It is underscored almost explicitly in John 7:24 “Do not judge according to appearance but judge with righteous judgment.” The people have the evidence, they acknowledge the goodness of the works, they have some real theological theories, but they put it all together in such a way that explains their already embraced knowledge.

It’s sort of like the agnostic evolutionist who has all the same evidence as the proponent of intelligent design, but winds up with a different conclusion because he has the pre-knowledge that a designer is totally improvable.

Sphere 1:
In John 7, the first sphere occurs in the home as the feast of booths draws nigh. This is an excellent feast of rejoicing because the Lord provided for the people in the wilderness. They, back then, would make little booths of palm leaves and today continue the practice. So although you can’t see what’s going on in the inside—the little booths don’t look very happy or comfortable at all—something different is going on in the inside: the people are rejoicing.

Well in this home, as the celebration approached, the brothers of Jesus do not believe—if anyone you would expect to believe it would be them. They indeed tell him that he should go to the feast and declare himself openly but he tells them two things that underscore their problem:

• One, they are part of this world’s system. They can do what they want here because their actions flow within the restrictions of this world—but not so with himself. John tells us in Chapter 1 that he came Into the world.
• Two, the World can’t hate them but it hates Him because he testifies that its deeds are evil.  See, the world can’t hate them because they’re friends of the World.

So they give him advice, but they base their advice on what they know in This World and This World is against Christ. They in effect, think they know better even though they don’t have the proper grounds to know better.

Sphere 2:
So they go up to the Feast and Christ, getting the signal from the Father, follows a couple of days later. And here we see the second sphere of activity with the people discussing their ideas on the person of Jesus. Oh they think he does good works—but are they good enough? They have their theology—the Christ will come from we don’t know where or when; but we know when and where this guy came from. Isn’t it true that Messiah comes from Bethlehem of the line of David—this guy is only from Nazareth.

They have their ideas, and the irony is that some of their ideas are dead on and John records it maybe even laughing behind his hands. Yes, the Messiah is from Bethlehem! Yes, the Messiah does do these good works! Indeed, they’re expecting the Messiah to bring the showers of spiritual blessing and to provide for the people as God provided water from the Rock in the wilderness.

But Jesus points out their problem:

• First, their expectation of good works is out of wack. If they do good works on the Sabbath (by saving a whole man and circumcising him) then surely he can do good works by saving an entire man of his infirmities.
• Second, their problem isn’t so much knowing him but that they don’t know who sent Him. He’s not speaking of his own authority but like the prophets of old, he’s speaking on the authority of another. But there’s a major difference: he speaks like no man.
• Third, they look to the festival and the temple for the expectation of latter day Spiritual showers but Christ Himself is the source of those showers.

Sphere 3:
Then the scene cuts away to the Intelligentsia speaking about what they know above the crowds. The people are unschooled and don’t have a clue about the Law—of course the rabble would gather round an usurper and sinner. Indeed, their gathering is probably just because they’re fellow countrymen since everyone knows that the expectations of the people of God look differently from This Man.

Jesus points out the situation here in some pretty intense ways. They don’t know his Father though they search the Scriptures. They judge but they do that according to the flesh—and not the Spirit. They seek light but they don’t know that Christ is the light of the world: the light of life. They reject his testimony, and prove that they are of this world—just like his brothers who didn’t believe him.

The problem for the intelligentsia was the same problem of the crowds and his brothers though it was evidenced in different ways: they thought they knew better.

The unbelief was illustrated expertly by the miracle with the blind man. There he goes, a man who knows he’s blind and that the only solution exists outside of himself. He finds himself healed, not of his own power, but of the mandate of another and he states: one thing I know, I was blind but now I see.

The Pharisees, on the other hand, scorn the guy, refuse to believe it’s really him, refuse to believe he was always blind, finally kick him out of the synagogue, and stand tall stating that they can see all things clearly—and Christ points out their problem.

Since they know they can see, they remain blind unable to see. They walk about with their eyes wide shut to their detriment: they think they know better.

