Exodus 28 describes the clothing of the priests and of the High priest. The clothing of Aaron and his four sons was, verse 2, for glory and for beauty since they were the LORD's representatives. These garments were skilfully embroidered by Aholiab, whose name means "from the Father's tent". John Thomas wrote about these clothes one and a half centuries ago saying, that what the High Priest wore on his person spoke of the inwrought character of the Lord Jesus Christ. Verse 4 describes the clothing common to all five men - a white turban; a linen robe; a golden coloured sash; and a coat of linen of checkered work appearance woven throughout with threads of blue, purple, scarlet and gold. The scarlet spoke of his lowly sin prone human condition. The blue talked of him being motivated, as the Father's only begotten Son, by the Word of God which permeated his thinking. The purple, being a mixture of red and blue, represents royalty. The gold was a token of tried and precious faith. The High Priest had two additional items attached to these garments - in the centre of his turban was a golden plate, which carried the engraved inscription, "Holiness to Yahweh" - speaking of the purpose of the High Priest's life. The second item was a golden breastplate with 12 compartments each one containing a rare and precious gemstone. And upon each of the gemstones was an engraving of each of the twelve tribes of Israel. The breastplate covered Aaron's heart. We sing a hymn that says, "the name of all the saints he bares, engraven on his heart". (see verse 29). These, likewise, were a reminder of the High Priest's role in representing his people when he approached his God. Verses 15-22 tell of the type of stones (compare the picture presented in Revelation 21); and how they were arranged. The breastplate was attached to two golden rings - one on each shoulder - and tied in place by a blue line lace. This blue lace spoke of the heavenly calling. Verse 30 tells us that the Urim and Thummim were placed within the breastplate; presumably in the back of it for the front was filled with glistening gemstones. Urim means "lights" and Thummim ("fires", or "perfections"). The Urim spoke of the perfection that was to be found in all of these 12 stones together - every member of the ecclesia of God is an essential part. The Thummim were placed in the back of the breastplate. These may have been a white stone, signifying acceptance (see Revelation 2 verses 17,; 3 verse 12); and a black stone for an unfavourable judgment. (As an aside, which doesn't relate to the clothing of the High Priest, the following Is submitted. The lot from the ephod is spoken of in the first book of Samuel several times. In the New Testament decisions by means of the casting of lots is referred to on a few occasions in the Acts of the Apostles - including for the replacement of Judas Iscariot in chapter 1). On the hem, or fringe (Hebrew "wing", or "extremity") of Aaron's robe was an embroidery of blue, purple and scarlet. And dangling from the bottom of that garment were alternating golden bells and pomegranates. The pomegranate speaks of the ecclesia: a multitude (of seeds), united in the blood of Christ, by the blood of the Covenant (the red juice) in One (fruit). And the bell of the gospel message, which when heard would tell of the Lord's life and its significance in gaining the victory over sin, saving the world, and having righteousness and eternal life gained by faithful believers. These were there, so the record says of the High Priest, "that he die not". Later Leviticus tells of the High Priest elect being struck dead by God. Paul in writing to the Romans comments on the significance of the bell
(Romans 10 verses14-18). Exodus 40 finishes by repeating that these clothes were "for glory and beauty".
Psalm 83 is once more from Asaph. It describes the battle of Armageddon. The nations named as being confederate against Israel have never before been so many assembled together with one common purpose (verse 4). And in their hatred for Israel it also tells of their antagonism to God. The psalm recounts many memorable and historical victories when the Almighty rose up to defend His people. And He will always do this for He is a God who keeps covenant (Isaiah 54 verses17, Zechariah 2 verse 8). The psalm concludes with the thought that Yahweh will be known and magnified in His triumph. Think how frequently the refrain occurs in Ezekiel, when describing these times, "and they shall know that I am Yahweh".
Psalm 84 is from the sons of Korah and was sung by male voices. It speaks of the writer's longing to dwell in the house of the LORD. The wonderfulness of worshiping in the presence of "the living God" is captured by this Psalm. Verses 3 and 4 tell of the blessing of a humble sparrow, or a swallow, to make a nest (that is home) close to God. Verse 5 likewise tells of the blessings for those in whose heart are the highways to Zion (RSV translation). Such people are pilgrims now. And though trials produce much weeping; these enable them to comfort and console their fellow pilgrims verse 6 tell us. Compare the Apostle Paul's comments in 2 Corinthians 1 verses 3-7. These pilgrims are not destroyed by trials; they in fact make them stronger. The Almighty will hear the prayers of the faithful and be their defence in times of trouble. Verse 10 tells that the sons of Korah separated themselves from the wicked tents of their father (Numbers 16 verses 26-27) and were, consequently rewarded with the privilege and responsibility of being the doorkeepers of the Tabernacle (and in later times, the Temple). God is a fierce sun to destroy the wicked and the protector (shield) of a loving Father to His children. Blessed are all those who put their trust in their Sovereign.
Our 13th chapter in Mark tells
us of the Olivet prophecy. Jesus, in response to his disciples pointing out to him the magnificence of the temple precinct, tells them all stones of it will be overturned. Peter, James, John and Andrew ask him two questions in verse 4; which he answered in the subsequent verses to 27. Actually, the disciples ask three questions (Matthew 24 verse 3; and Luke in fact tells us two further questions). Verses 5-13 answer the first question and the concluding statement was relevant to that generation, and for all time - the one who endured to the end will be saved. The 14th to the 23rd verses link the prophecies of Daniel 8 and 9 to our Lord's message. They have special reference to the Roman desolation of Jerusalem that would be fulfilled in the overturning of Zion by the emperors Vespasian and his son Titus in AD 70. The following 4 verses relate to the interval from then until Israel's national restoration and identity in 1948. This is outlined in the parable of the fig tree from Vv28-31. An exhortation to watchfulness is from verses 32-37.
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Leviticus 3 and 4 outline laws firstly for the Peace Offering (chapter 3) and the Sin Offering (chapter 4). The importance of the Peace Offering is that it speaks of our aim - to have peace with God - see Isaiah 26 verses 1-3. And, like all Scripture, our Lord Jesus Christ is the focus - read aloud slowly and carefully
Ephesians 2 verses 14-22 - ponder its meaning to you. Verses 1-5 of Leviticus 3 describe what was offered and how it was offered. Verses 6-7 tell us that the peace offering had to be without blemish. This is because it firstly spoke of our Lord; and secondly it tells of what we aspire to give to the LORD. And in Christ we are presented before the Father as being unblemished (Jude v24). Verses 8-17 provide further instructions for offering. Like the burnt offering the person making the offering had to lay his hands on the animal's head to identify with the offering. The fat represented energetic and wholehearted service to our Sovereign. So the Peace Offering speaks of fellowship with God.
Although having fellowship with God and His Son is our highest need, redemption through the blood of Christ is our first need (Psalm 50:5; Ephesians 2:1-13,
1 John 1 verses 1-10). So Leviticus 4 tells us about the Sin Offering. This chapter is more than three times the length of chapter 3. Verses 1-12 tell us what was offered and how it was made. Verses 13-31 describe the various groups for whom the offering was made;
verses 13-21 the whole of Israel. The identification with the offering was made by their elders; verses 22-26 tell of a ruler making this offering; verses 27-35 talk about individuals within the nation making the offering. It is noteworthy that for all three groups the forgiveness of sin is spoken of - verses 26, 31, 35. This forgiveness was temporary and unavailing unless the offerer had faith and understood the need of the provision of an offering that could cleans the conscience of guilt. This could only be done through the forgiveness of sins in our Lord Jesus Christ - see Hebrews 10:1-14.
