July 24 – July 31

Friday, July 24

Numbers 32: Life is soon to change for the Chosen People. They have never been sedentary, not even in Egypt, where they lived as semi-nomadic shepherds. How, however, they are to become farmers, the very type of people most tied to the land.

The differences between these two ways of life (exemplified as far back as Cain and Abel) are not reducible simply to their sources of their livelihood. The differences extend, rather, to the entire social structure, particularly government and systems of loyalty.

Not all the Israelites are equally keen on making this transition to agriculture and vine-growing, especially those tribes that have been most successful in raising herds These included, especially, the tribes of Reuben and Gad, which now announce their preference to remain in the good grazing land east of the Jordan (verses 1-5).

Moses’ immediate objection to this suggestion concerns Israel’s diminished military strength, if its forces were to be reduced by two tribes. He likens the request of these two tribes to the earlier incident when the twelve spies brought back a discouraging word from their inspection of the Holy Land. Indeed, this discouragement is the point of the comparison (verses 6-15; compare Judges 5:16-17).

The tribes of Gad and Reuben, by way of response, declare their intention, after securing their own families on land east of the Jordan, to remain with the invading force until all the Promised Land is conquered (verses 16-19).

Moses agrees to this arrangement (verses 20-24), and the two tribes repeatedly pledge their cooperation (verses 25-27,31-32). Moses announces the compromise to the rest of Israel’s leadership (verses 28-30).

Half the tribe of Manasseh, whose recent significant growth we have already had occasion to observe, is added to these two tribes inheriting land east of the Jordan (verse 33), and the chapter ends with a list of new Israelite villages and strongholds in that territory (verses 34-42).

The tribes that settled in the land of Gilead will be subject to unusually difficult pressures in the centuries to follow, as various peoples east of the Jordan, but especially Syria, will look upon that rich grazing land with a covetous eye.

Saturday, July 5

Mark 10:23-34: Jesus here tells the parable of camel and the eye of the needle in response to Peter’s bewilderment of what just transpired with the rich man. As an image of “great difficulty,” this seems an unlikely hyperbole. It strikes the reader, rather, as a simple metaphor for impossibility. Indeed, there is a clear parallel to it in rabbinical literature, which speaks of the impossibility of passing an elephant through the eye of a needle (Babylonian Talmud, Berakoth 55b).

This metaphor of the camel and the needle is something of a parallel with the moving of mountains. Both parables have to do with the power of faith in the God. Salvation is ever a gift of God, not a human achievement.

Numbers 33: As Israel’s long journey draws nigh to its end, the inspired author of this book thinks it an opportune time to recount the stages, since Egypt, that the Chosen People have traveled (verse 1). This list is based on Moses own “log” of the trip, but the Lord Himself directed this recording of it (verse 2).

For us readers, nonetheless, identifying each of these places is a far from certain exercise. When the desert is called a “trackless waste,” full consideration should be given to that description. Deserts and their shifting sands are notoriously deficient in stable landmarks, and this record antedates by far the art of calculating one’s precise geographical position by reference to the stars. In addition, archeology has not been able, in every instance, to identify the place names listed in this chapter. If it did, we could confidently map out the entire period of Israel’s desert wandering.

An illustration of our difficulty is immediately provided by the name “Sukkoth” (verses 456-6), which means tents or booths. It may be the case that this place received its name for no other reason than the fact that Israel pitched its tents there.

The place names in the list in verses 5-15 correspond very closely to the account in Exodus 12:37—19:2. Dophkah (12-13), a name not included in Exodus, seems to be what is now called Serabit el Khadem, a site of turquoise mining in the south of the Sinai Peninsula. One suspects that Alush, also missing from Exodus, gave its name to Wadi el‘esh, just south of Dophkah.

Kadesh, which Israel reaches by verse 36, is not desert at all. It is a lush valley with abundant spring water. The major spring was Ain el-Qudeirat, twelve miles from which is Ain Qudeis, which still preserves the name Kadesh.

