Author: Charlie Garrett

Numbers 16:1-15

Charlie Garrett Numbers (Written)

Numbers 16:1-15
Set up for a Fall

While reading the verses of Numbers, a few things need to be remembered. With each turn of the page, and with each act of rebellion, moaning, distrust, or faithless conduct, we need to remind ourselves that everything, from the plagues upon Egypt until the turning of the people away from Canaan in punishment, fell into a period of about two years.

During that time, they saw the plagues, they saw – and continued to see – the pillar of cloud and fire. They saw the sea opened up, and they passed through it on dry ground. They gathered manna each day, and they drank from the rock when no other source of water was available.

Those same people, who had seen and experienced all of that, were the same who have done nothing but moan, distrust, and rebel against the Lord. Now, in their punishment, which is a result of their own faithless conduct, they continue to act in the same way.

It is the constant story of Israel in her history as well. Through judges, kings, and even in the coming of their Messiah, they rejected the Lord, shook their fist in His face, and they have suffered the consequences for it. These things are given to us to warn us against the same things popping up in our own lives.

Jude reaches back to this account in Numbers 16, along with a few other references to their history, to do exactly that… to warn us.

Text Verse: “Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries. 9 Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, “The Lord rebuke you!” 10 But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves. 11 Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.” Jude – 8-11

Jude is one last sobering reminder of the need to hold fast to the faith once for all delivered to the saints. Let us contend earnestly for that faith, and let us be strong in the Lord. The way to do that is to know what the Lord expects, and to learn those lessons which have been given to us as examples.

This chapter is memorable simply because of the effects that are given in it concerning God’s judgments. What we read, and then picture in our minds as we are reading, is more vibrant than the best Hollywood effects studio can whip up. But these things actually happened. The people really rebelled, and the judgment of God really came upon them.

Let’s remember this as we read, and let us be warned as we go. For those in Christ, we are secure, but the judgments of God will come upon those who reject Him. The warning to us then is to be prepared to share the message of Christ to those who will otherwise face their own time of meeting the Lord in judgment. Hear the word, process it in your mind, and then be prepared to tell others about it, while there is time. This is a lesson we can learn from passages like Numbers 16. It is a memorable part of His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Korah’s Rebellion (verses 1-3)

Now Korah

The Hebrew here is extremely complicated and translations vary widely. The analysis of this first verse took over two hours, and certainly not all of what is to be drawn out from it is included here. So much is tied up in it, that one could probably use is as the basis for a Master’s thesis.

The verse actually begins with the word v’yiqah qorakh, or “And took Korah.” It is a masculine singular verb indicating that Korah is the one who “took,” and thus he is the leader of the entire affair. After that, one must figure out what Korah took. The NKJV ends with, “took men.”

That would mean all of the names mentioned are chief perpetrators, and they then took the 250 men mentioned in verse 2 along in their conspiracy. Some say that Korah took Dathan and the others then mentioned in this verse, meaning as in a conspiracy of just these men. No matter which is correct, it is Korah who initiates the taking – v’yiqah qorakh, “And took Korah…”

In Israel’s time of biblical history, there are several infamous names. Korah, or Korakh, is one of them. His name comes from one of two seemingly unrelated roots. First, there is qarakh, meaning “to make bald.” The second is qerekh, meaning “frost,” or “ice.” However, the two ideas probably meet in the bald appearance of mountains when covered in ice. His name probably means, “baldy.” Maybe when he was born, he was completely bald and they chose the name based on that.

The important aspect of this context-wise is that the law of presumptuous sin was just given in the previous chapter. It even had an example of punishment upon a Sabbath-breaker to show the severity of the law. After that, the note concerning the tassels on the garments was given. That was to be as a reminder concerning the commandments of the law. All of that is thrown to the wind in the turn of a single page with the words v’yiqah qorakh, or “And took Korah.” He is…

1 (con’t) the son of Izhar, the son of Kohath, the son of Levi,

Korah is the son of Izhar. The name signifies “double light” and thus “noon,” may be referring to the time of day he was born. Izhar is then noted as the son of Kohath, and he the son of Levi. This genealogy of Korah has already been referred to in Exodus 6, but now it is reintroduced, highlighting this individual who will be the leader in a severe attack against Moses and his authority.

This is all the more poignant because Moses and Korah are cousins. Moses’ father, Amram, is the older brother of Izhar, Korah’s father. But more, Izhar is the second son of Kohath, and yet Korah was not made the chief of the tribe of Kohath as recorded in Numbers 3. Instead, that title was granted to the son of Uzziel, the fourth son of Kohath.

Therefore, once again, Moses is faced with a challenge to his authority right from his own family by a bitter, jealous relative. Like Aaron and Miriam who came against him in Chapter 12, his cousin has arisen against him. He now comes…

1 (con’t) with Dathan and Abiram the sons of Eliab,

The name Dathan is rather difficult to pin down because the root is not Hebrew. It is probably either a Persian word meaning “law” or an Aramaic word meaning “fountain.” In Deuteronomy 33:2 it uses the term esh dath, translated by some as “fiery law” –

“The Lord came from Sinai,
And dawned on them from Seir;
He shone forth from Mount Paran,
And He came with ten thousands of saints;
From His right hand
Came a fiery law for them.” Deuteronomy 33:2

Considering what happens to Dathan in the coming verses, it may be that, regardless of what the parents were thinking when they named him, the Lord wants us to consider his name from the perspective of meaning “Their Law.” Abiram means Exalted Father, or My Father is Exalted. Eliab means My God is Father.

1 (con’t) and On the son of Peleth, sons of Reuben, took men;

On means something like Vigor or Strength. Peleth means Swiftness. They are the sons of Reuben. However, Peleth is never mentioned anywhere else as a son of Reuben. In Numbers 26, there is a son, Pallu, who may be the same person. Peleth, then, may be a nickname, or he may be a person simply never named again. If it is the same person, then On is the uncle of Dathan and Abiram. It is, honestly, a very difficult verse to tie down.

The connection between the Levites of Korah and these sons of Reuben is in their placement around the sanctuary. In Numbers 2, it was noted that the tribe of Reuben was located on the south, or right, side. In Numbers 3, it was seen that the Kohathites of Levi were also stationed on the south, or right side. Thus, an alliance between the two was probably forged due to their close proximity.

