Daily Devotion | Numbers 5:1–10 | 2026 April 15

Title: Daily Devotion | Numbers 5:1–10 | 2026 April 15

Scripture: Numbers 5:1–10 (ESV, reference only)

Date: 2026 April 15

Speaker: Rev. John Chen

Transcribed, translated & edited by: Joseph Wang (Yufan)

Alright, peace to all the brothers and sisters who have come in. We thank God for His grace, that we have come to a new day to study our Daily Devotion. The passage we are studying today is Numbers chapter 5, verses 1 through 10. Let us pray. O God, we thank You. We thank You that You are willing to treat us with such grace and mercy, causing us to know that we must live a holy life. Lord, have mercy on us, so that we may truly rely on You to keep Your statutes and ordinances, and so that we may know that in all things we must follow Your law. In Christ’s name. Amen.

Alright, today we continue to look at Numbers chapter 5. Verses 1 through 4 are very clear. God is going to cleanse Israel. The Lord spoke to Moses, saying, command the people of Israel that everyone who is leprous, or has a discharge, or is unclean through contact with the dead, must be put outside the camp. This means that all that is defiled and unclean must go out. Whether male or female, all of them are to be put outside the camp, lest they defile it. This camp is where I dwell. So God is preserving the whole camp of Israel. The camp is to be clean. It is to be holy, so that God may dwell in it, because God is holy. God is holy. God is unwilling to tolerate defilement. God requires the Israelites to be holy. Since He Himself is holy, He also requires the Israelites to live a holy life.

Then the Israelites did so. They took these people outside the camp. And here the text says that as the Lord commanded Moses, so the people of Israel did. So at this point, it shows the obedience of the Israelites to God. They listened to the word of the Lord, and they also received God’s blessing, and they took these people outside the camp.

Now, if we place this passage within the whole background of the Bible, then we know very clearly that this points to Christ. Why? Because the Lord Jesus also went outside the camp to save His people; that is, He went outside the camp to suffer death. This is in Hebrews chapter 13. Here, this matter of going outside the camp—Hebrews 13:12. So Jesus also suffered outside the gate in order to sanctify the people through His own blood.

So this tells us very clearly that in fact none of us is holy. All of us are unclean. These unclean Israelites had to go out. Then the Lord Jesus, as it were, represented these unclean people and went out. Then what does verse 13 say? Therefore let us go to Him outside the camp and bear the reproach He endured. I think Hebrews chapter 13, verses 12 to 13, explains this passage very clearly. So in the Bible, there is often this kind of one-two-one pattern.

What is this one-two-one pattern? First, God requires the Israelites to be holy. Yet man is in sin, and these things—leprosy, bodily discharge, uncleanness from touching a corpse—serve as representations. In fact, all the Israelites are unclean, right? We have all sinned and offended God. It is impossible for God to dwell among us. So these things are only representations. And who is the one who truly goes outside the camp? It is Jesus Christ. So Jesus Christ went outside the camp to bear the death penalty for us.

Then what is the meaning of the last part? It is that in Jesus Christ we are once again to live a holy life. We are to continue to keep God’s statutes and ordinances. Since all holiness is accomplished by God, we are therefore regarded by God as righteous in Jesus Christ. So why can God dwell with us? Not because of our good works, but because of the precious blood of the Lord Jesus. So God has accepted us in Christ Jesus. And after He has accepted us, then just as verses 1 through 4 require, we must also drive out these uncleannesses and strive to live a holy life.

This is what I mean by this one-two-one pattern. The first “one” is the literal meaning of the text. The “two” is that the passage points to Christ. The third step is that this passage must actually be applied in our lives. So this one-two-one model is something you can repeatedly find in the Pentateuch.

Moses says that man is to keep the law. But can man keep it? Can man do it? No, man cannot keep it. Jesus Christ kept it for us, and that brings us to the “two.” Then after Christ has kept it for us the first time, do we still need to keep it? We return to the “one.” So it is this one-two-one model. This is something I myself came up with, but in this way it is easier to understand. So when we read these passages, are they useful for us? Yes, they are useful. But their usefulness is not that we should take the literal sense and think that we must drive out from the church those who are spiritually weak or those whose lives are poor. That is not the meaning. Because the final fulfillment is in the Lord Jesus Christ. And in Jesus Christ, we are to continue to hold fast to holiness.

Now this kind of thing in the Bible, or we could say in Christianity, or to speak more precisely, in our Reformed faith, in the Reformed community, our faith is a one-two-one kind of faith. But many people, when they read the Bible, do not have this one-two-one way of thinking. That is very dangerous. First of all, there is one kind of person who stops at the first “one”: God tells us to do this, so we must do it. Lepers and those with discharges all have to be driven out. That is the practice of the Jews. Even to this day they still keep these Old Testament regulations, thinking that in this way they can be justified. This is the first “one.” Such people easily become legalists, taking their own law-keeping as righteousness.

