Have you ever heard of the rebellion of Korah? How about the Sons of Korah? The rebellion of Korah and the Sons of Korah have a connection with each other, and the connection is fascinating.
The rebellion of Korah occurred during the 40 years Moses led the nation of Israel in the wilderness following God’s miraculous deliverance of the people out of captivity in Egypt. Korah rose up during the wo year desert wandering and rallied a group of people to oppose Moses.
Korah was a grandson of one of Levi’s three sons (Kohath). He was a Levite, which meant that he was involved in the Levitical duties of caring for the tabernacle and the tent of the tabernacle where God’s “presence” resided in the midst of the people. The Levitical duties were sacred and honorific.
The Kohathites were specifically in charge of caring for the Ark of the Covenant, the table, lamp stand, altars, articles of the sanctuary and the curtain behind which the priests did their ritual thing. (Numbers 3) Unlike the other Levites who were allowed to transport their items in carts, the Kohathites were required to hand carry their items. The Ark of the Covenant was particularly sacred.
Maybe the Kohathites were jealous of the ease enjoyed by the other priests who didn’t have to hand carry the items for which they were responsible. We don’t know. The text doesn’t tell us.
The text does tell us that Korah and several others rallied 250 men to oppose the authority of Moses publicly. They claimed that all the people of Israel are “holy”, and they questioned why Moses and Aaron “exalted themselves” above everyone else. (Numbers 16:3)
Moses responded by challenging Korah and his followers to put the issue before God. He said, “This is how you will know that the LORD has sent me to do all these things and that it was not my idea.” (Num. 16:28)
As the story goes, they all gathered in front of the Tent of Meeting, each man with incense burning in censors. Moses and Aaron did the same, facing off with the contentious lot. God warned Moses, and Moses warned the larger crowd to stand back. When he finished talking, the ground opened up and “swallowed” the 250 men up alive. (Numbers 16)
The story stands as a warning to those who are not content with their place in the world and get jealous of others to whom God has given greater responsibility. God chose Moses and Aaron to lead the people. By opposing God’s chosen leaders, they were opposing God’s authority.
I assumed that Korah and his group were wiped out The text seemed to imply that his clan were included in the 250 agitators. It turns out that my assumption was wrong because the “sons of Korah” appear many generations later, and their place in the history of God’s people is truly an intriguing “rest of the story”.
The story begins with a prominent community leader inviting Jesus to a party at his house. (Luke 7:36) Jesus went, of course, because that’s what Jesus did. He didn’t refuse anyone who gave him an invitation.
Jesus was most often found on the streets, in parks or local cafes engaging in small groups with impromptu crowds, but he was equally comfortable in larger, more formal crowds at churches, colleges and public meeting halls with politicians, priests, academicians. Jesus wouldn’t refuse any request to meet and be with people wherever he went. So Jesus went to the party.
Jesus had risen quickly to popularity. No one really knew that much about him, where he came from or what his credentials were, but anyone who was anyone knew about him by now. Many people wanted to meet him. He would be a draw to Simon’s party.
Of course, people alternately loved him or hated him. Few people were neutral about Jesus. Some people hung on every word he spoke, while others questioned everything, wondering what his intentions were, skeptical of everything he said or did.
We don’t know much about the particular party to which Jesus was invited or the host of the party, other than this name, Simon, and the fact that he was a prominent man in the community. One of the few things we really know about the party is the scandal that took place there.
Simon was a well-known leader in his community. His home was open to friends and neighbors. He was generous with his prominence, wealth and lifestyle. He loved to entertain. Inviting Jesus would be a hip thing to do, given the grass roots popularity of Jesus.
Inviting Jesus might would be viewed as scandalous by some of Simon’s peers, but he considered himself to be different than them. He fancied himself more open-minded than that. He wasn’t afraid of a little controversy.
But Simon wasn’t at all ready for what would happen next. While his home was an open invitation to friends, colleagues and neighbors, no one who was not of a particular type would dare, surely, to enter those halls dedicated to showing off the influence, prominence and wealth to which Simon had attained. People who had not attained, or at least aspired to attain, a certain stature certainly wouldn’t think of it…. or would they?
Enter His gates with thanksgiving and His courts with praise. Give thanks to Him, bless His name. For the LORD is good; His lovingkindness is everlasting, and His faithfulness to all generations. (Psalm 100:4-5)
Psalm 100 is short, just five verses. It is subtitled “A Psalm for Thanksgiving”. So, it is a perfect verse for celebrating Thanksgiving. There is a lot packed in to this short verse from a short Psalm.
When I read this, I picture a procession of musicians and worshippers entering in to the Temple, but a closer look at the Hebrew words used reveals a slightly different picture. The word for “gates” more specifically references the gates to a city that open to the public square where the elders traditionally gather and public hearings are held and business and legal transactions take place.
Cities in Israel were gated and walled. They were safe havens. They were the center of the community that was surrounded by villages and agricultural land. Cities were where the important transactions take place.
The verse is obviously figurative, inviting us to enter into God’s gates with thanksgiving and into God’s courts with praise. We are invited to enter into the “place” where God’s sits, as the elders of the City sat.
