Pulelulu Sune 30, 2021

Pea vakai ‘e he ‘asi ‘a e ‘Āngelo ‘a Sihova

Now the donkey saw the Angel of the Lord 

Nomipa 22 (Numbers 22)

22 Pea langa‘i ai ‘a e houhau ‘o e ‘Otua koe‘uhi ko ‘ene ‘alu: pea hanga ‘a e ‘Āngelo ‘a Sihova ‘o tu‘u ‘i he hala mōno fili. Ka kuo heka ia ‘i he‘ene ‘asi, pea ‘oku ō mo ia ‘ene ongo talavou. 23 Pea vakai ‘e he ‘asi ‘a e ‘Āngelo ‘a Sihova ‘oku tu‘u ‘i he hala, kuo unuhi ‘ene heletā ‘o ne to‘o: pea afe ‘a e ‘asi mei he hala, ‘o ne ‘alu ‘i he vao: pea taa‘i ia ‘e Pēlami ke ne foki ki he hala.

22 Then God’s anger was aroused because he went, and the Angel of the Lord took His stand in the way as an adversary against him. And he was riding on his donkey, and his two servants were with him. 23 Now the donkey saw the Angel of the Lord standing in the way with His drawn sword in His hand, and the donkey turned aside out of the way and went into the field. So Balaam struck the donkey to turn her back onto the road.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

We now come to the story of BaIaam. It is evident that he was a remarkable personality. He appears in the story as a man of integrity, who attempted a literal obedience to the will of God. We are arrested by the fact that he was fist forbidden, and afterwards consented, to go in response to the invitation of Balak. The only explanation that is satisfactory is that while desiring to maintain a literal and external obedience, his heart was lusting after the riches promised him by Balak. To this the word of Peter bears witness, "Balaam the son of Beor, who loved the hire of wrong-doing" ( 2 Pe 2:15 ).

As he went on his journey, a startling and supernatural intervention occurred.

Had his heart been set upon doing right for its own sake, he would surely have turned back at that point.

His hesitation was revealed in the words, "If it displease Thee, I will get me back again." Therefore permission to proceed was again granted to him, but a limit was set on his speech.

In this story we have again a remarkable illustration of the working of an abiding principle. Man is compelled to work out what is deepest within him, while all the way God works toward changing that internal condition. Circumstances are overruled for the development in outward manifestation of the inward truth.

Balaarn loved the hire of wrong-doing and so long as that love remained within him, he was driven forward, even though the sin of his action was revealed by the divine interventions.

He returned to Balak and in doing so manifested an external obedience to the will of God in declaring to him that he could speak only the word that God put into his mouth. Underneath there still lurked the love of hire. He attempted to compromise between obedience and this love.

 

*Commentary: David Guzik – Study Guide for Numbers 22 *

(V. 22-23)

a. God's anger was aroused because he went: Some might think this was unfair, seeing that God told Balaam to go and then was angry because he went. But Balaam only went because he had first rejected God voice, both in conscience and clear command, and God should be angry about that.

The donkey saw the Angel of the LORD: The donkey was more spiritually perceptive than the prophet. The donkey had no spiritual gifts, but at least acknowledged his Creator. The prophet had wonderful spiritual gifts, but also a disobedient heart and walk.

The donkey turned aside out of the way: The donkey, responding to the Angel of the LORD, turned one way, then another, then finally sat down to avoid judgment. The disobedient prophet suffered along the way, and also made the donkey suffer.

The donkey is a perfect picture of a simple, unspectacular, yet obedient follower of God - sensitive to God's direction, a thorn to the disobedient, and a victim of the wrath of the disobedient.

When the donkey saw the Angel of the LORD, she lay down under Balaam: The unusually difficult circumstances of this journey might have suggested to Balaam that his trip was not of God. Yet Balaam probably took it all as being attack from the enemy, and used the circumstances to strengthen his hope that God wanted him to work as a prophet for hire.