Then there are others who stop at the “two.” As soon as they see Old Testament passages, they know that these point to Christ, and Christ has already accomplished them. Therefore, they think they can behave however they want. This is true of many Christians. They are unfamiliar with the Old Testament, and they do not even like the Old Testament. And when they speak of the Old Testament, they use only a little shallow theological knowledge they have learned and say, “Since Jesus has already fulfilled it all, we only need to read the New Testament.” But in fact, in all the New Testament epistles, aside from the first half of Paul’s letters where doctrine is being taught, the latter half still tells you to keep the law. It is still centered on the Ten Commandments.

So this one-two-one model may sound simple, but many people stop at the first “one.” Many people stop at the “two.” But a healthy Christian—or to keep going and say it more directly, we who are the heirs of the Reformation—we truly have this one-two-one model of faith.

First, we know very clearly what the text is saying. It tells us that we must be holy. But I have no way to be holy, so we come to the Lord Jesus Christ. The Lord Jesus Christ has already accomplished holiness for us. Then after that, we still have to live a holy life. This very healthy one-two-one model, I would say, belongs to the Reformation tradition and is what the Puritans upheld. It sounds simple, but in fact it avoids many theological traps. So may God help us, that when we read the Pentateuch, we may still receive nourishment for life within this one-two-one model. So may God have mercy on us, that we may follow Him better.

Alright, next we look at the matter of sin. In Numbers chapter 5, verse 5, if a person commits a sin, he must make restitution, adding one-fifth to it and giving it to the one he has wronged. This is somewhat like the requirement of the guilt offering. But there is one sentence here that you must pay special attention to, that is verse 6: whether male or female, when anyone commits any of the sins that people commit, thereby breaking faith with the Lord, that person shall be guilty.

So here I think the Bible gives us a very unique concept. That is, any sin we commit is ultimately an offense against the Lord. This concept must gradually be impressed upon our hearts. For example, suppose I have no personal conflict with someone, but that person has a conflict with me. I hate him. I do not forgive him. I want to take revenge. I want to repay him. All of this, I feel, is because of the harm he has brought into my life, so I want to retaliate. But when this is placed within the framework of Scripture, all sins that people commit against other people are ultimately sins against the Lord.

At this point, we may feel that God seems to be taking too much upon Himself, as if He is meddling in everything. It seems like, “This person did not hate You; he hated another person. So why do You say that he has sinned against You?” It almost appears as if God is actively making Himself the one who is offended. But I think this way of thinking is precisely what needs to be adjusted. In the Bible, many things that appear unreasonable are exactly where we need to stop and think.

Take this matter of sinning against others. When we sin against people, in essence, we are sinning against God. When we hate others, when we steal, when we corrupt ourselves—every one of these things is ultimately an offense against God. Or to put it from another angle: if your offense were only against a person, then once you repay him or compensate him, the matter would be finished. But because you have offended God, you must face eternal punishment.

This is a transformation of worldview, brothers and sisters. Do not think this is a small matter. This is something extremely significant. Verse 6 is giving us a worldview. For example, suppose there is an evil king. He says, “I enslave my people, I oppress them, I am sinning against people.” So then he says, “I will set them free, I will release them.” Would that be enough? No, it would not. Why? Because when you oppressed the people, in the end you were sinning against God. And once you have sinned against God, the matter is no longer simple.

If you sin against people, it is easier to deal with. For example, I stole one hundred dollars from you, I return one thousand—is that enough? Or I strike you once, and you strike me twice. These are matters that can be handled between people. But when you sin against God, you need a ransom, and that ransom is the precious blood of Jesus Christ. I think this concept is a great reminder to us, because it is something we seldom reflect upon within ourselves.

We live in a world created by God. Any wrongdoing against others is in fact wrongdoing against God. How can this be connected? There are many ways to understand it. For example, this person is someone God has placed in your life. If you hate him, are you not hating what God has arranged? Or consider another example: when people curse the weather—when it rains, when the weather is bad—this is what we often say is a violation of the third commandment, not honoring the name of God as holy. Behind this is again a problem of worldview. In reality, we receive everything from the hand of God, whether good or bad, whether blessing or curse. We are to look at people through God, rather than look at God through people.

I think this is a perspective we need to adjust. Even if someone does not believe in God, can we then hate him? Still no. Why? Because in the end you are still sinning against the Lord. So here God is giving us an opportunity to readjust our worldview. What is it? We live in a world created by God. So all actions that do not follow the law may appear to be offenses against people or against the government, but in the end they are offenses against God.

So what does it say here? First, one must confess and acknowledge the sin to that person. One must make restitution, adding one-fifth and giving it to the one who was wronged. But what if that person is no longer there? If there is no one to receive the restitution, then it is to be given to the priest. And in addition, one must offer a ram as an atonement sacrifice. So beyond compensating the person, one must also make an offering to God. So every sin, in its essence, is an offense against God. This concept must gradually be internalized into our lives.

From this point, we can see that although human law and God’s law may seem similar—just two words reversed—they are fundamentally different. In human law, if I cause harm to another person, it is called a crime, and the state punishes me. But if I have not harmed anyone, then I cannot be called a criminal, because the law cannot condemn me. I have not harmed anyone.

