Numbers 24-25 Good Evening, Church. Tonight We Will Continue Our Study of Numbers

Total Page:16

File Type:pdf, Size:1020Kb

Numbers 24-25 Good Evening, Church. Tonight We Will Continue Our Study of Numbers P a g e | 1 Numbers 24-25 Good evening, church. Tonight we will continue our study of Numbers. We will be in Numbers 24 and 25. Now remember we are in the midst of a bizarre section of scripture. We have learned of the man Balaam who has a great reputation in the ancient Near East of being able to curse nations. The King of Moab sees this great multitude of Hebrews drawing near to his land. Now, remember the Jews have no quarrel with Moab. The Moabites are decedents of their own relative Lot. Israel’s mighty army could have just passed through, if Balak just came out peaceably. But Balak is thinking out of fear, and comes up with his own scheme to do away with the decedents of Abraham. P a g e | 2 He sent for the notorious sorcerer Balaam, who very clearly explained to Balak’s messengers he could only speak what Yahweh allows. Balaam, this demonic wizard even knows the Hebrew’s God is Supreme. Balaam, however, is bedazzled by the enormous profit he can make off this job, and he looks for a loophole in God’s will. And his heart is so set on the treasure that awaits, he ends up going against the will of God, and makes his way to Balak. He is stopped on the way by the Angel of the Lord, and almost killed had it not been for his donkey. To stop this fool from making a huge mistake, God opens up the voice box of his unintelligent beast. However, this supernatural spectacle was still not enough for Balaam’s covetous heart to be stopped. And God hands him over to his evil heart, and lets him go. P a g e | 3 This is similar to another Bible story, but they have two different outcomes. Saul of Tarsus to was on a journey to do harm to God’s people, and on the road to Damascus, he encountered God in a supernatural way. This left Saul with a choice; he could obey the Word of God, or continue with his devious plans. Saul left the Road that Balaam traveled, and found in his obedience a great calling. Balaam, however, fails to obey, and he chooses the wrong path, and becomes a story of foolishness and lost potential. And so far we have seen him twice try to attempt to perform his sorcery against the Hebrew army, and his curses were turned in to some of the most amazing words of blessing that we have seen in scripture thus far for the nation of Israel. King Balak at this point is a frustrated employer; the man he hired to do a specific job is not only failing at it, but doing the complete opposite of his contract. P a g e | 4 Balaam explains that he can only say what God speaks. But he is still anxious to get paid, and last time we were together, we saw him stage a third attempt. Numbers 23:27-30 Then Balak said to Balaam, "Please come, I will take you to another place; perhaps it will please God that you may curse them for me from there." 28 So Balak took Balaam to the top of Peor, that overlooks the wasteland. 29 Then Balaam said to Balak, "Build for me here seven altars, and prepare for me here seven bulls and seven rams." 30 And Balak did as Balaam had said, and offered a bull and a ram on every altar. But as we will see tonight, Balaam on this attempt will try something different. He will put his sorcery aside, and instead he will get a good view of the army of Israel. Let us continue this story in chapter 24… Balaam Foretells the Happiness of Israel 24:1 Now when Balaam saw that it pleased the Lord to bless Israel, he did not go as at other times, to seek to P a g e | 5 use sorcery, but he set his face toward the wilderness. 2 And Balaam raised his eyes, and saw Israel encamped according to their tribes; and the Spirit of God came upon him. This time Balaam does away with divination, and we see this time, instead of God putting the word in Balaam’s mouth, we see the Spirit of God came upon him. It seems Balaam this time is overcome in some kind of trance as he sees this vision. No longer is he speaking words God has given him, but here the Lord speaks through him. We see Balaam looks out at this amazing spectacle in the wilderness. God’s armies are encamped beautifully and in order. Each tribe placed by God in this orderly fashion. No army in Israel’s day would sit so organized. P a g e | 6 You know, when sizing up your opponent in any fight, when you see order, structure and discipline it intimidates the opponent. You know, if your football team comes out in mismatched jerseys, and they have no respect for their coach, they just run whatever plays they want, and players coming in and out whenever they feel like it. You would know that team is going to be destroyed on the football field. But when the opponent comes out, and they are well structured, jerseys are spotless and tucked in, they are disciplined, and running each play the way it was designed to run, well, that will be an impressive team, that would put dread into their opponent. No wonder king Balak is terrified, he