This shows the great difficulty of judging God's will by circumstances. Many circumstances can be interpreted two ways - if not more.

 Tusite Sune 29, 2021

Vaikeli ē, puna hake mai!

“Spring up, O well!” 

Nomipa 21 (Numbers 21)

 

* G. Campbell Morgan's Exposition on the Whole Bible*

The movement forward of the people now brought them into the path of conflict. The way was rough and difficult and the people were discouraged. Again they felt a lusting after Egypt and spoke against God and against Moses. So pronounced was their rebellion that swift judgment fell upon them in the form of the serpents. The provision made in the elevating of the brazen serpent was simple and sublime. That serpent was erected by the command of God. The people were told to look at it. In itself that was an act of obedience and a yielding to the God against whom they had rebelled.

Proceeding on their way they met and overcame Sihon and his Amorite hosts and then gained victory over Og the king of Bashan. At last we find them in the plains of Moab beyond the Jordan at Jericho.

 

Charles Haddon Spurgeon :: Morning and Evening

(V. 17)Toki fai ‘e ‘Isileli ‘a e tau‘a‘alo ni, Vaikeli ē, puna hake mai! ‘Ē, mou tali ‘o hiva ki ai:

(v. 17) Then Israel sang this song: “Spring up, O well! All of you sing to it—

Famous was the well of Beer in the wilderness, because it was the subject of a promise: "That is the well whereof the Lord spake unto Moses, Gather the people together, and I will give them water." The people needed water, and it was promised by their gracious God. We need fresh supplies of heavenly grace, and in the covenant the Lord has pledged Himself to give all we require. The well next became the cause of a song. Before the water gushed forth, cheerful faith prompted the people to sing; and as they saw the crystal fount bubbling up, the music grew yet more joyous. In like manner, we who believe the promise of God should rejoice in the prospect of divine revivals in our souls, and as we experience them our holy joy should overflow. Are we thirsting? Let us not murmur, but sing. Spiritual thirst is bitter to bear, but we need not bear it-the promise indicates a well; let us be of good heart, and look for it. Moreover, the well was the centre of prayer. "Spring up, O well." What God has engaged to give, we must enquire after, or we manifest that we have neither desire nor faith. This evening let us ask that the Scripture we have read, and our devotional exercises, may not be an empty formality, but a channel of grace to our souls. O that God the Holy Spirit would work in us with all His mighty power, filling us with all the fulness of God. Lastly, the well was the object of effort. "The nobles of the people digged it with their staves." The Lord would have us active in obtaining grace. Our staves are ill adapted for digging in the sand, but we must use them to the utmost of our ability. Prayer must not be neglected; the assembling of ourselves together must not be forsaken; ordinances must not be slighted. The Lord will give us His peace most plenteously, but not in a way of idleness. Let us, then, bestir ourselves to seek Him in whom are all our fresh springs.

Monite Sune 28, 2021

GOD IS . . . (KO E ‘OTUA´, ‘OKU . . )

5.        GOD IS ETERNAL

               KO E ‘OTUA´ ‘OKU LAUʻITANITI

            Christ's Gift of Eternal Life

The Son who is "before all things" (Col. 1:17), and thus the eternal God, entered time and became subject to the conditions of time. According to his humanity, Christ was subject to extrinsic time and intrinsic time. By extrinsic time, Christ, who made the heavens (e.g., the planets, the stars), measured their motion. By intrinsic time, he grew up and could look forward to the Sabbath or a good meal (Luke 19:5). He had a past, present, and future. Because his humanity was created, like ours in every way except without sin, he possessed intrinsic time, which is a characteristic of all created things.

The eternal Son of God - in need of nothing, knowing all things, possessing all things - entered time so that we might have eternal life (John 3:36). He willingly subjected himself to all the realities of time (e.g., living by faith and in hope) in order to give us the gift of eternal life.

