Numbers

Daughters of the Same Mother (Part 1)

Dan

It was my observation while moving through Ezekiel that Chapter 23 provides a clear view of history from God’s perspective, inserting the moral dilemma of spiritual infidelity into the course of human actions. In this passage, we find both the corporate attitude of the people and the tragic outcomes of their choices fully explored. This is a very sad chapter, and it can be quite difficult to read if you have struggled personally with these things.

During the eras of Isaiah and Ezekiel, the Hebrews divided themselves into two separate kingdoms: Israel and Judah. The ten tribes of Israel had a population of approximately 450,000, while the two tribes of Judah had a population of roughly 100,000. Throughout the text, we see vivid metaphors of spiritual infidelity—likened to prostitution—as the root cause of their transgressions, using their respective capital cities as focal points for why the residents are ultimately brought to justice. This essay explores that narrative in four parts: first, by introducing the moral dilemma of both Israel and Judah; second, the story of Israel (Samaria); third, the story of Judah (Jerusalem); and fourth, the ultimate cause of their joint destruction. Let us begin at the beginning.

Ezekiel 23:2-4 says: “Son of man, there were two women, daughters of the same mother. They became prostitutes in Egypt, engaging in prostitution from their youth. In that land, their breasts were fondled and their virgin bosoms caressed. The older [daughter] was named Oholah, and her [younger] sister was Oholibah. They were mine [my daughters] and gave birth to sons and daughters. Oholah is Samaria, and Oholibah is Jerusalem.” (NIV)

The elder sister, representing the ten tribes of Israel centered in Samaria, is called Oholah, which means “her own tent.” This name fits because they broke away and did not use the designated temple for worship. The younger sister, representing the two tribes of Judah centered in Jerusalem, is named Oholibah, meaning “my temple is in her,” because those tribes still had direct access to the temple of God.

This tragic image of a woman betraying her husband is not new to the prophetic books; we find it deeply explored in Hosea, written nearly two hundred years prior to the message of Ezekiel (see Hosea 1-3). We have also seen the historical flirting of Israel and Judah with their pagan neighbors—namely Assyria, Egypt, and Babylon. These compromising political and spiritual relationships were heavily chastised by earlier prophets (see Amos 5:18-27; Hosea 7:8-15; Isaiah 14; Jeremiah 19:7-15). The spiritual infidelity detailed in this chapter was central to each of those historical failures.

We also find this half-hearted behavior addressed later in Zechariah 7:5, which says: “Ask all the people of the land and the priests, ‘When you fasted and mourned in the fifth month and seventh months for the past seventy years, was it really for me that you fasted?’” (NIV).

The Hebrews have a long, documented history of offering mere lip service to the God of this universe. This specific cycle of spiritual infidelity dates all the way back to the wilderness, when the spies returned from Canaan with a faithless, negative report about the Promised Land. We read in Numbers 14:1 that the people cried out in dismay and wept aloud all night long. The Hebrews became intensely resistant and afraid.

Responding to their spiritual infidelity, Elohim replied: “How long is this going to go on, all this grumbling against me by this evil-infested community? I’ve had my fill of complaints from these grumbling Israelites. Tell them, As I live—God’s decree—here’s what I’m going to do: Your corpses are going to litter the wilderness—every one of you twenty years and older… this whole generation of grumblers and grousers. Not one of you will enter the land and make your home there, the firmly and solemnly promised land, except for Caleb son of Jephunneh and Joshua son of Nun.” (Numbers 14:26-30, MSG)

As you may recall, after the death of King Solomon, the nation formally split into two kingdoms with two separate capitals: Samaria and Jerusalem. The stubborn obstinacy of the Hebrews had been in place for as long as they had been engaged in worshiping the one true living God. To help us understand the deep, cutting effect of sin, Elohim forces us to see the absolute worst of ourselves. It is a message that is incredibly hard to accept. Here, spiritual infidelity is presented in the basest, most shocking terms possible simply to capture our wandering attention. The focus of the message zeroes in on these two women, who are clearly identified by God as surrogates for Israel and Judah—the daughters of one mother.

