Day 71: The Source of the Law

 Today's readings: Numbers 23, Deuteronomy 24-25, and Psalm 106.

I. Numbers 23 continues the story of Balaam, hired by Balak of Moab to curse Israel, but instead, he ends up blessing them twice under God's direction.

The BIY Companion, Vol 1, highlights the unfavorable view of the Church Fathers about the character of Balaam:

Balak continues in his attempt to convince Balaam to curse the people of Israel, but this does not go well. In their commentaries on the passage, the Church Fathers do not consider Balaam to be an honorable man. It appears that Balaam, in the end, seems to do what God wants, but he is a man for hire. He is out for himself. He is not necessarily interested in doing God's will. God initially uses a donkey to speak to Balaam, and then he will use a greater "donkey" - Balaam - to speak his words and bless his people. (p. 152)

Balaam's story basically concludes in the next chapter, so it'll be interesting to see if there is anything further that may explain why these Fathers had such a negative view of the man. 

II. Deuteronomy 24 contains laws about marriage, justice, mercy, family life, and care for the poor. The most interesting point to see is that the chapter's major theme is that Israel was to build a society marked not merely by legality but by compassion and human dignity.

In the next chapter, there are more laws dealing with justice, family responsibility, fairness, and covenant faithfulness. This collection seems to be a disconnected hodge-podge, but the chapter emphasizes maintaining righteousness and dignity within the community.

The BIY Companion, Vol 1, comments on these chapters:

[These chapters] cover various laws, but the connection between them is their source - the Lord. The laws here can seem arbitrary or unnecessary, but they will be needed at some point in the various situations the people of Israel will encounter... As we continue to read Scripture, we will discover that many of its passages may not be what we expect but what we need. (p. 152)

III. Psalm 106 is, as the Ignatius Bible notes: 

A psalm of praise combined with a national confession of sin. It shows how the real history of Israel is marked by repeated "forgetfulness" of the Lord and his works... God's response to this includes painful justice (punishments for sin...) as well as undeserved mercy (leniency and salvation in spite of sin...). Israel's rebellions are grouped together according to location (Egypt...; the wilderness...; Canaan...), but the Psalmist departs at points from the sequence of events given in the Pentateuch. (p. 922)

That's it for today!

Day 70: The Offense of Balaam

Today's readings: Numbers 22, Deuteronomy 23, and Psalm 105.

I. Numbers 22 has the story of Balaam and the Ass. As the BIY Companion, Vol 1, notes:

Balaam, a soothsayer, is hired by Balak, the son of the king of Moab, to curse God's people, but instead he will speak blessings upon the people of Israel. Though God commands him not to curse his people, Balaam is impressed by the powerful people sent to him and the money offered to him by Balak. Then, a donkey speaks to him, which ultimately saves his life. This is a miracle. St. Ambrose says that Balaam's offense is that "he said one thing and plotted another... For God seeks out a pure vessel, one not corrupted by impurity and squalor. Balaam was tested, therefore, but he was not found acceptable: 'For he was full of lies and guile.'" (p. 150)

II. Deuteronomy 23 contains a series of laws concerning exclusion from the assembly of Israel, ritual cleanliness, compassion toward vulnerable people, sexual morality, vows, and respect for holiness within the camp of God’s people.

III. Psalm 105 is, as the Ignatius Bible notes:

A psalm of historical remembrance, praising the Lord's "wondrous works" ... After invitations to seek the presence of God..., the Psalmist rehearses the canonical story of the Pentateuch into the Book of Joshua, focusing on the Patriarchs in Canaan..., Joseph in Egypt..., Israel in Egypt..., Israel's flight from Egypt into the wilderness..., and Israel's possession of Canaan... The psalm accents the Lord's faithfulness to Israel: all the miracles, provisions, and acts of deliverance displayed in early biblical history show that God went to great lengths to fulfill his covenant oath to give Abraham's offspring "the land of Canaan... for an inheritance" ... According to 1 Chron 16:8-22, the first 15 verses of Ps 105 were sung when David transferred the Ark of the Covenant to Jerusalem. (p. 920)

That's all for today!

