If you have been introduced to another person, you can rightly say that you know them, in the sense of being aware of their existence. But if you never go beyond that introduction and don’t know anything else about them aside from the fact that they exist, you can’t truly claim to know them in the sense of understanding who they are. This is a truism which applies to man’s relationship with God as well: just because a person professes belief in God, that does not mean they know Him. So how does one come to know God, especially given the fact that, while we are physical, we do not have the benefit of a face to face introduction, and cannot converse with God in the same way we can with our fellow man?
Because God is an infinite spiritual being without limitations, He can never be completely and perfectly known and understood by flesh and blood. But if an attempt to do so were to be made, one might begin by describing His character. And I believe no single characteristic would be able to provide greater insight and understanding into who God is than the one found in 1 John 4:8, which states, “God is love”. What an amazing statement that is! It doesn’t merely say God loves, it says He is love. Love is not simply an attribute or quality that God possesses; rather, His entire being is founded upon, and declared or made known through, love! So we begin to come to know God through understanding His love — and I would argue that all sincere efforts to know God more perfectly should inevitably lead to a more accurate and mature understanding of what love is — but since no one has ever seen or heard God at any time, how is His love made known?
The Father is made known through His Son and His love was and is ultimately expressed through what the Lord did:
“…the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.” (John 1:18)
“And this is how we know what love is: Jesus Christ laid down his life for us”. (1 John 3:16)
There is no action possible in this world that reveals more about God, the Father, than this sacrifice by His Son. The entire gospel message is built upon that singular foundation. But the good news that Jesus died so we could have the opportunity to live with him forever also sets a lofty standard for love, and carries with it a daunting expectation — for all who profess Jesus to be their Lord and Master are required to live as he lived, and do as he did. (1 John 2:6)
Because of that, it’s important for us to understand all that the Son of God did. He did indeed die so that we might live, but he did much more than just laying down his life. In truth, our Lord and Savior gave of himself, in service to others, without holding anything back for the full duration of his life. His death only speaks to the sacrifice of his physical life, but there was also a spiritual sacrifice he had to make — one that is at least as poignant, if not more than, that which occurred at his crucifixion. Before he suffered death, he first had to experience separation from God. Those who love deeply in this life know the pain that separation can bring; but even the closest and best relationship you could imagine enjoying in this present world pales into insignificance when compared to the one shared by the Father and the Son. Prior to his earthly incarnation, The Only Begotten One had spent a previous eternity enjoying perfect unity, harmony and communion with his Father, in His presence. No two other beings in all of Creation will ever know so perfect a bond or experience that degree of closeness (John 1:18), yet our Saviour was willing to experience a temporarily diminished intimacy with God, as a means of expressing his love for us and the Father, by being obedient to His will. Why was this necessary? Partly because it was paramount that “… the world must learn that I love the Father and that I do exactly what my Father has commanded me.” (John 14:31)
This act of obedience was for our benefit in many ways. In addition to obviously being the way in which the penalty for sin was paid, which opened the way to eternal life, it also serves as a model and a lesson for us of one of the key ways we demonstrate our love to God. Here are a few of the Lord’s own statements on the subject:
“If you love me, you will obey what I command.” (John 14:15)
“Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him.” (John 14:21)
“If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. He who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.”
“You are my friends if you do what I command.” (John 15:14)
“In fact, this is love for God: to keep his commands. And his commands are not burdensome, for everyone born of God overcomes the world.” (1 John 5:3-4)
From these and other statements, Jesus made it clear that unless we obey God, we cannot claim to love him, or even know him. So another key way we come to know God better, and understand the nature of His love more perfectly, is to obey Him. What then are those commands we are to obey, which John says are not burdensome? We can turn to the Lord’s own words for the answer. They are:
“‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.”
