Category Archives: Anger

IS THE LORD ON YOUR SIDE? (Joshua 9; Joshua 10)

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Scripture reading – Joshua 9-10

Joshua 9 – The Enemy, of My Enemy, Is My Friend

The Deception of the Gibeonites (Joshua 9:1-13)

The defeat and destruction of both Jericho and Ai moved other kings in Canaan to set aside their rivalries and form confederacies to challenge Israel’s invasion of the land (9:1). And so, “they gathered themselves together, to fight with Joshua and with Israel, with one accord” (9:2).

One city-state, Gibeon, believed all they had heard regarding Israel and “what Joshua had done unto Jericho and to Ai” (9:3). Joshua 10 reveals that Gibeon was “one of the royal cities, because it was greater than Ai, and all the men thereof were mighty” (10:2).

Believing it was inevitable that Israel would attack Gibeon in the manner of Jericho and Ai, the Gibeonites determined to pursue peace with Israel (9:4). Sending ambassadors, by craft and deceit, the men of Gibeon made Joshua and the elders believe they had traveled a great distance, and from a far country (9:5-13).

The Discovery of the Gibeonites’ Dishonesty (Joshua 9:14-18)

Assessing the old shoes and clothes worn by the men of Gibeon and the moldy bread and patched wineskins, the leaders of Israel believed the Gibeonites were from a far country. Joshua and Israel then committed a grave error: They failed to seek the “counsel at the mouth of the LORD” (9:14).

“Joshua made peace with [the Gibeonites], and made a league with them, to let them live: and the princes of the congregation sware [an oath] unto them” (9:15). Three days passed when Joshua received the news that the Gibeonites had deceived him and the leaders of Israel. They learned the cities of Gibeon were no more than a three-day journey from their encampment (9:16-17). The congregation began murmuring against Joshua and their leaders, knowing they had allied with an enemy (9:18).

The Covenant with Gibeon (Joshua 9:19-27)

Although the Gibeonites had come under pretenses, the leaders of Israel reasoned with the people that they could not break their oath (9:19-20). So, a compromise was pursued, and it was determined that the Gibeonites would assume the lowest positions of servitude and become woodcutters and water carriers (9:21-27).

Joshua 10 – The Day the Sun Stood Still

The Confederacy with Gibeon (Joshua 10:1-7)

Because Gibeon was a great city and one whose men were mighty (10:2), the Gibeonites’ treaty with Israel became a cause of great concern for their neighbors (10:1). Adon-zedek, king of Jerusalem, the city closest to Gibeon, allied with five Amorite kings (10:3), and “encamped before Gibeon, and made war against it” (10:4-5). As a result, the men of Gibeon appealed to Joshua and Israel to fulfill their treaty and come to their defense (10:6-7).

The Battle and Defeat of the Amorites (Joshua 10:8-14)

With the LORD’s assurance that He would be with him, Joshua and his army marched through the night (10:8-9) and attacked the kings encamped against Gibeon. Then the LORD sent confusion among the Amorites, and as they fled, He “cast down great [hail] stones from heaven…[and] they were more which died with hailstones than they whom the children of Israel slew with the sword” (10:10-11).

Joshua, desiring to utterly destroy the Amorites, called upon the LORD, “and he said in the sight of Israel, Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Ajalon. ¹³And the sun stood still, and the moon stayed…And hasted not to go down about a whole day” (10:12-13a).

Joshua and Israel’s Victory over the Amorites (Joshua 10:15-43)

What a great day it was, and one Israel forever remembered. Indeed, “there was no day like that before it or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel” (10:14). God blessed Joshua, and the five Amorite kings were captured, humiliated, and put to death. Their bodies were hung upon five trees until that evening (10:15-27).

Closing thoughts:

We read a summary of Israel’s victorious southern campaign, and it concludes with this testimony:

“All these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel” (10:42).

Questions to consider:

1) How did the Gibeonites deceive Joshua? (Joshua 9:4-13)

2) What did Joshua and the leaders of Israel fail to do? (Joshua 9:14)

3) What had the Gibeonites heard concerning Moses and Israel? (Joshua 9:24)

4) What did the LORD promise Joshua concerning the kings of the Amorites? (Joshua 10:8)

5) What was the miracle in Joshua 10:12-13?

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The Curse of a Dying Nation: Feminine Men and Rebellious Feminists (Deuteronomy 28)

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Scripture reading – Deuteronomy 28

The sum of today’s Scripture reading is essentially two words: Blessings and Curses. Deuteronomy 27 concluded with the people affirming their understanding of God’s Covenant and agreeing to its blessings and penalties (27:15-26). Deuteronomy 28 continued the same proclamation, detailing the LORD’s promise of blessings if the people would obey His Laws and Commandments (28:1-14) and curses should they disobey (28:15-68).

The Rewards and Blessings of Faithfulness (Deuteronomy 28:1-14)

The promise of blessings was conditional and would be fulfilled, but only if the people diligently listened to the Lord’s voice “to observe and to do all His commandments.” If the people would “hearken…observe…and do all His commandments,” the LORD promised He would “set [Israel] on high above all nations of the earth” (28:1). All would be blessed, both city and field (28:3), and would be fruitful and increase. Children would be born, cattle would calve, and the flocks of sheep would increase. The fields would give forth a great harvest (28:4-6).

Israel’s enemies would fall before them and be scattered (28:7). Her storehouses and treasuries would overflow (28:8-14). The LORD promised He would open the treasury of heaven, send rain upon the land, and the world’s nations would become debtors to Israel (28:12). All this was promised if Israel obeyed the LORD’s Law, and His Commandments (28:13-14).

The Penalties of God’s Judgment for Disobedience (Deuteronomy 28:15-68)

The balance of Deuteronomy 28 predicted the punishments that would befall Israel as a nation should the people turn from the LORD and disobey His Law and Commandments (28:15-68). In the same way, the LORD promised to bless the nation if the people obeyed Him; the opposite was true should they disobey Him. The curses are far too extensive for me to address individually; however, I invite you to observe their sum in today’s devotion.

Should Israel reject Him, the LORD warned He would abandon them to their enemies (28:45-47), and the people would become slaves to their enemies (this would come to pass during the Assyrian and Babylonian captivities and be repeated in the Roman era). Their enemies would eat the fruitfulness of their lands, trees, and storehouses. Their cattle and flocks would be destroyed (28:48-51).

Israel was warned that when their cities were besieged, the starving people would turn to cannibalism and eat “the flesh of [their] sons and of [their] daughters” (28:52-53).