We are invited to into the “place” of God’s influence with thanksgiving and praise. The word for “thanksgiving” means , literally, a “thank-offering”. Offerings in the Old Testament suggest the presentation of a gift, a sacrifice, to God. Here the gift and sacrifice is the offer of thanksgiving to God.
The word for “praise” means, literally, “to cast, throw on target” (as in “hit the bullseye”). Figuratively, the two words suggest the acknowledgment of God for who He is, the Giver of Life, the provider of our souls. It includes the sense that, regardless of our circumstances, we know and acknowledge that God is sovereign and in control of the elements of our lives, and we gratefully recognize it.
Further, this thanksgiving and praise is an intentional act. Thanksgiving can be a spontaneous feeling, but the Psalmist here is encouraging an intentional, willful act of thanksgiving and praise to God, even if we do not “feel like it”. In this sense, it really is a sacrifice and an offering we are encouraged to give.
Ultimately, thanksgiving is not a physical act, but a willful act of the heart and of the inner being. This is how we are to enter into God’s sphere of influence. We do this purposefully with the heart, and, by doing so, are able to enter into relationship with God.
The emphasis and focus of the text is on the everlasting loving kindness and faithfulness of God. This is why we can be thankful! God is sovereign. His promises and love for us are everlasting. Our present circumstances and afflictions are “light and momentary” compared to the everlasting goodness God has in store for us.
Thankfulness, gratitude, is an appropriate response from us toward God because of who He is and because of who we are in relation to God. We enter into relationship with God by approaching Him the right way. Gratitude is the way to enter into relationship with God, entering through the “gates” into the “court” of His influence.
This connection with God that we access with gratitude is transformational. We are changed when enter into relationship with God.
Nothing brings this reality home to me more than the story of Martin Pistorius. Martin succumbed to a mystery illness when he was twelve and became trapped inside his own body. He lapsed into unconsciousness for two years. When he “woke” from that unconsciousness, he was unable to talk, unable to move, unable to communicate.
His family and the people who tended to him believed he was virtually brain dead. They kept him alive and sustained him, but they thought he would never recover. He attempted to beg, plead and scream at them, but he could not make a movement or a sound.
In that lonely, isolated place, God developed a relationship with Martin as Martin engaged God in prayer and conversation:
Sometimes my prayers were answered. Sometimes they weren’t. But when I felt disappointed and powerless, my conversations with God taught me that gratitude could sustain me. When the smallest prayer was answered, I gave thanks to the Lord. Caught in perhaps the most extreme isolation a person can experience, I grew ever closer to God.
Gratitude is tremendously underrated. Martin learned gratitude in relationship with God, and it sustained him in the most horrendous circumstances one could imagine. Martin eventually regained his ability to move and communicate after many years in the prison of his own body, but gratitude sustained him through the hardest times.
How much more should we be grateful to God? The world chases happiness while overlooking the power of gratitude. Gratitude ushers us into God presence where God’s influence empowers our lives. On this Thanksgiving Day, let us enter into God’s gates with thanksgiving and into His court with praise because He is sovereign and true, and our lives are secure in the knowledge of God.
The gate to God is in our own hearts. Is the gate open? We can enter into the court of God’s influence with a posture of gratitude and praise for God in our hearts.
935/bo’ – literally, come in, go in by stepping into a new opportunity or perceived benefit; (figuratively) enter into a new status or experience.
8179/shaʽar – a gate of a city, the center of social influence where open-court was held for the community. (Amos 5:10-15) Justice was administered “at the gate.” Here cases were heard by the elders. They sat in the public square just inside the town gate. See Gen 23:10, 18; Prov 24:7, 31:23. Gateways of Israelite cities were the ideal locations to hold public hearings, make legal transactions, and conduct business (Ruth 4:1; 1 Kings 22:10; 2 Kings 7:1).
8426/tôdâ (one of three types of peace offerings) – the praise-thank offering, acknowledging the Lord’s dealings are good, even in the most difficult tribulations. This root means both praise and thanks, i.e. includes both ideas. Believers today still make spiritual “todah’s” by their sincere praise or thanks to God in every scene of life (cf. Heb. 13:15; 1 Thes. 5:17).
 Hiphel word tense/form indicates a kind second subject, a second layer of meaning, something beyond the bare action that is driving the action, a second layer of intentionality. .
3034/yāâ – properly, to cast, throw on-target (hit the “bull’s-eye”) – acknowledge as “spot on”; grateful recognition which includes thanksgiving, confession, or praise – being right on-target (cf. Neh. 12:46; P.s 6:6, 92:2, 119:62; Is. 12:4). No one word in the OT means “give thanks” (thanksgiving) per se (E. Jenni). Rather, this concept is blended with appropriate praise (thankful recognition, confession, cf. Ps 43:5). Believers offer this praise with thanksgiving when acknowledging all the Lord’s dealings are “right on,” without flaw (exactly “spot on”).
 This word is emphasized in the original text indicting the importance of focus on the word.
 This word is also emphasized in the original text.
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