We note something of time and eternity in the person of Christ in Psalm 90. The psalmist sets forth his eternity in verse 2: "Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God.” For Christ, however, he was also taught to number his days (v. 12). He passed away under his Father's wrath (v. 9). As the exalted Messiah, Christ's days have no end (Ps. 102:27; Heb. 1:12). And those who are "in Christ” will share in this reality.

But does that mean we are eternal as God is eternal? No. We possess aeviternity, which has a beginning but no ending. This word was used both by Reformed theologians and by medieval scholastics (e.g., Bonaventure). Angels and humans possess aeviternity. God's eternality includes his vast omniscience; our eternal state means growing in the knowledge of God forever but never knowing all as only God can. Still, only an eternal God can grant "eternal" life.

            Ko e Meʻofa moʻui ta´engata ‘a Kalaisi

Ko e ‘Alo´, ‘a ia ko e “mu‘a ‘a ‘Ene ‘Afio” (Kolose 1:17), pea ko e ‘Otua lau’itaniti, na’a ne hifo ‘o hu mai ki taimi pea ne lalo’aoa ki he ngaahi makatu’unga ‘o taimi. Pea ‘i hono tu’unga tangata, na’a ne tali ui ki he taimi mei tu’a(tu‘a taimi) pea mo e taimi mei loto. Ko e taimi mei tu’a, ‘oku ‘uhinga ia, ko Kalaisi, ‘a ia na’a ne ngaohi ‘a e ngaahi langi (palanite mo e fetu’u) ‘oku malava ke ne fua ‘a ‘enau fe’alu’aki. Pea ko ‘ene taimi mei loto, na’e tutupu hake pea na’e malava ke ne ma’u ‘a e ongo ‘o e teuaki ki ha ‘aho lelei, hange ko e Sapate - pe ko ha’ane ‘amanaki lelei ki ha ma’u me’a tokoni (Luke 19:5). Na’e ‘i ai hono kuohili, lolotonga mo hono kaha’u. Na’e fakatupu ‘a hono natula tangata, hange pe ko kitautolu ka na’e ‘ikai ke angahala. Na’a ne ma’u ‘a e lau taimi mei loto, he ko e ‘ulungaanga ‘o e me’a fakatupu kotoa.

Ko e ‘Alo Lau’itaniti ‘o e ‘Otua - ‘ikai masiva ‘i ha me’a, ‘afio’i faka’auliliki ‘a e me’a kotoa, falute ‘a e me’a kotoa - na’a ne hu mai ki taimi kae lava ke tau ma’u ‘a e mo’ui ta’engata (Sione 3:36). Na’a ne fakamo’ulaloa’i ia ki he tu’utu’uni kotoa ‘o taimi (mo’ui ‘i he tui mo e ‘amanaki) kae lava ke ne foaki kiate kitautolu ‘a e mo’ui ta’engata.

‘Oku tau fakatokanga‘i ‘a e lau taimi pea mo e lau’itaniti ‘i he pesona ‘o Kalaisi ‘i he lau ‘a e Saame 90. ‘Oku fokotu’u mai ‘e he tangata fa’u Saame ‘a e tu’unga lau ‘itaniti ‘i he veesi 2: “Te‘eki fakatupu ‘a e ngaahi mo‘unga, Pe fanau‘i ‘a māmani mo e fonua; ‘Io, talu mei mu‘a ‘o lauikuonga ko e ‘Otua pē ‘a e ‘Afiona.” Ka ko  Kalaisi, na’e toe tala pe ke ne lau hono ngaahi ‘aho (v. 12). Na’e pale hono ngaahi ‘aho ‘i he houhao ‘a e Tamai (v.9). Pea ‘i hono tu’unga ko e Misaia kuo hakeaki’i, ‘oku ‘ikai ngata ‘a hono ngaahi ‘aho (Saame 102:27; Hep 1:12). Pea ko kinautou ‘oku “ ‘ia Kalaisi” te nau kau fakataha ‘i he tu’unga ko ia.