Portrait of a Dying Nation: Effeminate Men and Embittered Women (28:54-57)

Their men became effeminate (“tender among you, and very delicate.” 28:54). Their women were no longer “tender and delicate” (28:56). The eyes of a wife would “be evil toward the husband of her bosom, and toward her son, and toward her daughter” (28:56). Leaving her natural affection, Moses warned a mother “shall eat [her children] for want of all things secretly in the siege” (28:57).

Because the people rejected the LORD and disobeyed His Law, He promised to bring upon the nation “great plagues…and sore sicknesses” (28:59). Israel would be overcome with plagues (28:58-60), and the births of the children would be few (28:62-63). Finally, the nation would be conquered, and the people scattered, oppressed, and enslaved (28:64-65).

Fear, dread, and depression would haunt the nation, and the people would dread the night and the dawn (28:66-67). Eventually, they would be taken from their land and “see it no more again…[and] be sold unto [their enemies]” as slaves (28:68). All that Moses warned is documented by the historian Josephus and came to pass in AD 70 when Titus, the Roman General, destroyed Jerusalem. Then, the Jews were scattered throughout the nations of the earth.

Closing thoughts:

Today’s Scripture reading reminded me that the pattern of decadence and decline foretold by Moses is seen in the nations of the world today. Such wickedness precludes the judgment of God upon those nations that reject Him. No nation can long reject God without experiencing moral decay and His judgment.

The trademark of God’s judgment is undeniable when I assess my country. I see the evidence of a nation that God has turned over to its enemies. The United States is an enslaved, debtor nation to our enemies. Our nation’s women have taken the lives of their unborn in grotesque abortions, as surely as if they cannibalize them from the womb (28:52-53). Effeminate men, “tender [and] delicate” (28:54), are celebrated, and rebellious women blight our society with an “evil eye” towards their husbands and children (28:56-57). We have experienced epidemics, a failing birthrate, a fear, and a dread of the future, as I have not witnessed in my lifetime.

The United States, like all nations, is doomed if we do not repent of our sins and turn to God.

Questions to consider:

1) What spiritual benefits would Israel gain if they obeyed the commandments of the LORD? (Deuteronomy 28:1-2)

2) What curses would befall Israel if the people refused to heed and obey the commandments of the LORD? (Deuteronomy 28:15-24)

3) Rather than men of strength, how were the rebellious men of Israel described? (Deuteronomy 28:54)

4) What afflictions did Moses prophesy would befall a rebellious nation? (Deuteronomy 28:59-61)

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Moral Dilemmas: Divorce, Debt, and Human Trafficking (Deuteronomy 24; Deuteronomy 25)

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Scripture reading – Deuteronomy 24-25

Our Scripture reading continues with Moses setting forward various laws that would guide Israel in matters of marriage, family, societal civility, business, and government.

Deuteronomy 24

Principles Regarding Marriage and Divorce (Deuteronomy 24:1-5)

Divorce is addressed, sadly indicative of man’s sinful heart. We understand that God’s desire for man and wife is: “A man…shall cleave unto his wife: and they shall be one flesh” (Genesis 2:24). Yet, because man’s nature is bent away from God, the Lord allowed (through Moses) for a writing of divorcement when there was a valid reason.

Moses allowed for divorce in this passage; however, I remind you that was never God’s plan or will. What is the will of the LORD? The sum of God’s will for marriage is this: “A man…shall cleave unto his wife: and they shall be one flesh” (Genesis 2:24).

The Pharisees questioned Christ on this subject and asked, “Is it lawful for a man to put away his wife [divorce]for every cause?” (Matthew 19:3) The LORD answered, citing the “one flesh” principle and added, “What therefore God hath joined together, let not man put asunder” (Matthew 19:6).

Displeased with His answer, the Pharisees pressed Him, saying, “Why did Moses then command to give a writing of divorcement, and to put her away?” (Matthew 19:7). Christ answered and diagnosed the deplorable basis for Moses permitting divorce (Deuteronomy 24).

Matthew 19:8–9 – ⁸He saith unto them, Moses because of the hardness of your hearts suffered [allowed] you to put away your wives: but from the beginning it was not so. ⁹And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

A Moral Guideline for the Borrower and Lender (Deuteronomy 24:6)

Taking an upper millstone is foreign to most until we understand Moses referred to the stones used to grind grain into flour. So, a lender was warned he could not take for a surety the “upper millstone,” for by it, a family could grind grain into flour and bake bread for the family.

A Solution to Human Trafficking (Deuteronomy 24:7)

One of the great abominations of the 21^st century is human trafficking (in essence, modern slavery). Forcefully taking children, women, and men and subjecting them to the darkness of moral depravity has been and continues to be an appalling wickedness. In the words of the Scripture, anyone found guilty of “[making] merchandise…or selleth [selling] him” shall be put to death (24:7).

If the judgment of the Scriptures were practiced in our day, victims of human trafficking would receive justice and human traffickers would be dispatched to a swift judgment: “Thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (Deuteronomy 19:21).

Charitable Obligations (Deuteronomy 24:10-22)

Today’s false teachers and preachers have led many to believe the laws of the Old Testament were lacking in grace. They support their reason and boast that we live in an “Age of Grace.” Indeed, we do, but grace has been a part of every age because God is a part of every age. He has been and continues to be immutable – the same yesterday, today, and forever. Therefore, characterizing the Law and Commandments as “graceless” suggests the LORD was graceless, which is heresy.

Deuteronomy 24:10-22 proved that God was sensitive and compassionate concerning the condition of the poor, the weak, the orphan, and the widow. For example, in ancient times, the poor often had nothing more than the “clothes on their backs.” Robes were the attire for those times, and men generally wore inner and outer robes. The inner robe afforded modesty, while the outer robe protected against the elements and provided warmth at night.

Should a man of little means borrow, his outer robe might serve as the surety or pledge for his debt (24:10-11). However, the lender was not to humiliate a debtor and take by force the robe of a poor man while he was in his house (24:10-11). Also, in the evening, the lender was to return the outer robe so that the man “may sleep in his own raiment, and bless thee” (24:13).

Admonitions Against Injustices (Deuteronomy 24:14-18)

Day laborers were paid their wages at the end of a workday (24:14). Also, everyone was to bear the consequences and punishment for their sins. Therefore, a father was not to be punished for the sins of his children, nor were his children to be punished for the sins of their father (24:16).

