Israel – Page 8 – Praying Pint

47.b. “Wilderness” – 11.h. “Would it not be better for us to go back to Egypt?”

Num 14:1 Then all the congregation raised a loud cry, and the people wept that night. And all the people of Israel grumbled against Moses and Aaron. The whole congregation said to them, “Would that we had died in the land of Egypt! Or would that we had died in this wilderness! Why is the LORD bringing us into this land, to fall by the sword? Our wives and our little ones will become a prey. Would it not be better for us to go back to Egypt?” And they said to one another, “Let us choose a leader and go back to Egypt.” Then Moses and Aaron fell on their faces before all the assembly of the congregation of the people of Israel. And Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes and said to all the congregation of the people of Israel, “The land, which we passed through to spy it out, is an exceedingly good land. If the LORD delights in us, he will bring us into this land and give it to us, a land that flows with milk and honey. Only do not rebel against the LORD. And do not fear the people of the land, for they are bread for us. Their protection is removed from them, and the LORD is with us; do not fear them.” Then all the congregation said to stone them with stones. But the glory of the LORD appeared at the tent of meeting to all the people of Israel. And the LORD said to Moses, “How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them? I will strike them with the pestilence and disinherit them, and I will make of you a nation greater and mightier than they.”

The tribes of Israel were confronted with two reports regarding the Promised Land. Two of the twelve spies (Caleb and Joshua) said, Let us go up at once and take possession, for we are well able to overcome it (Numbers 13:30). The message of the other ten spies was, “What God promised about the land is true; nevertheless, the natives of the land are too mighty, and we cannot overcome them, despite what God has promised” Those who refused to trust God and His promise were not a minority or even a slight majority. Unbelief spread among God’s people like an epidemic, infecting virtually all of Israel.

The unbelief of the ten spies accurately represented the unbelieving heart of the nation. Israel wept that night when they heard that the enemies in Canaan were strong. Their tearful grief had at least four distinct aspects.

i. They mourned because God would not make it all “easy.” We often expect this of God and therefore we often resent adversity. This is to forget the example of Jesus, who faced great difficulty in life and ministry. We may forget that we, as disciples, are not above Jesus our Master.

ii. They mourned with resentment against God, putting the blame on Him. In doing this, they denied that the LORD is a loving Father who cares for His children.

iii. They mourned and gave in to the feeling of unbelief and fear. This sorrow allowed their feelings to overwhelm their thinking and actions, instead of being directed by a thinking faith in the living God. This was a sinful and unbelieving trust in the feelings of fear and sorrow.

iv. They mourned over a loss. We often mourn because something has died. They felt the promise of Canaan had died, becoming impossible. Instead, God wanted them to “die” to their unbelief and their trust in self.

This shows the great tragedy of unbelief. Less than two years out of Egypt, Israel here stood on the threshold of the Promised Land. Over the first ten chapters of Numbers Israel was fully prepared to live and go forward as people suited for God’s Promised Land. They had been ordered and organized; cleansed and purified; set apart and blessed; taught how to give and how to function as priests. In that period, Israel was made to remember judgment spared and deliverance brought; they were given God’s presence as a guide, and the tools needed to lead the people. Yet, unbelief prevented this otherwise prepared people from receiving God’s promises. Tragically for this generation of Israelites, God would give them what their rebellious, unbelieving hearts wanted. They would die in the desert, never making it to the Promised Land. Israel rejected a life of faith. If God intended to lead them into a deeper trust than before, they wanted no part of it. When we distrust and doubt God, we should ask which attribute of His we think will fail. Do we think God has lost His power? His goodness? His honesty? His faithfulness? His love? Their fear and unbelief were willful rebellion. Therefore, Joshua and Caleb appealed to the will of the people, asking them to decide to give up their rebellion and return to the LORD. Israel did not have to give in to their feelings of fear, of anger against the LORD, of unbelief. By God’s grace they could choose to submit to Him and trust Him. Those who live in rebellion and unbelief often find those who live in faith and submission to God to be aggravating and disturbing. This is especially true if those who live in faith try to correct or guide the rebellious and unbelieving. (Guzik)

“Often in a state of rebellion against God, one loses the benefit of spiritual mooring, whereby wisdom and discernment become elusive and proper decision making is made extremely difficult. Worry and fear dominate one’s thought patterns.” (Cole)

“So, my brethren, let us strip our discouragements and murmurings of all their disguises, and see them in their true character, and they will appear in their own naked deformity as discrediting God. It is true the difficulty before us may appear great, but it cannot be great to the Lord, who has promised to make us more than conquerors.” (Spurgeon)

47.a. “Wilderness” – 11.g. “For we are well able to overcome it.”