has never seen an opponent so wonderfully arrayed as Israel is, and as soon as Balaam’s eyes behold the 2 million plus army in strength and in their ranks, the Spirit of God comes upon him. P a g e | 7 Remember Israel has already defeated the Amorites, the Amorites have defeated Moab. Moab here is by far the weaker of the armies, and terrified. Their only hope is that somehow, Balaam has secured the favor of the Hebrew’s God in this new approach, and it seems well for them as the Spirit of the Hebrew’s God comes upon this wizard. Let us look at his message this time… 3 Then he took up his oracle and said: "The utterance of Balaam the son of Beor, The utterance of the man whose eyes are opened, 4 The utterance of him who hears the words of God, Who sees the vision of the Almighty, Who falls down, with eyes wide open: This is a huge turn of events, the Seer’s eyes have now been open to who God is. The Seer sees. P a g e | 8 It is fascinating that this man can see truth so clearly, the Spirit of God even coming upon him, yet his covetous heart still refuses to believe. This man is so blinded by his pursuit of a payday; he never comes into the family of God. 1 Tim 6:10 For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. Today much of the religious show in the church is nothing but a racket scheme to make money. They use religion as a guise to fill their pockets with wealth. I have heard of Board meetings consisted of ideas on how to get the wealthy business men into the church as to bring more money, a brother mentioned to me that he spoke up for the poor and needy, the sinner, and those who the church was supposed to reach, the pastor dismissed the idea, and continued on with ideas on getting more money into the church. P a g e | 9 On Sunday, a man reminded me of the congregation that he came from, where every service was centered on giving. They took up to four offerings a Sunday, and stood in line, to show how much they were giving to everyone else. And many ministries today have taken the way of Balaam, to turn a profit instead of giving out the Word of God. This man Balaam had more evidence of the truth of who are God is, then any of us ever will, and his wickedness and greed still overruled the truth he knew. Don’t ever think for a moment just because someone is able to teach a sermon, or speak godly words, that they are saved. Many have disguised their true motives with outward piousness. But inwardly they are nothing more than a hireling working for a check. P a g e | 10 So Balaam here is controlled by the Holy Spirit now and speaks on the future health of this nation in Canaan… 5 "How lovely are your tents, O Jacob! Your dwellings, O Israel! 6 Like valleys that stretch out, Like gardens by the riverside, Like aloes planted by the Lord, Like cedars beside the waters. This verse starts out with Balaam seeing the orderliness of the camp of Israel, and then he looks into their future dwelling in the land. Balaam sees the future glory and vitality, as something growing next to a body of water. Balaam clarifies next this abundance of blessing comes from God… 7 He shall pour water from his buckets, And his seed shall be in many waters. We see a picture here of a man carrying buckets, the buckets are overflowing with water. This emphasizing once again the fruitfulness of Israel.
Recommended publications
  • Zealots – Fanatics Or Heroes Parshat Pinchas
    Zealots – Fanatics or Heroes Parshat Pinchas - 2005 We are a people who love labels of the extremes. In assessing zealots there is a very, very thin line in determining who is a hero, worthy of praise and adoration and who is a fanatic deserving of contempt and rejection. Over the centuries we have been blessed by many zealots who sought to keep the Jewish spark alive. One collectively accepted hero is Mattiahu, whose blow against a Jew worshipping a pagan god, cascaded into the Maccabean revolt and our eventual freedom from Assyrian tyranny. On the other hand, during the last decade we have witnessed a number of zealots who chose to take the law into their own hands. These include: Dr. Baruch Goldstein of the Hebron massacre; Yigal Amir, Prime Minister Yitzchak Rabin’s assassin, and Eden Natan Zada, a young soldier who murdered four innocent Israeli Arabs. Yet, one person’s fanatic is another’s hero. Being a zealot does not mean automatic inclusion into the Hall of Jewish heroes. Dramatic action driven by religious passion does not mean that Klal Yisrael – the nation of Israel – has benefited -- has been lifted to a higher spiritual plane. In fact, it may be just the opposite. Passion supporting a point-of-view, whether it is for withdrawal from the territories or against withdrawal, does not permit one Jew to act against another Jew or gentile with violence. So, what about our ancestors? Didn’t they face the thorny issue of zealotry – fanatics or heroes? How did they respond to such actions? Torah is not only a book of our past…it is the story of our people l’Dor v’Dor – from generation to generation.