Regarding these commandments John wrote, “Dear friends, I am not writing you a new command but an old one, which you have had since the beginning [since the Law had already been known for centuries by that time].” But he goes on to say,
“Yet I am writing you a new command; its truth is seen in him [Jesus] and you, because the darkness is passing and the true light is already shining.” (1 John 2: 7-8)
What was this new command, whose truth is seen in Jesus, applicable for all who accept the title of “Christian”? It is still: “Love one another.” But it is now to be understood in a new light, one which began to shine when our Lord and Savior bled and died on our behalf. The fullness of the law’s requirement to love your neighbor as yourself, is only realized in the command: “By this all men will know that you are my disciples, if you love one another. As I have loved you (In the same way as), so you must love one another.” (John 13:34-35) The love that Jesus had was a self-less love — one that was always ready and willing to sacrifice on behalf of others — and so the love we are to have is also one that is put into practice without consideration of “self”. How critical of an issue is this for those who seek to know God and serve the Lord?
Consider the challenge Jesus posed to Peter, after Peter’s denial. He said to him, “Simon son of John, do you truly love me more than these? Peter had previously made the statement, “Even if all fall away on account of you, I never will. … Even if I have to die with you, I will never disown you.” “Lord, I am ready to go with you to prison and to death.” (Matt. 26:33 and Luke 22:33) Peter had believed that his own love for the Lord was superior to the love the other disciples possessed for Jesus. Yet three denials in rapid succession proved his boast to be false, and showed that the comparative estimation of devotion he had made between himself and his brethren was unwarranted. In Luke 22:61 we read that as soon as the final denial issued forth from Peter’s lips, “The Lord turned and looked straight at Peter.” Could any words communicate more powerfully than the understanding that passed between them when they locked eyes in that moment? Clearly, Peter saw the truth about himself right then and there, because it is written “And he went outside and wept bitterly.” So now, because of that experience, in response to Jesus’s question, Peter simply acknowledged that Jesus knew him better than had known himself, and said, “Yes Lord, you know that I love you.”
But Jesus doesn’t stop there — he asks him again. The focus of the first query was on the comparative aspect of the question. Essentially he had asked Peter, Do you really love me more than anyone else does? But now the heart of the question changes to ask, Do you really love me more than you love anything else? Jesus used the verb agapao, which indicates an ardent, supreme love. And just as he did in response to the Lord’s first question, Peter replies that he has phileo (affection denoting personal attachment, as a matter of sentiment or feeling; while agapao has a wider connotation, embracing especially the judgement and deliberate assent of the will as a matter of principle, duty and propriety) for Jesus. By this, Peter showed he understood his denials revealed that he had loved his own life more than he had loved his Master, and therefore, he could not truthfully claim to love him above everything else.
Jesus then used the same standard of phileo love Peter had professed in his two previous answers, once again slightly shifting the thrust of the question. This time, it amounts to him asking, Are you even my friend?; and Peter was hurt that Jesus would ask him that. Was Jesus being cruel by doing so? Peter already knew he had failed, so why would Jesus press the issue like this? Was it simply to rub Peter’s failure in his face, or was there still a deeper lesson he needed to learn? I believe this last inquiry was intended to provide Peter with insight that would be crucial to his future success as the Lord’s servant. In order to persevere in all that he would face in the future, he first needed to have a deeply reinforced understanding of why he had failed. After Peter replies the final time, “Lord, you know all things; you know that I love you”, Jesus gives him the same instruction to “Feed my sheep.” The message in John 21:15-17 essentially had been, “Even if you only have brotherly love for me, my command to you remains the same: Feed my sheep. That is how you will show your love for me.” But notice what he says next:
“I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.” (John 21:18)
How was this relevant to the conversation they had been having? Before answering that, I think it is worth mentioning that throughout this entire discourse Jesus addresses Peter as “Simon, son of John”. Simon, son of John encompasses his identity more completely than simply calling him Peter. It carries a more serious tone, and conveys the sense that he is speaking to the very heart and soul of the man, not just the body in front of him. With that in mind, here is how I interpret what Christ was communicating in verse eighteen:
Simon, son of John, my dearly beloved disciple, brother and friend, since the day you were born you have always been strong-willed (insisting on dressing yourself and going where you wanted). But in the days to come, what will be required of you will exceed what you are able to accomplish by force of will alone. Of course I know that you love me, but just as human affection and brotherly love were not strong enough for you to remain faithful to me in Gethsamene, so too are they inadequate for the work I have yet for you to do. The reason you failed was because you relied on your own strength, rather than seeking and trusting in that love which can only be supplied by God. The reason I’m challenging you like this now is so you fully understand that the only way to truly follow me and walk the path that I have just trod is to seek the love from God which surpasses all that man can attain. That is how you will have success in feeding my sheep.