Psalm 104 is a psalm of thanksgiving to the LORD for His majestic power seen in His creation. Verse 24 of the song is perhaps the key to understanding its message. The AV says that the earth is full of God's "riches" (Hebrew "creation") and ESV "creatures". The Almighty's creation and His earth are totally awesome. And for these reasons the writer extols his Creator in verses 1-4. The psalmist calls upon all creation to join him in praise and worship of the Omnipotent One, who controls the world and its diverse creatures. His angels, who are mighty in power, are those who minister to the heirs of salvation as Hebrews 1 explains. The earth, its founding and mountains are described in verses 5-9. Some of creations habitats and provisioning are described in verses 10-18. Verses 19-20 talk of the providing of night and day as appointments from our Sovereign
(Genesis 1 verses 14-19). The theme of the Psalm is expressed in verse 24. And this theme is magnificently captured by Hayden's "Creation Hymn" - to quote from the second half of the third stanza, "In reason's ear they all rejoice, and utter forth a glorious voice; for ever singing as they shine, the Hand that made us is Divine". Verses 25-26 speak of the teeming sea creatures. Verses 27-30 tell of the total dependence of every living thing on the sustaining Spirit of their Creator; not only in the temporary and transient present, but for the transformational power to feed them with food of eternal life. Verses 31-35 conclude the psalm with responsive praise and the confidence that the sinner will be rooted from the earth and the faithful will fill it with the Almighty's praise.
From 1 Corinthians 12-14 Paul shows that the body of believers in Christ is analogous to the human body. In 1 Corinthians 12 the Apostle Paul describes how God through His Spirit had distributed gifts and roles within the ecclesia. Just as our bodily members have unique and distinctive functions so too is it within the ecclesia of Christ: compare Romans 12 verses 3-8. It is never a question as to what member is the most important; because the unseen and less showy members are the most vital to the body, ie the heart, the kidneys etc. Just as in Ephesians 4 verses 1-16. Paul demonstrates that, rather than the gift, it is the service - or function which the individual can contribute
to the growth of the body into Christ its head. This chapter is an answer to all would be schismatics - the body of true believers in the one body of Christ. The Apostle finishes the chapter by telling his readers that the better way of service lay in three qualities, which were not the spirit gifts, but attributes available to all believers - FAITH, HOPE and LOVE. 1 Corinthians 13 reveals that the infantile aids of the spirit gifts would cease once their objective of establishing a mature community of believers had been completed. This is the basis of his magnificent treatise on love; showing it to be the greatest and only enduring gift. Hope will vanish when it is realised in God's Kingdom. Believing will have been completed in the receiving of immortality. What a wonderful experience awaits us when we will then know God as He now knows us. Only love goes on and never cease. Slowly read the chapter aloud. Ponder, pause and meditate its message for the way believers must live. This chapter in Paul's letter changes the Corinthians narrow self-focus to an elevation of their minds to living the truth as our Lord Jesus Christ our head directed both them and us: Ephesians 4:11-16.
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Galatians 3:24 says that the Law was a schoolmaster to bring us to Christ. Whereas Exodus gives a broad framework of the Law Leviticus provides a detailed outline of the requirements of the Law; and implicitly shows the inadequacy of Law. One of the best books on Leviticus is brother John Martin's - The Schoolmaster Leviticus - available from CSSS books. I would like to quote from the author's preface. "...They learned that 'the law is not of faith'. Law engendered the view 'I do, I get', while faith taught that 'God has done what I cannot do', so inspiring obedience out of love.
But the law had its purpose to serve. In the very strivings to keep its injunctions, it served to emphasise the hopelessness of human endeavour left to itself. It was added for this purpose until faith came. The exhibition of that faith arrived in the person of God's own Son, so Jesus Christ is the end of the law to every one that has faith. Being released from the bondage of the law, they were now free, not to do as they would, but to do as they should. Love was to be the energy of their faith,the power of appreciation and love of God that could do all things impossible by compulsion of law." Leviticus 1 deals with laws for burnt offerings. It is fitting that this law is first mentioned as it speaks of a totally devoted life to God. The Hebrew word for the burnt offering is the word "olah" which means the ascending offering - that which goes up with acceptance to God. It is this offering that a young man whom Jesus loved spoke, when he said that to love the Lord our God with all our heart, and with all our mind, and with all our soul, and with all our strength; and to love our neighbour as ourself is more than whole burnt offerings. In Leviticus the offerers were to place their hand on the head of the animal to be offered, thereby acknowledging that the animal represented themselves. The slain animal was divided into parts. and every part was to be placed on the altar and burnt completely.
Chapter 2 outlines the grain offering. This too was to be an altar offering of fine flour mingled with incense and olive oil. Unlike the burnt offering a portion of this offering was reserved for the priests. The Hebrew word for this offering is "mincah". The Hebrew word means "to apportion", or "to donate" - it spoke of giving to God from our own free will. This offering told of the faithful labour of our hands being sincerely offered to our Sovereign. Malachi tells of a time when every place throughout the entire world this offering will be offered to the LORD (Malachi 1:11). Every altar offering was to be seasoned with the salt - speaking of the covenant and of sincerity (Colossians 4:6; Luke 14:34-35;
Mark 9:49-50).
Psalm 103 is a Psalm of David in which he reminds his listeners of the untold blessings we receive from our Maker. David encourages himself through his remembering of Yahweh's stedfast covenant love. Our Sovereign has preserved our life and will ultimately deliver us from the grave. The LORD's favour is always to His children. We need, verse 7, to like Moses understand the ways of Yahweh and not just see His acts, which were the only things the faithless Israelites saw. Read verses 8-10 aloud and think about what it means to you. David is quoting from Exodus 34:6-7. Which describes the character of our gracious Father. David's response is the same as that of Moses in verse 8 of Exodus 34; and it should evoke the same gratitude in us. God's mercy and grace exceed His justice (Romans 11:22-23; James 2:8-13). Verse 11 tells of the LORD separating us from the guilt of our sins to an immeasurable extent - as far as the east is from the west. Why does He do this? It is because He is a Father who knows, loves and pities His children. And He knows our frail and transient state
(verses 14-16). The prophet Isaiah picks up these thoughts in chapter 40 and the Apostle Peter quotes from Isaiah in 1 Peter 1:22-25. Despite our pitiful and insignificance in the eyes of our Creator His compassion for His family is unfailing. This encourages us to be devout and loving children who are motivated by His faithfulness. The LORD's angelic hosts, who are the ministers (servants) to those "who would be the heirs of salvation" (Hebrews 1:14), are among the throng who extol the Sovereign of the universe. They are referred to at the conclusion of Psalm 103 and again in Psalm 104:4, where their work is described. The Almighty's ways have always triumphed and will ultimately conquer the entire earth. For this reason let us thank the LORD with a grateful heart.
In 1 Corinthians 11 Paul proves that our Almighty Sovereign's purpose is evident in the creative work of His angels and the hierarchy that this established. God is supreme, a theme that will be expanded in chapter 15; under Him is His Divine Son - who stands as the head and archetype of the entire creation. Next, in the creative order comes the man, then the woman. Paul points out that there is a mutually dependent relationship in Christ between husband and wife. However, as an acknowledgment of the creative order in the work of the angels, it's important for the women to worship acknowledging the principle that women should worship with their heads covered. The Apostle then speaks of practices that were incongruous in the context of the celebration of the Lord's memorial supper of bread and wine. He urges that self examination is imperative to the receiving of the emblems of our Lord Jesus Christ's sacrifice. And so the great Apostle declares that before we take the bread we need to scrutinise ourselves. None of us take the emblems with a sense of worthiness - we acknowledge that we are weak, erring and struggling with our mortality and the ravages that sin has brought on our fallen condition and our proneness to sin with which we wrestle on a daily basis. But the important thing is that we continue to strive against sin relentlessly. This we do in remembering our Lord's offering: Hebrews 12:1-11. Surely those who have given up fighting against sin will be condemned with the world. Brother Thomas exquisitely says of the breaking of the bread on page 296 of Elpis Israel: "for to eat his flesh is to digest, and make a part of our mental selves, the truth concerning the kingdom of God and Jesus Christ."