Sunday, July26

Numbers 34: The present chapter may be read as a contrast with the chapter we have just finished, and this contrast pertains to both time and place. Having looked backwards in the previous chapter, the inspired writer now turns his attention to the future, and as the former chapter took the measure of the desert, the present chapter will measure the Promised Land.

The large territory considered in the first half of this chapter (verses 2-15) was not all conquered during Joshua’s period of conquest. Not until the monarchy in the tenth century before Christ did Israel occupy such a large area. When in this chapter, three centuries earlier, its distribution was being considered, the thought may have seemed fantastic.

Nonetheless, the territory outlined here really does correspond very closely to the “Canaan” over which earlier Egyptian pharaohs had exercised dominion until the close of the fourteenth century before Christ. In this sense it would have seemed normal to Moses and his contemporaries to think of Canaan (verse 2) in these same dimensions.

Having come up from the south, Moses first considered Canaan’s southern border. Under Israel’s occupation this southern border will be the land of Edom (verse 3)—that is, a line running westward from the border of the Dead Sea to the Mediterranean (cf. Joshua 15”3-4; Ezekiel 47:19). The Wadi el-Arish (“river of Egypt”—verse verse 5) serves as a kind of natural division of the Negev from the Sinai Peninsula.

The “sea” (verse 5) and “great sea” (verse 6) are references to the Mediterranean, Israel natural western border.

On the north a line running eastward from the Mediterranean, somewhat north of Byblos, to the desert beyond Damascus, will border Israel. Zedad is northeast of Mount Hermon (verse 7-9).

Respecting the eastern border of Canaan, its northeastern corner will be Benaias (a later name, derived from the Greek god, Pan), the major source of the Jordan River. Then the Sea of Galilee, the Jordan, and the Dead Sea will roughly form the natural eastern border (verses 11-12).

We note that these boundaries completely exclude the land recently claimed by Gad, Reuben, and half of Manasseh. These latter tribes, therefore, are not considered in the division of the land just circumscribed (verse 13-15)

The chapter ends by listing the names of the men charged with the division of the Holy Land (verse 16-29).

Monday, July 27

Mark 10:32-45: Mark and Matthew (20:2023) follow the Lord’s third prophecy of His coming Passion by recording the occasion on which the two sons of Zebedee, James and John, request of the Lord the privilege of sitting to his immediate right and left when he enters into his kingdom. Still worldly and without understanding, the two brothers are portrayed as resistant to the message of the Cross.

In both Gospel accounts the Lord’s response to their request is to put back to the brothers a further query about their ability to “drink the cup whereof I am to drink,” and Mark’s version contains yet another question about their being “baptized with the baptism with which I am baptized.”

Both images used by our Lord in this context, baptism and the cup, are found elsewhere in the New Testament as symbolic of the Lord’s Passion (Luke 12:50; Matthew 26:39-42). Obviously, in the context of the New Testament churches the baptism and the cup referred symbolically to two of the sacraments, and it was understood, moreover, that these two sacraments place their communicants into a special relationship with the Lord’s Passion (Romans 6:3f; Colossians 2:12; 1 Corinthians 11:26). The questions about baptism and the cup, then, were most instructive for the Christians attending divine worship where these Gospel texts were read and interpreted. These questions, raised in the context of the Sacraments, were of special importance to Mark’s Christians at Rome, whom Nero was torturing and killing in the aftermath of the fire of July in A.D. 64.

Numbers 35: Part of the disposition of the Promised Land, a theme now continued from the previous chapter, is the arrangement for regional “cities of refuge.” These were special place of sanctuary for those whose lives were endangered by families seeking blood vengeance.

Since these assigned cities of refuge were all priestly cities, however, the chapter begins with the disposition of the priestly cities (cf. also Leviticus 25:32-34; Joshua 21:1-40). The tribe of Levi, the priestly tribe was to inherit forty-eight cities, including the six cities of refuge, dispersed throughout the whole Promised Land (verses 6-7). Attached to this inheritance is pasture land in the vicinity of the priestly cities (verses 2-5).

