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Bible Study Numbers

Numbers | Chapter 8

Chapter 8 continues picking up on some of the activities that occurred once the tabernacle was completed. We pick up this part of the conversation with the setting up of the lamps on the fancy lampstand (menorah) that was instructed to made out of hammered gold in Exodus 25. We’ve seen the instructions, we’ve seen them built, but up to this point we didn’t get to see them fired up, so it happens now. It was the high priest’s job to keep the wick trimmed and the olive oil in the lamps full so that the light would be continually shining. The direction is is explicit, it shines to the front, which would be where the 12 loaves of show bread are, one for each tribe, a reminder of YHWH’s continual blessing and provision to His people. 

Next, the cleansing of the Levites. Now, I know in Numbers so far we’ve seen them counted, given the tasks of hauling the tabernacle around, and been the recipients of some of the worship offerings brought at the consecration of the tabernacle. But you didn’t really think that YHWH was going to have them come in and do this work, as well as stand in for the first born of all Israel, without going through any kind of cleansing, did you? Of course not, the Levites individually certainly didn’t want to take the risk of being the reason that there was an inadvertent mix of something/someone unclean with the holy things of YHWH. 

So, the process begins. First, they get sprinkled with water (not magic water, just water) along with a full body razor treatment and clean clothes. Then they snag a couple of bulls and they are brought in front of the tent of meeting. The whole congregation joins them and lays hands on the Levites. What’s going on here? The Levites are themselves an offering and there a few different concepts likely in play. For one, remember the Levites are the substitute, they are being set aside for dedication to YHWH instead of the first born of Israel. The laying of hands is kind of a transfer of interest, from all of Israel to these Levites specifically (this is the same action we see when sacrifices are made, the guilty laying hands on the beast who will die in its place). To that end, after the congregation lays their hands on the Levites, the Levites then lay their hands on the sacrifices, which serve as they always do ,to “cover” or atone for the uncleanliness, or the the falling short, of the people. 

The description of the Levites as a wave offering is interesting in that the wave offering is the one where, once it’s waved towards YHWH, the priests get to keep it. That kind of makes sense here, given that it is the Levites who are, although dedicated to the service of the Lord, under the everyday direction of the priests themselves. The run of obedience at the start of Number continues as Moses, Aaron and the Israelites follow the instructions they’ve been given here deal with the Levites as YHWH has requested. 

The chapter ends with instructions around the retirement of the Levites from service. The primary work they are assigned is difficult, physical labor along with the protection of the tabernacle and its goods. YHWH expects faithful service for this work between the age of 25 and 50. Once they hit 50, they retire from the physical labor, although they’re still allowed to hang around the tabernacle and be of service there (likely instructing those who are new to the gig and overall making sure things run smoothly). 

And with that, all the administrations of the tabernacle are complete. They know what goes in it, how to move it, how to set it up, how to run it once its set up, and have all the people they need to make it all happen. They are a people who have been prepared to live among and travel with the very presence of the Lord their God. 

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Bible Study Leviticus

Leviticus | Chapter 8

God had laid out how to ordain the priests for service back in Exodus 29. Here, Moses executes on those instructions. The Lord tells Moses to grab Aaron and his sons along with some animals to sacrifice and the special clothes that were created for the priests and head to the tent of meeting, that’s where it will all go down. In addition, the congregation is to be gathered to witness all of this (this isn’t everyone, they all wouldn’t fit, most likely the elders of the people are here representing everyone).

First, Moses washes the fellas. This is something the priests were to do prior to starting priestly service, but they weren’t priests yet, so Moses does it for them. This will persist, things that the priests will be responsible for Moses will handle as part of their initiation. Then Aaron is dressed in all the action, the shirt, the cloak, the sash, and that sweet breastplate with the gems representing the 12 tribes and a spot for the Urim and Thummim (those items used to determine the will of the Lord). We don’t think much of uniforms, they seem stuffy. But it’s not about the person, it’s about the position. You could pick the High Priest out by the sweet gear he had on, and it was a reminder of the who he’s in service of (Yahweh, of course), the important work he did (securing atonement for the nation) and the role of each individual to be part of the “kingdom of priests”, the calling of God’s people from Exodus 19.