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Exodus 39 verse 1-5 tell of Aholiab's supervision of the skilful women weavers, who wove the clothes of the priests.
Verses 6-7 speak of the engraving of the gems set in the breastplate of the High Priest. Verses 8-21 describe the breastplate of the High Priest and outline its construction. It was of pure gold. Verses 22-26 describe the tunic of the High Priest and the alternating bells and pomegranates surrounding the hem nearest the ground. Notes on the significance of these have already been published. Verses 27-29 speak of the clothes of the regular priests. Verses 30-31 talk of the inscribed golden plate worn upon the turban of the High Priest. Verses 31-43 speak of the completion of all the work of the Tabernacle; according to the instructions given to Moses by the LORD in Mount Sinai.
Exodus 40 tells of the day when the Tabernacle was erected. And it describes how the glory of Yahweh filled the Tabernacle. The cloud that had led the nation through the wilderness filled the Tabernacle. The cloud by day and the pillar of fire by night continued to guide the nation for the next 38 years. When the cloud departed from off the Tabernacle Israel would pack everything up and follow it.
Psalm 102 is an amazing Messianic writing that tells of the writer's pouring out his heart to his helper and encourager. It is a plea from the bottom of the Psalmist's heart. The Psalm acknowledges the faithfulness and steadfastness of God. It is a Psalm which focuses on God's timeliness. Yahweh speedily answers the cry of His servant; He favours Zion (v13) at the set time; He regards the prayer of the destitute (v17); He hears and responds to the groaning of the prisoners (v20). Through all these trials His servants trust His unchanging ways, His compassion, His stability and His strength. He delivers them because of His delight in His children. And for their deliverance they praise and extol Him. The superscription of this Psalm in the ESV reads, "A prayer of one afflicted, when he is faint and pours out his complaint before the LORD". Undoubtedly this tells us of the Messiah. Every figure of speech in this Psalm speaks of Christ - he is the one whose days are consumed and whose bones burn; he is the lonely and taunted one; he is the one who carried the burden of our iniquities; he is the prisoner groaning to be released from the trials of mortally; he is the one whose life has been cut short in the midst of his years
(Isaiah 53). He is also preeminently the one raised up as the Captain of our salvation to lead his people to the kingdom and in the praise of their Almighty Saviour. The writer to the Romans tells us in chapter 11 that Israel's restoration is a sign of the nearing resurrection and the glorious kingdom in Zion.
1 Corinthians 10 warns against idolatry. It was the root cause of the infant Jewish nation's sins as they left Egypt under Moses. Paul explains that their experiences were typical of, and in common with, those of the believers; and hence a clarion warning lest we think we stand; yet fall through pride. Verses 1-5 contain a warning to the Corinthian believers against complacency since the experiences of Israel leaving Egypt were both symbolic of our walk in Christ and in reality very similar to all followers of the Lord Jesus Christ. Paul says that God's provision of water is like the spiritual drink of His Word and our sustaining throughout our wanderings in the wilderness of life. Verses 6-13 warn us against idolatry which is called "covetousness" in Colossians 3:5. Trials are certain to come to every disciple. However we need not be discouraged since our Heavenly Father has promised that the trial will not be greater than we can bear. And even if it seems unbearable that He will provide us with a way of escape. For our part we must pray: "Lead us not into temptation, ie trial". We also need to live our lives faithfully in avoiding temptations which arise due to our foolish decisions and actions. Verses 14-22 give practical advice in avoiding a likely problem from a foolish decision to partake of idol worship - in the belief that idols are non entities: 1 Corinthians 8 the entire chapter. The Apostle explains the dangers of rationalising in that chapter and here in chapter 10. A failure to understand these matters and to behave as God would have His children do is extremely dangerous. Paul says that it is in effect setting ourselves against God. The fellowship we enjoy with the Father and His Son is not to be entangled with the beliefs and practices of those who do not understand the teachings of the Word of God. From verses 23-30 Paul tells us that nothing in the life of the believer when it comes to eating food and drinking wine is forbidden to believers because God owns and has given these blessings to His children. However it is their responsibility to not partake of these to excess. Believers also have a responsibility to respect the conscience of their fellow disciples. The rights of faithful believers should not be exercised if the exercising of those rights would result in a loss of faith for others, and lead them away from the kingdom of God. The final two verses of the chapter tell us that, whatever we do, "Do all to the glory of God". And since we are commanded to do all to the Father's glory that glory must be chiefly moral, not just physical. Contemplate carefully the words of Habbakuk 2:14 and compare these words with Jeremiah 22 verse 15-16. A further lesson we need to learn from Paul's example and emulate is how his life demonstrates that in his life he shows us how he did all to the glory of God.
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Exodus 38 describes the making of the two items of bronze furniture for the Tabernacle's courtyard. It also tells of the making of the courtyard - its linen curtains, which separated the tent from the rest of Israel. The massive bronze laver (or basin) and the bronze altar of offerings were made by Bezaleel. That man also constructed the metallic fixtures for the linen curtains. The separating curtains (or screens) were made by Aholiab. The descriptions of the basin and bronze altar were given. The chapter finished by telling the weights of the metals and the contributions of the congregation.
Psalm 100 is about God's stedfast love as Israel's great Shepherd for the sheep of His hand, His people. The LORD's saints will sing with joy, as they seek His presence. As our Maker and Creator He is everything to His beloved children. See how the psalm finishes, "For the LORD is good; His stedfast love endures for ever, and His faithfulness to all generations" (ESV).
Psalm 101 is a declaration by the writer that he will walk with integrity. The Psalm begins with a familiar message - that the psalmist will praise God for His justice and His stedfast love. The writer would consider what was required for a blameless walk before his Creator. He would abhor all vain, worthless ways. He would avoid perverse persons. The writer would have no association with slanderous people. He could not stand arrogance. He would associate himself with the righteous. Those liars, who practice falsehood will never dwell with the Almighty. God promises that He will utterly eradicate the wicked from His earth.
In the first of Corinthians 8 Paul outlines the problem facing the believers was not knowledge, but rather the insistence of exercising supposed rights. Idols were nothing; and so the eating of meats that had been devoted to an idol was of no consequence. What was of importance was, that, the insistence of some believers that they could go to a venue that promoted immorality. Paul declares that this could be cause for the stumbling of another believer. So for the sake of food, the Apostle explaines: do not destroy the conscience of another - for whom Christ died. Chapter 9 continues the argument that the foregoing of rights was essential if saving others is our objective. Paul's own example illustrates this. He explained in verses 8-14 by using two examples from the Law. This is followed by the Apostle showing that his preaching was from an obligation and was not entirely voluntary. This Paul explains humbles him and eliminates boasting. This section of the book 1 Corinthians concludes with the need for perseverance and discipline to attain the prize of eternal life.
