Numbers 30-31

The LORD spoke to Moses, saying, “Avenge the people of Israel on the Midianites…”

Numbers 31:1-2a

I suspect that most of us are uncomfortable with the above command against the Midianites (though I also suspect we’d be much less uncomfortable if we were to substitute “Nazis” for “Midianites”). As much as I would like to avoid the topic of such commands from the LORD, we cannot. We need to face the fact that the LORD commands Israel to execute judgment upon various peoples, bringing wholesale death and destruction. How is this the act of a God of love?

Naturally, that is a question that has been debated for millennia, with an untold number of books and dissertations, reams and reams of paper, and more than a few web pages devoted to it, so it should come as no surprise that we cannot possibly provide a comprehensive treatment of the issue here. Nevertheless, it would be irresponsible to ignore it.

Although I cannot give a complete answer — indeed, I do not have a complete answer — I think we can at least state a few guiding principles:

• God is good
• God is just
• God knows the full story (and we do not)
• God is sovereign
• God does not change
• Sin is deadly (and deadly serious)
• Neither Moses nor Joshua is crazy, nor do they misunderstand the LORD, nor are they just making things up

I include that last point because we are often quick to “protect and defend” God (as if He needs our protection!) by simply saying that the whole notion of executing judgment on others is not really God’s idea but instead entirely a human construct, that it all just comes from Moses or Joshua, who just say it’s from God — like some lunatic mass shooter who claims, “God told me to do it!” That may seem like it would be an easy defense of God, but it would also destroy the integrity of the Bible. (What else does Moses get wrong then?) And if we dispense with the Bible, then all I can say to you for either this life or the next is, “Good luck!”

Most other attempts to alleviate our discomfort similarly go awry of one of the above principles. We may think God somehow changes between the Old and New Testaments, seeing God as quick to condemn in the Old Testament and always forgiving in the New Testament. (Neither idea is anywhere close to accurate.) Or we condemn God for being unjust here, setting ourselves up as better judges of character than He. (Now there’s a laugh!) Or we fail to treat sin seriously, and think that God should just offer blanket forgiveness to everyone (which really says we rather like our own sin).

We should all look carefully at our own hearts. Examine our discomfort (if any) with God’s commands to Israel to execute His judgment. Look to see what underlies that discomfort. It might just be that our discomfort comes from a false idea of Who God is, that our idea of God doesn’t quite line up with what He says about Himself. If that is the case, then what needs to change? God? Or our idea of Him?

Numbers 27-29

Moses spoke to the LORD, saying, “Let the LORD, the God of the spirits of all flesh, appoint a man over the congregation who shall go out before them and come in before them, who shall lead them out and bring them in, that the congregation of the LORD may not be as sheep that have no shepherd.”

Numbers 27:15-17

Moses is nearing the end of his life and ministry. (But he is not done yet; we still have the rest of Numbers and then Deuteronomy…) He has been a shepherd for Israel for 40 years, leading the people through the Exodus out of Egypt, teaching them God’s ways, deciding difficult cases, always urging them to follow the LORD. Recognizing that his exit is approaching, Moses asks the LORD to provide a new shepherd to take his place. The LORD designates Joshua, and has Moses commission him before the people, so that there is no mistaking Joshua’s authority.

Jesus later comes with a similar thought:

When [Jesus] saw the crowds, He had compassion for them, because they were harassed and helpless, like sheep without a shepherd.

Matthew 9:36 (See also Mark 6:34.)

But Jesus does not ask for another temporary shepherd. He Himself is our eternal Shepherd:

I am the Good Shepherd. The Good Shepherd lays down His life for the sheep.

John 10:11

Do we then simply take this claim of Jesus on its face, with nothing to back it up? No. The Resurrection is the proof of Jesus’ authority. Just as the LORD commissions Joshua as Moses’ successor to shepherd Israel, He commissions Jesus (Whose name is a variation of “Joshua”) to be our Shepherd by raising Him from the dead.