Charity Was the Law (Deuteronomy 24:19-22)

In ancient times there was no welfare system, and the impoverished were a perpetual presence on the earth. Tragically, widows were sometimes forsaken by their children, orphans were neglected, and foreigners often found themselves homeless. Moses reminded the congregation how Israel suffered bondage in Egypt. He urged the people to remember the poor and let them glean the leftovers from their fields, olive trees, and grapevines.

Deuteronomy 25

Time and space prevent a thorough commentary on Deuteronomy 25; however, I suggest the following outline of principles for your study.

I. Capital Punishment and Civil Justice (Deuteronomy 25:1-4)

II. Family Posterity (Deuteronomy 25:5-12)

III. Business and Commerce (Deuteronomy 25:13-16)

IV. The Offence of an Enemy (Deuteronomy 25:17-19)

Closing thoughts:

Once again, I trust you have seen the grace of God evidenced throughout His Laws and Commandments. Although some invite believers to ignore the Old Testament altogether, they do so at their peril and that of their followers. But, of course, the greatest expression of God’s Law and grace is identified in Christ’s sacrifice for our sins (1 Peter 2:21-24).

Questions to consider:

1) Could a divorced man remarry his wife after she had been married to another man? (Deuteronomy 24:4)

2) What was God’s judgment concerning human traffickers? (Deuteronomy 24:7)

3) Rather than long terms of imprisonment, how was an offense settled in Israel? (Deuteronomy 25:1-3)

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Feminization, Sanitation, and Compassion (Deuteronomy 23)

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Scripture reading – Deuteronomy 23

We continue our study of Moses’ challenge to Israel as he prepared that nation to go forward without him as its leader. Some of the principles in today’s Scripture may seem mundane; however, such was not the case for a nation that had suffered the humiliation of bondage for four centuries.

Moses taught the children of Israel how to conduct themselves in the sight of the LORD and preserve their sanctity as His people. In today’s devotion, we will consider the right of citizenship in ancient Israel and the exclusion of some from “the congregation of the LORD” (23:1).

The Feminization and Castration of Men Was Forbidden (23:1)

The topic of mutilation or castration is one in which we must use discretion; however, the LORD was clear in His instruction concerning honoring one’s vessel (i.e., body). There was to be no mutualization of a man’s private parts, for such was unnatural and against God’s created order.

Illegitimate Sons (23:2)

Sons born of adultery, or incest, were to be excluded in Israel unto the “tenth generation” (23:2). Also, sons borne of extra-marital relationships were excluded, for their conception was contrary to the will and design of God’s order.

Ammonites and Moabites Were Not Permitted in Israel (23:3-6)

These nations were the offspring of Lot’s incestuous relationship with his daughters (Genesis 19:30-38). While the Ammonites and Moabites might live in the land, they were not accepted as part of the congregation of Israel (the exception could be if one became a proselyte of the God of Israel, as was the case with Ruth the Moabitess, who became the wife of Boaz, Ruth 1:4; 4:13). Also, the Ammonites and Moabites had made themselves adversaries of Israel by hiring Balaam to curse the people (23:4-6).

Edomites and Egyptians (23:7-8)

Edom and Egypt were not friends of Israel; however, both had a history that prevented their complete exclusion. The Edomites were of the lineage of Esau and, therefore, distant kin of Israel through Isaac (for Esau was Jacob’s brother, 23:7). Egypt was also an exception, for that nation had been the host of Israel during their sojourn in that land.

Cleanness and Purity in Times of War (23:9-11)

Remembering the presence of the LORD was represented by the Tabernacle amid the encampment; the people were reminded to keep themselves clean (23:9-10). A man who was not clean was to remain outside the camp until the evening and “wash himself with water” before entering the camp (23:11).

A Lesson in Sanitation (23:12-14)

The sanitation guidelines given by Moses to Israel placed that nation centuries ahead of other countries. The tribes were instructed to practice cleanliness and basic sanitation. They were not to answer nature’s call (i.e., to relieve themselves) within the camp. Instead, they were instructed to go outside the camp’s borders, “have a paddle” (a spade or shovel), and cover their excrement.

We understand much about sanitation and disease today; however, only in the past two centuries has proper hygiene been fully appreciated. The sanitation commanded by the LORD was not only because He dwelt amid His people but also because it was right and good for the health and well-being of the people (23:14).

Compassion for a Fleeing Slave (23:15-16)

A slave that had fled from his heathen master and sought refuge in Israel was not to be returned to his master (23:15). Instead, he was given shelter in the land and allowed to dwell where he chose (23:16).

Prostitution and Sodomy Condemned (23:17-18)

All manner of gross immorality accompanied the worship of idols in ancient times. Whoredom, and sodomy were ever present among the heathen nations. No daughter of Israel was to fall into whoredom, and no son was to be a homosexual (described as “the price of a dog,” thus graphically describing the debasement of sodomy, 23:18).

Usury: Charging Interest on Debts (23:19-20)

Israelite men were not to charge their fellow man (“thy brother”) interest for borrowing money (23:19). A “stranger,” however, a non-Hebrew, was lawfully charged interest on debts (23:20).

To Vow, Or Not to Vow (23:21-23)

Swearing an oath, or vowing a vow, was a serious matter with the LORD and was not to be taken lightly (23:21). No man was to “vow a vow unto the LORD” and fail to fulfill it without delay (23:21b). Indeed, it would be better not to have committed oneself to a vow, than to do so and fail to fulfill it (23:22-23).

To Eat, or Not to Eat (23:24-25)

Suppose a man is hungry and lacks the means to feed himself. Should that man be permitted to take from another’s field or vineyard and satisfy his hunger? The answer was recorded in Deuteronomy 23:24-25 which reminds us that the God of Israel was compassionate and merciful.

A hungry man was allowed to eat grapes from his neighbor’s vineyard and take wheat kernels from his neighbor’s field. He could not, however, go into his neighbor’s field with a vessel and fill it. So, instead, he was allowed to take only what he needed to quench his hunger.

Closing thoughts:

The growth of incivility we observe today is attributable to society rejecting the spiritual principles and precepts of God’s Word. I trust you are developing an appreciation for the judicious nature of the LORD and His grace and compassion expressed in His Law and Commandments. The LORD requires that we exercise grace and common decency toward others.

Questions to consider:

1) Who was excluded from entering the congregation of Israel? (23:1-6)

2) What was the law concerning a slave who had escaped his harsh master? (23:15-16)

3) How serious were vows made to the LORD? (23:21-23)

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“WOKE,” Civility, Women’s Rights, and Sexual Perversity (Deuteronomy 21; Deuteronomy 22)

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Scripture reading – Deuteronomy 21-22

Warning: You may find the content of today’s devotion inflammatory; however, its immediate relevance is undeniable.