Day 69: The Bronze Serpent

Today's readings: Numbers 21, Deuteronomy 22, and Psalm 102.

I. Numbers 21 begins with an Israelite victory over the king of Arad, after making a vow to God. Yet, the complaining came again afterwards, which angered the Lord. So God sent venomous snakes among them, and many died. After the people repented, then, as the BIY Companion, Vol 1, notes:

God tells Moses to fashion a bronze serpent, which will heal all those who look upon it. This foreshadows the ministry of Jesus, who says that the Son of Man must be lifted up in order for people to be saved (see John 3:14). Because serpents are the cause of pain and death, God gives the Israelites a bronze serpent to heal them. The very image of what caused their suffering will be the cause of their healing. Similarly, when we look upon the image of Jesus on the Cross, we see the sign of sin and shame become the symbol of hope and salvation. (p. 148)

Finally, the Israelites journey toward Moab, defeating Sihon of the Amorites and Og of Bashan.

II. Moses continues on miscellaneous laws in Deuteronomy 22, repeatedly teaching that covenant life includes practical care like helping neighbors, preventing harm, and acting justly. Interestingly, the tassels in verse 12 are related to the “fringes” on garments Jesus is described as wearing in Matthew 9:20 and also seen in 23:5.

III. Psalm 102 is one of lament that, as the Ignatius Bible notes:

Christian tradition counts as one of the seven penitential psalms, along with Pss 6, 32, 38, 51, 130, 143. The Psalmist pleads for God's help (102:1-2), complains that his health is failing (102:3-11), expresses confidence that God will restore Zion and her exiled children (102:12-22), and contrasts the eternity of God with the shortness of human life (102:23-28). He prays both for himself and for his suffering people. (p. 917)

That's it for today!

Day 68: The Waters of Meribah

Today's readings: Numbers 19-20, Deuteronomy 21, and Psalm 100.

I. Numbers 19 gives instructions for purification from ritual uncleanness caused by contact with death. First, Moses and Aaron are to obtain a red heifer "without defect... no blemish, and upon which a yoke has never come," kill it outside the camp, sprinkle its blood seven times toward the Tabernacle, and then burn the entire thing. Its ashes are next gathered and kept for making the “water for impurity” used in purification rites (19:1-10). They are mixed with fresh water and sprinkled onto an unclean person who had come into contact with a dead body or grave to make them ritually clean (19:11-22).

The next chapter begins with the death of Miriam, sister of Moses and Aaron, and she was buried at Kadesh. We next find the Israelites complaining yet again, this time over the lack of water. Moses was angered and went against God's instructions with tragic results for him.  Finally, the king of Edom refuses passage to the Israelites through his kingdom, and Aaron himself died shortly after Meribah.   

The BIY Companion, Vol 1, notes:

Moses loses his temper and strikes the rock twice, and water comes forth. Due to his disobedience, the Lord tells Moses that he will not enter into the Promised Land. This might seem unfair due to Moses' previous and consistent fidelity to God. Because Moses is a leader, however, he is held to a higher standard. (p. 146)

II. Deuteronomy 21 repeatedly stresses that wrongdoing affects the whole covenant community. First, if a murdered victim with an unknown killer is found, the nearest city shall bear communal responsibility for an atonement ritual to remove innocent bloodguilt (21:1-9). If an Israelite soldier desires a captive woman, rules are given, which seem bad to us today, but compared to surrounding ancient cultures, the law restrains abuse and grants the woman protections and dignity unusual for the period (21:10-14). The rights of the firstborn must be respected (21:15-17), while a rebellious son may be executed by the community if judged guilty (21:18-21). Finally, a criminal put to death and displayed on a tree must not remain overnight, but be buried right away (21:22-23). This will become important later with the crucifixion of Jesus, which is understood as Him bearing the curse of sin on behalf of humanity (Gal 3:13). Or, as the BIY Companion, Vol 1, puts it: "Jesus lets himself be cursed so we can receive the promise of the Spirit through faith."

