Lord – Page 11 – Praying Pint

46.j. “Wilderness” – 10.p. “LORD’s offering at its appointed time”

Num 9:1-13 And the LORD spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying, “Let the people of Israel keep the Passover at its appointed time. On the fourteenth day of this month, at twilight, you shall keep it at its appointed time; according to all its statutes and all its rules you shall keep it.” So Moses told the people of Israel that they should keep the Passover. And they kept the Passover in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai; according to all that the LORD commanded Moses, so the people of Israel did. And there were certain men who were unclean through touching a dead body, so that they could not keep the Passover on that day, and they came before Moses and Aaron on that day. And those men said to him, “We are unclean through touching a dead body. Why are we kept from bringing the LORD’s offering at its appointed time among the people of Israel?” And Moses said to them, “Wait, that I may hear what the LORD will command concerning you.” The LORD spoke to Moses, saying, “Speak to the people of Israel, saying, If any one of you or of your descendants is unclean through touching a dead body, or is on a long journey, he shall still keep the Passover to the LORD. In the second month on the fourteenth day at twilight they shall keep it. They shall eat it with unleavened bread and bitter herbs. They shall leave none of it until the morning, nor break any of its bones; according to all the statute for the Passover they shall keep it. But if anyone who is clean and is not on a journey fails to keep the Passover, that person shall be cut off from his people because he did not bring the LORD’s offering at its appointed time; that man shall bear his sin.

It was not a surprise for Israel to hear that Passover must be kept every year. When Passover was first instituted, God told Israel they were to keep it throughout their generations. “The long stay at the base of Mount Sinai was not a time of inactivity or indolence. It was a time of great activity in celebration of the goodness and mercy of the Lord and in preparation for what was expected to have been the soon triumphal march into the land of Canaan.” The blood of the lamb, applied to the door posts of the home, was seen by the angel of God’s judgment – and seeing the blood, the angel “passed over” and spared the home covered by the blood of a lamb. Passover was kept as a continual reminder of this occasion of judgment passed over, and of the deliverance from slavery that followed. Jesus fulfilled the Passover sacrifice by His death on the cross (1 Corinthians 5:7). The covering of His blood causes the judgment of God to “pass over” His people. We are commanded to continually remember our occasion of being spared judgment and the deliverance that followed, by remembering Jesus’ work on the cross through the Lord’s Supper. Israel was properly obedient to God. We don’t find any significant disobedience against God of distrust of Him on Israel’s part in the first 10 chapters of Numbers, while they camped at Mount Sinai. This makes their distrust of God and rebellion against Him even more shocking and without excuse from Numbers 11 on. (Guzik)

But lest any one should pervert this permission, to celebrate the Passover a month later in case of insuperable difficulties, which had only been given for the purpose of enforcing the obligation to keep the covenant meal upon every member of the nation, into an excuse for postponing it without any necessity and merely from indifference, on the ground that he could make it up afterwards, the threat is held out in Numbers 9:13, that whoever should omit to keep the feast at the legal time, if he was neither unclean nor upon a journey, should be cut off. (Keil)

Remembering how God, in the time of judgment, passed over the Israelites is no small thing. God’s judgment was announced and carried out. There was no waiting, no stopping, or turning away from it so that it did not affect those it was intended for. Remembering God in His deliverance, mercy, and grace being saved from the slavery of sin and judgment is upon all who believe. It is no small thing that God has done. It should always be in the front of our minds. He deserves all honor and glory and praise, for He has done great and wonderful things.

46.i. “Wilderness” – 10.o. “Levites regarding their duties.”

Numbers 8:23-26. Then the LORD spoke to Moses, saying, “This is what pertains to the Levites: From twenty-five years old and above one may enter to perform service in the work of the tabernacle of meeting; and at the age of fifty years they must cease performing this work, and shall work no more. They may minister with their brethren in the tabernacle of meeting, to attend to needs, but they themselves shall do no work. Thus you shall do to the Levites regarding their duties.”