Moses continued his charge to Israel in our Scripture reading. In Deuteronomy 21-22, fundamental principles establish the sanctity of human life, the basics of civil decency and human kindness, and the practical application of the command, “love thy neighbor.”

Deuteronomy 21 – Fundamentals of Civil Duty

“Thou Shalt Not Kill” (Deuteronomy 21:1-9)

In our study of the Pentateuch (the first five books of the Bible), we have considered several passages of Scripture that explain the sanctity of human life and the sixth commandment that reads, “Thou shalt not kill” (Exodus 20:13). Capital punishment, a “life for a life,” was God’s judgment upon the man who willfully, and deliberately took the life of another (19:11-13, 21). In addition, Deuteronomy 21:1-9 addressed the loss of human life, should a victim’s body be discovered, but there are no witnesses to the murder.

Concerning Women Taken as Spoil of Wartimes (21:10-14)

Ancient cultures considered women taken as prisoners in war to be nothing more than a possession, a spoil of battle. The God of Israel, however, established laws to protect women. Should a man desire to take a female prisoner as his wife, he was to allow her head to be shaved, an outward symbol of her purification, and give her thirty days to mourn her parents’ deaths before taking her as his wife (21:12-13). Should the man later decide to reject her, he was to set her at liberty and was commanded to neither sell nor humiliate her (21:14).

The Inheritance Rights of a Firstborn Son (21:15-17)

Some propose that the reference to “two wives” (21:15) suggested polygamy; however, I believe it is not. From our study of the Book of Genesis, we know that God defined marriage as “one flesh” (Genesis 2:24), meaning the union of one man and one woman. Therefore, polygamy cannot be the intent of Deuteronomy 21:15, for the Mosaic Law did not redefine what God Himself had designed and established.

In my opinion, the explanation for the reference to “two wives” (one being described as “beloved” and the other “hated”) implied that the first wife was dead. In this example, the first wife had given birth to a son; as the firstborn son, he was the husband’s heir (21:15-16). The second wife, the stepmother of the firstborn son, would perhaps be tempted to influence her husband to disown his firstborn; thereby choosing her son to be his heir (21:16). The LORD condemned that practice. He declared that the firstborn son would be given “a double portion” of all that was his father’s (21:17).

Capital Punishment of a Rebellious Son (21:18-21)

A disobedient son, defined as “stubborn and rebellious” (21:18), refused to hear and obey his father and mother. Such a son (described as “a glutton, and a drunkard”) would be brought before the city elders, who would sit in judgment of his character (21:19-20).

I understand that stoning a rebellious son is undoubtedly offensive to our 21st-century sensibilities. Yet, given the severity of the punishment, we can conclude that it was a rare event. Indeed, such a judgment required the consent of both the father and mother (21:19-20). Yet, should the city’s elders find the son guilty, he would have been stoned to death by the “men of his city” (21:21).

Deuteronomy 22 – Having a Good Conscience

Compassion for a Neighbor’s Livestock (22:1-4)

We are reminded that God’s people were to love their neighbors. That command applied to his person and was demonstrated practically in one’s duty to his neighbor’s livestock, clothes, and possessions (22:1-3). Should a man’s ox, sheep, or donkey be astray, his neighbor was to restore them to their owner. Should the owner not be readily known, an Israelite was commanded to take the animal to his home until its rightful owner was established (22:2). Once again, we are reminded that God is benevolent. He required compassion for the animals of His creation (22:4).

An Abomination: TransgenderTransexuals (22:5)

There is much ado about the “rights” of self-declared “Queers, “Transexuals,” and “Asexuals” in 21st-century society. Such people aspire to blend and distort the natural differences between males and females in their dress and manner. It may surprise you to learn that blurring the distinctiveness in the sexes is not a “new woke” (as some would have you believe). Indeed, it was declared an “abomination unto the LORD” in the Scriptures and condemned as a practice among ancient heathen societies (22:5).

Compassion and Affection for Nature (22:6-7)

From the beginning, humanity was commanded to be the “keeper” of God’s creation (Genesis 2:15). It follows, therefore, that even the smallest of creatures should arouse in man a natural affection and compassion (22:7).

Closing thoughts:

Several other laws and guidelines are given in Deuteronomy 22, but I conclude this devotion by inviting you to notice the LORD’s protection of womankind (22:13-29).

Unlike their heathen neighbors, Israelite women were protected and shielded from abuses that are even prevalent today. For example, a woman had the right to due process should her purity and testimony be questioned. Also, should a woman be forcefully taken and raped, the severity of the law would fall upon the man, and he would forfeit his life for his sin (22:25-27).

Tragically, our nation and world have rejected the authority of God’s Word and removed itself from the divine guiding principles for life and civil society. We have become a people with laws divorced from unalterable principles. As a result, we are governed by the whims of wicked, unprincipled men and women. Indeed, the prophet Isaiah’s condemnation of the wicked is applicable and relevant when we read:

Isaiah 5:20-21 – “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! ²¹ Woe unto them that are wise in their own eyes, and prudent in their own sight!”

Questions to consider:

1) How were captive, enslaved women to be treated in Israel? (21:10-14)

2) What might become of a rebellious son? (21:19-19)

3) Why would the adage “finders, keepers” not apply to God’s people? (22:1-3)

4) What was the law concerning a man dressing like a woman or a woman dressing like a man? (22:5)

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“God is Not a Man, that He Should Lie.” (Numbers 23; Numbers 24)

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Scripture Reading – Numbers 23-24

The dynamic conversation between Balak, king of Moab, and Balaam continues in today’s Scripture reading. Balaam arrived in Moab, and Balak went out to see the seer, anxious to have him curse Israel (22:26-41). Balaam warned the king, “The word that God putteth in my mouth, that shall I speak” (22:38). Balak, however, was undeterred and led Balaam to Kirjathhuzoth. Then, after offering oxen and sheep, the king invited Balaam to look out on the plain where Israel was encamped (22:40-41).

Numbers 23

Balaam’s Prophecies and Balak’s Rage (23:1-17)

Balak was willing to do all Balaam asked; therefore, the king built “seven altars, and…offered on every altar a bullock and a ram” (23:1-2). Balak stood by his burnt offerings and waited for the prophet to speak. Instead of cursing, Balaam prophesied, saying, “Lo, the people [Israel] shall dwell alone, And shall not be reckoned among the nations [Israel would become a distinct nation, with its land]. ¹⁰Who can count the dust of Jacob, And the number of the fourth part of Israel?” (22:9-10a).