Then Moses breaks out the oil, instructions from Exodus 40, and uses it to consecrate the tabernacle, the altar and Aaron and his boys. They are being identified for God’s service. That’s followed by the sin (or purification) offering. This isn’t for the the fellas themselves, it’s for the tabernacle, it had to be purged from sin’s pollution, specifically those introduced by the priests themselves. The blood is smeared on the altar to purify it (necessary, as this will be followed up by the actual burnt offering which needs a purified altar, otherwise it will be tainted).

The ram is sacrificed for the burnt offering, this is for their personal sins. The burnt offering allows them to reconcile with God by offering up a ram in their place as a ransom for their sins. Then there’s the ram of ordination. The blood of the animal is touched to Aaron’s right ear, right thumb, and right toe. This is a merism, parts that represent the whole. What’s the purpose? Likely a few things. This identifies the role of the priesthood explicitly with sacrifice. Also, it could be a kind of peace/confession offering, where Aaron is confessing God’s mercy for choosing him as high priest.

Finally, they are to stay in the tabernacle for 7 days, repeating the burnt offering every day. Although it only takes a moment to defile yourself, the sanctification of that is generally a slower process. We see similar instructions of avoiding normal social contact when demonstrating cleansing from disease and upon life events that caused someone to become unclean. They are to keep the instructions of the Lord under penalty of death.

Broad takeaway in this chapter is the reminder of the pervasiveness of sin, even for those chosen to be in the highest service of the Lord. These men who are in service to God brought pollution in with them so a sacrifice had to be done to cleanse the place so the burnt offering for their own personal atonement could be made. Even their skin and clothes have to be sprinkled and purified. And the sacrifices must be done more than once because sin is deep-rooted and often recurs. In the light of Jesus, our need for daily forgiveness does not go away. However, the blood of Jesus cleanses us from all sin, rendering the sacrifices and ritual we find in Leviticus no longer necessary.

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Reference

Madman – Tracy Groot

In the tombs of Kursi is a man who is raising his head. 

He knows better than to turn around and see—he knows he’ll pay for it, but he does anyway, from his curiosity and from Their own. His is an animal visage turned upon the lake, eyes like a wolf with no wolf-shine in them, dead black and feral only. His face contorts in a snarl, and he rises from his crouch. A boat comes. Death is in the boat. 

He comes! 

We perish, we perish before the time! 

Pandemonium breaks loose within. 

The madman leaps. He plunges down the slope of the tombs, reaches the bottom, and races across the road. He scrambles over large beach rocks, thumps down to the gravelly wet shoreline. He races to the water’s edge, and in a many-timbred voice he roars at the boat, the scream of a monstrous bellows. In the scream is the knowledge of judgment, the certainty of damnation. He has rushed the waters like driving his belly on the pike of the enemy. 

Deep within the cavern that is he, a man trembles beside a plastered-over place. 

Sudden coolness above. The madman looks up. A low floating continent moving inexorably toward the boat. Help comes on the wind. Help, for Them. 

His own help is in fragile wood, the destination of the tempest. 

He is jerked from the sight of the boat. He capers about on the shoreline, reeling drunkenly, flooded with Their glee. For Hell has gone forth, and the boat will never reach the shore. 

Despair takes the man within, and he howls beside the sacred place. 

***

The tempest fell upon the lake. Tallis watched from above, in the place of the dead. 

He grew aware of the presence of others, mustered as he was by the passing of the gale. The hill shepherds stared, struck dumb at the sight of the phenomenon descending on the Galilee. Antenor drew up beside him, panting hard, then gasping insensible cries of alarm. And Polonus. Polonus appeared, and he paced, gazing wildly on the scene, his face ravaged by such conflict of emotion it seemed as though it would burst. 

Below them, the madman of Kursi jerked about on the shore in a caricature of a dance. 

Then they could see the boats no longer for the obstruction of the gale. It gathered and rose, looming like a gargantuan animal, and then fell upon the boats like the fisted arms of Zeus come down. They strained to glimpse the hapless vessels. 

And Tallis knew a grief he could not understand, as if he were witnessing the death of Alexander the Great. It was a great confrontation of ancient malice and unknown good, for surely malice would not go forth unless to challenge good. He looked away in sorrow, for soon he would see not glimpses of the boats and of frantic men, but kindling wood, and no bodies, for the sea would swallow them and take them down to murky depths. 