When they were still united as one nation, their initial spiritual infidelity was committed with Egypt. Once they split into two separate kingdoms, they spread their affections to many surrounding pagan nations. Make no mistake, spiritual infidelity is the most grievous of all our human troubles. It actively wars against our soul, pulls us into thick darkness, infatuates our natural weaknesses, and twists our thoughts until we think good is harsh and bad is just right. It renders us odious in the sight of a holy God. This poison always starts in the hidden spiritual realm, and then inevitably migrates into our physical reality.

This is a profoundly difficult subject. The historical troubles of Israel and Judah were extreme, proving that spiritual infidelity is no small thing. Rejecting a God who is so fiercely willing to forgive and restore is difficult to comprehend. Yet, we still see that same rejection playing out all around us every single day. Elohim’s mercy is a wondrous thing. May we all choose to stay in His safe, holy place.

I choose Jesus.

Do not be Surprised at Such Things

Dan

It was my observation while browsing Ecclesiastes chapter 5 that making vows is a serious business. We are told to keep our obligations, do not back out. What does this mean in practical terms, how do we avoid loans and promises? God knows there are times when we need to obligate ourselves to debt. In those cases, we should be determined to keep our word. No waffling, no excuses – we keep our word.

Ecclesiastes 5:4-7 says — When you make a vow to God, do not delay to fulfill it. He has no pleasure in fools; fulfill your vow. It is better not to make a vow than to make one and not fulfill it. Do not let your mouth lead you into sin. And do not protest to the temple messenger, ‘My vow was a mistake.’ Why should God be angry at what you say and destroy the work of your hands? Much dreaming and many words are meaningless. Therefore, fear God. [NIV]

How do we proceed? We should view our vow as a primal bond. Moses wrote — When a man makes a vow to the Lord or takes an oath to obligate himself by a pledge, he must not break his word but must do everything he said (Numbers 30:2); before we make the vow (commitment) we carefully examine the conditions, and we confirm we are respecting the affirmations in God’s word. Leviticus says — They must not exchange it (the vow) or substitute a good one for a bad one, or a bad one for a good one; if they should substitute one animal for another, both it and the substitute become holy (Leviticus 27:10). After making an agreement, we should act on the agreement as if we are in God’s service and elevate God’s glory by keeping our word. If trouble arises and we cannot avoid a delay, we are wise to keep our debtor aware of the situation and the new plan for repayment. Clearly, it is better we do not make vows, than to vow and not to re-pay, or to vow with no intention of full repayment (implied from Acts 5:1-6).

If we view lack of repayment as an affront to the one true living God, we elevate the importance of the loan or vow to its proper place. We would not be able to show proper respect for God if we had no awareness of his objectives and plans. There are many ‘prophets’ who would talk you into purchasing things you do not need, new cars, new clothes, jewelry, road trips… All these things take money, easily borrowed with a charge card. These ‘prophets’ tell you to charge it – you deserve it – you can handle the debt and handle the payments.

Jeremiah wrote — Do not listen to what the prophets are prophesying to you; they fill you with false hopes. They speak visions from their own minds, not from the mouth of the Lord. … which of them has stood in the council of the Lord to see or to hear his word? (Jeremiah 23:16-18). None of them.

Solomon seemed to understand the deeper truth. He wrote — This is what I have observed to be good: that it is appropriate for a person to eat, to drink and to find satisfaction in their toilsome labor under the sun during the few days of life God has given them—for this is their lot. Moreover, when God gives someone wealth and possessions, and the ability to enjoy them, [they should] accept their lot and be happy in their toil—this is a gift of God. They seldom reflect on the days of their life [pining for things they crave]; because God keeps them occupied with gladness of heart (Ecclesiastes 5:18-20).