We’ve already read the passage in 1 John 5, which states that everyone born of God overcomes the world. Overcoming the world means triumphing over evil by vanquishing it. It has both internal and external applications, because before anyone can overcome the world, they must first overcome themself by having their essential nature altered down to its very foundation. A self-oriented nature never overcomes the world — it only joins with it. Over-comers are those who set aside concern for self and never let their love for others grow cold, in spite of all the evil and wickedness that occurs around them. Through their constancy and steadfastness in love, they exert a godly influence on others. By what means are they able to do this? Through faith that Jesus is the Son of God. The only way to persevere and endure hatred without becoming tainted by it, is to look to the example put before us by the Messiah’s sacrifice.
Peter had to learn that human love is insufficient to serve God effectively, because it is a fickle love, one that alters in response to the treatment it receives. His lesson is also our lesson. No one can manufacture godly love from within themself: not Peter, not you, not me. Godly love can only be obtained from God, and we must seek Him continually, in order to receive that which is to be our daily spiritual bread. Peter had believed he loved Jesus more than anything else and more than anyone else did, but He who knows the hearts of all men confronted him with the truth about what he was lacking. I cannot imagine that our Lord would hesitate to do the same with us. It is far too easy to lapse into the thinking that we are doing well as servants of God if, as a general rule, we go to church and are nice to people. But we can keep the Sabbath our whole life, we could become the world’s preeminent Biblical scholar, understand every prophecy, have faith to move mountains, even give everything that we have and earn the praise of all men — and yet if we don’t have the love of God dwelling in us, we are nothing, and all our service is mere self-deception.
Because of that fact, Christ’s propechy regarding the condition mankind will be in prior to his return is a chilling one to me. In Matt. 24:12 he says, “Because of the increase of wickedness, the love of most will grow cold, but he who stands firm to the end will be saved.” I’m confident that he wasn’t using hyperbole when he said that, which means true Christian, agape love will be nearly non-existent in the world at that time. Whether we have reached those days which will herald the end of the age or not, God alone knows, so we need not occupy ourselves with such questions. But we most certainly should be concerned about keeping the love of God alive within us at any and all times. So how do we make certain that we will be among those who stand firm to the end? That is a topic that I will save for my next post. Until then, may the love of God be in you, and actively at work in your life.
Folly is evaluating what is good or evil merely from the perspective of an individual in a given moment of time; wisdom is seeing the end from the beginning.
The topic for this particular study discussion is Psalm 106.
- What is the purpose of this psalm? How would you summarize it, and why do you think it was written?
- The author of the psalm counsels that all people should praise God, yet when he expounds upon his reasons why, he speaks only of events that occurred centuries before his lifetime, rather than providing examples of God’s personal involvement in his own life. What might his reason(s) for doing so have been?
- The psalmist’s lifetime was far removed the day in which the events he referenced occurred, and today, we are more than 2,ooo years farther removed from when the psalm was written. After the passage of so much time, what relevance does the psalm retain for you? What lessons can still be learned from the events of which it speaks?
As I read this psalm, some of the verses that stood out to me as discussion points were verses 3, 19-20, and 36. To my mind, the Exodus of the Israelite’s has many parallels to the trials and tests a Christian will be faced with as they walk with God. With that in mind, here are some additional questions regarding these specific verses:
Verse 3: Why is it so difficult to constantly do what is right? How does one become more consistent in doing right?
Verses 19-20: What do the gods a person worships reveal about that person? What would you say the idol the Israelite’s cast and worshiped at Horeb indicates about them?
Verse 36 states, “They worshiped their idols, which became a snare to them.” Since an idol is a lifeless thing, how is it possible that it could become a snare to them, or have any effect on them at all? How might its influence manifest itself in their lives? Construct a train of thought that connects these verses together.
As always, I look forward to your input!
The heart which lacks peace within creates strife without.