A Levite’s time of active service was to begin at age thirty and last until fifty according to Numbers 4:3, 23, 30. Yet their formal training began at age twenty-five, with a five-year apprenticeship. Moses, the children, of Israel, and the Levites all did as God directed them. The Levites showed the qualities of the kind of people ready to inherit the Promised Land: those who are cleansed, dedicated, and doing the work. (Guzik)

“They would no longer dismantle and transport the tabernacle and its furnishing, but they could continue to serve as guards, insuring the sanctity of the holy place.” (Cole)

“His mercy precluded a man doing the work that was demanded when he might be past his physical prime. There were to be no elderly, doddering Levites stumbling about in the precincts of the Holy Place, carrying poles too heavy for them to carry or doing things they were no longer able to do.” (Allen)

The Levitical period of service is fixed here at twenty-five years of age and upwards to the fiftieth year. “This is what concerns the Levites,” i.e., what follows applies to the Levites. “From the age of twenty-five years shall he (the Levite) come to do service at the work of the tabernacle; and at fifty years of age shall he return from the service of the work, and not work any further, but only serve his brethren at the tabernacle in keeping charge,” i.e., help them to look after the furniture of the tabernacle. “Charge” signified the oversight of all the furniture of the tabernacle (see Numbers 3:8); “work” (service) applied to laborious service, e.g., the taking down and setting up of the tabernacle and cleaning it, carrying wood and water for the sacrificial worship, slaying the animals for the daily and festal sacrifices of the congregation, etc. (Keil)

Let us always be ready to serve, willingly wanting to serve, and rejoicing in our service.

46.h. “Wilderness” – 10.n. “The separation and dedication of the Levites for service”

Num 8:5-7  And the LORD spoke to Moses, saying, “Take the Levites from among the people of Israel and cleanse them. Thus you shall do to them to cleanse them: sprinkle the water of purification upon them, and let them go with a razor over all their body, and wash their clothes and cleanse themselves.

Num 8:13-14  And you shall set the Levites before Aaron and his sons, and shall offer them as a wave offering to the LORD. “Thus you shall separate the Levites from among the people of Israel, and the Levites shall be mine.

Num 8:16-17  For they are wholly given to me from among the people of Israel. Instead of all who open the womb, the firstborn of all the people of Israel, I have taken them for myself. For all the firstborn among the people of Israel are mine, both of man and of beast. On the day that I struck down all the firstborn in the land of Egypt I consecrated them for myself,

Num 8:21-22  And the Levites purified themselves from sin and washed their clothes, and Aaron offered them as a wave offering before the LORD, and Aaron made atonement for them to cleanse them. And after that the Levites went in to do their service in the tent of meeting before Aaron and his sons; as the LORD had commanded Moses concerning the Levites, so they did to them.

Consecration of the Levites for their service in the sanctuary. – The choice of the Levites for service in the sanctuary, in the place of the first-born of the people generally, has been already noticed in Numbers 3:5., and the duties binding upon them in Numbers 4:4. But before entering upon their duties they were to be consecrated to the work, and then formally handed over to the priests. (Keil)

Though this seems to design no other but their appointment and separation to their work and service, as ministers to the priests of the Lord; and so as Aaron did not assume the honour of priesthood to himself but was called of God, the Levites did not take the honour of their office to themselves but had it by the appointment and call of God: and cleanse them; with water, by sprinkling the water of purification on them, and by washing their bodies and clothes with water; which outward washing was a sign of moral purity, which was necessary to their employment in the service of the sanctuary; for though there was no particular uncleanness on them, either ceremonial or moral, but what was common to men; yet it was proper, by such outward rites, to put them and others in mind, that they which are employed about holy things should be eminently pure and holy; and as their business was to carry holy things, to bear the sacred vessels of the sanctuary from place to place when needful, they ought of all men to be clean, Isaiah 52:11, and in this they were emblems of the ministers of the word, who ought to be pure, as in heart, so in life and conversation, and be examples of purity to others. (Gill)

Being set apart for service is a calling to every believer. It is in this service to God that our hearts will find satisfaction. It is not as though we pick the service to which we think we are best suited, but rather we are to do that which the Lord has called us to do. We are His creation for His pleasure to use for His plans and purposes. How should we conduct our lives in light of being set apart for His service?