One can almost sense the jealousy which arose in the conversations of these men. Both Reuben as a tribe, and Kohath as a family of Levi, are stationed together on the south. Reuben was the firstborn, but lost his right to that generations ago. Now Judah is the lead tribe. The priestly class comes from Kohath, but only through Aaron. All of the rest of the Kohathites are simply Levites, subordinate to the Aaronic priests.

Together, they might feel that they should have a right to those honors which they have not been granted by the Lord through Moses, or to that which was taken from them by their ancestor Jacob. While they are talking, Korah moans and complains and Dathan and Abiram moan and complain. Together, they form a band called the Moaners, and they set out to rock the order of things. At least, that is how I imagine it…

2 and they rose up before Moses

The words, “and they rose up before Moses,” do not mean a literal rising up and standing before him at this point. It means that they have initiated a rebellious coup against him, and they intend to carry it through to their sanctification. It is done openly and thus is a challenge to his authority in front of the whole congregation.

2 (con’t) with some of the children of Israel,

It is inferred from Numbers 27:3 that this rebellion included people of any given tribe within the congregation. There it says, “Our father died in the wilderness; but he was not in the company of those who gathered together against the Lord, in company with Korah, but he died in his own sin; and he had no sons.” Because this person was from Manasseh, it is assumed that a general group of people came forward.

2 (con’t) two hundred and fifty leaders of the congregation, representatives of the congregation, men of renown.

These words appear to indicate that it is a general coup from leaders throughout the congregation. The term nasiy is used. It signifies one who is lifted up, and thus a chief, prince, leader, and so on. It is the same term used to indicate the overall leaders of the tribes that were named earlier in Numbers.

3 They gathered together against Moses and Aaron,

This shows that there is no doubt that this is a seditious rebellion wrought out of jealousy. Moses is the leader, and Aaron is the high priest. These miscreants are disturbed by the hierarchy that has been fashioned. That is evidenced with the next words…

3 (con’t) and said to them, “You take too much upon yourselves,

The words are simple and direct, rav lakem – “much for you.” How to translate it, however, is more complicated, and so translations vary widely, guessing what the intent of the words mean. The later words in this same verse, however, give a good indication as to what is being relayed.

In essence, they accuse Moses and Aaron of some type of tyrannical rule, and that rule has gone on long enough. But it is Moses who, just five chapters earlier, asked the Lord to take the burden of his alone carrying all of the people off of him. He already had leaders of thousands, hundreds, and tens based on the recommendation of Jethro.

He also had seventy selected men who then were endowed with the Spirit that was on him to further help with the administration of the congregation. If anything, Moses wanted less responsibility, not more. But he also faithfully carried the load placed upon him according to the Lord’s directives.

3 (con’t) for all the congregation is holy, every one of them, 

The statement is true in one way, but it is not true in another. In Leviticus 20:26, it said, “And you shall be holy to Me, for I the Lord am holy, and have separated you from the peoples, that you should be Mine.” Thus, there is a state of holiness because of their separation to the Lord. However, Leviticus 11:44 says –

“For I am the Lord your God. You shall therefore consecrate yourselves, and you shall be holy; for I am holy. Neither shall you defile yourselves with any creeping thing that creeps on the earth.”

Just because someone is set apart as holy, it does not mean they are holy. A person in Christ is said to be sanctified, past tense, by Paul in 1 Corinthians 1:2 and elsewhere. And yet, Paul says in 1 Thessalonians 4 that it is God’s will that we become sanctified through proper living. And so there is a positional holiness, and there is a state of holiness which can and should be maintained. The two are not the same.

3 (con’t) and the Lord is among them.

Again, the statement is true, but it is not necessarily true in the same way at all times. The Lord is among them, dwelling in the tabernacle in their midst. However, He is not among them in the sense of unlimited access. If any approached Him, they had to come with an offering, and they could only bring it to a certain point and no further, from there, the priests – acting as mediators – would continue the rituals laid out by the Lord.

Even the priests were limited in their access to the Lord, as was made clear in the deaths of Nadab and Abihu. However, the rebellion is one of attempting to usurp the positions of Moses and Aaron, and thus it is an attempt to enter into a direct relationship with the Lord without mediatorial assistance.

In essence, it is an attempt to return to paradise, meaning direct fellowship with the Lord, based on self, and not on the Lord’s redemptive design. This is evident from the next words…

3 (con’t) Why then do you exalt yourselves above the assembly of the Lord?”

Two different words are used in this verse – edah, or congregation, and qahal, or assembly. One is the natural organization of Israel. The other is the assembly which is divinely called as set apart. Korah has, in essence, said that the natural organization is holy, and thus they are all equal within the divinely called assembly. He is making what is known as a category mistake by applying one truth, in one context, to another which falls under a different context. This is a chronic problem which continues on in the church today. If everyone in the church is holy, then it must logically follow that everyone in the church is entitled to leadership within the church. That is a fallacy in thought which has led to true disaster because it fails to consider the context of what words mean.

Paul says in Galatians 3:28 that, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” The amount of poor theology which has arisen from taking that single verse out of its intended context is astonishing. The amount of damage to the church because of it is no less astounding.

This is what Korah is doing, and the same failure to properly contextualize the Lord’s words remains alive 3500 years later. He has accused Moses and Aaron of exalting themselves above others, but their positions and duties were not their choice. Rather, they were the Lord’s choice. If there is exaltation of either man, it is because the Lord has so exalted him. Moses sees the danger in what lies ahead and he reacts accordingly…

 

Holy and set apart to the Lord as such
And yet we have our own part, it is true
Yes, we are holy to the Lord, but in ourselves how much?
There are things we are also expected to do

God has set us apart because of faith in Jesus
But we must set ourselves apart as well
This is what God expects of each one of us
And only in our conduct can anybody tell

Are we set apart by God and yet living in the flesh?
Or have we truly set ourselves apart as holy?
Let us live our lives in Christ, anew and afresh
Let us live our lives before Him in pure sanctity

 

II. The Put-up Job (verses 4-11)

4 So when Moses heard it, he fell on his face;

There may be one or several reasons for this action. First, he is certainly acting in humility by placing himself in a lower position as a man, despite being in the greater position of authority. In essence, “How can I be exalting myself if I am willing to humble myself?” Thus, it is an act of petition for reason from Korah.

Further, he may be making an act of petition to the Lord, who he knows is watching, that He not suddenly strike out in wrath. Thus, it is an act of petition for mercy from the Lord. And third – based on the first two – it may be that in accord with the Lord’s wisdom, he is asking the Lord to vindicate him before the people. There, on his face before God and man, he responds…

5 and he spoke to Korah and all his company, saying, “Tomorrow morning the Lord will show who is His and who is holy, and will cause him to come near to Him.