A few years ago, I was seeking to understand God’s will for my life, and I asked Him to show me the work he would have me to do. Looking back, I now recognize that my question and concern had as much to do with my employment as it did with service to God. At the time, I had a particular career path in mind, specifically the one most appealing to me, since I didn’t know of any other method of determining His will. I wanted my life to have a meaningful, positive impact on others, so I was interested in starting, or at least working in, an orphanage. I never received an answer in that regard. Instead, the response to my inquiry, whispered by that still, small voice was, “Humble yourself.” It seemed to me to be a very inadequate reply. That’s not to say I saw no value in doing so, it’s just that I wanted to do great things for God, and I thought my time needed to be occupied by activities that would have a more practical benefit to others. But laboring for God always starts with an internal process of refining, and I see now that even if humbling myself was the only job He ever gave me, the task is such that I will always have work left to do. I now believe that any and all efforts to draw near to God, to know His will, and to serve Him, must start with humbling oneself.
Why is this so? We are told in Hebrews 6:1 that repentance from dead works is the first foundational principle of the doctrine of Christ. Consider that, when building, before any foundation is ever laid, it must first be established that the land is suitable for construction. With that in mind, it can be said that humility is the spiritual ground into which all foundational doctrines are poured and accepted. All godly characteristics are built upon having a right view of self in relation to the Holiness, perfection and power of God. It stands to reason that humility must precede repentance, because without humility repentance is impossible, since pride always justifies itself and will not accept that it has done wrong — and no one repents of an action they consider to be right. (See Psalm 36:1-2) But if I know myself to be a sinner who has fallen thousands of times in thousands of ways, and have seen time and again how my love for God has proven to be weak, frail and miserable in contrast to how much I love myself, then I will have taken the first step toward allowing the perfection that is found in Jesus to advocate on my behalf, as opposed to seeking to justify myself before God. Although acknowledging that there is nothing perfectly good within us is not the natural way we like to see ourselves, it is an essential and truthful one. It’s necessary because every path to repentance leads to Christ, and when we accept the Messiah’s sacrifice as payment and atonement for our sins, he opens the door to God’s Kingdom, making it possible to enter into a relationship with the Father, just as the Lord himself stated in John 10:7-9. So from this we see that without humility it is impossible to even begin a true relationship with God.
The second foundational doctrine of Christ from Hebrews 6:1 is faith toward God. As was the case with repentance, the cornerstone upon which faith toward God is built is also humility. Humility is the end-result of thinking about yourself less and less. It’s the natural product of trusting in God to provide for ALL of your needs with all of your heart, mind, soul and being. To the extent that we are able to do that, we become freed to spend our thoughts and energy towards service to others. But when a person believes that they will accomplish their personal goals through the strength of their own efforts, as they pursue those objectives they often become locked in a path of self-aggrandizement and self-promotion. The fourth chapter of the book of James speaks to this when it states,
“What causes fights and quarrels among you? Don’t they come from your desires that battle within you? You want something but don’t get it. You kill and covet, but you cannot have what you want. You quarrel and fight. You do not have, because you do not ask God. When you [do] ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.”
Conflict arises because we want something, someone else wants the same thing, and there’s not enough of it for everyone — so we fight to see who gets to have it. But when we do so, it shows where our interests ultimately lie. The degree of humility James was elucidating here exhorts for a complete relinquishing of self — turning control of the direction of our lives completely over to God. It entails consciously choosing to promote God’s glory rather than seeking to further our own agendas. The Kingdom of God is spiritual, and spacious enough to accommodate all who earnestly desire to enter it. In it there is no scarcity — so if seeking it is our focus, we need not quarrel over the things of this life. We need to learn to make ourselves small and stop seeking personal greatness. We should be content with what God provides, leaving concern for material blessings to the children of the world; because God’s children have a far greater inheritance.
A final point on this before moving on: life never works out according to our plans 100% of the time, because our plans aren’t consistent with God’s plans 100% of the time. How do we respond when the two are not in unity? If we should ever be displeased with the course God would have us follow, do we trust that God alone knows what is best? Or do we insist upon having our own way, and seek to flee from His will, like Jonah did? Are we humble enough to “allow” God to remain sovereign? If we truly desire to serve God with our life, we must be continually willing to submit our will in order to bring it into alignment with His.