Ka, ‘oku ‘uhinga nai ‘oku tau ma’u ‘a e tu’unga lau ‘itaniti ‘o e ‘Otua? ‘IKAI. ‘Oku tau ma’u ‘a e tu’unga ‘oku ‘iloa ko e ‘aivitaniti, ‘a ia ko e me’a ‘oku ‘i ai hono kamata’anga kae ‘ikai hano ngata’anga. Na’e ngaue’aki ‘a e fo’i lea ko eni ‘e he kau Teolosia ‘o e Fakalelei Lotu pea mo e kau mataotao ‘i he ako ‘i ono’aho. Ko e kau ‘angelo mo e fa’ahinga ‘o e tangata ‘oku nau ma’u ‘a e tu’unga ‘aivitaniti. Ko e tu’unga lau’itaniti ‘o e ‘Otua ‘oku ne falute ‘a e kotoa ‘o e ‘ilo me’a; ko e tu’unga ta’engata ‘o e tangata, ‘oku ‘uhinga, te ne tupulaki ‘i he ‘ilo ta’engata ki he ‘Otua, ka ‘e ‘ikai te ne faka’auliliki ‘a e ‘ilo me’a, hange ko e ‘Otua, he ko e ‘Otua tokotaha pe ia. Pea ko ha ‘Otua ta’engata pe (lau’itaniti) ‘oku malava ke ne foaki ‘a e mo’ui “ta’engata.”

Speak to the rock

lea ki he makatu‘u 

Nomipa 20 (Numbers 20)

7 Pea folofola ‘a Sihova kia Mōsese, ‘o pehē, 8to‘o ‘a e tokotoko, pea fakakātoa mai ‘a e fakataha, ‘a koe mo ‘Ēlone ko ho tokoua, pea mo lea ki he makatu‘u ‘i honau ‘ao ke ne tuku mai hono vai; pea te ke fakahū kitu‘a ma‘anautolu ha vai mei he makatu‘u, ‘o fakainu ‘a e fakataha mo ‘enau monumanu.

7 Then the Lord spoke to Moses, saying, 8 “Take the rod; you and your brother Aaron gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals.

 

F.B. Meyer's 'Through the Bible' Commentary

Numbers 20:1-13

the Sin of Moses and Aaron

Again the people, as the long years of their Wilderness life drew to an end, gathered around the Tabernacle at Kadesh. Again the murmuring spirit broke out, as it had done forty years before. To the end we shall be liable to the outbreak of the old sins; and can never relax our vigilance or sheathe the sword.

Moses was to speak to the rock, not smite it. See Exodus 17:6 . The Rock of Ages was smitten only once. “It is appointed unto men once to die,” and “Christ was once offered to bear the sins of many.” It is now only needful for the soul to speak to Him, though in the lowest and most faltering accents, to elicit streams of help and salvation.

It was lack of faith that led Moses to smite the rock twice. Speaking seemed too slight an effort for the production of such a marvel! He forgot that neither rod nor speech effected the result, but the power of God that wrought through and with him. See 1 Corinthians 3:4 . “She only touched the hem of His garment!” Matthew 9:20 .

Numbers 20:14-28

Edom Refuses Passage; Aaron Dies

It was an ungracious act on the part of the Edomites-descendants of Esau, Jacob’s brother-to forbid the passage of the chosen people through their territory; and it was never forgotten. It is referred to again and again in the strongest terms by prophet and psalmist. See Deuteronomy 2:4 ; Deuteronomy 2:8 ; Deuteronomy 23:7 ; Amos 1:11 ; Obadiah 1:10 ; Obadiah 1:12 ; Psalms 137:7 .

Aaron’s death was arranged so as to give him a distant glimpse of the Land which had so long beckoned him onward. But he was not suffered to continue. His death is quoted in evidence of the imperfection of the Aaronic priesthood, in contrast to the indissoluble priesthood of our Lord, Hebrews 7:16 .