Lord God, guide me, fill me, lead me, and make Your will, plan, and purposes alive in me so that I might better honor and glorify You.

46.g. “Wilderness” – 10.m. “A lamp shining in a dark place”

Num 8:1  Now the LORD spoke to Moses, saying, “Speak to Aaron and say to him, When you set up the lamps, the seven lamps shall give light in front of the lampstand.” And Aaron did so: he set up its lamps in front of the lampstand, as the LORD commanded Moses. And this was the workmanship of the lampstand, hammered work of gold. From its base to its flowers, it was hammered work; according to the pattern that the LORD had shown Moses, so he made the lampstand.

Psalms 119:105   Your word is a lamp to my feet and a light to my path.

Psalms 119:130    The unfolding of your words gives light; it imparts understanding to the simple.

Matthew 5:14    “You are the light of the world. A city set on a hill cannot be hidden.

John 1:9    The true light, which gives light to everyone, was coming into the world.

2 Peter 1:19    And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts,

The lamps burned a specially made olive oil and needed to be continually filled with oil to provide constant light. “A candlestick or lamp without oil is of no use; oil not burning is of no use. So a Church or society of religious people without the influence of the Holy Ghost are dead while they have a name to live.” (Clarke)

Revelation 1:20 presents lampstands as a picture of the church, the new covenant community of God’s people. By this illustration, we see the principle that the church itself does not light the world, but it does provide a “platform” for the light of Jesus to be seen. (Guzik)

How bright does your light shine the honor and glory given to God? Does it only burn bright in the light of day but show no flicker of light during the night? It is easy to show light in the presence of light or at least it seems as though our light is shining too. In the presence of other believers, our light might be full but it is in the presence of the dark that our true light shines. Does it shine so that Jesus Christ is honored and glorified?

46.f. “Wilderness” – 10.l. “This was the dedication offering”

Num 7:84-89 This was the dedication offering for the altar on the day when it was anointed, from the chiefs of Israel: twelve silver plates, twelve silver basins, twelve golden dishes each silver plate weighing 130 shekels and each basin 70, all the silver of the vessels 2,400 shekels according to the shekel of the sanctuary, the twelve golden dishes, full of incense, weighing 10 shekels apiece according to the shekel of the sanctuary, all the gold of the dishes being 120 shekels; all the cattle for the burnt offering twelve bulls, twelve rams, twelve male lambs a year old, with their grain offering; and twelve male goats for a sin offering; and all the cattle for the sacrifice of peace offerings twenty-four bulls, the rams sixty, the male goats sixty, the male lambs a year old sixty. This was the dedication offering for the altar after it was anointed. And when Moses went into the tent of meeting to speak with the LORD, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim; and it spoke to him.

Each tribe offered a silver platter and a silver bowl (each holding a grain offering), and a gold pan holding incense. Along with these they were also to present one bull, ram, and a lamb as a burnt offering; a goat as a sin offering; along with two oxen and five rams, goats, and lambs as a peace offering. “The altar was the focal point of daily worship, and it was therefore appropriate that when it was dedicated a representative from every tribe should offer all the regular sacrifices. It set a precedent and demonstrated that the worship was for every tribe and supported by every tribe.”

These identical offerings were offered over twelve days, with one day set aside for one of the tribes. To us, this may seem like meaningless repetition in this longest of all the chapters in Numbers. Nevertheless, God had several important reasons for this.

· To show that each tribe pledged their allegiance to Yahweh; that they each supported the work of the tabernacle and the priesthood, and the system of sacrifice commanded by God and carried out by the priests.