Most of this chapter, however, is devoted to the cities of refuge themselves (verses 10-34). Because they were priestly cities, these cities of refuge had shrines and altars that would serve as precincts of sanctuary (cf. Exodus 21:14; 1 Kings 1:51).

Three were assigned to Canaan, three to Transjordania (verse 14).

Tuesday, July 28

Mark 11:1-11: We should begin our consideration of this story by recalling that the coming Messiah was expected to purge the Temple. Earlier suggestions of this idea include Isaiah 56:7, which is quoted by the Gospels as a prophecy fulfilled on this occasion: “Even them I will bring to My holy mountain, /And make them joyful in My house of prayer. /Their burnt offerings and their sacrifices /Will be accepted on My altar; /For My house shall be called a house of prayer for all nations.”

In this text the Temple is “purged” in the sense of being rebuilt after its destruction by the defiling Babylonians. Our Lord also indicates His fulfillment of prophecy on this occasion by justifying His action with a reference to Jeremiah 7:11: “‘Has this house, which is called by My name, become a den of thieves in your eyes? Behold, I, even I, have seen it,’ says the Lord.”

Perhaps even more to the purpose, however, were the words of Malachi, referring to the Messiah’s coming to the Temple in order to purge it:

“Behold, I send My messenger, / And he will prepare the way before Me. / And the Lord, whom you seek, / Will suddenly come to His temple, /Even the Messenger of the covenant, / In whom you delight. / Behold, He is coming,” / Says the Lord of hosts. / “But who can endure the day of His coming? /And who can stand when He appears? / For He is like a refiner’s fire / And like launderers’ soap. / He will sit as a refiner and a purifier of silver; / He will purify the sons of Levi, / And purge them as gold and silver, / That they may offer to the Lord / An offering in righteousness. / Then the offering of Judah and Jerusalem / Will be pleasant to the Lord, / As in the days of old, / As in former years” (Malachi 3:1-4).

The context of this purging foreseen by Malachi was the sad state of Israel’s worship, to which he was witness (1:6-10,12-14).

The Temple’s expected “purging” by the Messiah had mainly to do with ritual and moral defilements, much as Judas Maccabaeus had cleansed from the Lord’s house after its defilement by Antiochus Epiphanes IV. This purging was completed with the Temple’s rededication on December 14, 164 B. C. (1 Maccabees 4:52).

As described in the New Testament, however, the “defilement” does not appear to have been so severe. It apparently consisted of the noise and distractions occasioned by the buying and selling of sacrificial animals necessary for the Temple’s ritual sacrifice. John describes the scene in greater detail:

And He found in the temple those who sold oxen and sheep and doves, and the money changers doing business. When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers’ money and overturned the tables” (John 2:14-15).

Numbers 36: The Book of Numbers ends with a final determination about the property of heiresses, the topic of an earlier discussion (27:1-11). The question raised in this chapter is directed to the inheritance of this property in the event that the inheriting heiress marries outside of her own tribe (verse 3). That is to say, what is needed is a further clarification of the earlier ruling, and Moses perceives the need for this clarification (verse 5).

The solution to the difficulty is a prohibition against these heiresses, if they do claim their inheritance, marrying outside their own tribe, lest the inherited property be lost to that tribe (verse 7). This solution is consistent with the intention of the earlier disposition—namely, to preserve in integrity the inheritance of each tribe and family (verse 8).

These heiresses dutifully conform to the prescribed arrangement (verses 10-13).

The last verse of this book asserts divine sanction for the decisions and judgments made throughout chapters 22-36, raising them to the same level of authority as the commandments received on Mount Sinai.

Wednesday, July 29

Joshua 1: The details of the Lord’s command to Joshua convey the impression of “here and now”: Moses is dead. Now then—we’ttah—rise up, cross over. Although everyone is to go over the river, the Lord’s command is laid on Joshua specifically; this is conveyed by the singular imperative form of the verbs: ‘rise up, cross over” (qum ‘abor).

In the repetition of the adjective “this” (hazzeh) the reader senses a physical immediacy, as though the Lord, in the act of commanding Joshua, is actually pointing to “this Jordan,” “this people,” “this Lebanon.”