This is a sad chapter! Moses’ failure, Aaron’s and Miriam’s death, Edom’s refusal! But God’s purpose moved steadily on. He wrought for His own sake, because of the Covenant.

 Sapate Sune 27, 2021

Ko e pulu fefine kulokula

A red heifer

Nomipa 19 (Numbers 19)

 

F.B. Meyer's 'Through the Bible' Commentary

We might have expected this chapter to occur in Leviticus. Is it not incongruous in this narrative of the pilgrimage? Nay; this is the most appropriate place, since in the desert march we are more exposed to the touch of defilement, such as needs daily cleansing, lest we be shut out from fellowship with God.

The ashes of an heifer are emblematic of the work of our Lord. See Hebrews 9:13 . No blemish; never a yoke; “slain without the camp,” counted an unclean thing! It was easy for the Jew to contract ceremonial defilement. To walk over a grave was enough. But the ashes of the heifer mingled with spring - or running-water restored the polluted soul to the family and the Tabernacle. So, as we confess our sins, we are sprinkled from an evil conscience, we are restored to unity with God and His people, and we walk in newness of life.

(V. 2-3) Ko eni ‘a e tu‘utu‘uni fakalao ‘a ia kuo fokotu‘u ‘e Sihova, ‘o pehē, Tala ki ha‘a ‘Isileli ke nau ‘omi kiate koe ha pulu fefine kulokula, pea haohaoa ‘o ‘ikai hano ‘ila, ha taha kuo te‘eki ke ‘ai ‘ioke ki ai. 3Pea te mou tuku ia kia ‘Eliesa ko e taula‘eiki, pea ‘e ‘ave ia ki he tu‘a ‘apitanga, pea ‘e tāmate‘i ia.

(v. 2-3) “This is the ordinance of the law which the Lord has commanded, saying: ‘Speak to the children of Israel, that they bring you a red heifer without blemish, in which there is no defect and on which a yoke has never come. You shall give it to Eleazar the priest, that he may take it outside the camp, and it shall be slaughtered before him;

 

*Commentary: David Guzik – Study Guide on Numbers *

That they bring you a red heifer: A heifer is a cow which has never been pregnant, and thus cannot yet give milk. They had to find one with a red color - which, of course, would be somewhat rare.

"Normally the animal's colour did not matter. This one had to be red to resemble blood." (Wenham)

Without blemish, in which there is no defect and on which a yoke has never come: These requirements made this particular animal even rarer. This red heifer, therefore, would be valuable, rare, and pure (because she had not yet been impregnated).

Then the heifer shall be burned in his sight: its hide, its flesh, its blood, and its offal shall be burned: The red heifer would be sacrificed in the customary fashion, with a bit of blood being sprinkled on the altar. Yet, the complete carcass of the animal was burnt and the ashes gathered by one observing the cleansing ceremonies before and after the gathering of ashes.

Its blood … shall be burned: Unlike every other sacrifice in the Old Testament, the blood of the red heifer is burnt along with the sacrifice, instead of being completely drained out at the jugular. Blood was to be part of the ashes that would come forth from the burning of the carcass of the red heifer.

 Tokonaki Sune 26, 2021

ko e fuakava fakamāsima ia, ta‘engata, ‘i he ‘ao ‘o Sihova

It is a covenant of salt forever before the Lord

Nomipa 18 (Numbers 18 )

 

* G. Campbell Morgan's Exposition on the Whole Bible*

Once more we find a repetition of sundry laws which had a direct bearing on the events recorded, and the reason is explicitly stated in the words, "That there be wrath no more upon the children of Israel."

The repeated affiliation of the fact of divine appointment as to the position in service of Aaron and the sons of Levi is an arresting and suggestive matter. Observe such sentences as these: "I give you the priesthood as a service of gift" (verse Num 18:7 );"I have given them (all the wave-offerings) unto thee, and to thy sons and to thy daughters with thee, as a portion for ever" (verse Num 18:11 ); "I am thy portion and thine inheritance among the children of Israel" (verse Num 18:20 ); "I have given (the tithe) to the Levites" (verse Num 18:24 ).