Polonus broke from the onlookers with a desperate wail. He ran down the slope, and the wail swept off, sucked into the tempest’s roar. 

Tallis put his back against the tragedy on the sea. 

Then suddenly—the earthquake tremble in the land ceased. 

Wailing arrows shot past them. 

The roar behind him abated, and Tallis turned just in time to see a great curtain of water drop, as if snipped from on high, and melt into the sea. 

The tumult diminished, blanketing down to vast, sparkling silence. 

Instead of wreckage, they only saw a few displaced boats. Not the fore boat. While the boats behind oared themselves about, the fore boat dug for the eastern shore . . . more relentless than the storm. 

***

Deep within the shell, at the bottom of cavernous depths, the man beside the plastered-over place knew more torment than he had ever known. At last, he beheld what They long forbade, for Across the Sea had come, and come for him. He sat in the back of the boat, the man with searching eyes come for him. Hope lanced like lightning. And They knew it.

You are ours! 

You think it’s over? We will not leave. You gave us your yes. 

He knows you are ours, and there is nothing he can do about it. 

Despair rose, and blocked Across the Sea from view. The darkness was greater for the shutting out of golden light. 

He huddled in the corner. Did he see me? For just that instant when I saw him in the boat? Does he know I’m here? Past Them, I am here. What if he doesn’t know? Oh, gods—does he know I’m here? Did he see me? 

He doesn’t even know you are there, maggot. 

He can’t even see you, human slug. We are too many. 

If you look His way, we will kill you. Rape and torture you first. All of us, all at once. 

Beside him, the plaster on the place began to crumble. He stared at the falling bits. 

Pay no attention to that! 

It’s hopeless, you know! We will obscure it once more! 

But They did not come near it. Before, They helped him smear it over. 

Then the man froze—a long way off, outside, he heard a voice. The demons screamed louder than they ever had before, and he thought it was to deafen the voice. But it was pain he heard, and instead of his own, it was theirs. 

And he saw across the room for the first time. He saw Them. A multitude of them, and more on top, and more yet, a column of filth all the way up past what he could see. And they were hideous to behold. 

Unbodied voices now had form. And before he could fully realize the deception, before he could connect one clear thought to another, again, the voice outside called. 

And he raised his head to answer, but one of the forms flew across the room and clamped his mouth. He fought, frenzied out of mind, to tear the thing from his mouth and answer the man, but far away, somewhere on top, another answered for him. 

What do we have to do with You, Jesus, Son of the Most High God? 

Have You come to torment us before the time? 

I am here! Do not leave me, I am here! 

He saw them dig in. The base of the column thickened, bearing down. Talons launched low, and seized, and held fast. Malicious looks, triumphant jeering faces were bared at him as they linked, and gripped, and braced. 

We’re not going anywhere. You gave us your yes! 

We love to outstay our welcome. 

Hideous eyes bulged with mirth, until—a few looks jerked to his left, bulging not with mirth but fear. The demon clamping his mouth yelped and fell away from him, and dry-scrabbled back to the safety of the horde. The plaster over the place was falling off in chunks. Wonderingly, the man began to reach for a fallen chunk. 

You’ll die if you touch it! You think you’re miserable now? 

Suddenly, a great trembling in the cavern—and the entire column of filth began to sway. Shrieking and wailing, a few of the forms lost hold. Instead of dropping down, they dropped up, wailing as they went, as if to a torturous death. 

Then a great shaking seized the tower. Forms fought for a hold, and way off, on top of the pile, the man heard one of them shout, “Legion! For we are many!” and there was great vaunting in the words, as if to say, You waste your time, you are only one!—we, a multitude. 

Still the column shook. 

More demons lost hold and flew off, and more, and larger, pieces of plaster fell. He lunged for the place and began to pull away the pieces, frantic now, as the column shook in a blur and the entire cavern groaned, ready to fall in on itself. He had to get to the place. He had to see what had long been hidden. He tore away chunks and flung them aside, he dug and ripped, and he saw, revealed . . . . . . the Truth. 

That he could choose. 

That he had chosen. 

And terrible had been his choice. 