This is why in the modern Western context, many things such as homosexuality are justified. They say, “It is consensual between two parties. I am the master of my own body. Why should the state interfere?” Two people of the same sex, whether male with male or female with female, they love each other, so why should they not be allowed to marry? Where is the issue? The issue is that, in essence, they are sinning against God.

So from this perspective, we must have a clear understanding of the difference between law and Law. Human law says that if you have not harmed others or society, then society cannot condemn you. But under God’s Law, when our behavior does not follow the Ten Commandments, or the laws represented by the Ten Commandments, then we are sinning against God. And the result of sinning against God is eternal punishment in the lake of fire.

So Christians are firmly theistic. We believe that God will hold all sin accountable. This is a basic expression of our worldview. Therefore, man must make atonement before God. Every person must rely on the precious blood of Jesus Christ. Why? Because in a world created by God, if one violates God’s Law, the end is death.

Some may say, “I have not seen God. I do not know where God is. How could what I do possibly offend Him?” If you have not followed the Law, you have offended Him. From this perspective, we can reason in reverse: every person is born with a responsibility to keep God’s Law. Why? Because we are creatures. To obey the Creator is only right and proper. Whether you know it or not, whether you agree or not, this responsibility remains.

And the Creator sustains our lives at every moment—our living, our movement, and our being. What is the purpose? That we may worship Him and live according to the Law He has established. This responsibility is something you must fulfill, whether you know it or not, whether you accept it or not. Because in the end, God will judge you according to this standard, and cast a person into the lake of fire.

So this is the concept we must have. I am continually adjusting this for everyone: we must firmly hold to theism. When man sins, he sins against God. Of course, he also sins against people. But the most serious thing is that he has sinned against God. If you sin against a person, at most you repay him, adding one-fifth. You return what you owe. But if you sin against God, it is not so simple.

After sinning against God, what you need is the covering of the precious blood of Jesus Christ. Because the infinite God has infinite wrath, and He will bring infinite punishment. This is the most fearful reality of human life. But those who do not believe do not know their responsibility. They do not know that they have this obligation.

Then some may ask, “Does man only have obligations? Are there no benefits?” Does man live in this world only to fulfill his duty to God, with no benefit? No, there are benefits. God gives man many benefits. God gives us breath, movement, and life. These are God’s blessings to man. God created you, and God sustains your existence at every moment—giving you oxygen, air, and food.

If you insist on speaking in terms of a contract, then this is the “benefit” side: God allows you to live in this world. And the responsibility is that you must follow His statutes and ordinances. What is this? This is what is stipulated in the covenant of works. This is what God required of Adam and Eve at the beginning of creation.

So, brothers and sisters, remember this: the covenant of works is still in effect. It has not been abolished. Its content and its terms are still effective for every person today. Even now, when God judges people, He judges according to the covenant of works. God created you, He gives you life, movement, and being, and what does He require? That you follow His statutes and live according to His way.

If you cannot do it, then what happens? If you cannot do it, then you go to Hades first, and after resurrection, you are cast into the lake of fire. This is very normal. Why? Because you are living within a covenant. Someone may say, “I did not know about this covenant. No one told me.” But your ignorance does not mean it does not exist.

This is what makes truth so fearful. Whether you know it or not, you will be judged by the truth. So this is the reminder for us: whom are you offending? Either you remain in the covenant of works and are judged by God, or you are in the covenant of grace and are saved by God. You cannot be in neither.

I have said many times that man is not autonomous in his essence. This concept must be established and must be corrected by Scripture. If someone insists, “I am autonomous, I live well,” then we can only shake our heads and say, “This is the truth. When the time comes, you will immediately know what truth is. Justice will judge you.”

So we who know this truth can only give thanks to the Lord. God has placed us in the covenant of grace, and we live according to it. But for the people of the world, they must still bear this consequence, whether they are willing or not, whether they like it or not.

Finally, verses 9 and 10 speak about the provision for the priests. Certain holy things are to be given to the priests. Whatever is presented to the priest shall belong to the priest. The holy contributions belong to the priest. Whatever anyone gives to the priest belongs to him.

To give to the priest is to provide for the priestly group. God places great importance on the provision for the priests. So here, it repeatedly emphasizes that the holy things belong to the priests. They have food, they have meat, and they have the livestock offered in sacrifice. All of these are provided for them.

So the Israelites are encouraged to bring these offerings and give them to the priests, so that their lives may be supplied. These are people who serve God, and while they serve God, they also receive provision from God. The way this provision comes is through the offerings that individuals bring.

Now why is this placed together with the regulations about restitution? I think there is some meaning here. For example, it tells the Israelites that after you have sinned against God, your destination, as it were, is the priest. Returning something to the priest is equivalent to returning it to God.

On the other hand, from the perspective of the priests, this is also something honorable. God has set them apart as holy. On earth, they represent God to receive these offerings, showing that they belong to God. And they themselves must live a holy life within God. This is also an encouragement to the priests.

Alright, our sharing today comes to this point. Thank you, everyone.