· To show the importance of each individual tribe, giving each tribe its own day of celebration and attention. These tribes were all related, but different – and each of them was important to God and should be regarded as important among Israel as a whole. Each tribe would receive attention, like each graduate at a commencement ceremony.

· To show the importance of each individual gift, giving full attention to every tribe’s gift. Every gift mattered.

· To show that God wanted to be approached with some degree of organization and order. The tribes came in a specific order, the same order that they were organized for marching through the wilderness.

· To show that at God’s altar, every tribe came as an equal. No tribe was better than the others at the altar for atonement, dedication unto God, and fellowship with the LORD.

The repetition of these offerings over twelve days gave a sense of ritual and ceremony to the participation of the tribes at the tabernacle. Ceremony and ritual have some place among the people of God. Different parts of the broader Christian family may debate the degree of emphasis on the role of ceremony and ritual, but it is undeniable that there is some place for ritual and ceremony in the gatherings of God’s people.

Clearly, this was generous giving. God must show Promised Land people how to be givers – one of the best measures of one who has moved from a slave mind-set to a Promised Land mind-set. The slave by nature is a taker because he is often unsure of provision. Promised land people are generous, because they trust in a God who promised to meet all their needs.

We rarely read in the Bible of exactly how God spoke to Moses. Here, at the tabernacle, we see that it was in an audible voice, not merely an impression in the mind. “This is perhaps the one instance in which we have a clear statement that in communing with God, Moses did actually hear a voice. The communications which he received were more than subjective impressions; they were objective expressions. “There is no form or visible manifestation, no angel or being in human likeness, representing God. It is only a Voice that is heard.” (Guzik)

46.a. “Wilderness” – 10.g. Aaron’s Blessing

Num 6:22-27 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.”

“The blessing of God is the goodness of God in action, by which a supply of all good pours down to us from His good favor as from their only fountain which signifies that He alone is the defender of tHis people, and that it is He who preserves them with His guardian care. (Calvin)

“Jehovah make His face shine upon thee, and be gracious unto thee,” defined the blessing more closely as the manifestation of the favor and grace of God. The face of God is the personality of God as turned towards man. “Jehovah lift up His face to thee, and set (or give) thee peace” (good, salvation), set forth the blessing of God as a manifestation of power, or a work of power upon man, the end of which is peace (shalom), the sum of all the good which God sets, prepares, or establishes for His people. The blessing, he says, desired for the people “that God would give them prosperity and every good, and also guard and preserve them.” This is carried out still further. He refers to “the spiritual nature and the soul,” and observes, “Just as the sun, when it rises and diffuses its rich glory and soft light over all the world, merely lifts up its face upon all the world;…so when God gives His word, He causes His face to shine clearly and joyously upon all minds, and makes them joyful and light, and as it were new hearts and new men. For it brings forgiveness of sins, and shows God as a gracious and merciful Father, who pities and sympathizes with our grief and sorrow. This also relates to the spiritual nature and the soul, and is a desire for consolation and final victory over the cross, death, the devil, and all the gates of hell, together with the world and the evil desires of the flesh. The desire of this blessing is, that the Lord God will lift up the light of His word upon us, and so keep it over us, that it may shine in our hearts with strength enough to overcome all the opposition of the devil, death, and sin, and all adversity, terror, or despair.”) (Keil)

46. “Wilderness” – 10.f. Nazirite Vow

Num 6:1-6 And the LORD spoke to Moses, saying, “Speak to the people of Israel and say to them, When either a man or a woman makes a special vow, the vow of a Nazirite, to separate himself to the LORD, he shall separate himself from wine and strong drink. He shall drink no vinegar made from wine or strong drink and shall not drink any juice of grapes or eat grapes, fresh or dried. All the days of his separation he shall eat nothing that is produced by the grapevine, not even the seeds or the skins. “All the days of his vow of separation, no razor shall touch his head. Until the time is completed for which he separates himself to the LORD, he shall be holy. He shall let the locks of hair of his head grow long. “All the days that he separates himself to the LORD he shall not go near a dead body.