Within the Lord’s command, the reader feels a tension, as it were, between the established past and the still indefinite future. This is conveyed in the tenses of the two verbs: “I have given you every place that the sole of your foot may tread.” The “I have given” (netattiv) is a “perfect of certitude”; the gift of the Land has already been made. The “may tread” (tidrok) is an “imperfect of possibility.” An established past and a somewhat indistinct future are combined.

With respect to the past, this command to Joshua is based on the Lord’s promise to Abraham: “To your seed I will give this land” (Genesis 12:7; cf. 15:7; 17:8). Two qualifications attended that gift: First, it was not an untrammeled real estate endowment; it was a clause in a covenant. To understand the gift, it is essential to understand the covenant. Second, the sons of Israel could never possess the land except as tenants: “The land shall not be sold permanently, for the land is Mine; for you are strangers and sojourners with Me” (Leviticus 25:23).

With respect to the future, as well, Israel’s possession of the land is still a covenantal clause, not a real estate bequest separable from that covenant. When Israel, under Joshua’s leadership, took possession of the land, it was to prepare for the covenant’s fulfillment, in which—as God told Abraham—all the nations of the world would be blessed.

We Christians have a specific understanding of that fulfillment; it was declared by a rabbi who bore witness to it: “Now to Abraham and his seed were the promises made. He does not say, ‘And to seeds,’ as of many, but as of one, ‘And to your seed,’ who is Christ” (Galatians 3:16). The covenant with Abraham, of which the possession of the land was a clause, was fulfilled in Christ; Paul identifies Christ as the “seed” to whom the original promise was made.

The Israelites, then, conquered the land in order to prepare a place for God’s Messiah, Abraham’s seed, to be born and to live and to effect the work of salvation. Their territorial possession prepared for the rooting of the Cross in the promised soil. The ultimate consecration of the Promised Land came when the Messiah—who, like its original conqueror, was named Yeshuah—rose from a grave in the middle of it.

Christian theology declines to separate God’s gift of the land to Israel from the larger context that defines it. God makes no promises—God gives no gifts—apart from the Messiah. He is the divine affirmation, God’s yes, to mankind: “For all the promises of God in him are yes” (2 Corinthians 1:20). This consideration is essential to the proper theological understanding of the Promised Land: It pertains to that greater contract which is the salvific blessing of the human race.

Christian theology refuses to isolate God’s gift of the Promised Land from the canonical fullness introduced into history by the arrival of the Messiah.

Thursday, July 30

Joshua 2: Near the end of his list of the “spirits of just men made perfect,” those Old Testament saints who form his “great cloud of
Witnesses,” the author of the Epistle to the Hebrews speaks of the first pagan that the chosen people encountered inside the Promised Land: “By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace” (11:31).

Thus a Canaanite prostitute becomes a model of faith for believing
Christians. In this text the faith of Rahab is contrasted with the unbelief of those who perished. Just who were the latter? The immediate context suggests that they are the other citizens of Jericho, who for seven days beheld the Ark of the Covenant circling their city and listened to the blast of the warning trumpets. They thus had ample opportunity to repent before it was too late, remarked St. John Chrysostom, more than twice as long as the citizens of Nineveh! (On Repentance 7.4.14)

Nonetheless, in the wider context of the Epistle to the Hebrews, it may be the case that the saving faith of Rahab is being contrasted with the unbelief of the Israelites themselves, those who failed to reach the
Promised Land. Of those inexcusable unbelievers the author asks,

Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who did not obey? So we see that they could not enter in because of unbelief” (Hebrews 3:17–19).

Following this line of interpretation, Chrysostom writes: “She accepted the spies and the One whom Israel denied in the desert; Rahab preached this One in the brothel.” And again: “What Israel heard—he who was surrounded by so many miracles and who was tutored by so many laws— he completely denied, whereas Rahab, who lived in a brothel, gives them instruction. For she says to the spies, ‘We learned all that your God did
to the Egyptians’” (op. cit. 7.5.16).