    [Show full text]
  • A Star Was Born... About the Bifocal Reception History of Balaam
    Scriptura 116 (2017:2): pp. 1-14 http://scriptura.journals.ac.za http://dx.doi.org/10.7833/116-2-1311 A STAR WAS BORN... ABOUT THE BIFOCAL RECEPTION HISTORY OF BALAAM Hans Ausloos University of the Free State Université catholique de Louvain – F.R.S.-FNRS Abstract Balaam counts among the most enigmatic characters within the Old Testament. Not everyone has the privilege of meeting an angel, and being addressed by a donkey. Moreover, the Biblical Balaam, as he is presented in Num. 22-24, has given rise to multiple interpretations: did the biblical authors want to narrate about a pagan diviner, who intended to curse the Israelites, but who was manipulated – against his will – by God in order to bless them, or was he rather considered to be a real prophet like Elijah or Isaiah? Anyway, that is at least the way he has been perceived by a segment of Christianity, considering him as one of the prophets who announced Jesus as the Christ? In the first section of this contribution, which I warmheartedly dedicate to Professor Hendrik ‘Bossie’ Bosman – we first met precisely twenty years ago during a research stay at Stellenbosch University in August 1997 – I will present the ambiguous presentation of Balaam that is given in Numbers 22-24 concisely. Secondly, I will concentrate on Balaam’s presentation in the other books of the Bible. Being aware of the fact that the reception history of the Pentateuch is one of Bossie’s fields of interest, in the last section I will show how the bifocal Biblical presentation of Balaam has left its traces on the reception of this personage in Christian arts.
    [Show full text]
  • In the Face of Violence, a Covenant of Peace
    פינחס תשפ"א Pinehas 5781 In the Face of Violence, a Covenant of Peace Marc Gary, Executive Vice Chancellor Emeritus, JTS Karen Armstrong, the scholar of religion and popular author act itself (the spear ended in the woman’s kubah, which may of such works as The History of God, relates that wherever refer either to her belly or her sexual part). That parashah she travels, she is often confronted by someone—a taxi ended with a plague being lifted, but no definitive word driver, an Oxford academic, an American psychiatrist—who about how God or Moses viewed this act of vigilantism confidently expresses the view that “religion has caused more (Num. 25:6–9). violence and wars than anything else.” This is quite a remarkable statement given that in the last century alone, That judgment is rendered at the beginning of this week’s tens of millions of people have been killed in two world wars, parashah and to our modern sensibilities as well as our the communist purges in the Soviet Union and its satellites, fundamental understanding of religious values, it is a stunner: and the Cambodian killing fields of the Khmer Rouge, none The Lord spoke to Moses, saying: “Pinehas, son of of which were caused by religious motivations. Elazar son of Aaron the priest, has turned back My This is not to say, of course, that religion has failed to play a wrath from the Israelites by displaying among them significant role throughout history in the instigation of wars or his passion for Me, so that I did not wipe out the the perpetration of individual acts of violence.