Returning back to Hebrews 6:1, we see that it is an outline of the doctrinal progression which forms the backbone of Christianity. A doctrine is a teaching: and just as one does not begin to build upon quicksand, a teacher cannot teach successfully unless the student is willing to learn. God is the ultimate teacher, and His lessons are intended to make us more like His Son; but it is only through humility that we are made capable of understanding His instructions. And yet no matter how much God may open our hearts and minds to receive and understand the truth, there is still so little that we can truly, fully know. It takes humility to accept that fact, and also to acknowledge God as the source of all of our talents and abilities; whereas pride reverences the gift above the Giver. Humility keeps our focus on God, from Whom every good and perfect gift proceeds.
As an example of one such gift, turn back to James again, this time to chapter 1, verse 5, where we read, “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.” Solomon is an excellent illustration of this, and his story helps to illuminate the difference between the natural abilities God supplies to all men via his general providence, and those which He bestows supernaturally, through His spirit. When God appeared to Solomon and told him to ask for whatever he wanted, Solomon said, “Give me wisdom and knowledge, that I may lead this people, for who is able to govern this great people of yours?” (2 Chr. 1:7-10) It’s clear from his petition that Solomon already possessed wisdom. He recognized that it was God’s people that he had the responsibility to lead, not his own. He also had the wisdom to know what he ought to ask for. But it was humility that enabled him to realize that the wisdom he already possessed was insufficient, in view of the stewardship committed to his care. And after receiving his request, he would have recognized within himself, that he had now been given something which could not have been obtained from any other source. As a result of Solomon’s humility, we are given this record of his life:
“King Solomon was greater in riches and wisdom than all the other kings of the earth. All the kings of the earth sought audience with Solomon to hear the wisdom God had put in his heart. Year after year, everyone who came brought a gift — articles of silver and gold, and robes, weapons and spices, and horses and mules.” (2 Chr. 9:22-24)
And just as it was with Solomon, because God is first faithful to us in supplying our need, our faith in Him is built as we receive the answers to our petitions.
Another testament to the value and importance of humility can be found in the summary statement regarding the life of Moses from Deut. 34:10-12:
“Since then, no prophet has risen in Israel like Moses, whom the LORD knew face to face, who did all those miraculous signs and wonders the LORD sent him to do in Egypt — to Pharaoh and to all his officials and to his whole land. For no one has ever shown the mighty power or performed the awesome deeds that Moses did in the sight of all Israel.”
Moses, through his submission to the LORD, was empowered to show and display the mighty works of God. He was entrusted with a service to God that has never been duplicated. God’s mighty power and miraculous deeds are intended to showcase the love that he has for His children, and draw the hearts and minds of men to Him. Is it reasonable, then, to assume that God would entrust the highest offices of His service to those who seek their own glory, rather than His? I believe that it is no coincidence that it was also written that “…Moses was a very humble man, more humble than anyone else on the face of the earth.” (Num. 12:3)
These two accounts illustrate two principles pertaining to humility that tie in to and complement each other. From God’s dealing with Solomon, we see that when we are humble enough to acknowledge our deficiencies, and we look to God for aid, God is faithful to supply our need. The person who desires to serve God must first recognize their own inadequacy for doing so, and must petition God that He would grant them the capacity to accomplish more for Him. But the more pride a person possesses, the less they look to God for help because they lack a sense of need. So, in addition to the characteristics already discussed, humility also keeps us diligent, because it allows us to recognize that our best will never be perfect in this life, and will always fall short of the holiness of God. The second, shown in the life of Moses, teaches that as we become more and more humble, we can be entrusted with greater and greater responsibilities.
Proverbs 16:18 states, “Pride goes before destruction, a haughty spirit before a fall.” (And the landing is rarely soft!) So to summarize, humility is like a fence restraining us from overstepping our boundaries. If we pick its locks, and trespass in pride’s territory, we will be walking in the same path that caused Lucifer to be cast out of the presence of God. Humility impacts all aspects of a Christian life. It is required in order to acknowledge the need for a Savior for sins — so enjoying a right relationship with God is predicated upon having it — it’s also what makes repentance possible; it stimulates faith; and it opens the door to being entrusted with greater responsibilities in service to God.