Num 13:25-33 At the end of forty days they returned from spying out the land. And they came to Moses and Aaron and to all the congregation of the people of Israel in the wilderness of Paran, at Kadesh. They brought back word to them and to all the congregation, and showed them the fruit of the land. And they told him, “We came to the land to which you sent us. It flows with milk and honey, and this is its fruit. However, the people who dwell in the land are strong, and the cities are fortified and very large. And besides, we saw the descendants of Anak there. The Amalekites dwell in the land of the Negeb. The Hittites, the Jebusites, and the Amorites dwell in the hill country. And the Canaanites dwell by the sea, and along the Jordan.” But Caleb quieted the people before Moses and said, “Let us go up at once and occupy it, for we are well able to overcome it.” Then the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we are.” So they brought to the people of Israel a bad report of the land that they had spied out, saying, “The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them.”

The returning spies both spoke and showed all Israel what they saw in the land. The spies seemed to sense they were more on a mission from Israel than on a mission from God. What God had promised about the land was indeed true. The fruit they brought back – grapes, pomegranates, and figs – showed how fruitful and blessed Canaan was agriculturally. The message from most of the spies was, “The land is as wonderful as God promised, but we can’t conquer it.” It is hard to imagine a report more unbelieving and unfaithful to God than this. This report recognized the faithfulness of God’s promise, the truth of His word, and yet said, “Despite all that, we can’t conquer the land.” If the faith of the spies was tested over this 40-day tour of the land, they failed the test. They didn’t believe God could or would fulfill His promise to give Israel this land, as stated in the covenant God made with Abraham, Isaac, and Jacob. Caleb commanded the people to immediately (at once) trust God, obey God, and take the land. He understood that in the LORD they were well able to overcome it. But the men who had gone up with him said: Their unbelieving response was a strong combination of truth, lies, and exaggeration. F.B. Meyer compared the perspective of the ten unbelieving spies to that of the two faithful spies, Caleb and Joshua: “They saw the same spectacles in their survey of the land; but the result in the one case was panic, in the other confidence and peace. What made the difference? It lay in this, that the ten spies compared themselves with the giants, whilst the two compared the giants with God.”

Significantly, two groups of men could see the same things – the same grapes, the same Canaanites, the same land, and the same cities. One group (Caleb and Joshua) came away strong in faith, and the other ten spies had a sense of certain doom. Ultimately, faith or unbelief is not rooted in circumstances or environment. Faith is rooted in a heart that trusts God and His promises. (Guzik)

But they distrusted God’s power and promise. How much we stand in our own light by our unbelief! At length the messengers returned; but the greater part discouraged the people from going forward to Canaan. Justly are the Israelites left to this temptation, for putting confidence in the judgment of men, when they had the word of God to trust in. Though they had found the land as good as God had said, yet they would not believe it to be as sure as he had said, but despaired of having it, though Eternal Truth had engaged it to them. All things are possible, if they are promised, to him that believes; but carnal sense and carnal professors are not to be trusted. Unbelief overlooks the promises and power of God, magnifies every danger and difficulty, and fills the heart with discouragement. May the Lord help us to believe! we shall then find all things possible. (Henry)

Can you imagine what our lives would be like if we:

Desired God’s Word
Spent time in His Word
Meditated on God’s Word
Listened to the quiet whispers of the Holy Spirit
Intentionally choosing to pursue a life of obedience, trust, and reliance in God
And, trusted in the promises of God over the fears of the present and what is to come

47. “Wilderness” – 11.f. “Spy out the land of Canaan”

Num 13:17-24 Moses sent them to spy out the land of Canaan and said to them, “Go up into the Negeb and go up into the hill country, and see what the land is, and whether the people who dwell in it are strong or weak, whether they are few or many, and whether the land that they dwell in is good or bad, and whether the cities that they dwell in are camps or strongholds, and whether the land is rich or poor, and whether there are trees in it or not. Be of good courage and bring some of the fruit of the land.” Now the time was the season of the first ripe grapes. So they went up and spied out the land from the wilderness of Zin to Rehob, near Lebo-hamath. They went up into the Negeb and came to Hebron. Ahiman, Sheshai, and Talmai, the descendants of Anak, were there. (Hebron was built seven years before Zoan in Egypt.) And they came to the Valley of Eshcol and cut down from there a branch with a single cluster of grapes, and they carried it on a pole between two of them; they also brought some pomegranates and figs. That place was called the Valley of Eshcol, because of the cluster that the people of Israel cut down from there.

Moses’ direction to the spies was a subtle example of unbelief. When God first commissioned Moses, He told him that the land was a good and large land…a land flowing with milk and honey (Exodus 3:8). Moses told Israel that it was a good land (Exodus 13:5). There is at least a small sense here that Moses sent the spies to see if God was truthful in describing the land. Nevertheless, this was an entirely reasonable thing for Moses to do, and it reflected the curiosity of all of Israel. After all, they had never seen this land, nor had almost any Israelite for some 400 years. In some sense, this was a dangerous question to ask. If they thought the people of Canaan were strong, they might be afraid to go into the land and conquer them. If they thought they were weak, they might enter trusting in their own strength. The descendants of Anak, were there: This is the first Biblical mention of these people. They were a people of great stature (Numbers 13:33) and thought to be fierce warriors (Deuteronomy 9:2). (Guzik)