Grief struck him, and he staggered. All his loss, all his pain, all the years of torment . . . the truth was, it never had to be. 

And the man outside asked through this sacred place whether he wanted them to go. And the man inside looked across the room at the faces fixed on him. They were screaming, but he heard no sound. For the first time, he heard no voices. For the first time he saw before him choice, no force telling him which way to choose. No good telling him, no bad. It came down to him and the choice, laid excruciatingly, excruciatingly bare. 

He knew these faces. They were familiar faces. He’d lived with some since childhood. He did not know the man outside. Did not know his price. Should he fear Across the Sea? Could he make it out there without them? They were all he knew. He did not know Across the Sea. 

He turned from the faces to the sacred place. He reached and touched it and met with grief, and something like joy, met with what he had looked for his entire life. Concealed and denied and there all along. And he knew the man outside had something to do with this very place. He splayed his hand against it. Through this place, the man showed him—he could choose. 

He gave the man his yes, and knew, then, his own name. 

“I am Kardus,” he sighed, and the demons began to go. 

Some were so deeply entrenched it felt as though they tore talon streaks all the way up. They came up, and they came out, and they were not happy to leave. They fought all the way to stay. They never once stopped begging Kardus to let them stay. They cajoled, threatened, and screamed. And Kardus was shocked these things had indwelled him, and they kept coming up, kept coming up. It was ugly and horrible and wrong, these rodents within him, wriggling up his being as through a tunnel. 

Hundreds, thousands—a horde pouring forth from his mouth, a black-winged stream issuing from the bowels of his being, for their domain had been down deep. And for a bargain struck, they flew coursing up the cliff. What happened next, Kardus was unsure. He was trembling on all fours, coughing mucus. It dripped from his nose and his mouth, and he—belched! He laughed a little, and belched again for the insane joy of hearing himself do it. For his ears had been unstopped. He hadn’t heard anything outside of his body, not the sound of his own belch, or a little bit of his laughter, for . . . years. 

And he knew the feel of the shore beneath his palms, wet and cool, coarse with sand and tiny shells. And he made fists in the shore, and took a handful to stare at it. 

His mouth was dripping. He went to wipe his mouth with his sleeve, but he had no sleeve. And he stared, in growing horror, at what must be his arm—an arm he did not recognize. He gazed at the scars, horrifying scars, thick and ridged, and the sores, livid, stinking sores . . . crusted filth all the way up, all on his chest and—gods, the stench! Was it him? Before he could wonder long at his astonishing appearance, he felt a cloak draped over his shoulders, and one of the men from the boats was helping him up, and another was wiping his face. He stared at them, bewildered . . . such faces. He couldn’t help but reach with trembling fingers to touch one of the faces, the bristly chin, the humanity. He saw tears in the eyes of this human face. He had not seen a human face in . . . years. 

So many sensations came to him that he had to go slowly. He felt . . . 

Light. Like he’d surely fly off if he didn’t anchor himself to the ground. 

Clean. Scoured inside with the most ruthless brush. 

Huge inside. He took a deep, unencumbered breath for the first time in years. He took many deep breaths, for the great wedge within was gone. 

He felt wet shore soothe the soles of his feet. A soft breeze on his face, with—oh, gods! Fragrance in it! Fragrance! He closed his eyes and lifted his face to the caress of the wind. Salt from his tears stung his face; his face felt ruined. But of all the sensations assailing his senses, one was most pervasive—the voices were gone. All gone. He’d stepped out of pandemonium into a great relief of dewy silence. 

He opened his eyes to beautiful human faces around him—so achingly beautiful—some with fear, some with tremulous smiles, and some, tears. He looked at them, searching for one face. At last he found the man outside. He was smiling at Kardus, eyes glistening. He didn’t just smile; the big lively grin lit his whole face. It was he. It was Across the Sea. 

Down the shoreline, a half mile south, a little boy whooped and danced on the beach.

Excerpt from Madman by Tracy Groot (chapter 19)

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Bible Study Hebrews

Hebrews | Chapter 8

Chapter 8 continues the conversation we’ve been having over the last few chapters. All of this is to put into right perspective Jesus as the final, true and inevitable High Priest. This is indeed meat over milk, even for us. This priestly order of Melchizedek argument is part of our basic understanding of why we are no longer under the Law and while Jesus’ sacrifice is sufficient to pay for all that the sin we are responsible for. This is a question that most Christians shy away from, unable to answer or afraid that the Bible will not provide adequate answers and it will shake their faith. This journey is for us as all as the Hebrew readers.