    [Show full text]
  • Then Phinehas Stood up (Numbers 25:1-18)
    Then Phinehas Stood Up NUMBERS 25:1-18 Baxter T. Exum (#1527) Four Lakes Church of Christ Madison, Wisconsin December 15, 2019 This past Wednesday evening, we studied Psalm 106, where the author is summarizing the history of God’s people, and in that Psalm we came to verses 28-30, where the text says that, 28 They joined themselves also to Baal-peor, And ate sacrifices offered to the dead. 29 Thus they provoked Him to anger with their deeds, And the plague Broke out among them. 30 Then Phinehas stood up and interposed, And so the plague was stayed. We just briefly mentioned how this describes Phinehas getting angry at two people apparently committing sexual sin with each other, and how Phinehas stands up, takes a spear, and simultaneously kills both the man and woman by spearing them together through the belly, most likely as they are in the act. We moved along quickly, since Psalm 106 is rather long, but right after class, one of our teens runs up to me immediately and basically says, “Wait just a minute! You need to tell me more about this spear thing!” And it is a dramatic account, so I did the best I could to just briefly summarize what happens here. As you might know, we are working through some sermon requests right now, so I thought there might a value to all of us looking at the background to this passage this morning. As I prepared for today’s lesson, I started by wondering whether I might be able to find a spear in time for today.
    [Show full text]
  • The Political Side of the Zimri-Cozbi Affair
    THE POLITICAL SIDE OF THE ZIMRI-COZBI AFFAIR MAX SICHERMAN At the start of Numbers 25, the Israelites commit fornication with local Moabite women who lure them into idolatry and cultic sacrifices to their dei- ty Baal Peor (v. 1). These women may have been cultic prostitutes, who were commonly found at pagan temples in Canaan, Assyria, Babylonia, and else- where. Copulation with them was considered part of the worship of that par- ticular god or goddess. Orgies such as these were commonplace agricultural rituals, the female symbolizing fertility and procreation. Though the Moabites did sin with the Israelites, it was in fact the Israelites who actively committed the sin, forgetting their morals and joining the or- gies. Moses demanded that the sinners at Peor be held accountable for their actions, and 24,000 Israelites were either hanged or died in the ensuing pla- 1 gue (v. 7). Most of the dead were from the tribe of Simeon, who were 37,100 less (59,300 to 22,200) in the census taken in Numbers 26 compared to the census taken at the beginning of Numbers 1. However, there was a more worrisome level to this immoral lapse by the Israelites. As Moses and Aaron were reduced to weeping at the entrance of the Tent of Meeting (v. 6) a Simeonite prince consorted with a Midianite 2 princess. Aaron's grandson, Phinehas son of Eleazar, followed the guilty pair into the man's tent, where he pierced them both (v. 6). The man is identified as Zimri the son of Sallu leader of a father's house of the Simeonites (v.
    [Show full text]
  • Theme: Living in His Promises
    THEME: LIVING IN HIS PROMISES BAD NEWS, GOOD NEWS, YOU CHOOSE. NUMBERS 25:1-18 11.23.24.2019 “When my sin surprises me, how do I keep it from becoming more of me?” Numbers: 25:1-6, 14-15 25:1 When Israel lived in Shittim, the people began to commit sexual immorality with the daughters of Moab. 25:2 These women invited the people to the sacrifices of their gods; then the people ate and bowed down to their gods.25:3 When Israel joined themselves to Baal-peor, the anger of the Lord flared up against Israel. 25:4 The Lord said to Moses, “Arrest all the leaders of the people, and hang them up before the Lord in broad daylight, so that the fierce anger of the Lord may be turned away from Israel.” 25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men who were joined to Baal-peor.” 25:6 Just then one of the Israelites came and brought to his brothers a Midianite woman in the plain view of Moses and of the whole community of the Israelites, while they were weeping at the entrance of the tent of meeting. 25:14 Now the name of the Israelite who was stabbed—the one who was stabbed with the Midianite woman—was Zimri son of Salu, a leader of a clan of the Simeonites. 25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader over the people of a clan of Midian.
    [Show full text]
  • Parshat Pinchas
    Parshat Pinchas A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE Copyright © 2006-2009 by Chabad of California THE TORAHSecond,- revisedCHUMASH printingB 2009EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARYA BprojectASED ON of THE WORKS OF ChabadTHE LUBAVITCH of CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern Parkway,Published Brooklyn, by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern Parkway,[email protected] Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /Brooklyn, Fax 718-778-4148 New York 11213 718-778-0226www.kehot.com / Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L’Inyonei logo is a Chinuch,trademark Inc.