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Exodus 37 has a focus on the construction of the furniture for the Tabernacle. Verses 1-9 describe the making of the ark of the covenant, the only item of furniture in the Most Holy Place. The ark represented the presence of God through the Shekinah glory that the High Priest saw only once per year - on the Day of Atonement (or "coverings" ie of sins); dwelling between the cherubim. The box itself, made from acacia wood overlaid with gold represented our Lord Jesus Christ; as did the three items placed inside the ark. The lid and cherubim were made from a single piece of beaten gold and spoke of the atoning work of our Lord and his sacrifice for himself firstly; and for those his saints redeemed by his glorious offering. The dimensions of the ark and the instructions for its making were given by God to Moses in the Mount, as a pattern; and then provided via Moses to Bezaleel.
Verses 10-16 describe the dimensions and appearance of the table of the shewbread (on which were placed 12 unleavened cakes - one for each of Israel's tribes - these were called "the bread of the faces" speaking of the saints serving the Almighty). This too was a box of acacia wood, which was overlaid with gold); and the table of shewbread was carried by means of acacia rods overlaid with gold; and these were passed through the four golden rings - one on each corner of the box. Verses 17-24 describe the the seven branched Lampstand, beaten into shape from a single solid golden piece. It spoke of the light of the LORD's Word illuminating a completely dark place. Its size is given and its appearance described. There was a central golden stem from which three pairs of extended curved arms were seen. It spoke of Christ as "the light of the world"
(John 11:9). Seven symbolises perfection, that is, the number of the covenant. Stretching over the length of each branch were almond blossoms, their calyxes and flowers. The blooms of the almonds symbolised resurrection and new life. At the top of each branch was a bowl into which was poured the pure olive oil, which would burn brightly without smoke on a continual basis.
The final item of furniture, in this chapter, was the altar of incense. We have already commented that the fragrant incense was a symbol of ascending prayer. The description of the altar and its utensils of gold are mentioned in verses 25-29. The altar itself was made from acacia wood overlaid with gold. Bezaleel also compounded the sweetly aromatic incense oil.
Psalm 96 is about the worshiping of Yahweh in the beauty of holiness. His saints are called on to relate His glory and majestic deeds to the nations. His mighty doings have shown Him to be the all powerful and self existent, incomparable Sovereign. Creation shouts, that there is but One who made us - the dumb idols are voiceless in the face of His manifold witnesses - each one was made in His wisdom. Now in awe we bow before this loving Potentate. The earth will be judged righteously by His Son
(Acts 17 verses 30-31).
Psalm 97 declares that our God reigns. He is shrouded with clouds and other symbols of His greatness. His righteousness is universal - in heaven and earth - in all His realm. Idol makers and those whose trust is in those vanities will be put to shame. Zion the earth's capital city resonates with praise throughout the world. The LORD is the joy, strength and constant deliverer of the faithful. And for this they endlessly praise Him.
Psalm 98 firstly calls upon the saints of our God to sing praises and make known His stedfast love. Israel were the first to benefit from His compassion; but says the psalmist, ultimately the entire earth will experience these blessings. All nature joins in His praise. And the reason for this is stated in verse 9; which repeats the refrain of Psalm 96 verses 13.
Psalm 99 tells of the holiness of our God, who sits enthroned upon the cherubim. He executes His mighty deeds from there and His saints exalt and extol their Creator. Zion dispenses His just laws and merciful ways. Gathered there all present will see all His righteous saints - Moses, Aaron and Samuel, as a few who are named. They worshipped their Sovereign with reverence. And all the other faithful from every age will find their place in the Jerusalem of the kingdom age.
How remarkable is our Lord. In the 7th chapter of 1 Corinthians Paul told of the importance of marriage in faithful service. One husband and one wife is the Divinely designed arrangement. But marriage is not for all as the chapter outlines. Verses 6-7 indicated that a single person is better placed to serve God, provided their passion can be contained, otherwise marriage would seem essential ( verse 36 reinforces this thought). The next section from Verses 12-16 says that the proper upbringing of children is dependent on harmony between a husband and a wife. This chapter also says that perseverance and faithfulness may convince a spouse to become a believer. From verses 17-24 advice is provided that we must give diligent service in the calling in which we have been called; whether single, or married. This is followed by advice for the widows and unmarried. The objective of being devoted and undistracted servants. Should this not be maintained, then marry - but only to a believer.
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Exodus 36 tells that Bezaleel and Aholiab were the chief craftsmen, put over several others to whom the LORD had given wisdom and skill. Moses gave the congregation's free will offerings to these two exceptionally gifted men. So great was the congregation's generosity that Moses had to tell the people to cease from their giving. What a wonderful problem to have! Verses 8-19 describe the making of the curtains of the Tabernacle. The curtains were of fine white linen speaking of the righteous deeds of the justified saints
(the ecclesia). They were joined by couplings of gold - representing their tried and precious faith - called "hands". Once again we have a description of unity and support - a common purpose in promoting the holiness of God. Through this holiness believers will see the Lord and inherit His Kingdom (Hebrews 12:14; Matthew 5:8). Verse 19 spake of two of the coverings of the Tabernacle - rams' skins and goats' skins. Verses 20-30 describe the frames of the acacia boards over which the coverings were hung. The dimensions of the frames are given and these frames were set in bases, or sockets of silver - speaking of redemption. Verses 31-34 tell of the bars which linked the frames. The bars were made of acacia wood overlaid with gold. Verse 35 tells of the making of the veil, which was of linen with cherubim woven into it. These weavings were of golden, blue, purple and scarlet threads. Verse 36 describes the frame from which the veil hung. Verses 36-37 tell of the linen entrance gates into the tent ("ohel").
Psalm 94 tells us that our God will never forsake His people. Verses 1-7 speaks of the LORD's vindication of His despised and downtrodden saints. The wicked will only be tolerated for so long until the Almighty rises in justice for the defence of the faithful. Fools cannot understand; but our all wise Creator, who made the each person, hears the cries of the oppressed. The One who made the eye sees mankind's evil and He must rise and avenge such wickedness. How base is human thought. However the wise will respond to the words of wisdom. And in so doing they will be blessed. The pit, which the wicked made for the righteous will become their place of eternal abode. Yahweh's justice and righteous ways will prevail. The stedfast love of the LORD will uphold the faithful. Our Omnipotent Father will eradicate the wicked and be the fortress and deliverer of His children.
Psalm 95 is a call for devout worshippers to sing praises to their Omnipotent King. We praise Him with joy and with a grateful heart. We come into His presence in thanksgiving. We acknowledge His awesomeness. The lofty and deep places of the earth have been formed by, and are in, His hands. Let us worship and bow with reverence before Him. He is the Shepherd and we are the sheep fed by Him and led by Him. Israel tempted and provoked their Mighty deliverer at the start of their wilderness journey at Massah and at the end of their wandering 40 years later at Kadesh Meribah. Their heart was hardened so that they failed to appreciate the wonderful provisions of their God. They became hard of hearing to His Words of life. What a contrast to the spirit with which this psalm began. How telling are the closing words, that because of their failure to hear the words of the Living God; which He swore in His wrath that those rebels would never enter the Promised Land. All of these incidents were symbolic of the coming kingdom (see Hebrews 3 and 4 for details).
Among the Corinthians there was a misunderstanding in relation to the responsibility of the need to make judgments on disputes between believers. They were taking their fellow believers before the bench for decisions. So Paul urged them in this 6th chapter to settle the issue among themselves. He said that the time would come in the kingdom when the worldly authorities would be ruled by the saints. So surely determinations of differences could be decided by them. The ancient city of Corinth was renowned for fornication. It was a proverb of the day that visitors would go here to 'Corinthianise', that is to fornicate. The Acro Corinthia, atop of the city's mount, had a temple with many restaurants and 3,000 temple prostitutes. So wrong was this behaviour that Paul warned believers against going there for a meal if they were to be distracted by the practices. And even if they were not, he says they should not go should it become a cause of stumbling to another. Engaging in a sexual union outside of marriage is defiling for holy believers - they are God's temple (see Hebrews 13:4). Our bodies are God's temple and to kept in purity for Him and in obedient loving service in worship of our Almighty God.