Paul would call this the failure to retain the knowledge of God in their mind by rejecting the self-evident truth. The day will come that these people, who persist in this sort of activity, will find themselves locked into the Lie because they refused to love the truth. Darkness willingly embraced because the light was openly rejected.

And there Christ stands calling out: Stop thinking you know better. Stop judging according to your eyes but judge according to righteous judgment. Christ came from Outside and Intervened in our time and space by being a man, being handled and touched. He knows better. He points to himself as the source of spiritual life and blessing: to drink from him and to rejoice rightly as a person who can now finally see!

We interact with people across all spheres and the solution is always the same, even if the available word usage increases: we need to point these people to a person and thus exposing their presuppositions. Evidence is great, but it can all be reinterpreted. It’s only when you point to Christ, the source of Spiritual Waters, can you find the true healing of such foundations.

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What a doofus. I still don’t know how to fix cars, I was only as good a cook as my mother made me, I only read because of my father’s zeal for reading, and I frankly didn’t know much beyond the small space in front of my nose. Teenagers, I look back with embarrassment, know everything. I sometimes wish I were that confident today.

In Numbers 16 and 17 we’re confronted with three stories, two a rebellion, concerned with who is in charge. Unlike the previous chapters, these stories are not solely concerned with the leadership of Moses (although his leadership is questioned), but the sphere of responsibility of Aaron the High Priest. The questions that arise concerning Aaron’s (and Moses’) leadership are grounded in theological propositions based on the Jewish confession at Sinai.

A Holy Nation of Priests
For it was at Mt. Sinai where God and Israel covenanted with one another: they agreeing to be obedient in all that God demands (Ex 19:8); God saying that the children of Israel would be holy nation, a royal priesthood, a kingdom of priests (Ex 19:6).

It was true: as his people, they would all participate in the life and activity of being the people of God. They would pray corporately. The households would choose the best to bring to the tabernacle. The income of the home was divvied up, a portion going for the Levites.

The story before Numbers 16 and 17 reveals just how serious this matter of personal holiness was. Here was a man, gathering wood on the Sabbath with an intent to light a fire and the question arose. Wood gathering wasn’t the man’s job but he was surely working on the Sabbath. What to do with him?

Says the Lord, bring the man outside of the camp and stone him. Very drastic, some of us might say, but remember Sinai. God is not some penciled in calendar slot to be rubbed out when more important tasks come along: he was the very means of ensuring that the people would be holy as He is holy. Refuse to hold him as holy then what does your Jewish confession matter?

So serious is the holiness of the people, that the Lord commands them to wear tassels on their clothing, hanging on cords of blue—a celestial color—so as to remind them that they are different, they have commandments that needs obeying, they follow the Lord and not their own hearts or eyes.

Three Stories Of the High Priest
It is in this context that Korah takes theological high ground to bring the charge that Moses and Aaron have gone too far. The entire congregation is holy, not just the priests—God said so. The entire nation is a royal priesthood, not just the priests—God said so. “You,” he said to Moses and Aaron “Bolster yourselves up over the rest of the holy assembly of royal priests.”

Heavy accusation.

If you recall, when God rescued Israel during Passover, he saved (thus purchased) all the firstborns who dwelled in blood covered homes. Sometime later God exchanged the firstborns for one family. That one family would specifically serve God in or around or about the tabernacle, and later the temple. It was a privilege of the highest honor and God ensured that these people would be provided for by the rest of the clans of Israel. These were the Levites.

And back in Numbers 3-4 we discovered some of the duties of the Levites. You had the sons of Aaron who were to be the priests, serving within the tabernacle. The Sons of Kohath, also Levites, had the duties which involved carrying the ark, the table of the showbread, the lampstand, the two altars, and all the utensils of the sanctuary (Num 3: 31;4:1-20). This family was charged with carrying the things of God and all they represented, ensuring that they were protected from harm as they brought them to their next destination. Awful hard to have priestly service if you don’t have the work of the Kohathites, ensuring that bronze laver arrives on time. Even worse if the ark is lagging behind as the glory of the Lord sits awaiting somewhere on down the road. No, Kohath was so important that God wanted the line protected (Num 4:18-19).