We are all sheep in need of a shepherd. But the question remains: Will we stray around on our own, or will we follow our Great and Good Shepherd? I pray that the words of Saint Peter would be fully realized in our lives:

He Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

I Peter 2:24-25

Numbers 25-26

As noted yesterday, Numbers 31:16 tells us that Balaam is behind Israel’s sin here. He advises the Moabites and Midianites to lure the Israelites into idolatry and sexual immorality. (See also Rev. 2:14.) The Moabites and Midianites take that advice and, given Israel’s proclivities toward rebellion against the LORD, they successfully entice many to sin, such that Israel yoke[s] himself to Baal of Peor. (Num. 25:3) As Moses urges repentance along with judgment upon the guilty, one man brazenly “engages the services” of a Midianite woman right in front of everybody in utter defiance of the LORD. Phinehas, the priest, the grandson of Aaron, takes up a spear and skewers both the Israelite man and the Midianite woman together, thereby halting the immediate crisis. (My second grandson is named for this Phinehas. He’s now seven years old. I’m waiting for the day when my son explains this story to him!)

Sexual immorality is clearly a significant part of the problem here. The allure of the Moabite women is perhaps the main bait that entices the men of Israel. (Num. 25:1) But though significant, sexual immorality is not itself the biggest problem: idolatry is. And that remains true throughout the Bible — and on to today. Often, of course, sexual immorality and idolatry go hand in hand. In the ancient world, cult prostitution was commonly a central component of idol worship. Today in our own culture, sex itself is often the idol. Or if not the sex, it is our “right” to the sex or to “sexual freedom” that is the idol. For some of us, sex has nothing to do with it. We have different idols: money, success, reputation, family, sports, science, health, entertainment, hobbies — you name it; the human heart can make an idol out of anything. But make no mistake, God is no more pleased with idolatry now than for the Israelites in this incident with Baal of Peor.

So what idols are present in your life? What lures you away from the LORD? Perhaps we are not as brazen as the man whom Phinehas spears here, but are our hearts truly pure? If anything — good or bad — competes with God for our love and loyalty, we must give it up. Don’t let that thing linger around, whispering in your ear, enticing you away from God. But that is easier said than done. For a little help in that endeavor, consider joining us at Freedom Road.

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One more thing…

You may notice that today’s reading contains a second census of the people. If that seems odd, note that the Israelites are now at the tail end of their 40 years of wandering in the wilderness. (Yes, the text largely breezes past that time period.)

One of the main purposes of the census is to determine how the Promised Land is to be divvied up among the tribes — a large allocation of land going to a large tribe, smaller plots to smaller tribes. (Num. 26:52-56) But note also that the tribe of Levi is to receive no inheritance of land. (Num. 26:62) The LORD Himself is their inheritance. (Num. 18:20; Deut. 10:9; 18:2; Josh. 13:33) So the land is to be divided among the remaining “Twelve Tribes of Israel”. We might otherwise say there are thirteen tribes (see January 16 / Genesis 47-50), but Levi is generally excluded from the list just as they are excluded from the inheritance of land.

In this second census, there remain only two survivors from the first census: Joshua and Caleb, the two faithful spies from Numbers 13-14. We’ll read more about each of them as we move forward through the Scriptures.

Numbers 21-24

Balaam is an interesting figure. His story occupies three full chapters of today’s reading, and he is referenced multiple times later in the Scriptures. (See Num. 31:8,16; Deut. 23:3-5; Josh. 13:22; 24:9-10; Neh. 13:2; Mic. 6:5; II Pet. 2:15; Jude 11; Rev. 2:14.) Balak, the king of Moab, hires Balaam to curse Israel. Balaam initially refuses, but then consents to try. After a little chat with his donkey, he proceeds to bless rather than curse Israel three times before Balak finally gives up (apparently).

It is clear that Balaam is not just some random guy. He is well-known in the neighborhood as one who has an extraordinary connection to the spiritual realm, so Balak approaches him as a “prophet for hire”. Though we may well call his craft “divination”, it appears that he nonetheless legitimately hears from God. He heeds what God tells him and, much to Balak’s frustration, pronounces blessings upon Israel. He almost looks like a true hero of the faith, but he is not.

Let’s take a deeper look. When Balak first tries to hire him, Balaam inquires of the LORD whether he should take the job, and God answers with a definite, “No!” That should be the end of it. But when Balak summons him a second time, with even more attractive rewards, he asks God again, looking for a “better” answer. This time God says, “OK,” but it is clear that God has not really reversed Himself. He is angry when Balaam proceeds to go to Balak, and the Angel of the LORD blocks his way, leading to the conversation with the donkey, where it becomes clear that Balaam’s heart is not right, that his way is perverse. (Num. 22:32) The LORD lets Balaam go on, but only under strict constraint to speak only what the LORD tells him.