Moses responds first with one word, boqer – “morning.” It is the morning light that will reveal the truth or falsity of the claim Korah has made. In that revealing, he then says that it is the Lord who will be behind it. If it is true that the whole congregation is holy, and it must be because the Lord has already said as much, then there must be varying degrees of holiness within it. Or, it must be true that Korah has a valid complaint against Moses. The Lord will reveal, and He will do so in the morning.

Paul, writing to his young protege Timothy, cites the substance behind this verse when giving him advice concerning two apostates, Hymenaeus and Philetus. After relaying those words, he then told Timothy, “But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor.” Indeed, Korah has failed to see that a distinction exists between the Lord’s calling of a people as holy, and the people’s varied states of holiness within that calling. Moses relays to Korah, without directly stating it, that there is a reality within the congregation which he has failed to observe. The Lord will reveal that when…

5 (con’t) That one whom He chooses He will cause to come near to Him.

The words indicate honor. The person who is chosen as holy will be recognized as such by drawing him near to Him. However, the words also ring an ominous tone. If one is chosen, then another will not be chosen. If one is to draw near to Him, then the other will be separated from Him. The words of James, coming a bit less than 1500 years later, would have been wisdom for Korah to consider before going any further –

“Therefore submit to God. Resist the devil and he will flee from you. 8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves in the sight of the Lord, and He will lift you up.” James 4:7-10

Unfortunately for Korah, that wisdom was many centuries late in arriving, but the words are still not heeded by most in the world, another two millennia later. Korah failed to submit to God, he failed to resist the devil, he did not draw near to God, and God did not draw near to him. His hands were dirty, his heart was impure, and his thoughts about himself, and his relationship with the Lord were confused. Instead of being lifted up by the Lord, he will fall in the opposite direction.

6 Do this: Take censers, Korah and all your company;

Censers, although only cited in Scripture in relation to religious observances, appear to be found in every home. For Moses to direct over 250 people to take censers means that they were obviously common implements at the time. Moses is, with these words, in essence saying, “Ok, you want to be the priests, then go get your censers and you can be priests if the Lord accepts you.” And let’s be sure to not just bring your censers, but be sure to…

7 put fire in them and put incense in them before the Lord tomorrow,

The rebels are instructed to put fire in them, meaning burning coals. They were to then put incense on those coals as an offering before the Lord. This is actually an order which is in complete violation of the law itself, and thus it stands in Moses’ mind that the law itself is already broken, and the honor of the Lord has already been violated. Thus, there is only one remedy that he sees as fitting to the circumstances, I would call it a put-up job.

Miriam-Webster defines a put-up job as “something that is secretly arranged or decided at an earlier time in order to trick or deceive someone.” Well, I would never accuse Moses of attempting to deceive anyone, but he is in the process of arranging, in advance, a known outcome with an unsuspecting group of people who have no idea it is coming. The only deception, however, is found in Korah’s inability to access his short term memory combined with his own lack of understanding of the law. Moses is to be counting on that.

The errors which these men will commit before the Lord are several. First, they are not priests. Only Aaron and his sons could function as priests. Secondly, because they were not of the line of Aaron, they were also not consecrated to conduct priestly duties. Both the lineage and the consecration were necessary.

Next, each took a censer. These were censers not fashioned for use in the sanctuary, and which had not been part of the consecration process. The word for censer in Hebrew is makhtah. It comes from a root which means terror, ruin, or destruction. It is a fitting concept in regards to what occurs. Fourth, they are instructed to come together to offer incense. Offering incense was a duty which was only to be conducted by one attending priest at a time.

Fifth, incense offered in a censer is only specified as being done by the high priest. According to the law, it is never noted as an offering made by anyone but him. The incense offered by the other priests was burnt in the golden altar in the holy place, or along with offerings on the brazen altar, but never in censers.

Sixth, they are bringing their own incense which is not according to what the Lord has prescribed to be burnt before Him. We know this because the incense for the Lord was forbidden to anyone else. Should they make it, they were to be cut off from their people. Whatever incense they offered, then, was considered profane.

Seventh, if they brought their own censer, then they also brought their own fire. Thus, their fire is also profane. According to Leviticus 16:12, the high priest was to take the fire for the incense from the brazen altar which had been sanctified by the Lord’s fire. It is the same fire which had been ignited by the Lord at the time of the ordination offering. This is the fire that was to never be extinguished from that first time it was lit. It is a celestial fire, having been sanctified by Yehovah himself.

Instead of using this fire, sanctified by the Lord, they will bring their own, profane, fire. The law was written, every infraction is to receive its punishment, and high handed sins were considered as capital crimes. Moses knows this. There can only be one outcome from his words, if in fact he is correct concerning the matter. The Lord will reveal the truth of it in the morning. As he says…

7 (con’t) and it shall be that the man whom the Lord chooses is the holy one.

If one is chosen, one is not. Nadab and Abihu were chosen, and yet through improper conduct of their duties, they died before the Lord. Korah and his men have not, as of yet, been chosen. If in fact the Lord doesn’t accept them, they should expect no less. However, in their folly, they presumptuously think that being called as a part of a holy congregation determines that they are, in fact, holy.

As I said earlier, it is a category mistake which, unfortunately, permeates the church. For example, people who are specifically forbidden from teaching and preaching presumptuously ignore God’s word, they ignore the context within God’s word, and they chase their folly to their own shame. Though we are not under law, but under grace, we still have a future judgment lying ahead of us. That will be for reward and loss. One thing is certain, the Lord will never grant a reward for a deed done in disobedience. The end never justifies the means. How much more when one is under law!

7 (con’t) You take too much upon yourselves, you sons of Levi!”

rav lakem bene levi – “Much for you, sons of Levi!” Moses turns Korah’s exact words back on him. “Much for me? Ha! Much for you.” You think I’ve taken on too much, wait till you see what’s coming, Cheese-wizz.” Here, he addresses all through Korah. He is the chief instigator. He is the Levite who wants to be high priest, and he is the one who is presumptuous against the Lord.