Balak was incensed after he heard Balaam’s prophecy and rebuked him, saying, “What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether” (22:11).

Nevertheless, Balak was not ready to accept that Balaam could not curse Israel. Therefore the king invited him “to the top of Pisgah.” Once again, he “built seven altars, and offered a bullock and a ram on every altar” (23:14). Balaam then withdrew to seek the LORD, as Balak stood by his burnt offerings (23:15-17). When Balaam returned, Balak asked, “What hath the LORD spoken?” (23:17b).

Rather than curse Israel, Balaam’s second prophecy focused on God’s character. (23:19-24)

The prophet revealed the LORD is immutable [unchanging]: For “¹⁹God is not a man, that he should lie; Neither the son of man, that he should repent: Hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good?” (23:19) God is faithful, and His’s promises are sure. For whom the LORD has determined to bless, He will bless (23:20-21a). The LORD is omnipresent, and His presence assures His people victory (23:21b-22). He is also a shield, and Israel would not be harmed (23:23). Finally, Balaam prophesied that because the LORD is with Israel, His people would “rise up as a great lion…and drink the blood of the slain” (23:24).

Balak loathed the blessings Balaam heaped upon Israel and challenged the prophet, “Neither curse them at all, nor bless them at all” (23:25). Balak then commanded Balaam a third time to look upon Israel and curse the people (23:27-30).

Numbers 24

Balaam’s Third Prophecy (24:1-9)

Balak built seven altars for a third time and offered seven bulls and seven rams (23:29-30). Yet, Balaam could not curse Israel. Instead, he “saw that it pleased the Lord to bless Israel, [and] he set his face toward the wilderness” (24:1). Lifting his eyes towards Israel, Balaam “saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him” (24:2). Balaam then prophesied (24:5-9), “⁵How goodly are thy tents, O Jacob, And thy tabernacles, O Israel!” (24:5).

Balaam’s Fourth Prophecy (24:10-18)

Balak was furious and protested, “I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. ¹¹Therefore now flee thou to thy place” (24:10-11a). Before departing, Balaam took up a fourth prophecy (24:15-19) and prophesied, “There shall come a Star out of Jacob, And a Sceptre shall rise out of Israel” (24:17). (This prophecy was partly fulfilled when Israel was established as a kingdom, and David reigned. However, the birth of Jesus Christ was marked by “a Star out of Jacob.” Numbers 24:17, 19; Matthew 2:2).

Balaam concluded his prophecies and foretold the fall of three kingdoms: The Amalekites (24:20), the Kenites (24:21-22), and the Assyrians (24:23-24). Then, Balaam and Balak went their ways. Later, the Scriptures reveal that Balaam will be slain in battle with several kings of Midian (31:8).

Closing thoughts: “God is not a man, that he should lie.” (23:19)

I have known many liars and have seen that the bent of human depravity is for men to believe lies before they accept and embrace God’s truth. What blessed security to know God keeps His promises, and His Word is sure! To quote the apostle Paul, “Let God be true, but every man a liar” (Romans 3:4a).

Questions to consider:

1) Why was King Balak indignant with Balaam? (23:11)

2) Unlike man, what are things that God will not do? (23:19)

3) What did God’s Spirit reveal to Balaam concerning Israel? (24:2-9)

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A Foolish Prophet and “Not so Foolish” Donkey (Numbers 21; Numbers 22) – Part 2 of 2 devotions.

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Scripture Reading – Numbers 21-22

* This devotion continues our summary review of Numbers 21 and will also consider Numbers 22.

The LORD had spared Israel from greater judgment by directing Moses to fashion and lift up a brass serpent on a pole, which served as the physical object to which people should look for their healing (Numbers 21:1-9).

A Song of Rejoicing (Numbers 21:10-16)

As the children of Israel progressed in their journey, they passed along the coast of Edom (Deuteronomy 2:4, 5). Then, they came to the “border of Moab” (21:13). It was there that the people rejoiced for the water the LORD provided (21:14-18).

Victory over Sihon, King of the Amorites (Numbers 21:10-31)

Desiring to pass through the territory of the Amorites, “Israel sent messengers unto Sihon, king of the Amorites” (21:21) and requested safe passage through their land. The leaders of Israel vowed not to harm their crops, vineyards, or drink water from their wells (21:22). King Sihon, however, refused Israel’s request, and gathered his people, and attacked the congregation (21:22). Then, Israel rose against the Amorites, and God gave them victory (21:24-25). With a song, the people celebrated their victory over Sihon, king of the Amorites (21:27-31).

The Defeat of Og, the King of Bashan (Numbers 21:32-35)

Building upon Israel’s victory over the Amorites, the nation faced Og, king of Bashan. He attacked Israel, but the LORD assured Moses and Israel that He would give them victory. Like Sihon, the king of Bashan was defeated so soundly that “there was none left him alive: and they [Israel] possessed his land” (21:35).

Numbers 22

Balak, King of the Moabites (Numbers 22:1-4)

The following chapters, Numbers 22-24, introduce Balaam, whom we might describe as an unfaithful seer (a seer being a prophet or fortune-teller) and a king of Moab named Balak.

Balak had heard how Israel defeated Og, king of Bashan, and Sihon, king of the Amorites. The king’s heart failed at the thought of facing God’s people as they marched through his land (22:1-4).

Moabite Ambassadors (Numbers 22:5-14)

Lacking confidence that his soldiers could defeat Israel, Balak turned to Balaam and sent ambassadors to summon the prophet to come and curse Israel (22:5-6). Also, Balak commended the prophet and expressed his confidence “that he whom thou blessest is blessed, and he whom thou cursest is cursed” (22:6).

Coming with a promise that his services would be well rewarded, the Moabite delegation insisted that Balaam go and curse Israel (22:7). The foolish prophet, rather than reject the Moabite’s invitation outright and send them away, invited them, “Lodge here this night, and I will bring you word again, as the Lord shall speak unto me” (22:8a). That night the LORD came to Balaam, and warned, “Thou shalt not curse the people: for they are blessed” (22:12). The following day, Balaam sent the Moabites away, saying, “the Lord refuseth to give me leave to go with you” (22:13).

Balaam Entertained and Accepted Balak’s Invitation (Numbers 22:15-21)

King Balak received Balaam’s refusal, but desperate for assistance, the king sent a second delegation more powerful and influential than the first (22:15). Those men came to Balaam and promised to enrich and “promote [him] unto very great honour” if he would go and “curse” Israel (22:17).