    [Show full text]
  • Josephus's Blunting of Amalek and Phinehas the Zealot in Jewish Antiquities: a Statement Against Nationalism
    Studia Antiqua Volume 18 Number 1 Article 6 July 2019 Josephus's Blunting of Amalek and Phinehas the Zealot in Jewish Antiquities: A Statement Against Nationalism Jacob Inman Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the Biblical Studies Commons, Classics Commons, History Commons, and the Near Eastern Languages and Societies Commons BYU ScholarsArchive Citation Inman, Jacob. "Josephus's Blunting of Amalek and Phinehas the Zealot in Jewish Antiquities: A Statement Against Nationalism." Studia Antiqua 18, no. 1 (2019): 55-69. https://scholarsarchive.byu.edu/ studiaantiqua/vol18/iss1/6 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. JOSEPHUS’S BLUNTING OF AMALEK AND PHINEHAS THE ZEALOT IN JEWISH ANTIQUITIES: A STATEMENT AGAINST NATIONALISM JACOB INMAN Jacob Inman earned his BA in ancient Near Eastern studies with an emphasis in Hebrew Bible from Brigham Young University in 2018. He currently is serving in the US Army, stationed at Goodfellow Air Force Base in San Angelo, Texas. Abstract: This paper proposes that the famous Jewish historian—Titus Flavius Josephus—purposefully changed the violent biblical narra- tives of the Israelites’ encounter with the Amalekites (Exod 17:8–15) and the story of Phinehas the zealot (Num 25:6–15) in his parallel ac- counts found in Jewish Antiquities (Ant. 3.39–62 and Ant. 4.139–155 respectively). I argue that Josephus made these changes out of his own bitterness and opinions about the First Jewish Revolt (66–73 CE), to dis- courage nationalistic violence, to portray the Jews as a nonviolent peo- ple, and to show his Roman patrons that the Jews are not a weak race.
    [Show full text]
  • The Discourse of Priestly Violence As Refracted Through the Zeal of Phinehas in the Hebrew Bible and in Jewish Literature
    Sacred Slaughter: The Discourse of Priestly Violence as Refracted Through the Zeal of Phinehas in the Hebrew Bible and in Jewish Literature The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Miller, Yonatan S. 2015. Sacred Slaughter: The Discourse of Priestly Violence as Refracted Through the Zeal of Phinehas in the Hebrew Bible and in Jewish Literature. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845464 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Sacred Slaughter: The Discourse of Priestly Violence as Refracted through the Zeal of Phinehas in the Hebrew Bible and in Jewish Literature A dissertation presented by Yonatan S. Miller to The Department of Near Eastern Languages and Civilizations in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of Near Eastern Languages and Civilizations Harvard University Cambridge, Massachusetts August 2015 © 2015 Yonatan S. Miller All rights reserved. Dissertation Advisor: Professor Shaye Cohen Yonatan S. Miller Sacred Slaughter: The Discourse of Priestly Violence as Refracted through the Zeal of Phinehas in the Hebrew Bible and in Jewish Literature Abstract The story of Phinehas’ zealous slaying of an Israelite man and the Midianite woman with whom he dared consort in public (Numbers 25) is perhaps the most notorious of a number of famed pentateuchal narratives that are marked with vigilante violence.