Everyone else is included in the address, but it is Korah who stands for them, and it is Korah who also stands for all of Levi who might, in the future, presume to assume what he has now assumed. Moses hints that apparently Levi has had enough authority already, and too much. They have, through this display, proven themselves unworthy of the honor that has been bestowed upon them in their special appointment before the Lord…

8 Then Moses said to Korah, “Hear now, you sons of Levi:

A second address to Korah begins, but it is as before, one address to all of Levi, of whom Moses is also counted. It is a petition for reason among his own brothers. The wording requires attention though. Moses first speaks to Korah and all of Levi. The verbs are plural in verse 9. However, the address goes to Korah only and the verbs will change to the singular in verse 10…

9 Is it a small thing to you that the God of Israel has separated you from the congregation of Israel, to bring you near to Himself, to do the work of the tabernacle of the Lord, and to stand before the congregation to serve them;

Moses has identified with Levi because they are his tribe. However, more than that, they are the Lord’s tribe. Here he emphatically calls the Lord, the God of Israel, to remind them that it was deity, not his humanity, which called them to their station. It was in Numbers 8 that Levi was set apart to the service of the Lord and as a gift to the priesthood of Aaron.

Here he uses a term not seen before, mishkan Yehovah, or “tabernacle of the Lord.” It is His dwelling, and He has called Levi into a special relationship at that dwelling. They were to minister and serve between the priests and the congregation. Moses now substantially repeats what the Lord said back then in Numbers 8.

10 and that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you?

As I said, the previous verse was addressed in the plural. These words now are in the singular. They are directly leveled at Korah, and only at Korah. It is he who is standing there, and it is he who is the instigator of the rebellion. And so Moses reminds him that he is rebelling not against him, but against the Lord. He brought Korah near when He brought his tribe of Levi near.

Thus, Moses is exposing the contradiction in Korah’s thinking. He had said rav lakem to Moses and Aaron, as if he was looking out for everyone in a universal priesthood. But rather, he was looking out for himself in possessing the station of high priest. The Lord who granted Aaron his position is the same Lord who also gave the Levites their position. If Korah wanted more, it could only mean that Korah wanted to be high priest. But, to usurp the priesthood of Aaron is to usurp the Lord who gave the priesthood to Aaron…

10 (con’t) And are you seeking the priesthood also?

Moses perfectly understood what was going on. There were bitter people who were joined together to refashion the structure of the camp contrary to the Lord’s design. Reuben would demand the position of the firstborn, Korah would demand the office of high priest, and so on. The power struggles would continue until no remnant of what the Lord had designed was left. It is almost a microcosm of the world at large. Deuteronomy 32:8 says –

“When the Most High divided their inheritance to the nations,
When He separated the sons of Adam,
He set the boundaries of the peoples
According to the number of the children of Israel.”

It is the Lord who has ordained the place and station of all nations, but the people of the world, in this very day in which we live, are uniting against the Lord to undo what the Lord has carefully arranged. With fewer exceptions each day, there is an attempt to usurp the Lord’s designs now in the same manner that Korah had tried to usurp them in the wilderness.

11 Therefore you and all your company are gathered together against the Lord. 

Moses now makes explicit what he has stated implicitly all along. Still speaking only to Korah as the representative of those gathered together, he tells him that it is the Lord, not him, who they are challenging. Therefore…

11 (con’) And what is Aaron that you complain against him?”

It was the Lord, in Exodus 28:1, who called for Aaron and his sons to serve as priests. The people had made the garments, the ordination had taken place, and the duties were being conducted before the Lord. And all of it was at the Lord’s direction. Aaron did not ask for the job, and he lost his two oldest sons because of the calling along the way. To complain against Aaron was a wholly misdirected complaint.

Bring your censers tomorrow with fire and incense
Prepare to meet your God as you do
He will reveal to you His purposes and intents
Be prepared is what I am instructing you

Stand before Him and see whom He chooses
But before you come, you might first check with His word
The one whom He rejects, that soul really loses
You are dealing with the Holy One, Yehovah the Lord

Think on your actions and walk humbly before your God
He will only put up with so much from you
The law is written, and it will reveal you as a fraud
Be careful before Him, this is what I would ask you to do

III. The Reuben Faction (verses 12-16)

12 And Moses sent to call Dathan and Abiram the sons of Eliab, but they said, “We will not come up!

Korah was the main instigator of this rebellion, but his rebellion was self-centered on obtaining the priesthood. A second faction, that of the Reubenites, had its own agenda. With the priesthood secure through Korah, Dathan and Abiram could reclaim for Reuben the status as the tribe of the firstborn and gain a kingship over the people.

Moses had grasped the intention of this coalition. With the matter of the priesthood set to be decided upon in the morning, he now directs his attention to this second issue by calling them to come. Their answer… “We will not come up.” It is understood in the Bible that the sanctuary is the center of the people, and thus it is symbolically elevated. It is the place of judgment.

The same is true with Jerusalem. To travel to Jerusalem, from any point on the compass, and from any elevation, one still is said to travel up. Dathan and Abiram understand this, and thus implicitly slap both Moses and the Lord in the face with their refusal. They then go further in their words against both of them…

13 Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness,

The words of these men are more than delusional. They had personally been in Egypt. They had suffered at the hands of the Egyptians, and they had seen the Lord, through Moses, defeat them. They willingly participated in the Passover, they willingly departed in the Exodus, and they willingly passed through the Red Sea. They further had vowed themselves to the Lord’s authority twice. First at the giving of the Ten Commandments, and then again after the incident of the golden calf.

It was they, not Moses who had peevishly refused to enter Canaan, and it was the Lord who determined that they would die in the wilderness. Their accusations are wickedly directed at the Lord, but yet they are too cowardly to admit it, and so they blame the Lord’s messenger. And finally, this is the only incidence in the Bible where Egypt is called “a land flowing with milk and honey.”

It is a description the Lord gave concerning Canaan, and it is a description borne out by the twelve spies who went there, but they have rejected His grant, and have completely turned their hearts back to what pictures a life of sin, perversely and ironically calling it the land of milk and honey. That can only lead to one outcome for them, because – after all – the wages of sin is death. They have said that Moses brought them out to kill them in the wilderness. The Lord hears, and the Lord will act. Their words are as if a spoken prophecy of their certain demise. But they go on…

13 (con’t) that you should keep acting like a prince over us?

Here is a new word, sarar. It is a verb meaning to rule like a lord or a prince. They say ki tistarer alenu gam histarer. They repeat the word and add in the conjunction “also” to intensify what they are saying. Literally, they say, “That you keep acting like a prince over us – also – acting as a prince.” But it is not Moses who asked for the job, nor is it Moses who leads. Rather, it is the Lord who selected Moses, and it is the Lord who directs Moses who then responds to the word of the Lord. They know this, and their challenge is a purposeful attack against Him.