Though he knew he could not curse a people whom God blessed, Balaam nevertheless invited the Moabites to stay the night, saying he would bring the matter before the LORD (22:19). That night, the LORD came to Balaam and gave him liberty to go with the delegation (22:20-21).

An Angelic Intervention (Numbers 22:22-38)

Balaam rose the next day, saddled his donkey, and began his journey with the Moabites. As he traveled to Moab, we read, “God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him” (22:22). The following verses (22:22-41) relate a humorous interaction between Balaam, his donkey, and the angel of the LORD. This story has captivated the imagination of believers for thousands of years.

Balaam, spiritually blinded by the promise of honors, rewards, and riches, did not see what his donkey saw. For standing in the path of the donkey was an angel whom the LORD sent to become Balaam’s adversary (22:22). The angel was “standing in the way, and his sword drawn in his hand” (22:23).

Fearing the angel, the donkey rushed off the road, running Balaam into a wall and crushing his foot (22:25). Hobbled, humiliated, and still blind to the angel’s presence, Balaam struck his donkey. He then attempted to continue his journey, but his donkey “fell down under [him]: and Balaam’s anger was kindled, and he smote the ass with a staff” for a third time (22:27).

Suddenly, the LORD gave the donkey voice, and the beast asked the prophet, “What have I done unto thee, that thou hast smitten me these three times?” (22:28). Balaam, filled with rage, answered his donkey’s rebuke, saying, “thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee” (22:29).

The dialog between the foolish prophet and his donkey continued (22:30) until “the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and [Balaam]bowed down his head, and fell flat on his face” (22:31). The angel then revealed that Balaam’s donkey had saved his life (22:32-33), for surely he would have been slain for going with the Moabites.

Balaam then confessed his sin and spiritual blindness and promised to turn back (22:34). However, the angel directed Balaam to continue his journey to see Balak, the Moabite king. He promised Balaam the LORD would lead him on what he should say (22:25-38).

To be continued in our following devotion…

Questions to consider:

1) Fearing Israel, what did King Balak ask Balaam to do? (Numbers 22:5-6)

2) What was Balaam’s response when God opened his eyes, and he saw the angel of the LORD? (Numbers 22:31)

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The Fearful and the Faithless (Numbers 14; Numbers 15)

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Scripture Reading – Numbers 14-15

The children of Israel were discouraged and afraid after hearing the “evil report” of the ten spies. They had reported that the land of Canaan was all God promised it would be, but was also “a land that eateth up the inhabitants…³³And there we saw the giants…and we were in our own sight as grasshoppers, and so we were in their sight” (13:32-33).

Numbers 14 gives a practical insight into the question:

What happens when believers turn back from stepping out in faith and trusting God?

The tragic answer to that question is found in Numbers 14. The congregation of Israel, after rejecting Caleb’s desperate call for faith (13:30), returned to their tents and “lifted up their voice, and cried; and the people wept that night” (14:1).

Fear turned to rebellion, and “the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!” (14:2). Their murmuring against the LORD and His leader, soon turned to an accusation that God had meant them evil, and brought Israel out of Egypt only to allow them to “fall by the sword,” and that their wives and children “should be a prey” (14:3).

Fear and murmuring turned into a plan of insurrection.

Finally, the people determined to choose a leader and “return into Egypt” (14:4). Moses and Aaron fell on their faces in an act of humiliation (14:5). Joshua and Caleb, the spies who had faith to trust God, “rent their clothes” (14:6) and pleaded with the people saying, “The land, which we passed through to search it, is an exceeding good land. ⁸If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. ⁹Only rebel not ye against the Lord, neither fear ye the people of the land; for …the Lord is with us: fear them not” (14:7-9).

Then, the people rose to stone Joshua and Caleb, but the “glory of the LORD appeared in the Tabernacle” (14:10). He then threatened to afflict the people in His wrath and disinherit them (14:11-12). Moses, however, pleaded with the LORD not to give Israel’s enemies cause to say He had slain them because He could not bring them into the Promised Land (14:13-16). He appealed to the LORD and recalled His attributes, and said, “The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation” (14:18). Based on His divine character, Moses prayed, “Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now” (14:19).

The LORD heard and heeded Moses’ prayer.

Nevertheless, God is just and would not allow Israel’s rebellion and faithlessness to go unpunished (14:20-23). The faithless spies who had brought the “evil report” were slain (14:22-23, 36-37). God then determined that the whole congregation would be turned away from Canaan, and the people would “be wasted in the wilderness” (14:23, 25, 32-34). All Israel, twenty years and older (except Caleb and Joshua), would die in the wilderness because they had murmured against the LORD (14:24-32, 38).

Moses announced God’s judgment, “and the people mourned greatly” (14:39). With remorse, they rose early the next day and determined to go up and cross over into the Promised Land (14:40). Moses, however, warned they would “not prosper…for the LORD is not among you” (14:41-42). Israel’s presumption was doomed without the LORD’s presence, power, and protection; thus, many of Israel were slain (14:44-45).

Numbers 15

God’s Judgments for Sins Committed Out of Ignorance, and Deliberate Sins

Numbers 15 marked the beginning of Israel’s tragic forty years of wandering in the wilderness (Numbers 15-21). The sacrifices instituted were not only Israel’s obligation, but also that of the “strangers” that journeyed with Israel. The “strangers,” people not of the lineage of Abraham, were to do as Israel, for there was “one law and one manner” (15:15-16).

There were sacrifices for sins “committed by [out of] ignorance” (15:24-29), meaning unknowingly. There was also the question of willful or presumptuous sins. The punishment for those sins was “that soul shall be cut off from among his people” (15:30-31). Soon after that law was instituted, a man willfully broke the law and gathered sticks on the Sabbath (15:32-33) as an act of public rebellion. Given the seriousness of his actions, the man was taken “in ward” (custody), and Moses and Aaron sought the mind of the LORD. The LORD then directed that all the congregation would put the sinner out of the camp and stone him (15:34-36).

Closing thoughts:

Serving as a lasting reminder, the LORD decreed that the children of Israel were to wear a blue ribbon about the fringes of their garments, bearing tassels. The tassels were a visual reminder to “remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and…⁴⁰That ye may remember, and do all my commandments, and be holy unto your God. ⁴¹I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God” (15:39-41).

Believer, be faithful, trusting, and obedient to the LORD!