Ecclesiastes 5:4-5 When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow. It is better that you should not vow than that you should vow and not pay.

to separate themselves: or, to make themselves Nazarites, Lahazzir, from nazar, to be separate; hence nazir, a Nazarite, i.e., a person separated; one peculiarly devoted to the service of God by being separated from all servile employments. The Nazarites were of two kinds. Such as were devoted to God by their parents in their infancy, or even sometimes before they were born; and such as devoted themselves. The former were Nazarites for life; and the latter commonly bound themselves to observe the laws of the Nazarites for a limited time. The Nazarites for life were not bound to the same strictness as the others, concerning whom the laws relate.

The vow of the Nazirite was to express one’s special desire to draw close to God and to separate oneself from the comforts and pleasures of this world. This vow could be taken by a man or woman in Israel. “The word Nazirite is sometimes confused with Nazarene, the word used to describe Jesus in terms of his hometown origin (see Matt 2:23; Mark 14:67; 16:6; Acts 24:5). While these words are based on the same root (nazar, ‘to vow’), they are distinctive words.” (Allen)

There were several remarkable Nazirites in the Bible: Samson (Judges 13:5), John the Baptist (Luke 1:15), and Paul (Acts 18:18). The mother of Samson (Manoah’s wife) took the vow of a Nazirite during her pregnancy (Judges 13:4).

In a significant way, the Nazirite vow gave every Israelite the opportunity to make a priest-like vow and live in a priest-like consecration to God, at least for a time. The priesthood was restrictive. Only men of a certain age from a very particular family could be priests. The consecration of a Nazirite vow was open to all, including women.

“There was absolutely nothing monastic in this order. These men did not separate themselves from the ordinary life of their fellows, yet they did maintain an attitude of special separation. The Nazirite was forbidden to eat or drink anything from the grape vine (from seed to skin). This was a form of self-denial connected with the idea of a special consecration to God. During the time of a Nazirite vow, the hair was allowed to grow, and then it was cut at the conclusion of the vow. This was a way of outwardly demonstrating to the world that this man or woman was under a special vow. “There was to be no monastic association of Nazirites, no formal watch kept over their conduct. They mingled with others in ordinary life, and went about their business as at other times. But the unshorn hair distinguished them; they felt that the eye of God as well as the eyes of men were upon them, and walked warily under the sense of their pledge.” (Guzik)

The law of the Nazarite is appropriately added to other enactments which concern the sanctity of the holy nation. That sanctity found its highest expression in the Nazarite vow, which was the voluntary adoption for a time of obligations to high and strict modes of self-dedication resembling, and indeed in some particulars exceeding, those under which the priests were placed. (Barnes)

As a believer our lives should show a “Setting Apart” from the worldly lusts of the flesh. The Nazerite vow was a personal commitment to God with outward observable traits. As believers there should be outward observable traits that people should see in our actions and hear in what we say. Our lives are to be lived in such a way that honor and glory are given to Jesus Christ in all we think, say, and do. Would anyone know you are a believer in how you act and speak?

45.z. “Wilderness” – 10.e. ” Jealousy – Adultery”