14 Moreover you have not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards.

No! It wasn’t that he or the Lord failed to bring them into a land flowing with milk and honey. Rather, it was that they refused to go in and receive what the Lord had offered. They stood at the door to their promised inheritance, and they willingly closed it and turned away from it. To blame Moses for this is to say that he alone should have gone in, subdued the land, and then rolled out a red carpet for Israel to walk on instead of over the clods of blood and sweat that had poured from his body as he prepared for them what they would not receive.

One can see the Jews’ rejection of Christ’s offer in this. His sweat and blood did mingle with the dirt of that same land in order for them to receive paradise, but they closed that door as well, and they walked away from it. Moses is being accused of not doing for them what Jesus actually did. And yet, even being offered by Christ what they asked for here, they rejected it.

14 (con’t) Will you put out the eyes of these men? We will not come up!”

The words are a metaphor as if he had cast dust into their eyes, or bored their eyes out, in order to deceive them. And once they were deceived, he would continue to lead them expecting blind obedience and acceptance of whatever he demanded. With this, they again state their refusal to come up to the place of judgment. They have rejected Moses, and thus they have rejected the Lord who is the authority for Moses’ judgment.

15 Then Moses was very angry, and said to the Lord, “Do not respect their offering. 

Moses is probably looking all the way back to Cain and Abel here. The word he uses is minkhah, a tribute or a gift offering. In Genesis 4, it is said that the Lord respected Abel’s minkhah, but he did not respect Cain’s. Moses is equating these two men to Cain and saying, “Treat them like Cain. They are accursed.” And then he explains why…

*15 (fin) I have not taken one donkey from them, nor have I hurt one of them.”

The donkey is a beast of burden. Not only did he not ever burden these men, he didn’t even give their lowly donkey any burden by taking it from them for himself. If he needed to carry a load, he used his own donkey, or he carried it himself. He never required a thing from them, nor did he in any way harm them. If he were a tyrannical ruler, as they accuse him, he could have weighed them down with any great load he chose, just as Pharaoh did to them before they were freed. But Moses never burdened or harmed these men, nor anyone else. Because of this, it is his desire that they not receive the Lord’s favor in their offering, and surely no mercy in their judgment. Of this verse, John Lange says, “…they wished to set up a priesthood and a sacrificial system of their own; and God never has blessed, and never can bless, any scheme of salvation which is not of his own appointment. Man is ever supposing that he can mend his Maker’s work, or that he can make one of his own that will do in its place.”

These people had rejected Moses and Aaron, and thus they rejected the One who appointed them for their duties. They assumed that they could simply appoint themselves in their place and the Lord would accept that. But they failed to consider the nature of God and the nature of their own fallen state before God.

Korah means “baldy.” Hair, as we have seen numerous times already, signifies awareness. Korah is lacking awareness in numerous ways, thus fitting his name perfectly. He thinks that he can march into the presence of the Lord and work his own way back to paradise, but his stupidity and lack of awareness will only lead to his own ruin.

The world looks to God and has devised a thousand times a thousand ways of mending their relationship with Him, but it doesn’t work that way. We cannot initiate what belongs to the Lord alone. We can either accept His plan and walk on His path, or we are cut off from any hope of remedy to our state.

God has initiated the plan, He has sent His Son, and Christ has done the work. There is nothing that can be added to that, and there is nothing that can be taken from it. It is an all or nothing deal for mankind. And each man must make his own choice to receive it or reject it. I would hope and pray that you would be wise enough to consider this, and then do what is right. Accept His offer, trust in His plan, and come to Christ. These ancient pictures are given for exactly that reason. The sad state of Korah, Dathan, and Abiram lies ahead for any who fail to follow the instruction manual as it has been written.

Closing Verse: “Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His,’ and, ‘Let everyone who names the name of Christ depart from iniquity.’” 2 Timothy 2:19

Next Week: Numbers 16:16:35 The way he’s checking out, he won’t even need an undertaker… (Korah Meets His Maker) (31st Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Set up for a Fall

Now Korah the son of Izhar
The son of Kohath, the son of Levi, in the wilderness is when
With Dathan and Abiram the sons of Eliab
And On the son of Peleth, sons of Reuben, took men

And they rose up before Moses
With some of the children of Israel, who were having a meltdown
Two hundred and fifty leaders of the congregation
Representatives of the congregation, men of renown

They gathered together against Moses and Aaron
And said to them, most assuredly
“You take too much upon yourselves
For all the congregation is holy

Every one of them, and the Lord is among them
Won’t you please hear my word?
Why then do you exalt yourselves above the assembly
Yes, the assembly of the Lord?”

So when Moses heard it, he fell on his face
And he spoke to Korah and all his company, saying
“Tomorrow morning the Lord will show who is His
———-and who is holy
And will cause him to come near to Him
———-So Moses was to Korah relaying

That one whom He chooses, and not by just a whim
He will cause to come near to Him

Do this: Take censers, Korah and all your company
Put fire in them and put incense in them before the Lord tomorrow
———-and here is why
And it shall be that the man whom the Lord chooses is the holy one
You take too much upon yourselves, you sons of Levi!”

Then Moses said to Korah, “Hear now, you sons of Levi:
Is it a small thing to you that the God of Israel
Has separated you from the congregation of Israel
To bring you near to Himself as well

To do the work of the tabernacle of the Lord
And to stand before the congregation to serve them too
And that He has brought you near to Himself
You and all your brethren, the sons of Levi, with you

And are you seeking the priesthood also?
Therefore you and all your company
Are gathered together against the Lord
And what is Aaron that you complain against him? Kindly tell me

And Moses sent to call Dathan and Abiram
The sons of Eliab, but they said
“We will not come up!
We will stay out here instead

Is it a small thing that you have brought us up
Out of a land flowing with milk and honey
To kill us in the wilderness
That you should keep acting like a prince over us?
———-none of us think this is funny

Moreover you have not brought us into a land
Flowing with milk and honey; we haven’t seen a cup
Nor given us inheritance of fields and vineyards
Will you put out the eyes of these men? We will not come up!”