When the gifts (our earnings) come from God, and we acknowledge God as the source of the gift, we are given wisdom on how to use the gift. Seek the higher calling, seek God’s wisdom on how to manage your earnings.

Borrow carefully, only when it is necessary. Be at peace with yourself. Be not driven by avarice.

I choose Jesus.

How Long Did Job Suffer?

Dan

It has been my observation that when the Bible speaks on a topic, the Bible speaks absolute truth. Furthermore, I find no path available (within the confines of absolute truth) to yield on this point and remain faithful to scripture (God’s message). But sometimes, we observe that scripture leaves gaps in the information presented.

What do we do? What should we do? The focus of this essay is one of those gaps. Let us explore the duration (timeline) for the troubles of Job. Scripture does not comment on the complete timeline, but I have attempted to form a reasonable estimate of the timeline drawing from available scripture and a close reading of a map. I chose this subject because it does not present the same struggles that other gaps in scripture do.

Let us start at the beginning. Job was a real person who experienced the real events described in the book of Job. I start with that truth. I believe his friends (Eliphaz, Bildad, and Zophar) were earnest but misguided – they were scolded by God at the end of the account (see Job 42:7-9). I believe that Elihu was on point – he was not scolded by God at the end of the account. But it remains, how much time did the story traverse?

The following dialogue is ‘one man’s opinion’ — a safe way to demonstrate how to deal with an unknown. I am not recommending that you build life theology on my findings, rather I traveled this path to try to wrap my mind around the message of Job and to form an understanding for the duration of his woes. 30 years, 3 years, 3 weeks, 3 days, 3 minutes – these various spans of time all affect the intensity of the account.

We know that Job’s suffering began with the death of his servants and the loss of his livestock. Then his troubles became progressively worse with the deaths of his 10 children and his physical afflictions. We are told that four messengers came, one after the other while the previous one “was yet speaking…” (Job 1:13-19). Scripture says this encounter with the four messengers happened in a single day (Job 1:13).

I think Lucifer would strive to create the maximum amount of chaos in Job’s life (within the limits place upon Lucifer by God) to create the maximum impact on Job. This seems intense but we know God does not permit trouble we cannot endure as long as we lean on God (implied in Psalms 37:24, 1 Corinthians 10:13).

In Job chapter 1:13-19 we read — One day when Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house, a messenger came to Job and said, “The oxen were plowing and the donkeys were grazing nearby, and the Sabeans attacked and made off with them. They put the servants to the sword, and I am the only one who has escaped to tell you!” While he was still speaking, another messenger came and said, “The fire of God fell from the heavens and burned up the sheep and the servants, and I am the only one who has escaped to tell you!” While he was still speaking, another messenger came and said, “The Chaldeans formed three raiding parties and swept down on your camels and made off with them. They put the servants to the sword, and I am the only one who has escaped to tell you!”  While he was still speaking, yet another messenger came and said, “Your sons and daughters were feasting and drinking wine at the oldest brother’s house, when suddenly a mighty wind swept in from the desert and struck the four corners of the house. It collapsed on them and they are dead, and I am the only one who has escaped to tell you!” (NIV)

What a mess. Then a conversation happens between God and Lucifer. This happens while Job is recovering from the troubles. His wife comments on the troubles. (see Job 2). Again, these conversations take about a day. We are prudent to allow time between each key day.

Next, we are told that three of Job’s friends (Eliphaz, Bildad, and Zophar) decided to visit him when they heard of his suffering (implied in Job 2:11). We know the name of the places they come from; but we are unsure where the places are located on a map. What do we know about this situation? Numbers 1:2 suggests it takes about 11 days to travel from Egypt to the promised land. I choose to assume Job’s friends lived closer than Egypt. Friends tend to live near each other. I suspect they arrive at Job’s place within 10 days of the initial event (three days to get the notification, four days to prepare, and three days to travel). This assumption suggests a maximum of about 2 weeks from notification to arrival (why? Because they lived close to him).