As he proceeds to pronounce blessings on Israel, Balaam may well be outwardly obedient here, but in reality he is looking for a way around God’s constraints, trying to find a way to get that reward. He knows at the outset that God does not want him to go to Balak. Were he truly a follower of God, he would leave it right there. But he doesn’t.

Today’s reading does not give us Balaam’s full story. Numbers 31:16 tells us that Balaam is responsible for what happens next in Numbers 25, where the people of Israel fall into sin. In the end, Balaam’s corruption gets the better of him and he persists in seeking gain at Israel’s expense. Although he cannot pronounce a curse upon Israel, he nevertheless undermines Israel by getting them to bring judgment upon themselves through their own sin.

The lesson for me here is that God wants my heart, not just outward obedience. He is looking for wholehearted devotion, not just legalistic performance. When I know the Lord’s will, I just need to do it. I should not keep coming back to Him in “prayer” looking for an answer that I find more agreeable than the one I already know to be right. True obedience is obedience of the heart, not just the hands. It means surrender to His will, following Him, seeking what He seeks, loving what He loves, doing what He does. It means loving Him with all my heart, soul, mind, and strength. Maybe I should start.

Numbers 17-20

Does the story of “The Waters of Meribah” in Num. 20:2-13 feel like déjà vu? Perhaps that is because we have a very similar story in Exodus 17:1-7. In both cases, the people of Israel quarrel with Moses, grumbling about the lack of water. In both cases Moses pleads with the LORD to provide water. In both cases Moses strikes a rock and water gushes forth. In both cases the place is called “Meribah”, which means “quarreling” or “strife”.

But these two stories also have differences. The Exodus incident occurs at Mount Horeb (aka Mt. Sinai). Here we are at Kadesh. In Exodus the LORD tells Moses to strike the rock. Here the LORD tells Moses to speak to the rock. In Exodus Moses does exactly what the LORD tells him to do. Here Moses strays from the LORD’s instructions; he takes it upon himself to strike the rock (twice, even) while speaking to the people (not to the rock, as directed), saying, “Hear now, you rebels: shall we bring water for you out of this rock?” (Num. 10:10b) In Exodus Moses is fine. Here the LORD rebukes Moses for his own aggrandizement and failure to glorify the LORD. The consequence is that Moses and Aaron are barred from entering the Promised Land.

On first blush it may seem that the LORD is overly harsh here, that the penalty is more severe than the mistake deserves. We tend to think that Moses’ years of meritorious service should buy him a little extra leniency. But the reality is that sin is sin, and Moses and Aaron — of all people — should know better. Moses and Aaron both enjoy positions of honor and privilege. Moses especially enjoys an intimate relationship with the LORD, speaking with Him “face to face”. (Ex. 33:11; Num. 12:8) But Moses and Aaron are not perfect, and in anger and frustration they do the very thing that they so often oppose in others: they disregard the LORD’s holiness. It’s one thing for the LORD to place Moses and Aaron in an exalted position. It’s quite another thing for Moses and Aaron to exalt themselves — and to take the glory and honor that rightfully belongs to God alone.

One lesson for us in all of this is not to presume upon God’s grace. We are not to take our status as children of God for granted. We are not to think that we can “get away with” doing what we urge others not to do. Let’s especially strive always to believe in [the LORD], to uphold [Him] as holy in the eyes of the people. (Num. 20:12)

Numbers 15-16

Today envy again raises its ugly head. Korah, a Levite of the clan of Kohath, leads a company against Moses and Aaron. Not content to be one of the chosen few designated to carry the most holy things, Korah aspires to the priesthood, thinking that Moses and Aaron have exalted themselves over everyone else. Never mind that Moses never wanted the job or that the priesthood is a most dangerous occupation. (Just ask Nadab and Abihu.)

It’s easy to point fingers at Korah and his pals. After all, Aaron and Miriam are still there as living witnesses of how well opposing Moses goes. (Num. 12) All can see in Moses’ glowing face that He has the LORD’s seal of approval. Surely Korah can figure this out!