In conclusion, Jesus, the Christ, is King of kings and Lord of lords. Though he is greater than all but the Father, He completely emptied himself of self-consideration, temporarily leaving His Father’s side to die for us, so that we might be able to enter back into the presence of God along with him. Let each of us be ever mindful of that sacrifice and go forward putting into practice the type of humility which he so perfectly modeled for us, as it is written:
“Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others. In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death — even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:1-11)
The 33rd chapter of the book of Numbers details the stages in Israel’s journey to the Promised Land. It lists every staging point where they stopped and camped along the way. Why is this information important enough that God wanted it to be recorded? To answer that question, it’s important to remember that God does nothing haphazardly; everything He does has a purpose. It’s true that much of what could be learned from a physical study of the locations themselves may have been lost via the passage of time — and even that which remains today would mean little to nothing to one who has never personally visited the sites — but physical truths are under-girded by spiritual ones; so although the centuries may have eroded the evidences of the Exodus, the spiritual lessons we can learn from it remain eternally. Therefore, it stands to reason that the relevance of this chapter is best discovered when it is framed within a spiritual context. And since God has graciously preserved the truth for us in His Word, I’d like to start this study with an examination of words — specifically — exploring the meaning conveyed by the names of some of the encampments. Let’s begin in Exodus 33:5.
vs. 5: “The Israelites left Rameses and camped at Succoth.”
Israel had kept the Passover on the fourteenth day of the first month, to celebrate their freedom from the bondage of sin. The very next day they physically departed from Rameses. Rameses means “child of the sun”, indicative of the fact that the sun was the chief god of the Egyptians. So, in this sense, Israel was also symbolically leaving behind the false religious systems of the world, to worship the one, true God. The first resting place on the journey was called Succoth, which means “booths”. Booths, of course, were temporary dwellings, and the entire nation would live in them until they received their permanent inheritance. If we accept the idea that the Christian church serves as the modern parallel to ancient Israel, then the lesson for us today is quite clear. At the very beginning of our walk with God, as we begin to worship Him in spirit and in truth, we have attention drawn to the fact that our dwelling on earth is temporary; and a reminder that we are no longer to live for the things of this world.
vs. 6: “They left Succoth and camped at Etham, on the edge of the desert.”
Etham means “with them: their plowshare”. A plowshare is the cutting part of a plow: the part that does the work. The name communicates that the LORD would be with them, and He would be the one doing and accomplishing the work of bringing them into the Promised Land. What a tremendous encouragement this provides for the believer today!
vs. 7: “They left Etham, turned back to Pi Hahiroth, to the east of Baal Zephon, and camped near Migdol.”
Pi Hahiroth means “Place where sedge grows”, so I researched the characteristics of sedge to see if any insight could be gained from doing so, and I came across the following description:
- “Sedges are herbaceous, dying back to the ground surface at the end of the growing season, but then re-growing the next season by sprouting from underground rhizomes or roots.”
Now this is purely speculative, of course, but that trait seems highly reminiscent of the fact that we all return to the ground from whence we came, but the Christian is born again to a new life in God; and is empowered to do so by the Heavenly Root, our Lord and Savior, Jesus, the Christ. I leave it to the reader to decide upon the merits of the association.
Moving on more concretely, however, we arrive at Baal Zephon, meaning “lord of the north”. Here is Strong’s definition:
“From ba’al (“lord”) and tsâphôn, which is derived from tsâphan; properly hidden, that is, dark; used only of the north as a gloomy and unknown quarter (in the sense of cold) — and according to others it is the Egyptian form of Typhon, the destroyer).”
Finally, Migdol means “tower” (representing strength and might). If we accept the above definitions as valid and accurate, the message that materializes from verse seven could be loosely rendered as:
They left Etham (with the knowledge that the LORD, as their plowshare, was with them — for it was at Etham that the LORD first appeared in a pillar of cloud by day and a pillar of fire by night), turned back to Pi Hahiroth, which sits at the right hand of Baal Zephon, and camped facing Migdol.