Thus it was made clear that appointment to the priesthood and possession of its privileges and its peculiar relationship to God, together with provision for the sustenance of all those appointed were by direct divine government and according to divine purpose.

It was finally provided that of the tithe, which &as the divinely appointed portion of the Levites, a tithe was to be by them specifically offered to God.

 

*Commentary: David Guzik – Study Guide to Numbers *

V.19 - Ko e ngaahi me‘a tapu kotoa ‘oku hapai ‘e ha‘a ‘Isileli kia Sihova kuo u ‘atu ia kiate koe, pea ki ho ngaahi foha, pea ki ho ngaahi ‘ōfefine foki, ko e fatongia ta‘engata: ko e fuakava fakamāsima ia, ta‘engata, ‘i he ‘ao ‘o Sihova, kiate koe mo ho hako foki.

V. 19 - All the holy contributions that the people of Israel present to the Lord I give to you, and to your sons and daughters with you, as a perpetual due. It is a covenant of salt forever before the Lord for you and for your offspring with you.

I have given to you and your sons and daughters with you as an ordinance forever: All of these belonged to the priests, and it was vitally important the children of Israel fulfill their obligation to bring these things - God calls it a covenant of salt forever.

Salt speaks of purity, of preservation, and of expense. So, a covenant of salt is a pure covenant (salt stays a pure chemical compound), a covenant of salt is an enduring covenant (salt makes things preserve and endure), and a covenant of salt is a valuable covenant (salt was expensive).

Spurgeon on the covenant of salt: "By which was meant that it was an unchangeable, incorruptible covenant, which would endure as salt makes a thing to endure, so that it is not liable to putrefy or corrupt."

According to custom, a bond of friendship was established through the eating of salt. It was said that once you had eaten a man's salt, you were his friend for life.

 Falaite Sune 25, 2021 

pea tā kuo muka ‘a e tokotoko ‘o ‘Ēlone

the staff of Aaron for the house of Levi had sprouted 

Nomipa 17 (Numbers 17)

* G. Campbell Morgan's Exposition on the Whole Bible*

 

That the murmuring of the people against the divine government was an evil thing is emphasized by the fact that a supernatural sign was given in final vindication of Aaron's position. The reason for giving the sign was declared in the words, "I will make to cease from Me the murmurings of the children of Israel, which they murmur against you." The spirit of rebellion manifested itself afterward in different ways and for different reasons, but it seems probable that any complaint against the rights of the God-appointed leadership of Moses and the priesthood of Aaron ceased at this time.

 

The sign granted was simple, but it was luminously suggestive. Twelve princes representing the twelve tribes were commanded to bring rods having their names inscribed on them and to lay them before the Lord. Aaron's rod budded, blossomed, and bore fruit. These effects were patiently the result of divine action, and thus men were taught that the position of Aaron was not due to anything inherent in him but to the direct appointment and equipment of Jehovah.

 

*Commentary: David Guzik – Study Guide to Numbers *

 

V. 8-9 - Pea ‘i he pongipongi hake na‘e hū ‘a Mōsese ki he Tēniti Fakamo‘oni‘anga; pea tā kuo muka ‘a e tokotoko ‘o ‘Ēlone, ‘a ia na‘e tu‘u ma‘a e fale ‘o Līvai, pea kuo talamuka, pea kuo moto ‘o fisi, pea fuhi ai ‘a e ngaahi ‘ai kuo motu‘u. Pea ‘omi ki tu‘a ‘e Mōsese ‘a e ngaahi tokotoko mei he ‘ao ‘o e ‘Eiki ki ha‘a ‘Isileli kātoa: pea nau vakai, ‘o to‘o takitaha hono tokotoko.