Jesus as high priest is relegated to the holy of holies to be in the presence of God, He sits at the right hand of the Father. And he is in the true “tent” (think tabernacle, where God dwells) that was set up for him by God the Father. Since the Law of Moses and the sacrificial system that came with it is just a copy, a shadow of the heavenly things (think: it points us to the true things, helps us understand them), Jesus couldn’t have functioned within it, it wouldn’t make sense if he did!

Because, ultimately, what Jesus serves as High Priest under is a function that is better than what existed before; he is a better mediator and has better promises. Obviously, the first covenant was not sufficient, not able to satisfy the complete identity and full atonement necessary to reconcile the world back to its Creator.

The long scripture quote here is from Jeremiah 31. The point of that section of Jeremiah is pointing the restoration of God’s people and the creation of a new covenant, one where the laws are put into the minds and hearts of his people instead of kept through a sacrificial system and a Levitical priesthood. Not only should the Jewish people have been expecting that the Temple and the Law would be gone at some point, they should have actually been desiring it as it was coupled with the Messiah. This fulfillment of the Law wasn’t as jarring a thing as we sometimes see it. If we knew our old testament, we would know the promises that should have been guiding the Jews even in Jesus’ day. The Hebrews writer is taking pains to show that they would have known this had they not been satisfied with just milk.

I wonder, what kinds of things do we as Christians miss if we are satisfied with only milk? What big things is God up to that we don’t understand or don’t catch because our eyes are closed or our engagement with God’s story and people is lazy? Luckily, what we’re doing here, pouring through the Word of God so to be informed, encouraged, enlightened and edified – seems like the right work to find meat.

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Bible Study Amos Study Amos

Amos – Chapter 8

All false idols are like that, in their day as well as ours. They make promises that we foolishly buy into. But when you’re in the trench and going through the dregs of life, porn, food, pride, money and power don’t have your back. But they’ll be all you have left when you tell the prophets of God to shut up.
Amos gets another vision from God and it is indeed dire. God has a basket of summer fruit, which is picked at the end of the season. I’m assuming that this is an indication to Amos that the season God has allowed is coming to a close and the fruits are now being gathered (and Israel’s fruits are junky and bring them ruin). There are other potential interpretations there probably but that makes sense to me, especially when coupled with the pronouncement that the end has come to the people and the reiteration that he will not pass over their sin anymore.
The picture is an especially rough one. The exile will be indiscriminate and violent. Bodies will be strewn about treated without honor (lying around, no proper burial). And although that’s a shocking image, Amos reminds them of what got them there: treating the poor terribly, focusing on their own gain over concern for others (when will all of these holidays/holy days be over so I can get back to selling my goods?) and generally being deceitful in business (false balances, selling the worthless part of the wheat, etc.) God will not forgot how prideful they’ve been and the repercussions are equaled only in the power of nature.
The judgment will be so terrible that nature itself will be impacted. Do I think the sun really is going down at noon? No. Darkness, moon and sun being impacted in very unnatural ways, are all ways the Bible has described judgment. Could it be literal? Sure. But it’s not likely and it’s not the most natural reading of the text. And note the rest of the section, everything gets flipped on its head; feasts into mourning, songs into lamentations, sackcloth everywhere, rampant baldness (intentionally, sign of mourning, check Isaiah), etc.
Compounding the dire situation of the exile, God also declares a famine…of His words. He will turn them over to the Assyrians and they will be denied the comfort of God’s words even though they will desire them. What he has communicated thus far will be all they have to chew on. He is almost turning them over, saying “go to your idols, let them save you.” You set up false temples at Samaria, Dan and Beersheba, what they have given you is all you have left. All false idols are like that, in their day as well as ours. They make promises that we foolishly buy into. But when you’re in the trench and going through the dregs of life, porn, food, pride, money and power don’t have your back. But they’ll be all you have left when you tell the prophets of God to shut up.

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a parish house

Revelation Chapter 8 – 10

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