It was here that they would face the full might of the Egyptian army in a final confrontation. But why should the geographical reference points for Pi Hahiroth be mentioned? Might it not be that these locations are included to allude to a spiritual force as pertinent and real to the Christian as the Egyptian army was to the children of Israel? It seems clear that the “hidden destroyer” — the “lord of the north” — refers spiritually to the prince of the power of the air, Satan; but I shall table the thought for the time being, since a discussion of verse eight will allow this idea to be fleshed out more fully.
vs. 8: “They left Pi Hahiroth and passed through the sea into the desert, and when they had traveled for three days in the desert of Etham, they camped at Marah.”
How did they pass through the sea? Exodus 14:21 states, “…the LORD drove the sea back with a strong east wind and turned it into dry land.” There are many correlations that can be drawn between how God led the children of Israel and how He leads His children today. The waters they passed through were symbolic of baptism (1 Cor. 10:1-5). As they walked, with the waters walled up around them on both sides, the path to the Promised Land stretched before them, while death, in the form of Egypt and its army, was behind them. The people could not receive their inheritance by staying where they were; they had to fully depart Egypt and emerge on the other side of the sea. This is also true of the Christian. As the Lord said to Moses, “Why are you crying out to me? Tell the Israelites to move on”, we also are not to remain in the same condition we were in when God called us — we are to move forward and grow spiritually. Nor are we to turn back again to the manner of living we had prior to being baptized; for should we chance to look back, we will find only death behind us.
The children of Israel, having been released from slavery, were granted a new life of freedom, but that does not mean they were free from responsibility. They were to be a model kingdom, and were to serve as an example to the surrounding nations. But before they took possession of the land, they would first need to dispossess its current inhabitants. They were to destroy their enemies strongholds by acts of physical warfare, and were to rely on God to grant them the victory. Allow me now to pick up the thought I previously abandoned. God’s instruction to turn back to Pi Hahiroth has a different meaning for us, because the adversary we face as Christians, while no less real than the Egyptian army, is far more powerful. We, too, have been lead out from the land of sin, and have become subjects of a new Kingdom. But the battles we are to wage are spiritual ones, not physical. Our responsibility is to live a life of sacrificial obedience to God in the midst of people who love what the world has to offer. We must first be willing to allow God to accomplish his will in us, then we are to overthrow the fortresses and towers of Satan’s might by confronting sin in the hearts of men.
People have often expressed amazement, wondering how Israel could turn away from God and not believe Him, since they had experienced all of His miraculous interventions. I would therefore like to leave the examination of Numbers 33 to turn instead to the account in Exodus, starting in chapter 15, verse 22. After discussing the parallels between their Exodus and the Christian’s journey, you may judge if we, in reality, are very different from them, or not.
Exodus 15:22-24: Israel exited the Red Sea and went three days journey into the wilderness (which depicts uncharted territory — a land few had walked) of Etham, and pitched in Marah (meaning “bitter”). They had been separated from the rest of the world, and the stillness of the desert presented the opportunity to draw nearer to God, in preparation for their first test — a trial they were not anticipating. It was not a trivial one. They encountered undrinkable water — a life-threatening issue in such an inhospitable environment. Yet it was an experience with a figurative lesson at its heart — which was intended for their benefit. Water often symbolizes spirit in the Scriptures. In this instance, the water typified their old way of life — bitter waters of death they were no longer to drink from. The nation had undergone a baptism, but they had not received the Holy Spirit, nor did they have the benefit of hindsight, as the reader of the account does today, and so they failed to view this occasion in the proper light. The people’s question, “What are we to drink?” addresses a physical concern; for without water they would soon die. So, in a sense, what they were asking was “How will we continue to live, without water?”
The Israelites saw only the physical deprivation of the moment, brought about by the realities of their new environment, and so they asked the wrong question. The concern for the newly baptized believer, who also faces a new environment, containing a different set of realities, is spiritual. Therefore, if we house their physical concern within a spiritual frame, the relevance to the Christian becomes more apparent. Instead of crying out for water, we voice our plea for the gift of his spirit, and acknowledge that it is impossible to live a new life apart from it. And we can rejoice in knowing that God will be faithful to supply it, just as he was in providing for the Israelite’s need.