Korah, a son of Kohath, was a Levite. He had an important work and responsibility.  And yet, he disparaged his own position and looked across the way at the position of the High Priest and the honor afforded him. If what applies to him applies to us, thought Korah, then surely what he does I should be able to do. The Spirit that is in him is in some of us as well. What’s the difference? We should have that right.

Moses, hearing the charge had the right mind to be afraid and state that Korah has gone too far. He has taken a theological proposition and morphed it to say something else. He proposes a test for Korah and his followers of wanna-be-priests. Let them do the most minimal task, a task that the Son of the High Priest were killed for when they didn’t consider the Holiness of God (Lev 10:1-2), and then the people would see whom God chooses.

There were others standing, well, sitting behind Korah. These were part of the Reubenites (led by Dathan and Abiram). Unlike Korah who was seeking a position by manipulating theology, these people denied the position of Aaron and Moses altogether and just refused to listen to them. They’d stand behind Korah, sure, but not Moses—who pulled them out of a land flowing with milk and honey to this wilderness. When summoned to Moses they sent a message: We won’t come (Numbers 16:12). Twice (Num 16:14).

The test is proposed. The Church of Korah would offer their censers and the rest of Israel would step back from the tents of Dathan, Abiram, and now Korah—who now stood in front of their tents instead of sitting inside. “If,” said Moses “these people are in the right and they die of natural causes then God hasn’t sent him. But if they die a new way, and the ground opens up its maw and swallows them alive to the grave then you will see that they have spurned the Lord.”

And as he finished speaking Dathan, Abiram, Korah and all their tents were swallowed by the hungry earth with all of their possessions. And as if punctuating the point, fire shoots out from the tabernacle and incinerates the people who were carrying censers of incense.

In the second story the people grumbled against Moses and Aaron saying that they’re the reason the Lord’s people are dying—not their own sin and rebellion. It was enough for God to get ready to wipe out the Israelites but this story ends with Aaron, an old man, running with a censer providing intercession and atonement on behalf of the people. There stands the High  Priest, his position coveted, yet doing what none of them had the authority or wherewithal to do: standing in between the dead and the living to ensure the end of the plaque (Num 16:47-48).

And in the third story we see God speaking telling the Israelite leaders to write their names on dead pieces of wood used for walking or guiding animals. One of the rods was to be inscribed with Aaron’s name. Placing the dead pieces of wood in the tabernacle, the congregation waited the night to see the results. The next day, Moses pulls out those same dead pieces of wood but one, with the family name Levi and Aaron’s name inscribed into it, is the only rod that is in every stage of life: it has buds, it has blossoms, and it is bearing fruit. It is only from this dead thing that the Lord has brought life—and life to the fullest.

Three stories then ensuring that the High Priest functioning in that position, is functioning alone in that position as God’s chosen vehicle. This one is chosen to do the work that others are not to do, his unique work is testified with signs, with provision of intercession, and by the miraculous gift of life. His position is unique. He is the one that makes atonement for the people—not them. He is the one who works in the inner sanctum—not them. He is the one to whom the Lord bestows his honor.

Oh yes, the people are holy. And royalty.  And a priesthood. But it is the high priest of their confession that stood in that unique position ahead of them even if one of them.

Lessons For Our Learning
What lesson can be found for our learning (Romans 15:4), what examples do we find (1 Corinthians 10:11) in our situation? The Scriptures tell us that the High Priest of our confession is Christ Jesus who can sympathize with us because he was tempted like us (Heb 4:15) but isn’t equal to us in that he didn’t sin. Indeed, every high priest that came before was so fraught with sin that they had to worry about themselves when offering sacrifice—but our High Priest is different (Heb 5:1-3). Not only is he perfectly sinless but he stood in a position where God wanted Him to be (Heb 5:4) offering up prayers and supplications in extreme piety (Heb 5:7) and becoming, for all those He was making atonement for,  the unique source of eternal life (Heb 5:9).

