledges God as the generous source of all our food. The oil is a symbol of the Holy Spirit (Zech. 4), and the wine reminds us of the joy of the Lord (Ps. 104:15).4 It pleases the heart of God when His people spontaneously thank Him for the material and spiritual blessings that He sends so faithfully and bountifully.

The older generation of Israelites repeatedly refused to submit to the authority of God's Word as well as the authority of God's appointed leaders. Believers today commit the same sins, and the consequences are evident: divided churches, dysfunctional families, and disobedient individuals who wander from church to church but never accomplish much for the Lord. Unless we submit to God's Word and God's chosen leaders (Heb. 13:7–9, 17), we can't successfully claim our inheritance in Christ (Eph. 2:10) and accomplish what God wants us to do.

The drink offering, poured out at the base of the altar, symbolized life poured out for God. On the cross, Jesus "poured out His soul unto death" (Isa. 53:12 nkjv) so that those who trust Him might have eternal life. As we serve the Lord sacrificially, we're like a "drink offering," poured out in the service of others and to the glory of God (Phil. 2:17; 2 Tim. 4:6; and see 2 Sam. 23:14–17). The resident aliens who lived among the Jews were permitted to bring sweet savor offerings to the Lord (Num. 15:14–16), but nothing is said here about their having to be circumcised (Ex. 12:48). Even the Jewish boys weren't given the mark of the covenant during Israel's years of wandering because the nation had rebelled against God and broken His covenant. The males in the new generation were marked with the covenant sign when they entered the Promised Land (Josh. 5:1–8).

The authority of God's Word (15:1–41) The Lord wanted the new generation to enter the Promised Land and enjoy it for many years, but that enjoyment depended on their obedience to His Word.1 Moses gave them four special instructions that believers today would do well to heed.

Please the Lord (vv. 1–21). The phrase "to make a sweet savor [aroma] unto the Lord" is found five times in this paragraph (vv. 3, 7, 10, 13–14) and means "an aroma pleasing to the Lord." The five basic Mosaic offerings were the burnt offering, meal offering, peace offering, sin offering, and trespass offering (Lev. 1—7). The first three were "sweet savor" sacrifices, designed to please the Lord, but the sin offering and the trespass offering were not "sweet savor" because they dealt with guilt and sin, and there's nothing pleasing to God about sin.

Finally, the women were commanded to give a portion of their dough to the Lord, an offering of firstfruits to acknowledge Him as Lord of their lives (Num. 15:17–21). "Honor the Lord with your possessions, and with the firstfruits of all your increase" (Prov. 3:9). This is the Old Testament version of Matthew 6:33. Seek the Lord (vv. 22–29). The sacrifices described in Leviticus 1—7 took care of sins of commission, but the instructions here have to do with unintentional sins of omission, things that the people should have done but didn't do. The sin might be corporate and involve the entire nation (Num. 15:24–26) or it might be the transgression of an individual (vv. 27–29). Even though the people who sinned didn't realize their failure, what they didn't do was still a sin and had to be dealt with. "I didn't know" will not avail at the throne of God.

The burnt offering typified the worshipper's complete devotion to God, for the animal was totally consumed on the altar. The meal (grain) offering spoke of the worshipper's dedication of his labor to the Lord, and the peace (trespass) offering represented joyful fellowship and thanksgiving to God for His blessings.2

The sacrifices discussed in these verses were spontaneous expressions of love and gratitude to God. Along with these sacrifices, the worshipper was instructed to offer two quarts of fine flour3 mixed with about a quart of oil, a portion of which was placed on the altar and the rest given to the priest. The worshipper also brought a quart of wine which the priest poured out at the base of the altar where the blood of the sacrifice was poured out. When larger animals were sacrificed, the amounts of meal, oil, and wine were increased proportionately.

The sinners had to come God's appointed way so He could forgive them and restore them to fellowship and blessing. If the whole nation sinned, they had to bring a young bull for a burnt offering (dedication), plus the required drink offering and grain offering, and a male goat for a sin offering (atonement). The individual who sinned had to bring a year-old female goat as a sin offering. God promised to forgive those who truly

The Jews wouldn't become an agricultural people until they settled in the land, and then they could cultivate vineyards, olive trees, and fields of grain. In adding flour, oil, and wine to the sacrifice, the worship-

Numbers 15—16

Zech. 8:23; Matt. 23:5.) Modern orthodox Jews have tassels on their prayer shawls.

sought Him by faith (vv. 25–26, 28). Of course, forgiveness didn't come because of the blood of animals, but because Christ shed His blood for sinners, fulfilling what these animals symbolized (Heb. 10:1–18).