But with a little introspection we might just see ourselves in Korah. I can’t say that I always gladly submit to authority. I can’t say that I’m never envious of others. I can’t say that my pride doesn’t puff me up. So much for figuring things out. But for God’s grace, the earth might just as well swallow me, too! How about you?

Numbers 13-14

And they said to one another, “Let us choose a leader and go back to Egypt.”

Numbers 14:4

There you have it: the birthplace of democracy! Don’t get me wrong. Looking at current and historical forms of government, I’ll take the Constitution of the U.S.A. over just about any other, and I’m quite happy to keep my citizenship right here, thank you very much. But let’s not kid ourselves. The will of the majority rarely reflects obedience to God.

And that is certainly the case here. Twelve spies go into the Promised Land to look it over. They all see the same things. They all recognize the land’s beauty and fruitfulness, that it is a land that flows with milk and honey. (Num. 13:27) But only two of the twelve spies, Joshua and Caleb, see through eyes of faith and obedience. The other ten analyze the situation in human terms, choose prudence over risk, and conclude the challenge is too great. They vote to reject the LORD’s promise. And the crowd democratically agrees.

The LORD’s response to Israel’s rejection is to say, “Have it your way!” If the people do not want to enter the Promised Land, then they never will. They will instead wander in the wilderness for forty years until that whole adult population dies off. And so an entire generation of Israelites democratically misses its golden opportunity.

In a fit of false repentance the people say “Oops!” and go ahead and try to enter the Promised Land on their own, apart from the LORD’s leading, and they are easily defeated. I call it “false repentance” because although they are ostensibly reversing their previous decision, they are nonetheless persisting in disobedience. They are not submitting to the LORD’s authority. They are not following His lead. True repentance means obedience.

And so it is for us today. We each have a choice. We can listen to the world around us and do what the world does, or we can be different. We can join with the ten unfaithful spies and our culture and actively work against God; we can sit silently by and just passively let the majority prevail; or we can stand up alongside Joshua and Caleb and walk in faith and obedience. So what will it be?

Numbers 9-12

Discontent. Grumbling. Envy. It’s not pretty.

It’s not pretty in the Israelites as they complain about the menu. It’s not pretty in Aaron and Miriam as they imagine themselves on par with Moses. And it’s not pretty in us, either.

Day after day the Israelites receive manna from the LORD, all that they need — but not what they want. They look back at Egypt through rose-colored glasses, forgetting their harsh enslavement and remembering instead a delightful menu. But now our strength is dried up, and there is nothing at all but this manna to look at. (Num. 11:6)

What? Oh no, manna again?
Oh, manna waffles…
Manna burgers…
Manna bagels?
Fillet of manna…
Manna-cotti?
Bamanna bread!

Keith Green, So You Wanna Go Back to Egypt (Have a listen!)

The Israelites are dissatisfied with what they have and are focused entirely on what they do not have. They crave meat, and the LORD answers their prayer. He obliges them with an abundance of quail, but it is evident that He is not happy about it.

Aaron and Miriam are also dissatisfied, not with their food choices, but with their positions, feeling that they deserve more recognition and higher standing in the community, right up there with their little brother, Moses. But God makes it clear that they are out of line, that it is the LORD’s prerogative to choose whom He wills and to use whom He wills however He wills.

And that brings us to ourselves. Are we content? Do we long for “the good ol’ days”? Do we grumble and complain? Do we envy others? Do we insist on our rights? Do we think we deserve better? When we pray, are we humbly — and gratefully — asking for provision? Or are we craving something more? (Be careful of asking the LORD to satisfy your cravings; He might just say, “Yes.”) Are we, in some fashion, rejecting the LORD? (Num. 11:20) Do we speak against those we ought to uphold? What do we really want?

These are not idle questions. The answers go to how much we trust the Lord. So take some time today and honestly evaluate your level of contentment.

But godliness with contentment is great gain…

I Timothy 6:6

Numbers 7-8

But to the sons of Kohath he gave [no wagons], because they were charged with the service of the holy things that had to be carried on the shoulder.

Numbers 7:9

The LORD’s way is often not the easy way.