The faith of Rahab was not an idle or lazy faith, says the Epistle of
St. James:

Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? For as the body without the spirit is dead, so faith without works is dead also” (2:25–26).

Both of these perspectives were preserved by St. Clement of Rome, who said that “Rahab the harlot was saved because of her faith and hospitality” (Clement 12.1). Perhaps because she was the first “Gentile convert” incorporated into God’s people, Rahab has always had a special place in Christian affection and esteem. Chrysostom imagines God saying of Rahab:

Yes, I had inside their city to teach them repentance that wonderful Rahab, whom I saved through repentance. She was taken from the same dough, but she was not of the same mind, for she neither shared in their sin nor resembled them in their unbelief” (op. cit. 7.4.14).

Joshua’s spies were sent out as a pair, like the Apostles of the Lord, and Rahab received them as the Lord’s own emissaries. They came and remained at her home, as though following the Lord’s instruction, “In whatever place you enter a house, stay there till you depart from that place” (Mark 6:10).

Once again, we may consult the insights of Chrysostom:

Rahab is a prefiguration of the Church, which was at one time mixed up in the prostitution of the demons and which now accepts the spies of Christ, not those sent by Joshua the son of Nun, but the apostles who were sent by Jesus the true Savior. . . . The Jews received these things but did not guard them; the Church heard these things and preserved them. So Rahab, the prefiguration of the Church, is worthy of all praise” (op. cit. 7.5.16).

Friday, July 31

Mark 11:27-33: Jesus, upon entering Jerusalem, immediately began to behave as though the place belonged to Him. Right after his triumphal entry into the city with the acclamations of the crowd, he proceeded to purge the Temple and then curse the fig tree. All of this was an exercise of “authority” (exsousia).

His enemies, who have already shown themselves nervous about these events, now approach Him in the Temple to challenge this “authority” implicitly claimed in what has happened. The reader already knows, of course, the source of Jesus’ authority, so the Gospel writers do not tell this story in order to inform the reader on this point. The story is told to show, rather, the Lord’s complete control of the situation, especially His deft discomfiting of these hypocritical enemies.

The purpose of the hostile question makes it what is sometimes called “a lawyer’s question,” indicating a question asked for the purpose of making the respondent say too much, a question asked in order to find something recriminating to be used later in a courtroom.

Knowing this, of course, Jesus is not disposed to answer the question. he responds, rather, with a question of his own, along with a pledge to answer the first question if his opponents will answer the second. This recourse to the counter-question is common in rabbinic style, and Jesus seems often to have used it.

The priests and elders immediately perceive their dilemma. They are unwilling to express themselves honestly about the baptism of John, which is a symbol of John’s entire ministry. They are being asked, with respect to John, exactly the question they had posed with respect to Jesus. They had never been obliged to deal with that problem before, because Herod had taken care of it for them. Now they are put on the spot.

Caught thus on the horns of a dilemma, they plead ignorance, and the Lord responds by declining to answer the question they had put to him. They are thus effectively foiled in the presence of those gathered to hear Jesus in the Temple.

There is an important point of theology contained in this story. All through the Gospel Jesus has presented men with a choice, a decision, a yes-or-no, but his enemies have everywhere resorted to evasion and hostility. They have never inquired with sincerity, and the time for them has now run out. There is no more place of discourse, and certainly no more place for lawyers’ questions. These men are not seekers of the truth; their hearts are hard. They have already ascribed to Satan those generous, benevolent deeds by which Jesus showered his blessings on the blind, the lame, the suffering. Never have they responded positively to so many manifestations of the power of God in the ministry of Jesus. They have made no effort to humble their minds to understanding.

And now Jesus becomes evasive! His opponents meet complete silence on his part of Jesus: “Neither will I tell you by what authority I do these things.” Why bother? They will not hear him. They do not genuinely want to know. He will not answer them. They have never bothered truly to attend to him. Now he will trouble them no more.

This is a picture of the final retribution. There comes a point in the career of the unrepentant sinner when God says, “Forget it! I have said enough. You will not hear from Me again,” and there ensues the vast silence of the God who is weary of speaking to deaf ears and hard hearts.

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