In the previous blog, we considered the meaning of numbers - specifically, "in the presence of two or three witnesses" and how it relates to other scriptures in the Old and New testaments, and from a broader perspective - within a just and principled society. This day, we will look to its origins -- where two or three was originally established. If you guessed in Moses time, you are right!
It may be important to interject here -- Mosaic law was intended for the Hebrew nation (Jews) and not Gentiles because Gentiles are under Abraham (who by faith was before the law). (Galatians 3:1-29) But I digress. The correct answer is indeed under Mosaic law: "he that despised Moses’ law died without mercy under two or three witnesses" (Hebrews 10:28)
The scriptures again confirm a matter can only be established in the mouth of two or three witnesses (multiple) -- "for one witness shall not rise up against a man for any iniquity or any sin." (Deuteronomy 19:15) Later in Deuteronomy 17:6: "at the mouth of two witnesses, or three witnesses, shall he that is
worthy of death be put to death; [but] at the mouth of one witness he shall not be put to death." Jesus said, "Against an elder receive not an accusation, but before two or three witnesses." (Matthew 18:16)
And again, "But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established." (I Timothy 5:19)
Repeatedly, we see the underlying premise for true justice -- showing how the he said/she said scenario fails the ultimate test of justice.
There are also other places in the scriptures where two or three is mentioned. For example, when they returned to Joshua, and said unto him, "Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few." (Joshua 7:3)
Or when "he lifted up his face to the window, and said, "Who is on my side? Who?" And there looked out to him two or three eunuchs." (II Kings 9:32)
In yet another place -- this time a prophecy points to berries (gleaning grapes in fact) -- "Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof," saith the Lord God of Israel. (Isaiah 17:6)
The prophet Isaiah references gleaning later when he writes, "In the city is left desolation, and the gate is smitten with destruction. When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning grapes when the vintage is done. They shall lift up their voice, they shall sing for the Majesty of the Lord, they shall cry aloud from the sea." (Isaiah 24:12-14)
For purposes of clarity and completeness, gleaning is mentioned in several other scriptures. "And [Gideon] said unto them, "What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abi-ezer? God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you?" (Judges 8:1-5; 8:2) But the people wanted more conquered kings.
And then under Levitical law, the Lord instructs farmers to leave the corners of their fields unharvested so the poor can eat, and the top of the boughs too. (Leviticus 19:9; Leviticus 23:2) However, in Jeremiah 49:9, the Lord God of hosts asks a question. "If grape gatherers come to thee, would they not leave some gleaning grapes?" And then the same Lord God of hosts makes a statement. "If thieves by night, they will destroy till they have enough." (Jeremiah 49:9-10) In other words, the norm (even with thieves) is they don't usually take everything. There is usually something left behind. But not so when it comes to God's judgment against Edom, wherein (if we read further) there is nothing left. No one will remain there, and nor shall the son of man dwell there. (Jeremiah 49:16-22)
And then there are firkins which we see when Jesus (the Bridegroom) performs His first miracle of turning the water into wine. As we know there was a wedding but the hosts had run out of wine. Mary lets Jesus know the situation, to which Jesus replies, "Woman, what have I to do with thee? Mine hour is not yet come." (John 2:4; II Samuel 16:10)
"And there were set there six water pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece." (John 2:6) [a firkin is a measure used for measuring liquids; its primary purpose for ceremonial washing] This is also the only time firkins is referenced in the scriptures so we don't have enough context to more fully elaborate, beyond the actual miracle wherein Jesus changes the water at a wedding into wine. (John 2:1-6)
This is a good transitioning point -- Mary is looking for the old wine kept in bottles (physical) but Jesus is referring to the new wine (spiritual) -- which John the baptizer alludes to when he pointed to Jesus as the Lamb of God. (John 1:29)
"Upon whom thou shat see the Spirit descending and remaining on Him, the same is He which baptizes with the Holy Ghost." (John 1:33; Matthew 3:11)
Therefore, apostle Paul is moving believers from the letter of the law to the s/Spirit of the law; from the old to the new testament; when he elaborates further in terms of the assembling of the saints. Paul writes, "If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret." (I Corinthians 14:27)
And then again, "Let the prophets speak two or three, and let the other judge." (I Corinthians 14:29)
Indeed, as when we come together In His precious holy name, we can "be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;" (Ephesians 5:17-19)
So much to be thankful for! Stand in the offering plate.
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