    [Show full text]
  • Biblical Pragmatism in the Pandemic Outbreak of Numbers 25:1–18: Towards an African Paradigm
    HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 9 Original Research Biblical pragmatism in the pandemic outbreak of Numbers 25:1–18: Towards an African paradigm Author: Numbers 25 presents a human crisis requiring swift leadership interventions to curb the 1 Sampson S. Ndoga plague. Leadership failure plays out on a number of levels before decisive and resolute Affiliation: interventions are taken. This passage shows a human-created crisis that somewhat parallels 1Department of Old the coronavirus disease 2019 (COVID-19) outbreak and offers reflective pragmatic approaches Testament and Hebrew taken to ensure immediate arresting of the pandemic and perhaps future curbing of a similar Scriptures, Faculty of instigation. Theology and Religion, University of Pretoria, Contribution: Africa has always been known to respond rather belatedly to crises that cost Pretoria, South Africa human lives and also for waiting for solutions to come from elsewhere. How do we change Research Project Registration: that paradigm going forward and what does it mean for the analysis of biblical texts? African Project Leader: D.J. Human hermeneutical readings that take contextual issues rather seriously are utilised in this study. Project Number: 2364743 Keywords: leadership; crisis; pandemic; outbreaks; cultic; COVID-19; Numbers 25. Description: This research is part of the research project, ‘Old Testament and Actuality Introduction Themes and Religion’, directed by Prof. Dr Dirk Plagues, pestilences and pandemics are all historical phenomena mostly exacerbated by man- Human, Old Testament and made negligence. Numbers 25:1–18 provides illustrative biblical material showing human and Hebrew Scriptures, Faculty of leadership challenges in times of crisis.
    [Show full text]
  • The Theology of the Balaam Oracles: a Pagan Diviner and the Word of God
    THE THEOLOGY OF THE BALAAM ORACLES: A PAGAN DIVINER AND THE WORD OF GOD A Dissertation Presented to the Faculty of the Graduate School Dallas Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Theology by Ronald Barclay Allen © 1973; Ronald Allen report any errors to Ted Hildebrandt at [email protected] Cited with permission. Accepted by the Faculty of the Dallas Theological Seminary in partial fulfillment of the requirements for the degree Doctor of Theology. Examining Committee Bruce K. Waltke Kenneth Barker Charles C. Ryrie THE THEOLOGY OF THE BALAAM ORACLES: A PAGAN DIVINER AND THE WORD OF GOD Ronald Barclay Allen, Th. D. The aim of this thesis is to explore, exegete and display the riches of the oracles of Balaam (Numbers 22-24) as they related to the broad history of Old Testament studies, and more particularly to Old Testament theology. The oracles of Balaam are a fitting corpus for such a task as they have long been regarded as both a test case for literary criticism and as the quintessence of Pentateuchal theology. The study begins with a survey of the employment of the oracles of Balaam as used at Qumran, and by Bar Kochba, the Church Fathers, and the Talmud. Possible references to Balaam in the Quran are also discussed. Since the oracles of Balaam have long been regarded as the test case for literary criticism, a rather thorough study is made of the reconstructions of the Balaam materials by a number of leading scholars, including Wellhausen, Lohr, Mowinckel, Burrows, Albright, von Pakozdy, and Eissfeldt.
    [Show full text]
  • Through the Bible Study Numbers 31-36
    THROUGH THE BIBLE STUDY NUMBERS 31-36 Babe Ruth’s last hurrah occurred while playing for the Braves. In a game against Pittsburgh on May 25, 1935, the Babe came to bat in the first inning and hit a home run. In the third inning he hit another homer. In the fifth he singled. And in the seventh inning he hit his third home run of the day. The ball sailed out of the Forbes Field, and landed in an adjacent street. The aging slugger displayed one final flash of his former greatness. A few days later in Philadelphia, the Babe injured his knee, and took himself out of the game in the first inning. It was the last game Babe Ruth ever played. Well, chapter 31 is Moses’ last hurrah… And he too has a banner day. God allows Moses one final opportunity to lead the nation of Israel to a victory. A few days afterward Moses is forced into heavenly retire- ment. Verse 1, “And the LORD spoke to Moses, saying: "Take vengeance for the children of Israel on the Midianites. After- ward you shall be gathered to your people. So Moses spoke to the people, saying, "Arm some of your- selves for the war, and let them go against the Midianites to take vengeance for the LORD on Midian. A thousand from each tribe of all the tribes of Israel you shall send to the war." So there were recruited from the divisions of Israel one !1 thousand from each tribe, twelve thousand armed for war. Then Moses sent them to the war, one thousand from each tribe; he sent them to the war with Phinehas the son of Eleazar the priest…” Remember Phinehas was the priest who was into body piercing… In Numbers 25 Phinehas performed a two for one body piercing.
    [Show full text]