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Exodus 35:1-3 tell of the absolute sanctity of the Sabbath. Neither work, nor the kindling of a fire, were allowed. Disobedience by doing work on the Sabbath would result in death. Verses 4-29 speak of the free will offerings of Israel. Notice the repetition of the words which tell us of the mind of those who gave verses 6, 21-22, 26, 29. This is the vital ingredient in service. If it does not come from free will, nor from a generous heart, the LORD does not want it. This principle occupies two chapters in 2 Corinthians (8, 9). Read slowly and aloud verses 3-7 and 19-22, from chapter 8; and verses 6-10, 15 from chapter 9. Ponder what are the implications for your service to the Almighty. Exodus 35:30-35 describe the divinely aided skills which God gave to Bezaleel and Aholiab.
Psalm 92 is a song for the Sabbath. It extols the Almighty for the greatness of His works. Lute, harp and lyre were the musical instruments that accompanied the singers of this song. In verse 2 they praised and thanked their Sovereign for His stedfast love. Verses 5-6 tell of the depths of divine thought (Isaiah 55 vrese 8-11). The ignorant and stupid cannot even begin to understand. These fools will meet their divinely designed doom. The Psalmist says that His God has granted him the freedom of a wild ox. The writer had seen the downfall of his foes. By way of contrast Yahweh had caused the righteous to flourish in His house; like the palm and cedar trees. These trees are symbols of fruitfulness and immortality. And the mouths of the faithful will magnify the Mighty God of Israel - their Rock of stability and permanence.
Psalm 93 celebrates God as King robed in splendour and reigning in righteousness over His realm. Verse 2 teaches us that He has always been King and will be forever (it is quoted in Hebrews 1). Verse 3 tells that despite the roaring power of the nations, as they rise up in a flood; the Mighty God supremely rules over their rage (compare Psalm 2). The Psalm concludes in verse 5 with the confidence of those who trust in the LORD (Psalm 125).
The letters to the Corinthians are the most autobiographical of all Paul's letters. In this 4th chapter of the first letter we learn that Paul was being severely criticised by his detractors, of whom there were many. He started by telling us that he was scrupulously honest and in money matters above reproach. This didn't by any means justify him - it will be our Lord Jesus Christ who will justify the faithful in the day of judgment. Then follows a heavily ironic segment addressed to those his accusers. He said that they were reigning as if the kingdom had already commenced. Oh, says Paul, if only that this was so! By contrast he and the Apostles were treated like the armies defeated by Rome. The vanquished were paraded to be derided and then executed. His opponents, on the other hand, were lauding it over the vanquished. In no way would they ever be able to crush Paul's resilience. The reason he directed them to this was that as a father he loved them and sought to admonish them. The Corinthians had no shortage of educated instructors, but he alone would be a father to them. Paul urges that they learn from him and become his imitators. They must address the problem, otherwise he would be forced to come to them in discipline; rather than, as was his preference, as a gentle teacher. He tells them in chapter 5 that in among them was a case of shameless incest. So bad it was, that non Christians would find it disturbing. He told them how to deal with it.
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Exodus 33 is broken into 3 sections - verses 1-6 the command to leave Sinai; verses 7-11 the tent of meeting; and verses 12-23 Moses' prayer of intercession for the angel of the presence to accompany Israel on its journey. The first three verses deal with the command to leave Sinai - itself being a stepping stone for the fulfilling of the Abrahamic promise; and talking of their final destination, the Promised Land (a land abundantly blessed with the finest products - milk and honey). However, the invitation was accompanied by a serious warning, which disturbed the Israelites. Moses then took from Israel their jewels. Verses 7-11 describe how Moses would enter the Tent of Meeting with the symbols of God's presence on the Tabernacle at those times. Then the angel of the presence would speak with Moses face to face, as a man speaks with his friend (Numbers 12 verses 1-8). In verses 12-23 Moses made intercession for the people; claiming that the task of leading them is beyond his capacity. It seems to be the same humble and reluctant man that sought to avoid his responsibility 40 years earlier. Moses said to the angel of God's presence (quite likely to be Michael) unless you accompany Israel on this journey I will not go. And if you will accompany us on this trip I will know that I have found favour. The angel acceded to Moses' request. Moses then sought additional assurance in seeking for Yahweh to reveal His glory to Moses. Notice that in verse 19 the revelation of the glory of the LORD is understanding His gracious character. Verse 20 reveals that Moses will only see a fraction of that glory from a sheltered cave; since no mortal man can see God's face and live (1 Timothy 6 verses 16). This place on the rock was very likely the cave from where Elijah received the revelation of God Almighty. These two men - Moses and Elijah - received a foretaste of the glory revealed in Messiah during the Transfiguration. And Messiah was to find himself near his Omnipotent Father
(John 1 verses 14-18 and Psalm 91 verse 1).
In Exodus 34 verses 1-7 Moses was told to hew two tablets of stone on which Yahweh would again engrave the Ten Commandments. At the same time the revealing of the Father's character occurred. Read aloud and slowly verses 5-7 and deeply ponder what is being taught. Yahweh is overwhelmingly a gracious and compassionate Sovereign. He abounds in Truth and Mercy: James 2 verses11-13,
Romans 11 verses 22-23). Yet His justice means that the guilty cannot go unpunished. His mercy is to a thousand generations; but His severity is limited to four generations; and even then only to those who hate Him. Moses reverently bowed his head and worshipped. Moses in verse 9 pleaded for the nation's pardon. From verses 10-35 we read that the covenant was renewed. Moses entered the Tent of Meeting with an unveiled face; but upon exiting the tent his face glowed. Realising that the glory of his face was fading Moses put a veil over his face until the next time he was to enter the tent (see 2 Corinthians 3:7-18). This showed that the glory of the Law was passing; but the glory revealed in Christ was permanent. It is from Exodus 33 and 34 that we learn what the Psalmist meant, when he said in Psalm 103 verse7, "God made His acts known to Israel, but His ways to Moses".
Psalm 90 is a Psalm of Moses, which commences Book 4 of the Psalms and concentrates on the Numbers' theme - "In the Wilderness". In the Hebrew the 90th and 91st Psalm are actually one Psalm. They are the only writings of Moses to be found in the Psalms. Psalm 90 encapsulates 40 years of seeming futility for the Israelites. It begins with Moses' great declaration that in Yahweh Moses found a home. This being said by a man who in 120 years of living never had a permanent home. He describes in verse 2 the everlasting continuance that the faithful find in their Creator. This contrasts the futility of flesh. Verses 3-7 develop this stark contrast. The wilderness generation were consumed in Yahweh's anger. Their hard hearted and stubborn ways saw them wasted in the wilderness. Some of the rebellious generation reached 70 years of age; fewer still had the strength to get to 80 years of age. Only the faithful Joshua and Caleb and some of the Levites entered the Promised Land having exceeded 80 years of age. The lesson for us all is spelled out in verse 12. Slowly read this verse aloud and learn its meaning for you. Verses 13-17 are a prayer for the LORD's favour to be extended to His people.