We know Job’s three friends sat with Job in silence for 7 days. Then his friends conducted a debate with Job containing 9 discourses (see Job 3-27). After Job’s three friends ceased debating, Job speaks on a deeper level (Job 28-31). Finally, Elihu, a young man, arrived and spoke up (see Job 32-37). When Elihu ceased speaking, then God spoke. God first asked questions of Job (Job 38-41), and then He rebuked Job’s three friends. Overall, I estimate about 3-4 weeks for the debate (1 week of silence, 2-3 weeks of debate).

Given the first few days of notifications from the four messengers, the conversation with his wife, the notification and travel time for Eliphaz, Bildad, and Zophar, and the debate, we find ourselves with about 6-8 weeks of time.

Let us pause to notice how Job responded to the Lord (Job 42:2-6) “I know that You can do everything, … You asked, ‘Who … hides counsel without knowledge?’ Therefore, I have uttered what I did not understand, Things too wonderful for me, which I did not know. … I have heard of You by the hearing of the ear, but now my eye sees You. Therefore, I abhor myself, and repent in dust and ashes. “

After the three friends left (implied in Job 42:9), God restored Job (implied in Job 42:10). Based on this analysis I suggest the timeline for the troubles of Job and the assorted conversations traversed a couple of months. I prefer to think the restoration (see Job 42) happened over a few years. The Bible simply does not say. But it helps me to understand the flow of events if I place the occurrences for most of the Book of Job into a window of a few months. You may hold a different opinion — I’m good with that. I do not think it would be fruitful to debate this topic much. I formed this opinion as a tool, a framework, to help me visualize the events unfolding as described in the book of Job.

The deeper truth from Job — When God allows us to suffer in any way, or for any length of time, we must remember that He has a purpose (implied in Romans 5:3-5). The absence of a timeline in the Book of Job helps us to avoid comparing the duration of our suffering to Job’s suffering. We are promised God will work all things for our ultimate good and His glory (implied in 1 Corinthians 10:13). Therefore, what matters most is not the length of suffering, or even the severity of our suffering, it is how we choose to embrace the suffering (implied in Ecclesiastes 5:1-7). Where do we turn for comfort and hope? When we turn to God in faith, our hearts change, and troubles eventually evaporate (implied in James 1:2-4). Then the desired effect of the unknown timeline may produce the outcome God intended (see Psalms 46:10).

I choose Jesus.

How Long Did Job Suffer?

Dan

Written By Dan

It has been my observation that when the Bible speaks on a topic, the Bible speaks absolute truth. Furthermore, I find no path available (within the confines of absolute truth) to yield on this point and remain faithful to scripture (God’s message). But sometimes, we observe that scripture leaves gaps in the information presented.

What do we do? What should we do? The focus of this essay is one of those gaps. Let us explore the duration (timeline) for the troubles of Job. Scripture does not comment on the complete timeline, but I have attempted to form a reasonable estimate of the timeline drawing from available scripture and a close reading of a map. I chose this subject because it does not present the same struggles that other gaps in scripture do.

Let us start at the beginning. Job was a real person who experienced the real events described in the book of Job. I start with that truth. I believe his friends (Eliphaz, Bildad, and Zophar) were earnest but misguided – they were scolded by God at the end of the account (see Job 42:7-9). I believe that Elihu was on point – he was not scolded by God at the end of the account. But it remains, how much time did the story traverse?

The following dialogue is ‘one man’s opinion’ — a safe way to demonstrate how to deal with an unknown. I am not recommending that you build life theology on my findings, rather I traveled this path to try to wrap my mind around the message of Job and to form an understanding for the duration of his woes. 30 years, 3 years, 3 weeks, 3 days, 3 minutes – these various spans of time all affect the intensity of the account.

We know that Job’s suffering began with the death of his servants and the loss of his livestock. Then his troubles became progressively worse with the deaths of his 10 children and his physical afflictions. We are told that four messengers came, one after the other while the previous one “was yet speaking…” (Job 1:13-19). Scripture says this encounter with the four messengers happened in a single day (Job 1:13).