Then Moses was very angry, and said to the Lord
“Do not respect their offering, please hear me
I have not taken one donkey from them
Nor have I hurt one of them, as all can plainly see

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Hebrews 11:6

Charlie Garrett Hebrews (Written)

Sunday, 3 March 2019

But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him. Hebrews 11:6

The author now explains what he just said about Enoch. Enoch was noted as pleasing to God. How was it so? It is explained by the words which introduced him in the previous verse, “By faith Enoch.” It was “by faith.” To teach his audience how to be like Enoch, he now provides the words of this verse. “But without faith,” means “apart from faith.” The commonly used Greek word comes from a root signifying an open or detached space. Thus there is a separation between two things and, hence, “apart from.” The author says that in this state “it is impossible to please Him.”

There are several aspects of faith that are encompassed in this thought. There is faith that God exists. He cannot be seen, and yet we are expected to believe that He is as real to us as if He can be seen. Some can take the evidences of His existence, meaning the created order, and deny that God is responsible for it. Others look at what He has done (see Psalm 19:1, for example) and not only accept that God has done these things, but then extend their minds beyond them, understanding that He is even greater than His creation.

There is also faith in what God says. This, like our response to creation, requires faith. It is especially so because there are all kinds of claims concerning what “God” says. Numerous religions claim they possess the word of God. Numerous denominations claim they still receive the word of God. Countless individuals have claimed God has spoken to or through them. In each of these, there is either truth or there is falsehood, and discernment is necessary to differentiate between the two.

These things are actually of great importance because “he who comes to God must believe that He is.” This is speaking of His existence. Because we cannot see Him, there is no mental image that we can produce to say, “This is what God is like.” All there is for us is what He has done, and which is then revealed within the created order. This is what Enoch did. He accepted what he saw around him as a testimony that God exists. And because he did, he lived his life accordingly. In this, “he pleased God.”

And so Enoch’s faith in God was matched with His life which reflected that faith. Many people say they believe in God, but that belief in God doesn’t affect the way in which they live. They separate their knowledge of His existence from what that existence must be like. Enoch combined the two. He had faith in God’s existence, and he had a proper view of, and faith in, God’s attributes. With that, both of these combined into an application of His life before God and for God. The two combined into a pleasing walk of faith; a life of holiness. And how can we know this is true? Because the author next says “that He is a rewarder of those who diligently seek Him.”

Enoch is set forth as an example of one who diligently sought out God, and therefore God rewarded him for his faithful search. He “was not found, because God had taken him.” This is what it means that Enoch lived by faith. He believed that God is, he lived his life according to his understanding of what that means, and he believed that in living in this right manner he would be rewarded. If this were not so, then there would be no reason to live in that way. In other words, a real aspect of faith in God is that He rewards faith in Him. This is why merely believing that God exists is not enough to be pleasing to God.

If a person believes God exists, but doesn’t have any faith that a proper life will result in a reward or that an improper life will result in some type of punishment, then there will be no change in how that person conducts his life – “Yes, there is a God, but He doesn’t care.” Or, if a person believes that God exists, but has a faulty view of what He is like, then his actions may be misdirected. A person who believes incorrectly about God may blow himself up in a shopping mall, believing that God will reward him for his actions. But he has pursued a faulty view of God. He didn’t diligently pursue Him.

Theology must be properly directed to consider God as He is. Once that is understood, everything else should follow that correct ideal about God in a life which matches it.

Life application: Hebrews 11:6 is such an important verse that every Christian should not only memorize it, but use it in their daily speech to others. “…without faith it is impossible to please Him.” This single verse excludes all works based religions, and all religions outside of Christianity are in some way works-based. Therefore, either this statement is true and Christianity alone is true, or it is false and there is no assurance in all of human existence for reconciliation with God.

If one thinks it through logically though, it must be a true statement. It would contradict God’s character to be any other way. Only one correct view about God is possible. God will never reward a doubter, a disbeliever, or one who has a faulty view of who He is in relation to His eternal, unchanging attributes. Therefore, this excludes religious pluralism (many paths lead to God); religious syncretism (a mixing of religious systems); and relativism (truth is changing and subjective).

God is and God has spoken. There is no change in Him, no variance, no progression, and no untruth. Therefore, He can and will only reward “those who diligently seek him.” And that diligent seeking will inevitably and only lead to Jesus Christ. Only through Jesus can we truly please God, and only in pursuing and seeking Jesus can we receive reward from God. Have faith and seek the Lord with all your heart.

Lord, give us the strong desire, and the will, to be pleasing to You and to seek You with all our hearts. Let us not trip over the simplicity of what You ask for in order to be reconciled to You – faith and faith alone. Also, may we be found pleasing because our faith is properly directed – toward Jesus! Amen.

Hebrews 11:5

Charlie Garrett Hebrews (Written)

Saturday, 2 March 2019

By faith Enoch was taken away so that he did not see death, “and was not found, because God had taken him”; for before he was taken he had this testimony, that he pleased God. Hebrews 11:5

The author now turns to Enoch. Very little is said of him in Scripture, and yet what is said speaks volumes. His life is recorded in Genesis 5. Other than a verse noting his birth, genealogical references in 1 Chronicles and Luke 3, and a reference to him in the book of Jude, this is all that is recorded of him –

“Enoch lived sixty-five years, and begot Methuselah. 22 After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. 23 So all the days of Enoch were three hundred and sixty-five years. 24 And Enoch walked with God; and he was not, for God took him.” Genesis 5:21-24

The reference in Jude will note that Enoch was a prophet. It will also cite a portion of his prophecy. He is one of only two people in the Bible who never experienced physical death, the other being Elijah. With so little information on him, it is remarkable that he is recorded here in the Hall of Fame of the faithful. But despite the limited information about him, the author understood that the little said is actually of great importance. Like Melchizedek, a few words are enough to know a great deal.

And so, the author says, “By faith Enoch was taken away so that he did not see death.” The word “taken away,” simply signifies a change of place, circumstance, etc. Paul uses it in Galatians when speaking of those who turned to a different gospel. And again, the author of Hebrews used it in verse 7:12 when speaking of the change of the priesthood from Aaron to Christ. Here he notes that Enoch was so changed “by faith.” His life was a walk of faith, and in this, the Lord changed him from the state he existed to one where he would “not see death.” In this, he “was not found because God had taken him.”

What must be inferred from the verses of Genesis, but which is made explicit here in Hebrews, is that Enoch did not die. The records of Genesis 5, and elsewhere, give the birth record, any life information deemed necessary to explain the life of the man, the number of years he lived, and the record of his death. By specifically not recording the death of Enoch, Moses was – in fact – implying that Enoch did not die. The author not only agrees with the implication, but states it as a fact. And this was done for a reason. As the author says, “for before he was taken he had this testimony, that he pleased God.”