 

V. 8-9 On the next day Moses went into the tent of the testimony, and behold, the staff of Aaron for the house of Levi had sprouted and put forth buds and produced blossoms, and it bore ripe almonds. Then Moses brought out all the staffs from before the Lord to all the people of Israel. And they looked, and each man took his staff.

 

This was a place where a "small" miracle would have been convincing. After all, God could have merely made a little green sprout come forth from Aaron's rod alone, and that would have - or should have - been enough.

 

But God gave, as in the words of Acts 1:3, many infallible proofs, to demonstrate His approval of Aaron's leadership. God gives us more than enough evidence; our problem is a lack of willingness to see what He has made clear.

 

"We are probably to understand that some parts were in bud, other in bloom and others had fruited." (Wenham) Fruit from a godly leader may come in all different stages.

 

There is nothing remarkable about a piece of wood with buds, blossoms, or fruit on it. But a piece of dead wood with all these things appearing in one night after sitting in a tent is remarkable. "Miracles in the Bible are often of this sort: natural events in unnatural conditions, timing, and placement." (Allen)

 

Behold, the rod of Aaron, of the house of Levi, had sprouted: God's choice of Aaron's rod did not mean that Aaron was the most spiritual man in the nation. God's chosen leaders will have godly character according to the principles of 1 Timothy 3:1-13 and Titus 1:5-9, but it wasn't a contest to determine the most spiritual man among them.

 

It also did not mean that Aaron had not and would not sin or fail significantly. God's chosen leaders may fail (we do not believe in the Roman Catholic idea of "papal" or "pastoral" infallibility), but must set things right when they fail.

 

It meant Aaron was God's chosen priest, and the nation was required to recognize it.

 Tu’apuleulu Sune 24, 2021

Pea ‘i he fanongo ki ai ‘e Mōsese´, na‘a ne tō fo‘ohifo

When Moses heard it, he fell on his face 

Nomipa 16 (Numbers 16)

 

* G. Campbell Morgan's Exposition on the Whole Bible*

Here begins the story of perhaps the strangest and most fully organized opposition that Moses had to encounter. Two elements were at work. The first was ambition and the second was dissatisfaction.

The plea of the elders was for equal rights and consequent independence of action. The reply of Moses was a reassertion that his authority was divinely ordained. Sudden and terrible discipline fell upon the people. The whole incident is a warning for all time and for all men against any attempt on the ground of popular right to violate the crown rights of Jehovah.

The last movement in the story is a startling revelation of the blindness of the people and of how far the dissatisfaction had spread. The whole congregation charged that the death of those who had been punished rested on Moses. Again, the divine voice threatened the extermination of the people, and immediately a fierce and swift plague afflicted them. Directly it commenced, however, at the instigation of Moses, Aaron, the appointed priest, whose right it was to swing the censer, filled it with fire and sprinkling the incense thereupon passed into the midst of the afflicted people. The mediation prevailed, the plague was stayed, and by that fact and with renewed emphasis, the right of Aaron as priest and the right of Moses as leader were indicated.

 

*Commentary: David Guzik – Study Guide to Numbers*

V. 4-5

Pea ‘i he fanongo ki ai ‘e Mōsese na‘a ne tō fo‘ohifo: pea ne lea kia Kola mo ‘ene kau kātoa, ‘o pehē, ‘E fakae‘a ‘e Sihova ‘apongipongi pe ko hai ‘oku ‘o‘ona, mo ia ‘oku tāpuhā pea ngofua ke ofi kiate ia: pea ko ia ‘oku ne fili ki ai ‘e ngofua ke ofi kiate ia.

V. 4-5

When Moses heard it, he fell on his face, and he said to Korah and all his company, “In the morning the Lord will show who is his, and who is holy, and will bring him near to him. The one whom he chooses he will bring near to him.

When Moses heard it, he fell on his face:

Moses first prayed. Being a humble man, he probably asked God if his critics were right or had something to teach him. He probably asked God what should be done in the situation. He certainly asked God to spare the nation and he asked God to not allow these divisive men to bring permanent harm to the people of God.