A few chapters back, in Numbers 4:1-20, the Kohathites are given the duty of carrying the most holy things (e.g., the Ark of the Covenant) using poles made for that purpose. Here we learn more clearly that they are to carry these holy things entirely on their own shoulders, without the convenience of wagons or beasts of burden. One may surmise that the LORD is emphasizing the holiness of these things, that they are to be treated with honor and distinction, but He gives no explanation as to why He chooses this mode of transportation to accomplish that.

The consequence, of course, is that the job of the Kohathites is a good deal more labor intensive than it might otherwise be. I can imagine a Kohathite asking, “Why can’t we use a wagon? If it’s all about holiness, why not just paint ‘Holy’ on the side of one special wagon, or even ornately decorate a wagon, and surround it with Swiss Guards?” (OK, I don’t really imagine a Kohathite suggesting Swiss Guards…) But any such questioning is unanswered. God is not obliged to explain Himself. And the Kohathites are given no wagon.

There is a good lesson in that for us today. Our culture consistently urges the easy path. We love the convenience of modern technology. We all benefit tremendously from the use of modern farm equipment instead of the ox and hand plow. But easier does not always mean better. It’s easier to cheat on a test than to study hard. It’s easier to “go with the flow” than to stand against the culture. It’s easier to blame others than to accept responsibility. It’s easier to give in to temptation than to stand firm for righteousness. And it’s easier to wear a mask of righteousness than to confess our sin.

God calls us to do what is right, not what is easy. He calls us to obedience, not to convenience. Sometimes that may not make good sense to us. We may not always know or understand God’s reasons for what we go through. And He may not explain Himself. We may not see the purpose behind suffering, for instance. Yet we need to trust in God’s goodness, even (or especially) when the way is hard.

Yes, the LORD’s way is often not the easy way.

Numbers 5-6

So, what to discuss today…

We could talk about the importance of confession of sin, along with how making restitution might compare with penalties like prison time. (Num. 5:5-10)

Or we could dive into the quagmire of the “test for adultery” with its attendant battle of the sexes coupled with a hint of the Spanish Inquisition. (Num. 5:11-31)

Or we could look at the Nazirite vow (Num. 6:1-21), but as interesting as that might be, it does not get much further press. (The only person in the Bible who is specifically called a Nazirite is long-haired Samson, but he is a horrendous example. We’ll see his story in Judges 13-16. Otherwise, we have only hints of this practice with John the Baptist in Luke 1:15 and Paul in Acts 18:18.)

Or we could focus our attention on the true highlight of these chapters, what has become known as the “Aaronic Blessing”:

The LORD spoke to Moses, saying, “Speak to Aaron and his sons, saying, Thus you shall bless the people of Israel: you shall say to them,

The LORD bless you and keep you;
the LORD make His face to shine upon you and be gracious to you;
the LORD lift up His countenance upon you and give you peace.

“So shall they put My name upon the people of Israel, and I will bless them.”

Numbers 6:22-27

I’m guessing that most of us are somewhat familiar with the blessing itself, “The LORD bless you and keep you…” It is quoted frequently to this day, both in synagogues and in churches around the world. Parents pray this blessing over their children at bedtime. We use it at St. Andrew’s as a farewell when those dear to us are called away to some other location. These words are well worth meditating on and well worth memorizing to drive deep into your soul so that you can pray them readily.

But what strikes me here is that even though we call it the “Aaronic Blessing”, it is not Aaron’s idea. Rather, the LORD Himself gives the instruction to Aaron to pronounce this blessing over the people. The LORD, of course, is free to bless whomever He chooses, whenever He chooses — with or without our prayer. But He tends to like to involve people in the process, so He invites (commands) Aaron and his sons to participate.

So it is with us with regard to prayer in general. God is fully capable of administering His universe without a single suggestion from us as to what His priorities ought to be. He knows our needs before we ask Him. (Mt. 6:8) In fact, He knows much better than we do. (Rom. 8:26) But in His love for us He delights in giving us a role to play, a way to participate and not just spectate. He invites our prayers and supplications, and He encourages us to bless one another. To me, this interplay between us finite creatures and our sovereign God is a mystery that I cannot fully comprehend, but it is a beautiful one nonetheless. “So shall they put My name upon the people of Israel, and I will bless them.”