But this passage also contains a warning. Because they prioritized the physical over the spiritual, and because they viewed their circumstances apart from a confidence in the LORD’s provision, the joy the nation had felt as they exited the sea, and their delight in having their Deliverer traveling with them lasted a mere three days. Yet how different from them are we? Isn’t our enthusiasm for serving God also subject to the same entropy which so swiftly affected them, whenever our focus and priorities shift toward the physical realm? I would therefore encourage you to go back and read 1 Cor. 10:1-22 again in its entirety, with these thoughts in mind.
vs. 25-26: The bitter waters were made sweet by a piece of wood. I believe the wood represents the Lord’s sacrifice, which made the Holy spirit available to all: and the changing of the water represents both the converting power of his action and the transformative power of his spirit. When His spirit is in us, we no longer drink from water that produces death, we have waters of life springing up from within us. It is in this action that the people’s first test had its conclusion. But God does not leave them in their failure, instead, he decrees His first covenant with them and promises to heal them, as he had done to the waters.
vs. 27: Here I would only mention that I believe that the rest the people enjoyed as they camped here can be analogous to the time a new believer is given to study and learn God’s laws, prior to being given a more active work.
Ex. 16: 1-3: The Israelite’s arrive at the Desert of Sin. Sin means “thorn” or “clay”, which conveys the idea of getting caught up or ensnared in the ways of man. Physically it was a wasteland that stood between Elim and Sinai. Elim means “palms”, indicating righteousness, and Sinai was the mountain where the law was given. I believe the desert’s placement between these two locations is intended to portray the gulf that exists between man’s attempts at righteousness and the perfection and holiness represented in the Law. In the face of the holiness of God’s law, all men stumble and fall, and only the sacrifice of the Lord can bridge this gap.
It was here that the people grumbled over a lack of meat. In effect, their complaint was akin to saying, “We would rather die than continue to live like this — a life devoid of all the good and pleasant things of the world!” Because they were lovers of pleasure rather than lovers of God, the majority were re-ensnared by the thorny concerns of the flesh and died without entering the Promised Land. Allow me to make one small point of comparison, lest we feel ourselves superior to them: how many approach the Day of Atonement with weariness, and struggle to go one day without food — planning where to go and what meal to enjoy to break the fast with more anticipation and excitement than they had for the day itself?
I’ll share a final thought from verse four before drawing to a close. God told the Israelites that he would rain down bread from heaven, and Scripture doesn’t record whether they believed him, or not. If God had said he would turn the surrounding mountains into bread pudding, for them to enjoy dessert in the desert, they should have believed him and asked for spoons! So too with us. When we are presented with a difficult statement from God, we simply need to believe and obey. But how often do we struggle with this, and put comprehension before compliance? It’s true that understanding leads to increased wisdom, and wisdom is something everyone should strive to obtain, but wisdom is not righteousness. Righteousness is believing God and acting on the belief. Romans 3:21-31 and James 2:14-26.
There is much to learn from asking the question, “How could Israel have been so blind?” But the reason for asking should only be so that we might avoid a repeat of their errors. In addition to the inquiry we ought to include a petition: “Merciful Father, begin to make me less like them than I am this day, that I might become more like your Son.” Our primary concern should be for God to strengthen our desire to serve Him, no matter the cost, that we might escape the same hardening of heart that led to their ultimate downfall.
“Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God — this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is — his good, pleasing and perfect will.” (Romans 12:1-2)
The children of Israel eventually sent spies to scout out the land they were to inherit. Although God had showed through the water, quail and manna that he would supply their every need, when they saw the might of the people they were to face, they lost heart, and would not walk where God would have them go. They were unfaithful to their calling and died in the wilderness. How have we responded to the labor God has committed into our care? When we see the strength of the enemy, and face the reality that speaking out against sin brings persecution, do we subtly turn away from following God, preferring instead a life free from conflict and full of ease? Let each of us remember the covenant we entered into at baptism, and re-commit ourselves to seeking and serving God with all of our heart, mind, soul and being; lest we become re-ensnared in the cares of the world and miss out on the wonderful promises of God, as so many of our predecessors did.