Num 5:11-31 And the LORD spoke to Moses, saying, “Speak to the people of Israel, If any man’s wife goes astray and breaks faith with him, if a man lies with her sexually, and it is hidden from the eyes of her husband, and she is undetected though she has defiled herself, and there is no witness against her, since she was not taken in the act, and if the spirit of jealousy comes over him and he is jealous of his wife who has defiled herself, or if the spirit of jealousy comes over him and he is jealous of his wife, though she has not defiled herself, then the man shall bring his wife to the priest and bring the offering required of her, a tenth of an ephah of barley flour. He shall pour no oil on it and put no frankincense on it, for it is a grain offering of jealousy, a grain offering of remembrance, bringing iniquity to remembrance. “And the priest shall bring her near and set her before the LORD. And the priest shall take holy water in an earthenware vessel and take some of the dust that is on the floor of the tabernacle and put it into the water. And the priest shall set the woman before the LORD and unbind the hair of the woman’s head and place in her hands the grain offering of remembrance, which is the grain offering of jealousy. And in his hand the priest shall have the water of bitterness that brings the curse. Then the priest shall make her take an oath, saying, ‘If no man has lain with you, and if you have not turned aside to uncleanness while you were under your husband’s authority, be free from this water of bitterness that brings the curse. But if you have gone astray, though you are under your husband’s authority, and if you have defiled yourself, and some man other than your husband has lain with you, then’ (let the priest make the woman take the oath of the curse, and say to the woman) ‘the LORD make you a curse and an oath among your people, when the LORD makes your thigh fall away and your body swell. May this water that brings the curse pass into your bowels and make your womb swell and your thigh fall away.’ And the woman shall say, ‘Amen, Amen.’ “Then the priest shall write these curses in a book and wash them off into the water of bitterness. And he shall make the woman drink the water of bitterness that brings the curse, and the water that brings the curse shall enter into her and cause bitter pain. And the priest shall take the grain offering of jealousy out of the woman’s hand and shall wave the grain offering before the LORD and bring it to the altar. And the priest shall take a handful of the grain offering, as its memorial portion, and burn it on the altar, and afterward shall make the woman drink the water. And when he has made her drink the water, then, if she has defiled herself and has broken faith with her husband, the water that brings the curse shall enter into her and cause bitter pain, and her womb shall swell, and her thigh shall fall away, and the woman shall become a curse among her people. But if the woman has not defiled herself and is clean, then she shall be free and shall conceive children. “This is the law in cases of jealousy, when a wife, though under her husband’s authority, goes astray and defiles herself, or when the spirit of jealousy comes over a man and he is jealous of his wife. Then he shall set the woman before the LORD, and the priest shall carry out for her all this law. The man shall be free from iniquity, but the woman shall bear her iniquity.”

This unique passage deals with the problem of a spirit of jealousy in a marriage. Part of the foundation for marriage is the expectation that one’s spouse will be romantically and sexually faithful, and there is a justified jealousy that comes from this expectation. However, there may also be unfounded jealousy that can damage a marriage. This passage gave Israel a way to deal with a spirit of jealousy that may or may not be justified. “This law was given partly to deter wives from adulterous practices, and partly to secure wives against the rage of their hard-hearted husbands, who otherwise might upon mere suspicions destroy them, or at least put them away.”

Sometimes jealousy in a marriage is revealed to be justified; other times it is found to be false. Either way, God gave Israel a way to dealt with this spirit of jealousy. Sometimes a husband or wife knows by intuition if their spouse has been unfaithful, through interpreting dozens of subtle indications. Yet, this intuition is not infallible – it is sometimes wrong. Accusations of infidelity that can’t be “proven” should be rightly resolved, and God gave Israel this unusual procedure to resolve such matters. This unusual law is evidence that God does not want couples to live in an on-going state of jealousy. The LORD gave a ceremony to resolve jealous feelings in a marriage, by either proving them or disproving them. This meant that the husband did not have the right to do as he pleased with his wife. He had to bring his wife to the priest and have the matter resolved by a higher authority. It was a serious, solemn thing to bring before the priest, discouraging groundless or frivolous accusations. The water was made bitter in two ways. First, it contained the dust from the floor of God’s holy tabernacle. Second, it contained the ink from the scroll containing God’s curse upon the sinner. The combination of seeing the holiness of God and the just penalty upon sinners is bitter.

Notably, if the woman was guilty, her punishment was not in the hand of her husband or even the community. Under the law of jealousy, the punishment of the woman was only in the hand of God. If the woman was innocent, it was known the entire community. At the very least, because this was a public ceremony, it made the entire community aware of the evil of adultery – and the seriousness of trying to hide your sin. The existence of the ceremony itself was an incentive to faithfulness in marriage, and therefore it was good for the entire nation.