III. Psalm 100 is, as the Ignatius Bible notes:

A psalm of praise that invites peoples from all lands to worship the God of Israel (100:2). It offers a terse summary of Israel's faith in the Lord as the divine Creator and Shepherd (100:3) who is forever good, merciful, and faithful to his people (100:5). The central affirmation of the psalm is: Know that the Lord is God! (100:3), which is preceded by three invitations (Make... Serve... Come) and followed by three invitations (Enter... Give thanks... bless). Psalm 100 may have been an entrance liturgy recited when worshipers processed into the Temple (100:4). (p. 916)

That's all for today!

Day 67: God's Justice and Refuge

Today's readings: Numbers 18, Deuteronomy 19-20, and Psalm 99.

I. In Numbers 18, the focus is on the duties, privileges, and support of the priests and Levites in ancient Israel. The first two were clearly needed after the events in chapter 16, while the priests rely for support upon God through the offerings and the Levites are to receive tithes from the Israelites as their income. Finally, the Levites are to give a tithe of the tithe to the priests. In this, roles are clearly delineated and a system of support for those serving in religious roles is created.

II. Deuteronomy 19 matters of justice and mercy are the focus. God commands that cities of refuge be established in the Promised Land they enter for those guilt of manslaughter, that is the unintentional killing of others. More are to be added if Israel expands its territory. Those who are guilty of intentional murder though are to handed over for punishment (19:1-13). Next, Israelites were forbidden from moving boundary markers that marked property lines of their neighbors, which was essentially land theft (19:14). Finally, no one can be convicted on the testimony of only one witness and anyone who bears false witness against an accused shall have the punishment he sought against the falsely accused inflicted upon him (19:15-21).

In the next chapter, Israel is given laws concerning warfare. The chapter combines military instruction with spiritual, moral, and humanitarian principles. It is the verses concerning the extermination of certain nations within Canaan that are among the most difficult in the Old Testament and have been heavily discussed by theologians and historians. As the BIY Companion, Vol 1, comments:

According to Deuteronomy 20, people must always be permitted to surrender in war - except for the people of Canaan. The Canaanites live violent, wicked lives, including sacrificing their children to the god Molech. They have brought God's judgment upon themselves, which he will exact through Israel. God never commands us to do anything unjust; he cares for every individual. We can always trust that his judgments are right and just. (p. 144)

With modern sensibilities of rules in warfare, the complete destruction and extermination of an enemy is difficult to stomach. Things like child sacrifice make it somewhat understandable, for that is a demonic blight that has to be utterly eradicated whenever it arises, but in the end I leave it up to the wisdom God, who I don't presume to judge.

III. Psalm 99 is one of, as the Ignatius Bible notes:

A psalm of praise extolling the Lord as a "Mighty King" (99:4) enthroned on Zion (99:2). Each of it stanzas concludes with a reference to his holiness (99:3, 5, 9). Biblical traditions about Moses, Aaron, and Samuel illustrate the power of intercessory prayer and reinforce the idea that God was a King, Lawgiver, and Guardian of justice in early biblical history, i.e., before Israel's monarchy was founded (99:6-7). (p. 915)

That's it for today!

Day 66: Forbidden Forms of Worship

Today's readings: Numbers 17, Deuteronomy 17-18, and Psalm 98.

I. On the heels of a major rebellion against the leadership of Moses and Aaron, with the Israelites questioning who truly had God’s authority, Numbers 17 gives the Lord's response. As the BIY Companion, Vol 1 notes:

After the Israelites' repeated rebellion, they are put to the test by the Lord. The Lord tells Moses to take twelve rods and mark them with the names of the fathers of each tribe. When Moses brings the twelve rods before the Lord, Aaron's rod is the only one that blossoms. Therefore, the Lord says that only men from the tribe of Levi are to be his priests. (p. 142)

II. Deuteronomy 17 focuses on justice, proper worship, kingship, and obedience to God’s law as Israel prepares to enter the Promised Land. God forbids offering Him blemished or defective sacrifices. Further, if someone worships other gods it must be investigated and only on the testimony of two or three witnesses will the accused be condemned and executed (17:1-7). When difficult legal cases arise, they must be brought before the Levitical priests and the judge at the sanctuary, with the ruling obeyed while those refusing this lawful judgment being condemned (17:8-13). Interestingly, God foresees future kings of Israel and places limitations upon their royal authority and always remain humble before Him (17:14-20). This last part must have been confusing to the Israelites at that time, having given no indication of wanting a king as of yet.