Questions to consider:

1) What did the people accuse the LORD of doing? (Numbers 14:3)

2) What was Moses and Aaron’s response to the murmuring of the people? (Numbers 14:5)

3) What were the names of the two faithful spies? (Numbers 14:6)

4) What attributes did Moses ascribe to the LORD when He prayed for Him to pardon Israel? (Numbers 14:18-19)

5) What judgment did Israel suffer because the people did not trust the LORD? (Numbers 14:29-30)

6) What was the purpose of the blue ribbon and tassels on the people’s garments? (Numbers 15:38-40)

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When Holiness Contends with Wickedness (Exodus 32; Exodus 33)

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Scripture reading– Exodus 32-33

Moses and Joshua had been away from the people for “forty days and forty nights” (24:18). Moses’ appointment on Mount Sinai being ended, the LORD gave him “two tables of testimony, tables of stone, written with the finger of God” (31:18).

Exodus 32

Israel’s Provocation: Idolatry and Immorality (32:1-6)

In Moses’ absence, the people saw that he was “delayed to come down out of the mount” (32:1) and giving no thought of their covenant with the LORD, we read: they “gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him” (32:1).

Now, Moses was not aware of events in Israel’s camp, but the LORD knows all things and heard the wicked demands of the people (32:1). He witnessed Aaron’s failure to hold the people to the covenant they vowed to the LORD, and heard when he yielded to their idolatrous demands. Rather than rebuke the people, Aaron accommodated them and “said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me” (32:2).

Tragically, the people complied with Aaron’s directives. He received their “golden earrings” and “fashioned it with a graving tool after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt” (32:4). Aaron then accommodated their wickedness, and “built an altar before [the calf]; and [proclaimed]… Tomorrow is a feast to the Lord” (32:5). Having disavowed their covenant with the LORD, the people “offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play” (32:6). Thus the Scriptures revealed Israel not only committed idolatry, but did those things that were morally reprehensible.

The Wrath of the LORD and Moses’ Intercession (32:7-14)

The LORD, angered and provoked by the people’s sins, vowed to judge them in His wrath (32:7-10) and cut off the people as a nation. He declared He would covenant with Moses and “make of [him] a great nation” (32:10). Moses, however, interceded for the people, for he was jealous of the LORD’s testimony before Egypt and other nations. He implored the LORD, “Remember Abraham, Isaac, and Israel, thy servants” (32:13) and reminded Him of His covenant promises. Then, in an act of mercy and grace, we read how the LORD heard Moses’ prayer, and He “repented [lit. had a change of mind or heart] of the evil [judgment; destruction] which he thought to do unto his people” (32:14).

Moses’ Loathing of Israel’s Idolatry (32:15-19)

Moses then descended the mount with “two tables of the testimony…in [his] hand: the tables [the Commandments] were written on both their sides; on the one side and on the other were they written. ¹⁶And the tables were the work of God, and the writing was the writing of God, graven upon the tables” (32:15-16).

Joshua, apparently unaware of the LORD’s revelation to Moses concerning the idolatrous state of Israel, heard a clammer of voices as they neared the camp and wondered if it was the “noise of war” (32:17). Moses knew it was the sound of frolicsome singing, and when “he saw the calf, and the dancing…[his] anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount” (32:19).

Aaron’s Tragic Failure and Defense (32:19-25)

Words fail me to describe this tragic moment in Israel’s history. How soon Israel turned from their covenant with the LORD and gave themselves to profound wickedness and idolatry! Incensed by the evil he witnessed, Moses “took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it” (32:19b-20). He rebuked his brother Aaron and questioned, “What did this people unto thee, that thou hast brought so great a sin upon them?” (32:21)

Unbelievably, Aaron’s retort reminds me of many in spiritual leadership today. Rather than assume responsibility for his failure, Aaron placed the guilt of his failings as a spiritual leader on the people and said, “thou knowest the people, that they are set on mischief” (32:22). The whole conversation that passed between Moses and Aaron was not recorded. Yet, the Scriptures record that Aaron was not only a spiritual failure as a leader, but he was implicated as a willing participant in their wickedness. We read: “Aaron had made [the people] naked unto their shame among their enemies” (32:25).

“Who is on the LORD’s side?” (32:26-29)

The time to stand for the LORD had come, and “Moses stood in the gate of the camp, and said, Who is on the Lord’s side? Let him come unto me. And all the sons of Levi [the priestly tribe of Moses and Aaron] gathered themselves together unto him” (32:26). Three thousand men were slain for their wickedness that day (32:28). Moses urged the people, and said, Consecrate yourselves to day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day” (32:29).

Moses’ Intercession and a Divine Reprieve (32:30-35)

The next day, Moses rebuked the people and said, “Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin” (32:30). Moses prayed and confessed the sins and wickedness of Israel, and interceded for the people saying, “Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written” (32:31-32). The LORD responded to Moses’ intercessory prayer (32:33) and, in the act of mercy and grace, gave Israel a reprieve from utter destruction. Though the tragic consequences of the people’s sins followed the nation, and He did not altogether stay His judgment (32:34-35), the Lord did not utterly destroy Israel.

Exodus 33

A Sorrow unto Repentance (33:1-6)

The prophet Jeremiah observed centuries later, “It is of the Lord’s mercies that we are not consumed, because his compassions fail not” (Lamentations 3:22). Certainly, that truth is witnessed in Exodus 33 when the LORD’s judgment against Israel was stayed by His mercy. Still, the consequence of the nation’s sin was the sacrifice of His immediate presence (33:1-3). Wisely, the people mourned and responded by stripping themselves of outward adornments (33:6).

Moses: A Friend of God (33:7-11)

Though disappointed in the people, Moses fulfilled God’s desire and design for the Tabernacle. He pitched it outside the camp and “called it the Tabernacle of the congregation” (33:7). When the people observed Moses coming and going to the Tabernacle (33:8), “they rose up, and stood every man at his tent door” (33:8). As Moses entered the Tabernacle, the people observed the presence of the LORD descended like a “cloudy pillar” (33:9-10).

The Scriptures give us a remarkable portrait in Exodus 33:11, where we read, “And the Lord spake unto Moses face to face, as a man speaketh unto his friend.” Of Joshua, we read that when Moses left to return to the camp, he remained and “departed not out of the tabernacle” (33:11).

An Appeal for God’s Presence (33:15-22)

Moses dreaded the thought of proceeding on Israel’s journey without the LORD, and therefore pled, “If thy presence go not with me, carry us not up hence” (13:15). Yet, Moses was not satisfied only with the LORD’s presence; he prayed to the LORD, “shew me thy glory” (Exodus 33:18). God graciously replied to Moses, “Thou canst not see my face: for there shall no man see me, and live” (Exodus 33:20). So we learn no man can see God in His unveiled, heavenly glory; however, Moses was blessed with a glimpse of His glory while He sheltered him in the cleft of the rock (33:21-22).