I think Lucifer would strive to create the maximum amount of chaos in Job’s life (within the limits place upon Lucifer by God) to create the maximum impact on Job. This seems intense but we know God does not permit trouble we cannot endure as long as we lean on God (implied in Psalms 37:24, 1 Corinthians 10:13).

In Job chapter 1:13-19 we read — One day when Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house, a messenger came to Job and said, “The oxen were plowing and the donkeys were grazing nearby, and the Sabeans attacked and made off with them. They put the servants to the sword, and I am the only one who has escaped to tell you!” While he was still speaking, another messenger came and said, “The fire of God fell from the heavens and burned up the sheep and the servants, and I am the only one who has escaped to tell you!” While he was still speaking, another messenger came and said, “The Chaldeans formed three raiding parties and swept down on your camels and made off with them. They put the servants to the sword, and I am the only one who has escaped to tell you!”  While he was still speaking, yet another messenger came and said, “Your sons and daughters were feasting and drinking wine at the oldest brother’s house, when suddenly a mighty wind swept in from the desert and struck the four corners of the house. It collapsed on them and they are dead, and I am the only one who has escaped to tell you!” (NIV)

What a mess. Then a conversation happens between God and Lucifer. This happens while Job is recovering from the troubles. His wife comments on the troubles. (see Job 2). Again, these conversations take about a day. We are prudent to allow time between each key day.

Next, we are told that three of Job’s friends (Eliphaz, Bildad, and Zophar) decided to visit him when they heard of his suffering (implied in Job 2:11). We know the name of the places they come from; but we are unsure where the places are located on a map. What do we know about this situation? Numbers 1:2 suggests it takes about 11 days to travel from Egypt to the promised land. I choose to assume Job’s friends lived closer than Egypt. Friends tend to live near each other. I suspect they arrive at Job’s place within 10 days of the initial event (three days to get the notification, four days to prepare, and three days to travel). This assumption suggests a maximum of about 2 weeks from notification to arrival (why? Because they lived close to him).

We know Job’s three friends sat with Job in silence for 7 days. Then his friends conducted a debate with Job containing 9 discourses (see Job 3-27). After Job’s three friends ceased debating, Job speaks on a deeper level (Job 28-31). Finally, Elihu, a young man, arrived and spoke up (see Job 32-37). When Elihu ceased speaking, then God spoke. God first asked questions of Job (Job 38-41), and then He rebuked Job’s three friends. Overall, I estimate about 3-4 weeks for the debate (1 week of silence, 2-3 weeks of debate).

Given the first few days of notifications from the four messengers, the conversation with his wife, the notification and travel time for Eliphaz, Bildad, and Zophar, and the debate, we find ourselves with about 6-8 weeks of time.

Let us pause to notice how Job responded to the Lord (Job 42:2-6) “I know that You can do everything, … You asked, ‘Who … hides counsel without knowledge?’ Therefore, I have uttered what I did not understand, Things too wonderful for me, which I did not know. … I have heard of You by the hearing of the ear, but now my eye sees You. Therefore, I abhor myself, and repent in dust and ashes. “

After the three friends left (implied in Job 42:9), God restored Job (implied in Job 42:10). Based on this analysis I suggest the timeline for the troubles of Job and the assorted conversations traversed a couple of months. I prefer to think the restoration (see Job 42) happened over a few years. The Bible simply does not say. But it helps me to understand the flow of events if I place the occurrences for most of the Book of Job into a window of a few months. You may hold a different opinion — I’m good with that. I do not think it would be fruitful to debate this topic much. I formed this opinion as a tool, a framework, to help me visualize the events unfolding as described in the book of Job.