Psalm 91 speaks of Moses' experience spoken of the early verses of Exodus 34. They teach us about the unique position of the Messiah, in whom the Father dwelled and through whom the Father's character was seen. Verses 2-8 tell of the Anointed's trust and confidence in his Almighty Father. Jesus' times were always controlled by his God. Verse 9 shows us that Messiah's mind meant, that like Moses, Yahweh was his dwelling place. That is why this psalm, in particular, greatly strengthened Jesus during his temptations - as Matthew 4 revealed, when it cited verses 11-12 of this Psalm. Verse 13 speaks of Messiah, as Son of Man, triumphant over the wild beasts, that Mark 1 tells us, were with Jesus in the wilderness. In verses 14-16 Moses, speaking through inspiration, reveals the closeness that existed between our Lord and His Father. And therefore the Father's delight to deliver and exalt His glorious and trusting Son whose love was focussed on obeying his Father.
In 1 Corinthians 3 the Apostle regrets their lack of spiritual perception, which was evident in following leaders. It was both carnal and infantile. All who God had provided as guides for His ecclesia were engaging in the same task - whether sowing, watering, or harvesting. They were all fellow workers with their Father. They were His farm, His building, as well as His coworkers. Paul claims to have been a master builder. He has built upon the sole foundation that has been laid - the faithful stone laid in Zion in our Lord Jesus Christ: Isaiah 28:16 read and meditate the message. Each of us is building and care must be taken with what we have chosen to build - the trial of fire will test with what we have sought to build. It may be that our life's work is disastrous. However our Sovereign knows the intent behind our efforts and will save such as have laboured faithfully. In God's ecclesia we are either builders, or destroyers. Take great care of our behaviours in the household of God. Of chief importance is that our minds have been devoted to the Almighty, as a temple in which He chooses to dwell.
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Exodus 31 tells of the two skilled craftsman divinely equipped for the construction of the Tabernacle - Bezaleel (his name means "in the shadow of the Almighty"); and Aholiab (his name means "my Father's tent"). Bezaleel was skilled in metalworking. He made the furniture for the Tabernacle. Bezaleel is a type of the Messiah, as Moses tells us in the entirety of the 91st psalm. Aholiab had responsibility for the coverings of the Tabernacle and its embroidery - also for the veil between the Holy Place and the Most Holy Place; and the clothes of the priests; as well as the cutting, polishing and engraving of the stones in the High Priest's breastplate (see Hebrews 8 verses 1-5 and 9 verses 1-5, 24-28, 10 verses 19-25). Verses 12-18 link the provision of the LORD's faithful servants (Bezaleel and Aholiab) with the providing of the Sabbath for His people
(Mark 2 verses23-27). The Sabbath existed from the time of Creation, but it was made into an observable Feast at Sinai. It was Yahweh's sign between Himself and His covenant people for all time. Any of God's people who failed to observe the Sabbath were to be put to death. We are told that the lesson for us to cease from sinning and to serve our Sovereign on a daily basis. We must rest from our own interests and to choose those thoughts and ways that please our God (Isaiah 56:1-8; and Hebrews 4 verses 7-12). Moses tells Israel of the sanctity and seriousness of His Sabbath covenant with Israel. This covenant, says verse 18, was written by the finger of God. Chapter 32 speaks of yet another ascent into Mount Sinai to actually receive those two tables of stone upon which had been engraved the Ten Commandments. Whilst Moses was with the angel of the covenant in the mountain the Israelites committed gross immorality and breeched the covenant. They goaded Aaron into aiding them in the making of a golden, graven calf - no doubt the people had remembered the calf worship of the god Apis when they were slaves in Egypt. Aaron was weak and thought that he might be able to channel the people's intentions in a different direction. He sought to make the occasion a feast to Yahweh.See also thecomments in Psalm 106 verses19-23, which tell of the incident of the golden calf. Whilst in the mount both Joshua and Moses heard the noise from the camp. Joshua, who had gone only part of the way with Moses, mistook the noise for war. Moses suspected otherwise and the angel urged Moses to return to the camp and to deal with the corruption. Moses had not fully completed his descent from the mountain when he saw the nakedness of the people of God. In exasperation Moses cast down the two engraved stone tables. These tables shattered into pieces. In anger Moses ground the golden calf to powder and sprinkled the golden dust on the water forcing the people to drink this polluted water. Retribution was now to be taken on the immoral idolators. Moses asked, "Who is on Yahweh's side?" The Levites responded and without favour for any (including family) they slaughtered 3,000 of the brethren. For their faithfulness they were given priestly roles (replacing the family firstborn sons, who had until this time exercised that responsibility). The Israelites were severely rebuked for their breech of faith with their God. Moses also said that he would go back to the mountain and seek to atone for their sin. After this the LORD sent a plague as further punishment for His people. While in the mountain Moses requested that God put him to death as a substitute for the people's sin. God does not accept substitution for atonement.
Psalm 89 concludes Book 3 and the Sanctuary psalms. It was written by Ethan the Ezrahite. The song celebrates the stedfast love of the LORD. The Psalm focusses on God's evident covenant love that was experienced by David. Verses 6-14 speak of Israel's God and His incomparable deeds done for His people. Verse 15 alludes to the tinkling of the bells on the High Priest's robe. The sound spoke of the joy of receiving the gospel message: Romans 10. Verses 16-18 describe the exultation of those, Yahweh's people. Verse 27 spoke of the Almighty's choice of David, the youngest of 8 sons, and his elevation to the highest rank of the LORD's firstborn to rule over a mighty kingdom. This was of course a type of Yahweh's Son, promoted above all of Adam's descendants to ultimately come to be the king of the entire earth. Verses 19-28 outline the LORD's defence of His Anointed; and that His covenant with David would endure. Verse 29-37 recall his Sovereign's enduring and sure covenant to David (see 2 Samuel 7 verses12-17, 19-25; and 2 Samuel 23 verses 1-8). Verses 32-38 tell of Israel's chastening for having departed from the laws of their God. Verses 39 tell of God's suffering nation and the afflictions which come upon all of Adam's children. The Psalm concludes with a plea for our Creator's stedfast love to abide upon His people.
The letters to the Corinthians begin in the same way as every epistle of Paul prior to his first Imprisonment in Rome. Grace ('karis' the Greek greeting) and peace ('shalom' the Hebrew welcome). What more could be offered any believer than the grace and peace of the Father? The letters written between the two imprisonments contain the added dimension of 'mercy', something we become more conscious of needing the older we get (the only exception to this pattern is in Paul's personal letter to Philemon). What wonderful words were told to the Corinthian readers, that by the Father's calling they were saints, or sanctified believers, incorporated into the fellowship of God and His Beloved Son. The Apostle informs his readers about the tragedy of forming factions. Christ's ecclesia - his body - cannot be divided into segments which follow human leaders. For that reason, despite the essential nature of baptism, Paul was thankful to have baptised only a few. The Apostle's prime focus was on forwarding the message of the Gospel. The essence of that message lay in the power of the preaching of Christ's crucifixion. Read aloud and ponder verses 18-31 (the last of those verses cites Jeremiah 9 verses 23-24). Chapter 2 outlines Paul's determination when he came to Corinth to teach among them nothing except the Christ as the crucified one. That was an unbelievable and inconceivable message, as his quote from Isaiah 64 verses 4-5 proves. But our Sovereign God has His love and wisdom shared with His children - known partly now with the added promise that the joys and blessings of the kingdom age cannot be understood simply through words which would fail to describe that experience of being the Father's immortalised children.