The most eager discoverer of discrepancies in the component parts of the Pentateuch need not press this one into his service, for both sides may be true: the one representing the human feebleness which originated the wish; the other, the divine compliance with the desire, in order to disclose the unbelief which unfitted the people for the impending struggle, and to educate them by letting them have their foolish way, and taste its bitter results. Putting the two accounts together, we get, not a contradiction, but a complete view, which teaches a large truth as to God’s dealings; namely, that He often lovingly lets us have our own way to show us by the issues that His is better, and that daring, which is obedience, is the true prudence. How many of us, when brought right up to some task involving difficulty or danger, but unmistakably laid on us by God, shelter our distrustful fears under the fair pretext of ‘knowing a little more about it first,’ and shake wise heads over rashness which takes God at His word, and thinks that it knows enough when it knows what He wills? (MacLaren)

Therefore God lovingly permitted the mission of the spies, and so brought lurking unbelief to the surface, where it could be dealt with. Let us beware of the one-eyed ‘prudence’ which sees only the perils in the path of duty and enterprise for God, and is blind to the all-sufficient presence which makes us more than conquerors, when we lean all our weight on it. (MacLaren)

46.p. “Wilderness” – 10.v. “Strong craving”

Num 11:4 Now the rabble that was among them had a strong craving. And the people of Israel also wept again and said, “Oh that we had meat to eat! We remember the fish we ate in Egypt that cost nothing, the cucumbers, the melons, the leeks, the onions, and the garlic. But now our strength is dried up, and there is nothing at all but this manna to look at.” Now the manna was like coriander seed, and its appearance like that of bdellium. The people went about and gathered it and ground it in handmills or beat it in mortars and boiled it in pots and made cakes of it. And the taste of it was like the taste of cakes baked with oil. When the dew fell upon the camp in the night, the manna fell with it.

Man, having forsaken his proper rest, feels uneasy and wretched, though prosperous. They were weary of the provision God had made for them, although wholesome food and nourishing. It cost no money or care, and the labour of gathering it was very little indeed; yet they talked of Egypt’s cheapness, and the fish they ate there freely; as if that cost them nothing, when they paid dearly for it with hard service! While they lived on manna, they seemed exempt from the curse sin has brought on man, that in the sweat of his face he should eat bread; yet they speak of it with scorn. Peevish, discontented minds will find fault with that which has no fault in it, but that it is too good for them. Those who might be happy, often make themselves miserable by discontent. They could not be satisfied unless they had flesh to eat. It is evidence of the dominion of the carnal mind, when we want to have the delights and satisfaction of sense. We should not indulge in any desire which we cannot in faith turn into prayer, as we cannot when we ask meat for our lust. What is lawful of itself becomes evil, when God does not allot it to us, yet we desire it. (Henry)

Oh that our cravings were fueled by a deep desire to honor and glorify Jesus Christ. Our hearts would not complain but rather “REJOICE”.

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.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.b. “Wilderness” – 10.h. “The LORD bless you and keep you”

Num 6:24  The LORD bless you and keep you;

Psalms 91:11    For he will command his angels concerning you to guard you in all your ways.

Psalms 121:4   Behold, he who keeps Israel will neither slumber nor sleep.

Isaiah 42:6    “I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations,

John 17:11    And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.

Philippians 4:7   And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

1 Thessalonians 5:23   Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.

1 Peter 1:5    who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.

Jude 1:24     Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy,

I the Lord have called thee in righteousness in a righteous way and manner, consistent with his own perfections; and not against the will of Christ, but with his full consent concerning the welfare and salvation of his people; to perform his righteous promises of his coming, and of good things by him; to show his strict vindictive justice against sin, in the punishment of it; and to bring in an everlasting righteousness for his people. As the apple of his eye, being dear unto him; from being hurt by his enemies till the time came to be delivered into their hands; and from miscarrying in his work; and from the power of the grave, so as to be long detained in it. (Barnes)

“Thus saith God, Jehovah, who created the heavens, and stretched them out; who spread the earth, and its productions; who gave the spirit of life to the people upon it, and the breath of life to them that walk upon it: I, Jehovah, I have called thee in righteousness, and grasped thy hand; and I keep thee, and make thee the covenant of the people. The Author of all being and all life, the Creator of the heaven and the earth, says, “I will keep you”. (Keil)

Who or what can remove us from the Hand of God and His care? No one and nothing. Who or what is more powerful than God? No one and nothing. Do uncomfortable and heart hurting situations, we find ourselves experiencing, keep us from the Love and Power of God? No. When God says He will bless you and keep you, does that mean we will not experience uncomfortable and heart-hurting situations? No. It does mean the Creator of all there is and who is all-powerful, and who is all-knowing, past present, and future, will bless us and keep us. How this manifests in the life of a believer is limitless. It may come as peace, or rest, or hope, or faith, or steadfastness, or strength, or humbleness, or love as their total reliance rests in God alone. Whatever the uncomfortable or heart-hurting situation – God is able to Keep you and Bless you.

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)