The deeper truth from Job — When God allows us to suffer in any way, or for any length of time, we must remember that He has a purpose (implied in Romans 5:3-5). The absence of a timeline in the Book of Job helps us to avoid comparing the duration of our suffering to Job’s suffering. We are promised God will work all things for our ultimate good and His glory (implied in 1 Corinthians 10:13). Therefore, what matters most is not the length of suffering, or even the severity of our suffering, it is how we choose to embrace the suffering (implied in Ecclesiastes 5:1-7). Where do we turn for comfort and hope? When we turn to God in faith, our hearts change, and troubles eventually evaporate (implied in James 1:2-4). Then the desired effect of the unknown timeline may produce the outcome God intended (see Psalms 46:10).

I choose Jesus.

Hovering over the Waters

Dan

Essay By Dan

It has been my observation while Walking with God that the more you learn about the Holy Spirit the easier it is to hear his voice, feel his nudge, and recognize when he is influencing or pressing to influence a decision you are making. When did the Holy Spirit first appear? In the second verse of Genesis, we read — In the beginning God created the heavens and the earth. The earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters (Genesis 1:2). Before anything was created, the Spirit was present, hovering, observing, and pondering on us. Us!

After the escape from Egypt, the Hebrews wandered about the desert for 40 years. They could have made the journey in about 11 days. But they were a stubborn lot and God kept them wandering to bring them under control. Noting the struggles of Moses, God took steps to reduce his workload.

In Numbers we read — The LORD said to Moses, gather for Me seventy men whom you know to be the elders of the people and officers over them. I will take the Spirit that is on you and put it on them; they will share the burden of the people; you will not be alone (Numbers 11:16-17 paraphrased). This action really helped Moses govern the Hebrews. Notice the presence of the Holy Spirit.

There are other places that provide a clear signal that the Holy Spirit was on the job. For example, King David was very personable; he was charming, open, and appreciated by his people in his early years. David tells us — The Spirit of the LORD spoke through me; His word was on my tongue (2 Samuel 23:2). Once again, we see decisive guidance by the Holy Spirit provided to people who had faith. David learned to be responsive to the nudge of the Holy Spirit.

Yet there were problems. David struggled with desire. Uriah was one of the mighty men who surrounded and protected David from trouble in the early years (2 Samuel 23:39). Uriah had a strikingly beautiful wife. David, overcome by foolishness, had Uriah killed to take Bathsheba for himself. Not a good plan. David repented. Elohim forgave David. But his failure to listen led to consequences.

After Bathsheba, things went south for David (see 2 Samuel chapter 13-24). Bathsheba’s first born died seven days after birth. (2 Samuel 12:15–23). Nathan said — The sword shall never depart from your house (2 Samuel 12:10). David found his kingdom constantly in trouble and shredded by two civil wars. Nathan said — I [the Lord] will raise up evil against you out of your own house (2 Samuel 12:11–12). David’s sons Amnon and Absalom were very violent, life was cheap in those days. Yet, Bathsheba, David, and Solomon were specified in the DNA lineage defined for Jesus (see Matthew 1:6). That is Forgiveness!

God was not done with us. Isaiah wrote — A shoot will come up from the stump of Jesse; from His roots a branch will bear fruit. The Spirit of the LORD will rest on Him — the Spirit of wisdom, of understanding, counsel and might, the Spirit of the knowledge and fear of the LORD (Isaiah 11:1-2 paraphrased).

This message makes it clear the Holy Spirit knew about the new covenant, even as he hovered above the waters in Genesis 1:2 (God’s foreknowledge). Jesus, in the bloodline of David and Bathsheba, was to be the one true living King, the Messiah. Jesus exuded the wisdom, power, clarity, and knowledge of God.

Learning to hear the Holy Spirit’s voice was an issue for Moses, David, and Isaiah. They all figured it out. They all found a way to differentiate between the Holy Spirit and their internal self-talk. You will figure it out too. Knowing the voice of God is part of how we are designed. Start now, listening, evaluating the message with scripture. Grow close to the nudge and voice. He will talk to you. He will. Be still and listen.

I choose Jesus.