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Exodus 30 tells us of the altar of incense. Its dimensions and the materials of which it was made. Verses 1-10 tells us that it was a box made of acacia wood overlaid with gold. Around the top of the golden box was a crown of gold. Identical language is used for the protective parapet that was on the roof of every Jewish house - indicating that like the altar of incense the house was dedicated to prayer. The compounded incense was to be burnt to smoke. The fragrant incense described at the end of the chapter. The location of the incense altar was against the veil of the Most Holy Place. This tells us that prayer is essential for the believer to enter the presence of God (Psalm 141 verse 2; Revelation 8 verse 3). The writer to the Hebrews and the writer of the Kings both tell us that the altar's proximity to the Most Holy spoke of its function; and its place of belonging. Verses 11-16 describe the census tax to be paid by every redeemed Israelite - half a shekel of silver. The vital lesson stated that the poor shall not give less; nor the rich were not to give more. We are equal in the sight of the LORD; and wealth is neither a help, nor an impediment. All people equally need Yahweh's redemption. Verses 17-21 describe the bronze laver, signifying the need of baptism - or the cleansing from sin - of would be worshippers of the Almighty. The 22nd to the 38th verses speak of the fabrication of the anointing oil and the incense. That oil was to only be used in the anointing to his office of a prophet, priest, or king. And the incense oil was for offering exclusively upon the altar of incense. This tells us that the Father has laid down the conditions for acceptable worship. The penalty for disobedience was death.
Psalm 87 is another from the pen of the sons of Korah. It is an aspirational Psalm which must motivate every true believer. People boast in their place of birth. Our place of birth means nothing to our God, unless we have spiritually been born in Zion - the new Jerusalem of the kingdom age - see Galatians 4 verse 21-31 (ponder the implications for each of us).
Psalm 88 is an engraved Maschil, for the reader's instruction, from the sons of Korah. The superscription of this Psalm tells us that it was for the attention of Heman, the choirmaster. The Psalm is a plea for the help of the LORD in a time of trouble. Verses 3-9 describe the depths of despair that the writer felt. He knew nowhere to turn to for his deliverance. But, verses 10-11 say that in the Almighty he found the strength to cope; because of Yahweh's never falling steadfast love. Verses 12-18 speak of his desire that his Sovereign would ultimately save after he had borne the LORD's chastisement.
Mark 15 records Jesus' trial before Pilate and includes events up to and including our Lord's crucifixion. The record of Mark 15, as it recorded Jesus' trial before Pilate, till his crucifixion and burial is brief indeed. From the other gospel records we learn that there were 6 sham trials in all - three before Jewish authorities and three before the Gentiles. Mark 14 recorded one of the Jewish trials and chapter 15 one of the Gentile trials - before Pilate. Pilate was amazed by our Master's calm resignation to the event. He tried to have Jesus acquitted by allowing his soldiers to brutally mistreat him, in the mistaken hope that the Jewish leaders would show some pity. Our Lord was so weak that on his way to Calvary it was necessary to press Simon of Cyrene to bare Jesus' cross. That man and his two sons later became disciples. While on the cross our captain was mocked and taunted, but triumphed over them in himself. He expired on the tree at the 9th hour, precisely at the time the Passover lambs were slain. A hardened Roman centurion on witnessing Jesus' behaviour exclaimed that certainly this man was the Son of God. In fulfilment of Isaiah 53 he was buried in the tomb of a rich man, who had become his disciple, Joseph of Arimathea. Mark 16 records the resurrection of our Lord Jesus Christ, who had lain unconscious in the sepulchre for 3 days and 3 nights. Jesus rose from the dead after 6pm on the Saturday evening. This according to Jewish reckoning of time was the first day of the week. The women, whom Mark names, on their second visit to the tomb in the matter of a few hours were told by angels that the Lord had risen and that they were to go to the Apostles and tell them to meet Jesus in Galilee. The Lord had previously told them to do this. Verses 9-11 inform us that Mary Magdalene was the first person to see the risen Christ. The Apostles doubted her witnessing of Jesus. Verses 12-13 tell of his appearance to another two disciples - most likely the two on the road to Emmaus, as recorded by Luke in chapter 24 from verse 19-35. Verses 14 to the chapter's end tell of our Lord's great commission to his Apostles commanding them to take the message to the world. And declaring that salvation would be conditional on belief of the gospel (defined in Acts 8 verse12; as the things of the kingdom and the things of the name); and being baptised ie totally immersed beneath water. The power of God would accompany and to support the preaching by the demonstration of miraculous signs.
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Exodus 29 outlines the consecration of the priests. The early verses describe the offerings that were required when the priests were consecrated. Verses 5-9 point out that Aaron and his sons were to be dressed in their holy robes of office for their induction into their roles. Verses 10-14 indicate that the priests were to place their hands upon the bull to be slain, as a sin offering. This was in effect an acknowledgment on their part of unworthiness and an acceptance of their need for blood to atone for their sins. These verses show the application of the blood involved in their consecration. Next the ram of consecration was to be offered as a burnt offering. Verses 19-21 cover the second ram, which was for an offering of dedication. The blood of this ram was to be placed on the ear lobes, on the thumbs and the big toes of the priests' right foot. This spoke of their ears being open to God's Word; their hands being dedicated to their Sovereign's work; and their walk as faithful followers of the LORD their God. Verses 22-24 tell of wave offerings, which spoke of their service as Yahweh's representatives. The remainder of the chapter deals with other aspects of their ordination and that this process would apply perpetually to the priesthood. The process of their consecration lasted for seven days. The priests were to be holy men acting in the service of God. Slowly read the last three verses of this chapter and ponder its meaning for you.
Psalm 85 is from the pen of the sons of Korah. The psalm's theme is a plea for our Almighty Sovereign to revive us again. The Psalm begins with thankfulness to the Almighty for the favour to His people and His Land. Their Sovereign pardoned His people and would lead His people in the way of His salvation. Yahweh's steadfast love had always been upon His beloved family. Read verses 8-13 slowly and aloud. Be elevated by the thought; and ride upon the high places of the earth, as your mind contemplates total peace and harmony with your God
(Isaiah 26 verses1-4, 7-9).
Psalm 86 is a Psalm of David' in which he exalts in Yahweh's steadfast love. David had pleaded day and night with his God for mercy; and he found the Almighty in his time of need. In verse 8 he alluded to the Mosaic law, which declared that there is no God like the loving and forgiving Father, whom we serve. All the nations of the world will learn this and turn to and worship before the God of Israel. So in verses 11-13 the psalmist requests that his Sovereign teach David and lead him in the paths of mercy and truth. David's enemies had vexed him; but the LORD had in love delivered him. The Psalm is, of course, Messianic in its themes - particularly note how he calls himself in verse 16, "the son of your handmaid" (Mary describes herself in these terms in Luke 1:38). And so the writer concludes by requesting a sign of Yahweh's favour.
In the record of Mark 14 and 15, we have, what's believed to be, Peter's accounting of the most horrific few days of his life. The 14th chapter commenced 2 days before the Lord's crucifixion with his anointing in the home of Simon the leper, believed to be Martha's deceased husband. It was this incident which incited Judas Iscariot to betray Jesus for 30 pieces of silver. Our Lord praised Mary's extravagant act of love and understanding. Jesus sent Peter and John, to prepare the Lord's supper. All had been secretly prearranged to prevent any interruptions to his Passover. During the memorial feast our Lord prophesied details of Peter's betrayal. The supper having ended they went to Gethsemane where our Master's greatest trial occurred. Here he begged of his Father to find another way than the cross, but was each time told there could be no alternative. Finally the struggle ended with Jesus submitting his own will to that of his Father and being strengthened by an angel. Judas arrived with a band of heavily armed thugs from the temple. A young man , quite likely Mark himself, escaped them after having tried to warn Jesus. Verses 53-65 tell of Jesus before the Council and the accusation of blasphemy levelled at him (surely this had been Judas' doing) and The Master's rebuttal from Daniel 7 verses 13-14. Peter's threefold denial concluded the chapter. Peter was in great bitterness for denying his Lord. Peter's repentance contrasts with Judas' remorse. But Judas was not repentant.
