Day 73: Inheritance of Land

 Today's readings: Numbers 26, Deuteronomy 27, and Psalm 111.

I. Numbers 26 records a new census of Israel after the wilderness generation had largely died because of their rebellion. So basically, this census mirrors the one at the beginning of Numbers, but now it is a new generation standing on the edge of Canaan. Though an entire generation fell in the wilderness due to their sins, Israel itself survived. God remained faithful to His covenant with Abraham.

As the BIY Companion, Vol 1, notes:

The Israelites are getting ready for war, so they need to know the number of fighting men in each tribe. Overall, there is little change in the numbering - about two thousand fewer men. (p. 156)

II. In Deuteronomy 27, Israel is commanded to renew the covenant after entering Canaan by writing the Law publicly, building an altar, proclaiming blessings and curses, and affirming obedience before God. This chapter emphasizes that covenant life requires holiness, faithfulness, and wholehearted obedience to the Lord. 

III. Psalm 111 is, as the Ignatius Bible notes:

A psalm of praise. It celebrates how God's power and righteousness are made known through his mighty works and enduring covenant. The implied background of the psalm is Israel's deliverance from Egypt, the reception of the Torah at Mt. Sinai, and its conquest of the Promised Land. Psalm 111 is an acrostic psalm in which each poetic line begins with a successive letter of the Hebrew alphabet. (p. 929) 

That's it for today!

Day 72: The Plains of Moab

 Today's readings: Numbers 24-25, Deuteronomy 26, and Psalm 107.

I. Numbers 24 mostly concludes the story of Balaam as a main character, though not entirely.  He had been hired by Balak of Moab to curse Israel, but instead again delivers blessings under God’s direction. Interestingly, Balaam stopped seeking omens, and instead, the Spirit of God came upon him directly.

In the next chapter, Israel falls into apostasy as bad as that of the golden calf at Mt. Sinai. The children of the Exodus generation fell into grave sin as their parents had done. As the BIY Companion, Vol 1, notes:

The Bible says that the people of Israel "play the harlot" with the daughters of Moab. They invite the Israelites to the sacrifice of their gods. While the Lord prevents Balaam from cursing his people, they are unfaithful to him. This speaks of the goodness of God and the weakness of the human heart. Phinehas is praised for rising up against the idolatry and infidelity of the Israelites. (p. 154)

 II. Deuteronomy 26 focuses on thanksgiving, covenant faithfulness, and remembering God’s saving acts after Israel enters the Promised Land. The Israelites are to bring the firstfruits of their harvest to the sanctuary, while recounting their humble origins and God's favor in saving them miraculously. In this, real gratitude is key to true worship of the Lord.

III. Psalm 107 is, as the Ignatius Bible notes:

A thanksgiving psalm that praises God for rescuing his people from distress. Four examples are proposed as lessons for the "wise" (107:43), all of them perilous situations faced in the ancient world: wandering in a desert (107:4-9), languishing in prison (107:10-16), battling a serious illness (107:17-22), and braving the dangers of the sea (107:23-32). In each scenario, those who "cried to the Lord" (107:6, ...) were delivered from their plight and encouraged to "thank the Lord" in return (107:8, ...). Psalm 107 may have been part of a thanksgiving liturgy in the Temple. (p. 924)

That's all for today!

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!