Surely, both the holiness of God and the perfection of His word testifies against us. We should be forced to drink a bitter cup that would destroy us – but Jesus drank it for us. (Guzik)

45.y. “Wilderness” – 10.d. “Not only confession, but restitution, in every possible case”

Num 5:5-7 And the LORD spoke to Moses, saying, “Speak to the people of Israel, When a man or woman commits any of the sins that people commit by breaking faith with the LORD, and that person realizes his guilt, he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong. (This expression does not merely refer to the actual criminality of the person, but to his consciousness of guilt respecting it. For this case must be distinguished from that of a person detected in dishonesty, which he attempted to conceal.) “he shall bear his iniquity”,”and he realizes his guilt”, “when he comes to know it, and he realizes his guilt in any of these” (Not only confession, but restitution, in every possible case, is necessary in order to obtain forgiveness.)

Leviticus 5:17 “If anyone sins, doing any of the things that by the LORD’s commandments ought not to be done, though he did not know it, then realizes his guilt, he shall bear his iniquity.

Psalms 32:5 I acknowledged my sin to you, and I did not cover my iniquity; I said, “I will confess my transgressions to the LORD,” and you forgave the iniquity of my sin.

Proverbs 28:13 Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.

1 John 1:8-10 If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us.

Part of this section (Numbers 5:6-8) is supplementary to the regulations in Leviticus 6:1-7. It is there laid down that if anyone incur guilt through wronging his neighbour by robbery, or oppression, by appropriating something committed to his keeping as a deposit, or by concealing the fact that he has found lost property, he must confess, and restore the property plus one-fifth, and offer to God as an atonement for his sin a guilt-offering of a ram. It is, to use a modern phrase, ‘conscience money.’ In the present passage it is further provided that if the neighbour whom he has wronged be dead, and there be no gô’çl (see note below) to whom the property can be restored, it is to be paid to the priest. The ram of the guilt-offering is, of course, to be offered as well. (Cambridge)

I say, furthermore, that “ a sin,” to speak more particularly, consists in doing, saying, thinking; or imagining, anything that is not in perfect conformity with the mind and law of God. Of course I need not tell any one who reads bjs Bible with attention, that a man may break God’s law in heart and thought, when there is no overt and visible act of wickedness. But I do think it necessary in these times to remind my readers that a man may commit sin and yet be ignorant of it, and fancy himself innocent when he is guilty. Sin is a disease which pervades and runs through every part of our moral constitution and every faculty of our minds. The understanding, the affections, the reasoning powers, the will, are all more or less infected. Even the conscience is so blinded that it •cannot be depended on as a sure guide, and is as likely to lead men wrong as right, unless it is enlightened by the Holy Ghost. He must dig down very low if he would build high. The plain truth is that a right knowledge of sin lies at the root of all saving Christianity. The first thing, therefore, that God does when He makes any one a new creature in Christ, is to send light into his heart, and show him that he is a guilty sinner. If a man does not realize the dangerous nature of his soul’s disease, you cannot wonder if he is content with false or imperfect remedies. I believe that one of the chief wants of the Church in the nineteenth century has been, and is, clearer, fuller teaching about sin. Sin, in short, is that vast moral disease which affects the whole human race, of every rank, and class, and name, and nation, and people, and tongue. I admit fully that man has many grand and noble faculties left about him, and that in arts and sciences and literature he shows immense capacity. But the fact still remains that in spiritual things he is utterly “ dead,” and has no natural knowledge, or love, or fear of God.