In the next chapter, God declares that the priests and tribe of Levi will have no inheritance like the other tribes, but shall rely upon the Lord and the generous support of the Israelites  (18:1-8). Israel is commanded not to imitate the religious practices of the surrounding nations, for these pagan practices (child sacrifice, divination, magic) are detestable to God (18:9-14). Stubborn and rebellious as Israel has been, they are commanded to listen to the Lord's chosen prophet, Moses. Prophets are to be tested with false ones condemned (18:15-22). 

The BIY Companion, Vol 1, interestingly expands on this last part:

God promises to raise up a prophet like Moses from among the people, which is a messianic prophecy of the coming of Jesus. There are many prophets who are like Moses, but Jesus is the only one who perfectly fulfills the role of prophet. (p. 142)

III. Psalm 98 is, as the Ignatius Bible notes:

A psalm of praise that celebrates the Lord's salvation (98:2) and kingship (98:6). Israel's Exodus from Egypt and possibly the "new exodus" of captives coming home from the Babylonian Exile are viewed as demonstrations of God's power and love for his elect people. Having shown himself a Warrior in the past (98:1), the Lord announces his future coming as a Judge (98:9). Even the onlooking world is awed by the righteousness of Israel's God (98:2-3) and invited to praise him (98:4-8). Psalm 98 is featured in the Church's liturgy as the responsorial psalm for the Solemnity of the Immaculate Conception. (p. 914)

That's all for today!

Day 65: Revolt Against Moses

 Today's readings: Numbers 16, Deuteronomy 15-16, and Psalm 97.

I. Numbers 16 recounts the rebellion of Korah, Dathan, and Abiram against the leadership of Moses and Aaron. The rebellion in Chapter 14 wasn't enough, no, this one brings one of the most dramatic scenes of divine judgment in the Old Testament. They and all their followers are struck dead in punishment for their rebellion.

The BIY Companion, Vol 1, sums up the attitude of the Israelites, which still persists after seeing God's judgment!

Even after the people of Israel witness God exact his judgment on Korah, Abiram, and Dathan, they still rebel against Moses and Aaron. Moses again offers incense to God as atonement for the people's sins. Like the Israelites, we too can believe we were happier in the past, in our brokenness and bondage to sin, as God is leading us through the "desert" to true freedom. (p. 140)

Also, lest we find ourselves "superior" to the Ancient Israelites in this, how many times have we committed the same sin over and over again, only to crawl towards Confession for absolution? Yes, we want to be delivered from that, and in some areas we are, yet perhaps the cycle, no matter the length of time, can give us some understanding of how difficult it was for them to adjust to the new reality. Remember, they were new to all this - and Jesus hadn't even come to earth in the Incarnation yet!

II. In Deuteronomy 15, the focus is on mercy, debt release (15:1-11), generosity to the poor, the treatment of servants (15:12-18), and the firstborn of livestock dedicated to God (15:19-23). Through these commands, it could be said that Israel’s covenant life was meant to reflect God’s compassion and justice.

The next chapter centers on Israel’s major religious festivals and the administration of justice. First, is Passover and the Feast of the Unleavened Bread (16:1-8). Next, is the Feast of Weeks, later known as Pentecost (16:9-12). Then, the Feast of Booths, later known as Tabernacles (16:13-17). After this, the narrative shifts to civil order concerning judges and justice (16:18-20). Finally, a strict prohibition against pagan practices, specifically, Asherah poles and pagan pillars (16:21-22).

III. Psalm 97 is one of celebration of God's kingship over the whole world. As the Ignatius Bible notes:

His power, manifest in the thunderstorm (97:1-5), brings shame on those who worship idols (97:6-9) and joy to those who hate evil (97:10-12). Psalm 97 is featured in the Church's liturgy as the responsorial psalm for the Feast of the Transfiguration. (p. 914)

That's it for today!