The Hebrew says “he walked with God.” It is a way of saying that his life was one which was pleasing to Him. Because of his faithful walk, God took him so that he would not see death. However, this does not appear to be all there is concerning Enoch. Inferences can be made.

As there are two that never died, Enoch and Elijah, and as there are references to two who stand before the Lord and minister to him, it can be inferred that Enoch and Elijah are those two. A particular reference to them is found in Zechariah 4 –

Then I answered and said to him, “What are these two olive trees—at the right of the lampstand and at its left?” 12 And I further answered and said to him, “What are these two olive branches that drip into the receptacles of the two gold pipes from which the golden oil drains?”
13 Then he answered me and said, “Do you not know what these are?”
And I said, “No, my lord.”
14 So he said, “These are the two anointed ones, who stand beside the Lord of the whole earth.” Zechariah 4:11-14

Two who are with the Lord are also found in Daniel 12 –

“Then I, Daniel, looked; and there stood two others, one on this riverbank and the other on that riverbank. 6 And one said to the man clothed in linen, who was above the waters of the river, “How long shall the fulfillment of these wonders be?” Daniel 12:5, 6

Daniel specifically records one on each side of the river. As the term “Hebrew” means “to cross over,” it appears to be a reference to one being a Jew, and the other a Gentile. Between them, above the waters, is a third. The symbolism is that of Christ being the One above the waters who unites the two (Jew and Gentile) as one. As this appears to be what is being conveyed, then it makes it clear that the gospel message in the end times tribulation period is still being called out to the whole world, Jew and Gentile. This is because the same two who were seen in Zechariah 4 are also seen in Revelation 11 –

“And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.”

4 These are the two olive trees and the two lampstands standing before the God of the earth. 5 And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner. 6 These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire.” Revelation 11:3-6

As with Melchizedek, much can be inferred from a few scattered references elsewhere in Scripture. Some of it is made explicit by the New Testament writers, other tidbits must be inferred. However, it appears that Enoch is still walking with his God, and he will be back to fulfill that walk, along with Elijah, in the days ahead.

Life application: Simply stated, Enoch had faith and his faith was pleasing to God. And so it will be for all those who are alive and have put their trust in Jesus at His coming – they will never experience physical death. The precedent for this future moment was set in Enoch and Elijah. Enoch isn’t a Hebrew and Elijah is, and yet both were taken away because they pleased God. This pattern was certainly given in part to demonstrate to us that it is not heritage, but faith, that will bring about our eventual glorification. It is believed the world will see more of Enoch and Elijah during the tribulation period when they come to testify to the nations, but until that day Enoch is remembered by us as a true father of the faithful. May we, like him, walk with God all of our days.

O Lord, what a wonderful gift you have given us in the story of Enoch. In it, you have shown us that faith is what is pleasing to You. You have also shown us that by faith we can walk in harmony with You. Thank You for this wonderful example found in the person of our ancestor Enoch. Amen.

Hebrews 11:4

Charlie Garrett Hebrews (Written)

Friday, 1 March 2019

By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks. Hebrews 11:4

The author now begins his list of those mentioned in verse 2 as “elders,” meaning those of the past who demonstrated faith, and who then obtained “a good testimony.” The first example takes the reader all the way back to the very beginning of man’s time on earth. The two sons of Adam, Cain and Abel, are recorded in Genesis 4. The author says that “By faith Abel offered to God a more excellent sacrifice than Cain.” The specific incident referred to now reads –

“Now Abel was a keeper of sheep, but Cain was a tiller of the ground. 3 And in the process of time it came to pass that Cain brought an offering of the fruit of the ground to the Lord. 4 Abel also brought of the firstborn of his flock and of their fat. And the Lord respected Abel and his offering, 5 but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell.” Genesis 4:2-5

The words translated as “more excellent” simply mean “more.” The word is used in a comparative sense, such as, “I have ten Bibles.” “Oh yeah, well I have more.” The sacrifice of Abel was of more value to God than that of Cain.

Great debate exists as to why God accepted Abel’s offering but not that of Cain. Some say that because Abel offered a blood sacrifice, it was a better sacrifice. But the text never makes that claim. Others argue that both offerings were acceptable based on the acceptable offerings found in Leviticus. Though true, that is, unfortunately, putting the cart before the horse.

Leviticus was written long after the time of Cain and Abel. This type of logic can result in faulty analyses of passages, and it also mixes dispensations. It’s like trying to place a square peg in a round hole. Based on the account itself, it cannot actually be determined if the type of sacrifice was right or wrong.

Rather, and simply stated, Hebrews says that “by faith Abel offered to God.” That is all that is necessary to determine why God accepted Abel’s offering and rejected Cain’s. Abel’s offering was one which was accompanied by faith. The logical question is, “Did these sacrifices restore them to God or was it faith in what they symbolized that did?” Hebrews has already shown that the sacrifices and offerings of past times only look forward to Christ. Such is the case here. Abel believed in God, and he believed God. His offering to God reflected that.

In his act of faith, “he obtained witness that he was righteous.” Again, this set of words confirms what was just deduced about why Abel’s sacrifice was considered acceptable. The author had just said in verse 10:38 that “the just shall live by faith.” His words now in Chapter 11 are given in connection with that thought, building upon it through example. Abel “obtained witness that he was righteous” because he lived in faith and made his offering based upon that faith. This is testified to by the Lord Jesus in Matthew 23:35, where Abel is called “righteous.” In response, we read the author’s next words, “God testifying of his gifts.”

To understand this, think of two people who do good things. We will call one “Bill,” and the other “Franklin.” Bill gives billions of dollars to AIDS research, but he doesn’t believe in God, nor does he make his gifts in honor of God. Franklin, however, offers himself and his time, ability, and effort in helping people in the name of Jesus Christ. He believes in Christ, he highlights Christ in his giving, and he leads people to Christ through his efforts. Which is offering in faith? And to which will God testify of his gifts? The answer is obvious. No reward for Bill; full reward for Franklin for all deeds done in faith.

Finally, the author finishes with, “and through it he being dead still speaks.” This builds upon the thought of verse 10:2. The author said that by faith “the elders obtained a good testimony.” A good testimony is a favorable notion about someone. There is a favorable consideration of Abel because, through his offering of faith which is now recorded in Scripture, his actions still speak to us today.