And he spoke to Korah and all his company:

We don't know how long Moses prayed, but after prayer he had a sense of God's direction for this crisis. He issued a challenge whereby Korah and his followers would come before the LORD, and Moses and Aaron would also come, so that the LORD would choose His leaders.

You take too much upon yourselves, you sons of Levi!

This shows that Moses did not doubt the outcome of the test. He knew that God would prove him right and Korah wrong. Therefore, Moses was unafraid to put it to the test.

Is it a small thing to you that the God of Israel has separated you from the congregation of Israel?:

Moses knew that the rebellion of Korah was rooted in ingratitude. They were not thankful for the wonderful ministry God gave them to do. He rebuked the pride and self-seeking that prompted their challenge.

Even if Korah was right, this was the wrong way to approach the problem. A power play like this was the wrong way to remove a leader like Moses. The methods of Korah (his use of accusation, intimidation, the gathering of a rival following) revealed his rebellious, divisive heart.

 Pulelulu Sune 23, 2021

When you come into the land you are to inhabit

Ka mou ka hū ki homou fonua nofo‘anga

Nomipa 15 (Numbers 15)

 

* G. Campbell Morgan's Exposition on the Whole Bible*

Once more we have the repetition and enforcement of certain laws already given. Occurring here, this appears somewhat strange. The explanation, I think, is to be found in the opening declaration, "When ye are come into the land" The people were about to turn their faces from the land which they ought at once to have possessed, and in this reiteration of certain provisions for dwelling within it there was at once a prophecy of the ultimate fulfillment of divine intention and a provision for preserving in their minds the principles of the law by which they were to be governed.

What follows illustrates the fact that the people were not perfectly clear whether the laws were to be enforced in the wilderness. One of their number was found gathering sticks on the Sabbath. They did not know what to do with him and put him inward until they found the will of God. They were immediately instructed that the law of the land obtained at once and that a violator of the law was to be visited with the full penalty for his crime.

Immediately following this a provision was made for wearing fringes on the borders of their garments, on which was to be bound a cord of blue. The purpose was distinctly declared. That cord of blue was a symbol of the deepest truth in their national life, that they were under the direct government of heaven. Every time the eye rested on that simple sign the heart was to be reminded of the sublime truth.

 

*Commentary: David Guzik – Study Guide to Numbers*

Numbers 15:1-3

1 The Lord spoke to Moses, saying, 2 “Speak to the people of Israel and say to them, When you come into the land you are to inhabit, which I am giving you, 3 and you offer to the Lord from the herd or from the flock a food offering or a burnt offering or a sacrifice, to fulfill a vow or as a freewill offering or at your appointed feasts, to make a pleasing aroma to the Lord.

PEA folofola ‘a Sihova kia Mōsese, ‘o pehē, 2Lea ki ha‘a ‘Isileli, ‘o tala kiate kinautolu, Ka mou ka hū ki homou fonua nofo‘anga, ‘a ia ‘oku ou foaki kiate kimoutolu, 3pea ‘oku mou teu fai ha feilaulau tutu kia Sihova, pe ko ha feilaulau-mōifua, pe ko ha tāmate manu pē, ko e fakaai ha tukumo‘ui, pe ko e me‘a‘ofa, pe ko ha fai ha kātoanga tu‘utu‘uni, ke feia ha ngangatu fakahōifua kia Sihova ‘aki ha manu mei he fa‘ahinga ko ē mo ē:

When you have come into the land: God cared for Israel. These were commands that could only be fulfilled in the Promised Land. Inherent in these commands was the promise that God would lead them there, and would not leave them in the wilderness forever.

God said, "When you have come into the land you are to inhabit, which I am giving to you." He said, when you come into land, and not if you come into the land. God has not, and will not give up on Israel. Many a believer under the rod of God's correction has felt abandoned by God, as if He had given up on them, but God is always near to the believer under correction.