Closing thoughts:

Among the statements that indicated Moses’ special relationship with God, we read: “And the LORD spake unto Moses face to face, as a man speaketh unto his friend” (33:11).

Imagine a relationship with God that is “face to face,” heart to heart, and friend to friend. Yet, that relationship is possible through Christ, for even His enemies accused Him and said Jesus was “a friend of publicans and sinners” (Matthew 11:19; Luke 7:34). Indeed He is, and waits for you to turn from your sins and accept Him as your Savior and Lord. He is “longsuffering to usward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9).

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Sometimes Saying, “I’m sorry” is Not Enough! (Exodus 21; Exodus 22)

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Scripture reading: Exodus 21-22

Having established the Ten Commandments as the foundation of God’s Covenant with Israel, today’s Scripture reading states the practical and personal application of the Commandments. We read, “Now these are the judgments which thou shalt set before them” (21:1).

The following verses served not only Israel but have been the foundation of democratic law and government down through the centuries. You will find here the basis of your sense of justice and fairness. Yet, tragically, I fear the principles recorded here have been forgotten and discarded by leaders, politicians, and citizens of the 21^st century.

Exodus 21

Human Rights: Precepts for Slavery, Manslaughter, Rebellion, and Injury

Slavery and indentured servitude (21:1-11) have been practiced since ancient times and continue in some form to this day. Those who object to the inclusion of this topic in the Bible must realize it was a commonly accepted practice and had to be addressed righteously. Understanding poverty might reduce a man to slavery; the LORD instituted prudent principles that forbade injustice. Here we have guidelines to impart dignity to even the lowest household servant. Unfortunately, there is an epidemic of human trafficking and “sex slaves” today, perpetuating the shameful abuses God’s Law prohibits.

Slavery and Individual Sovereignty (21:1-6)

Should a Hebrew man become impoverished and reduced to slavery to pay his debt, he would serve his master no more than six years. Upon the seventh year, he was to be freed from his indebtedness and servitude (21:1-2). Should a married man be reduced to servitude, he, his wife, and his children would be released in the seventh year.

However, should a man take a wife during his servitude, he alone would be at liberty in the seventh year (21:3-4). Although freed from obligation, should the man love his master and not want to depart alone, he was permitted to choose to continue voluntarily as a slave (21:5). Such a man would have his ear bored through (21:6) and would serve either till the death of his master, or be set free with his family in the year of jubilee (which would occur every 50 years).

The Desperate Role of Daughters (21:7-11)

Poverty might sometimes force a father to part with his daughter and sell her to another as a household servant (21:7). Because this system was fraught with abuses, the Law provided guidelines to preserve the dignity and reputation of Hebrew daughters. For example, a poor man who desired a better life for his daughter sometimes permitted a wealthy man to purchase her and take her to his wife when she came of age. When she came of age, if the man or his son refused to marry her, they would send her away with a dowry enough to provide her food and clothing and with no further obligation to the benefactor (21:8-11).

The Sanctity of Human Life (21:12-14)

The sixth commandment stated, “Thou shalt not kill” (20:13). Prudently, God’s Law recognized a difference between murder and manslaughter (taking a life without intent, 21:12-14).

The Honor to be Afforded Parents (21:15, 17).

The fifth commandment said, “Honour thy father and thy mother” (20:12). Cursing or striking one’s parents was a capital offense, and death was mandated (21:15, 17). Still, we must understand that cursing or hitting one’s father or mother carried judicial stipulations. The commandments are filled with conditions, longsuffering, and love. In addition, all offenses were brought before a judicial body that ruled over offenses. As such, we do not have a Biblical account of any being put to death for this offense.

Justice and Fair Compensation for Loss (21:18-36)

Fair and adequate compensation was required for accidental injuries that did not result in death. Should a victim of injury be unable to provide for himself or his family, he was to be fairly and adequately compensated (21:18-32). The law states, “Eye for eye, tooth for tooth, hand for hand, foot for foot” (21:24). Losses caused by one’s negligence were to be compensated (21:28-36). It did not require the offender to lose his eye, tooth, or life.

Exodus 22

Theft and Endangerment of One’s Livelihood were not Tolerated. (22:1-13)

The theft of ox or sheep was a serious offense (22:1-4) in an agricultural society where a man’s livelihood and his family’s well-being depended on farming and husbandry. Damage to a man’s vineyard or crops required fair compensation for the loss (22:5-6).

Personal responsibility and liability were important issues among God’s people, and fair compensation for losses, whether caused by theft or neglect, was mandated (22:7-15).

Loans and the Obligation of Debtors (22:14-15)

Exodus 22:14-15 states the obligation a borrower assumed when using another man’s property. For the sake of illustration, if a farmer borrowed another man’s ox to plow his field, and the ox was injured or died, the borrower became a debtor and was under obligation to “make it good” (22:14). In other words, one must choose to either repay or replace the ox. An exception to the law of repayment or replacement was when the owner of an ox plowed another man’s field “for his hire” (22:15). Because he was hired to plow a field, the employer (owner of the field) was not under obligation to replace the ox.

Exodus 22 concluded with various laws that addressed moral and societal issues (22:16-23:19), including rape (22:16-17), witchcraft (22:18), bestiality (22:19), and idolatry (22:20). The matter of borrowing, and indebtedness were addressed as well as charging excessive interest that imposed unnecessary hardships on the poor were condemned (22:25-27).

Closing thoughts:

The Law and its application to daily life necessitate honesty and integrity. Indeed, the need for spiritual principles and values is as great today as they were when they were given. Certainly, if we want the next generation to have integrity, they must be taught to be responsible. Justice and fairness demand that when one’s actions cause injury or loss, there is an obligation to make the injured party whole.

After all, sometimes saying, “I’m sorry,” is not enough!

Questions to consider:

1) To pay a debt, a man might be forced to become an indentured servant (slave). What was the maximum number of years a man might be enslaved? (Exodus 21:2)

2) What would become of a man’s wife and children should he marry while enslaved? (Exodus 21:4)

3) What physical sign identified a man as a willing, voluntary servant? (Exodus 21:5-6)

4) The penalty for intentional murder was death (Exodus 21:12). What was the consequence of manslaughter (unintentional killing of another)? (Exodus 21:13)

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