Life application: Abel’s offering included faith whereas Cain’s didn’t. Abel’s faith resulted in what is considered a more excellent sacrifice. This led to his commendation. The lesson of Cain and Abel comes from real people that really did what was recorded. Not everything that occurred in history is in the Bible, but everything we need to know to live our lives in a manner pleasing to God is. He has left no gaps, nothing necessary has gone unrecorded, and nothing confused – or which will cause confusion in the believer’s walk before Him – is found in His word. Error in bad analysis lies with us and our failure to spend the time, reflection, and prayer needed to properly understand the context of what is written. The record on Abel stands for us today – by faith He was known as a man who pleased God. Reflect on this. The apostle Peter says that our faith is “much more precious than gold.” Have faith in God, and stand on His word at all times.

Lord God, help us to continue on in the faith we first possessed when we heard of Christ Jesus. At that moment, we believed, and we were sealed with the Holy Spirit. We were found pleasing in Your sight by simple faith. Help us to not ruin our walk now by attempting to be justified through our own righteousness, but to continue on in faith in all that we do. May our righteousness come from faith alone. Amen.

Hebrews 11:3

Charlie Garrett Hebrews (Written)

Thursday, 28 February 2019

By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible. Hebrews 11:3

The previous verse mentioned that it was by faith that the elders obtained their testimony. The author now begins to give examples of what it means to exercise faith, but he does not begin with that of the elders. Instead, he begins with the framing of the universe. Thus, what he says here includes something that requires faith in all men at all times.

“By faith” signifies that even now, what is recorded concerning creation requires a mark of faith to accept. There is, and there always will be, an unknown aspect of the working of God in creation. But Scripture has given us an account of what God did. As this cannot be fully comprehended by us, then “By faith we understand.” In other words, “The Bible says these things, and it is by that word that we understand that they came about, but it is only by faith in that word that we can fully accept what is written. And that is speaking of “the worlds.”

The word in Greek is aiōnas, ages. This is more than just the worlds which fill the universe, but everything associated with the universe. In other words, before God created those things which comprise the universe – time, space, matter, etc, there was only God. The author is saying that we cannot comprehend the act of God’s creation as it is, but can only, by faith, accept the account as given by Scripture which says that the ages “were framed.”

The Greek word signifies “to prepare,” or “to mend.” It is used, for example, of the apostles mending their nets. The nets needed to be fixed in order to work properly again. In the same manner, God “prepared,” or “fashioned,” the universe in such a way that all things work properly. Everything is as it should be, and every discovery we make fits into that woven tapestry of the universe. This is from its overall size and structure, down to the smallest conceivable particle (quark, string, or whatever is claimed to be the minutest thing in existence). Further, the entire framing of the ages (meaning time) must fit into this construction. God created time, and therefore all time is known and apprehended by God – even into eternity itself. Nothing is unknown to Him from age to age. Thus, all redemptive history was known to Him before He spoke the first word of creation. All were “framed by the word of God.”

God spoke, and the universe came into being. Nothing apart from God existed, and now these things exist. Einstein demonstrated that time cannot exist without space or matter, space cannot exist without time or matter, and matter cannot exist without time and space. They are all interdependent on one another, and are all a part of what God created ex nihilo or, “out of nothing.” He did not create them out of Himself (ex Deo), nor did He create them out of preexisting matter (ex hules). These things are a fabrication of His wisdom and are by His spoken word, just as the Genesis account demonstrates. As it repeatedly says there, “Then God said…”

Next, the author continues with, “so that the things.” Some manuscripts say, “the thing.” In other words, it is speaking of all that exists in the singular. It is one giant tapestry that is beheld by man, despite having innumerable parts. All things are interwoven and interconnected into one THING. Whether this is correct, or whether it is speaking of “things,” the intent remains the same, because these things are still a part of one THING. It is a universal expanse of things “which are seen,” and which come together to form a whole. And these things, the author says, “were not made of things which are visible.”

This takes faith for us to accept. Einstein, after developing the Theory of Relativity, went on in his work attempting to discover a “theory of everything.” This is because he, and those who have followed after in this same search, did not have faith that God did what the Bible claims. Instead, they continue to look for a naturalistic explanation of the universe’s existence. But the Bible says that we are to have faith in the account. That certainly means “the account as written.”

To varying degrees, countless Christians have the same lack of faith in the biblical account that these scientists and philosophers have. They say they believe that God created, but they then say that it didn’t occur as the Bible records. But if the author of Hebrews is citing this very Genesis account (and which he will continue to cite), then it is something that continues to require faith in each word.

The Book of Genesis and people in Genesis will be referred to until verse 22. From there, Moses will continue to be cited until verse 29. The thing is, it is Moses who received the Genesis creation account. Therefore, everything written through verse 29 requires faith that it occurred as has been recorded. And, logically, because all that is recorded in this chapter, even to the very last verse, is a part of “the ages” of what God has prepared, then we are to have faith in everything the author has presented, and will present, as it is written.

What is being relayed in this verse is not a trivial thing. Rather, his words which speak of faith in the Genesis account ask us to have faith in the entire Genesis account, and the Exodus account, and the words of Leviticus, and etc.

Life application: As has repeatedly been the case throughout history, science has had to catch up with the Bible. In addition, science validates the veracity of the Bible, and it disproves all other religious systems along the way. All things came into being at a set point in time, before which they didn’t exist. Simply stated, only monotheism is possible because of this scientific revelation. All other religious systems are proved false in the process. The details of the creation account are given in Genesis 1 and 2 and are to be held as truth, not merely considered a myth or fairy tale. There is only one truth and that truth is immutable. If science conflicts with the revelation given in the Bible, then either the science is faulty, or our understanding of the biblical account is wrong, but the Bible – as recorded – is accurate. It is therefore of great importance that we study and properly analyze the creation account if we are to know and understand what it reveals. As an interesting parallel to this verse, the same concept of creation ex nihilo is also recorded in the psalms –

For He spoke, and it was done;
He commanded, and it stood fast. Psalm 33:9

Think on these things and know – with certainty – that there is one God, the Creator.

Lord, let us not be so foolish as to think all religions are equal. You, O God, are logical, orderly, and infinitely wise. To assume that all religions lead to You is to assume You are incompetent and like shifting shadows. Let us never come to that conclusion. You are One, You are the God of Scripture, and You alone are to be worshiped! All other “gods” are false. Glory, majesty, splendor, and honor belong to You alone. Amen.