Some, in their error, try to become priests themselves, and offering up sacrifice of the body as if they can do something which God made no allowances for. Others, in their error, refuse to hold fast the head—Christ Jesus our High Priest—as the only source of life and heap upon themselves (and others) the heavy burdens of supposed other sources of sweetness…when all they’re really doing is returning people to bondage. The Lord is not enough their message implies, one can’t delight in that prize alone, one needs to look to angels or become self-abased, or believe the visions that have been seen (and that you should be seeing) or take ones nutrients from the observation of this or that feast (Col 2:11-19). And yet others, in their active rebellion, plant their roots the groundwork of the local assembly, flatter whoever they need to flatter to get honor, speak arrogantly-yet-humbly to gain whatever advantage as they abuse the things of God for their own gain and position (Jude 10-13).

Note Korah’s rebellion. Note the activity of the High Priest. Note the way that God has vindicated Aaron. Note our Lord and Savior—our High Priest. Note how he was vindicated by the only channel of miraculous life. Note how he does a work that He alone accomplishes in the midst of death and life on behalf of the people. Oh we’re holy, because of his work. Oh we’re a nation of priests because of His activity. But we should be nervous about seeking sources of sweetness outside of his position, activity and personhood. And we dare not heap on ourselves accolades, positions, titles or works that belong to Him alone.

When I did that in mom and dad’s house, I proved to be a fool. Oh the folly of doing that in God’s house.

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• Jesus Christ Our Lord Series Link

The Gospel of Christ

• The Promise
• The Person
• The Crucifixion

The Physical Resurrection

• The Preached Gospel and the Physical Resurrection
• Resurrection Ideas Have Consequences
• The Possibility of a Physical Resurrection
• Theological Necessity of a Physical Resurrection

Dwelling on The Cross and the Empty Tomb

• The Resurrection and Me
• Bad Friday
• Clinging to the Cross

Chronology of Passion Week

• The Jewish Calendar
• Chronology of the Passion Week
• Chart of Passion Week
• Jesus Wept on Palm Sunday
• Jesus Cleared the Temple
• The Lord Broke the Bread
• Jesus on The Cross

Fiction

• Thomas’ Lonely Week Series Link
• Flashes of Glory Series Link

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…and he remembers how God the Father glorified Him.

He died of His own volition; Pontius didn’t have a choice in the matter. He died a criminal labeled King and was buried without a dime and yet within a rich man’s tomb—only to have the tomb be vacated.

The sight of that stone, moved aside and for whom? The one who commanded the waters to be still, the one who raised the dead by calling them by name, the one who could make rocks sing if he so wanted; he didn’t need to roll away that stone. After all, he showed up behind closed doors, not once but twice!

That stone was rolled away for us. We could see. An event that none of us saw, but there was the evidence: glory had flashed and death died as God, laid aside his burial clothes as if waking up from a nap, and walked out of closed tomb.

Everything has changed.

We now look forward to that day when he returns in glory and power, thinks John. What a day of rejoicing that will be.

Maybe it will be soon? I hope it’s soon, he thinks as he blows out the candles.

He’s old. He can’t move as he used to. But he remembers these things as if it were yesterday.

You can’t put a cap on this revelation of glory.

Everything has changed.

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The one who has the right to stand in the midst of all and demand the glory from His creation, quietly going off to do the work of The Father for the purpose of glorifying Him.

Even before entering Jerusalem, asking the Father to glorify His name.

But oh, the way that the Father would be glorified. As we sat around that table, and Judas—that traitor—ran out to do his dastardly work, our Lord announces that the hour has arrived for the Son to finally be glorified. To be glorified by hanging on the cross! To hear our Lord praying for the Father to be glorified and for He to receive the glory He had before creation—the wonder of it! Ever since the foundation of the world, he’s been somehow (I don’t understand how) involved in a way that necessitated a return back to that previous glory but as a man!

And then that glory to be transferred to us because of what He was doing on that cross: God of the cosmos, creator of the universe, orchestrator of time—pinned to a tree to glorify God, and to give us that glory.

Glory unveiled on a tree as the sky was occluded!

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