We, on the other hand,—poor blind creatures, here to-day and gone to-morrow, bom in sin, surrounded by sinners, living in a constant atmosphere of weakness, mfirmity, and imperfection,—can form none but the most inadequate conceptions of the hideousness of evil. We have no line to fathom it, and no measure by which to gauge it. The blind man can see no difference between a masterpiece of Titian or Raphael, and the Queen’s Head on a village signboard. The deaf man cannot distinguish between a penny whistle and a cathedral organ. The very animals whose smell is most offensive to us have no idea that they are offensive, and axe not offen¬ sive to one another. And man, fallen man, I believe, can have no just idea what a vile thing sin is in the sight of that God whose handiwork is absolutely perfect,—perfect whether we look through telescope or microscope,—perfect in the formation of a mighty planet like Jupiter, with his satellites, keeping time to a second as he rolls round the sun,—perfect in the formation of the smallest insect that crawls over a foot of ground. But let us nevertheless settle it firmly in our minds that sin is “ the abominable thing that God hateth. No proof of the fullness of sin, after all, is so over¬ whelming and unanswerable as the cross and passion of our Lord Jesus Christ, and the whole doctrine of His substitution and atonement. Terribly black must that guilt be for which nothing but the blood of the Son of God could make satisfaction. Heavy must that weight of human sin be which made Jesus groan and sweat drops of blood in agony at Gethsemane, and cry at Golgotha, “ My God, my God, why hast Thou forsaken Me ?.” (Matt, xxvii. 46.) Nothing, I am convinced, will astonish us so much, when we awake in the resurrection day, as the view we shall have of sin, and the retrospect we shall take of our own countless shortcomings and defects. Never till the hour when Christ comes the second time shall we fully realize the ” sinfulness of sin.” (Ryle)

45.x. “Wilderness” – 10.c. “That they may not defile their camp, in the midst of which I dwell.”

Num 5:1-4 The LORD spoke to Moses, saying,“Command the people of Israel that they put out of the camp everyone who is leprous or has a discharge and everyone who is unclean through contact with the dead. You shall put out both male and female, putting them outside the camp, that they may not defile their camp, in the midst of which I dwell.” And the people of Israel did so, and put them outside the camp; as the LORD said to Moses, so the people of Israel did.

That Moses was truly a prophet of the LORD. The commands God spoke to Moses were not secret revelations, they were meant to be spread throughout the whole community of Israel. These words of God were authoritative commands, not suggestions. It wasn’t that any of these things made a person or proved them to be a notorious sinner (though that was often wrongly assumed). Rather, it was that leprosy, unclean discharges, and dead bodies were reminders of the effects of sin – from which Israel must separate as they prepared to march towards the Promised Land. We could consider these three sources of uncleanness as an analogy of humanity’s sin nature, inherited from Adam. A leper does not choose leprosy, but inherits it, so our sin nature is not chosen – but inherited from Adam. We choose individual acts of sin, but our sin nature was inherited. At this stage in Israel’s progression to the Promised Land, they had been organized and ordered by God – now, they would be challenged to become a community that valued purity. God desired to make Israel a “Promised Land people” – and that means a purified, holy people. Neither men nor women were to be excluded from this command. Neither perceived sympathy nor perceived superiority could spare someone the effects of sin in the world and our sinful nature. “This does not, of course, mean they were left behind to perish, but that they were not allowed to march in their proper place with the tribes of their people.” God is concerned with far more than our individual acts of sin; He demands our sin nature be addressed. Only in Jesus can our sin nature – (the old man) be crucified, and the nature of Jesus (the new man) be given to us, making us new creations. God does not have a relationship of love and fellowship with the old man, but He does with the new man. (Guzik)

The camps and divisions of priests, Levites, and people being thus settled, now was the time when the law about excluding leprous and unclean persons from the camps was to take place; God having, for wise reasons, appointed that all persons under such legal impurities should, in proportion to the degree of them, be excluded from the community where he himself dwelt by the symbols of his divine presence till they were cleansed again. (Benson)

It is easy to see the effects of sin in another person, but what if our sins were openly exposed and easily recognized by anyone who saw us? What if they were like a flashing spotlight on a billboard seen by anyone near enough to see it. I would think the shame of these known by everyone around us would humble us. They would give us pause before we would criticize others. They would make us aware of the great grace, mercy, and love God has in accepting us as we are. They would surely point us in the direction of what love towards others should be.