When they dressed each morning, the Jews would see the tassels and be reminded that they were God's people, obligated to obey His will. Perhaps the blue threads would remind them that their God was in heaven, seeing everything they did. As they walked about during the day, they would notice the tassels and remember God's commandments, and likewise when they prepared for sleep at night. No matter how many idols they might see during the day, the tassels reminded them that it was Jehovah, the God of Israel, who had delivered them from Egypt, and they were to worship and serve Him alone. "Bless the Lord, O my soul, and forget not all his benefits" (Ps. 103:2).

Sometimes we sin against the Lord by what we do, and sometimes by what we don't do (Luke 7:36–50). Sins of ignorance aren't automatically forgiven just because we unintentionally forgot God's commands; these sins must be confessed to the Lord just as we confess sins of commission (1 John 1:9).5 The fact that God forgave sins of omission didn't mean He was "easy on sin," because blood still had to be shed before the sinner could be forgiven.

Fear the Lord (vv. 30–36). To sin "presumptuously" means to disobey God's law deliberately and arrogantly, knowing full well the danger involved. The Hebrew literally means "to sin with a high hand" as though the person were shaking his or her fist in the face of God, daring God to do something. Presumptuous sins are committed by people who have "no fear of God before their eyes" (Rom. 3:18).

The authority of God's servants (16:1—17:13) When you review the history of Israel, from Egypt to Canaan, you discover that the nation got into trouble every time they resisted the leadership of Moses and Aaron. Whenever God sought to build the people's faith by bringing them into a difficult situation, they immediately rebelled against Moses and Aaron, blamed them for their plight, and made plans to return to Egypt.

B.About authority—15:32—17:13

God commanded that such sinners be cut off from the nation, which means they were stoned to death. Not only had they disobeyed God's law, but they did it in such a way that they defied God's will and despised God's Word. No sacrifices were provided for deliberate high-handed sins, so there was no forgiveness offered at the altar.6

These chapters record two challenges to the leadership of Moses and Aaron, one from a group of Levites (16:1–35) and one from the people as a whole (vv. 41–50). Out of each of these confrontations came a visible reminder to the Jews of their rebellion: the brass covering on the altar (vv. 36–40) and Aaron's rod that budded (17:1–13).

Moses records an example of high-handed sin in the account of the man who gathered fuel on the Sabbath (Num. 15:32–36). Certainly this man knew God's commandments (Ex. 20:8–11; 31:12–17), and yet he deliberately disobeyed them. Apparently he was gathering sticks to start a fire, and it was unlawful to kindle a fire on the Sabbath (35:1–3). This was a new experience for the Jews, so Moses sought the Lord's will, and God told him to have the people stone the impudent offender to death.

The first confrontation (16:1–35). No matter how much God did for them or taught them, Israel was not a spiritually minded people (Deut. 31:16–30). They still had Egypt in their hearts, and their lust for idols stayed with them even while they marched through the wilderness (Amos 5:25–26; Acts 7:42–43). Moses was a godly leader, and Israel could have been a godly people if they had obeyed what he taught them.

It's a dangerous thing for Christians to say, "I'll go ahead and sin, because afterward, I can ask God to forgive me." They see God's promise in 1 John 1:9 as a "religious rabbit's foot" to get them out of trouble after they've deliberately disobeyed God. Professed Christians who repeatedly and deliberately sin probably aren't Christians at all (Rom. 6; 1 John 3:7–10; 5:1–5, 18), and true believers who adopt that careless attitude will be chastened by the Father until they submit to His will (Heb. 12:3–15). When the German poet Heine said on his deathbed, "Of course God will forgive me; that's His job," he understood neither the awfulness of sin or the high cost of God's grace.

1. Korah, a notable leader (16:1–3). A Levite in the family of Kohath, Korah must have been a distinguished leader to be able to enlist the support of 250 "men of renown" from the other tribes. The fact that the text gives his genealogy is another hint that he was an important man. Numbers 27:3 suggests that men from other tribes were involved in the rebellion, so it was a nationwide conspiracy. The Kohathites carried the tabernacle furniture when Israel marched to a new location, and they camped on the south side of the tabernacle, across from Gad, Simeon, and Reuben. Perhaps this explains how Korah was able to get Dathan, Abiram, and On, three Reubenites, to join him in his crusade.

Remember the Lord (vv. 37–41). A busy life has its share of demands and distractions, so the Lord gave His people a simple way to remember their obligation to obey His law. He commanded them to put tassels on the corners of their upper outer garment, with blue thread woven into each tassel. These tassels were reminders that the Jews were God's covenant people and different from the other nations. (See Deut. 22:12;

Whenever you find complaining and rebelling among God's people, there's usually a "stated reason" and a "hidden reason." Korah's public complaint was that Moses and Aaron were "running things" and not giving the people opportunity for input. He wanted

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