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Exodus 27 describes the first item of furniture encountered by the worshippers upon entering the courtyard of the Tabernacle. It is the bronze altar on which the sacrifices are placed. This teaches us that the first need of anyone who wants salvation is for the LORD to provide a redemptive sacrifice. It was made of bronze speaking of purified flesh - our Lord Jesus Christ offered himself, as a sinless man. The altar was made from acacia wood and overlaid with bronze. Its details, dimensions and accessories are described in verses 1-8. The description finishes with a reminder that its pattern spoke of Christ and was shown to Moses in Mount Sinai (Hebrews 13:10-15). The next eleven verses describe the curtains which were hung at the perimeter of the courtyard. Their dimensions, bases and method of attachment are given. These were of fine linen speaking of the righteous deeds of the believers, who surround their Lord Jesus Christ (see Revelation 19:8). The gate of the courtyard resembled the entrance of the Holy Place - linen embroidered with blue, purple, scarlet and golden threads. Verses 20 to the chapter's end describe the faithful labours of God's people in obtaining the pure golden olive oil for the Lampstand within the Holy Place. Aaron and his sons, the priests, were required to tend to the supplying of the oil and the tending to the wicks day and night. In the house of the LORD the light of the Word must continually burn brightly.
Psalms 81 and 82 come from the family of Asaph. Psalm 81 was to be sung by male singers. This spoke of the judgment represented by the treading of the winepress. It is a plea to the people of God to listen to their Sovereign. It was, verse 3, to be sung at the month's beginning, the Festival of the new moon. This was to be observed throughout all time celebrating the deliverance of the Almighty for His people. The Psalm tells of the failure of the Israelites in the wilderness at Meribah to take heed to their provider. Nonetheless He chastised delivered the rebellious congregation and fed them with the finest of the wheat and the honey.
Psalm 82 tells of God's provision of judges and rulers for His people. It is quoted by the Lord Jesus Christ to prove that in claiming divine Sonship he was not making himself equal to God (John 10:30-38). The Psalm begins by telling its hearers that the supreme Deity, El had commissioned representatives to faithfully judge His people. Yet they needed to recognise that despite their powerful positions they were like those who they judged, weak frail mortals. It would be Yahweh Himself, through His great Son - the Lord Jesus Christ - who would both, bring judgment and inherit all things: Acts 17 verses 30-31; Hebrews 1 verses 1-14.
Mark 12 begins with the parable of the tenants of the vineyard which spoke of Israel. The parable tells of the constant rejection of God's servants, the prophets; and the ultimate sin of Israel in rejecting the Son of the Father. The nation's wicked rulers saw themselves in Jesus' words and fulfilled the prophecy of our Lord in plotting Jesus' death. Christ's enemies make several attempts to undermine our Lord's authority. The chapter shows that each prominent party posed hypothetical questions. The first was from the Herodians, who were pragmatists who were prepared to cooperate with Rome. The Herodian's question was on taxation. The master not only answers majestically, but he directs their minds to God's claims on them. We are next told of the Sadducees posing their question on resurrection. This sect were the priestly class. They were wealthy and used their power to accumulate wealth. The Sadducees did not accept the teaching of the resurrection; nor any of the Scriptures apart from the 5 Books of Moses. These hypocrites were likewise confounded by incontestable proof from Exodus 3 - one of the five writings that were accepted by them - of the raising of the dead. The Scribes with the Pharisees pose a problem to our Lord as to which commandment was the greatest. Jesus answers by showing that the entire message of the Law and the Prophets hung equally on the love of God and the love one's neighbour. Christ then turns the tables on his foes through a simple question in two parts;- 1) whose son is the Messiah (easy they thought - David's of course); and, part 2) how then in Psalm 110 is the Christ spoken of as David's Lord? The inescapable answer was that the Christ, Messiah, was greater because he was the Son of God as well as son of David. The chapter concludes with a denunciation of the Scribes and an object lesson from the widow, who gave all.
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Exodus 25 tells us of the Tabernacle itself. Verses 1-14 describe the curtains which served as the roof of the Tabernacle. Eleven curtains made of linen and embroidered with golden, blue and scarlet threads woven through the linen in a cherubic pattern. These would have been visible to the priests, who served in the Holy Place; and to the High Priest on the Day of Atonement, the one day each year when he entered the Most Holy Place. Three other layers covered the linen - a layer of goats hair dyed scarlet; a layer of rams' skins; and finally, on top of these a waterproof layer of what has been translated as, badgers' skins in the KJV; and was probably dugong skins. As well as forming the roof they covered the boards of acacia wood (themselves covered with beaten gold plates); at the sides and back end of the building, where the Most Holy Place was situated. The dugong covering would be seen by the priests in the courtyard and by the worshippers, who had brought their offerings. Verses 15-30 describe the acacia boards that formed the building. Like the covering curtains these were on both sides and at the rear of the structure. They were fastened to each other by bars which passed through coupling rings providing a unity for the frame and giving it rigidity and stability. It speaks of the role of the ecclesia, whereby believers support one another and are united in their goals. They were anchored in the ground by silver sockets - speaking of our hope is fixed and grounded by the redemptive work achieved in our Lord Jesus Christ. Verses 31-33 describe the veil, which separated the Most Holy Place from the zHoly Place. Again the veil, - which was linen and interwoven with threads of blue, purple, scarlet and gold - spoke of the work of Christ, in whom we can draw near to God. The writer to the Hebrews tells us that it spoke of the nature of Jesus, through which the divine characteristics inherited from his Father were woven (see Hebrews 9 verses 19-23). At the precise time Jesus died on the stake the veil in Herod's temple was torn from top to bottom (Matthew 27 verse 51). This tearing of the temple curtain spoke of the removal of the sacrificial code of the Mosaic Law; and the bringing in of a better hope for faithful believers. Verses 34-35 provides a brief overview of some of the items of furniture within the Holy and Most Holy Places. The last verses of this chapter tells us of the entrance curtains through which the Tabernacle was entered. It was a linen screen of embroidered needlework with several similarities to the inner veil. It spoke of Christ, who is the door, or way of approaching the Father (John 10:1-6; 14:6).
Psalms 79 and 80 are two further psalms from this cluster of Asaph writings in Book 3 - psalms related to the Sanctuary. In Psalm 79 we have a plea for God to arise and deliver His people from their despised and downtrodden situation. It is a Psalm of the exile period when Israel found themselves in Babylonian captivity; and Jerusalem was in ruin. The first four verses tell of the devestating scenes as Babylonia took the city. Verses 5-7 call upon the Almighty to help and to rise to repay the oppression. From verses 8-12 the writer remembers the wrongdoing of God's people and pleads for His Sovereign to remember to show mercy with His justice. He says, in verse 13, that when this happens the sheep of the LORD will graze securely and in thankfulness.
Psalm 80 celebrates Yahweh as the Great Shepherd of Israel. The writer calls upon the mighty One of Jacob to shine forth from His cherubic chariot. This Psalm was a song sung by the female choir. God would lead the flock of Joseph - the doubly blessed son of Israel - like His flock. And the favour of Yahweh would rest upon the head of the one who was separate from his brothers. This of course describes Jesus as the Beloved and only Begotten Son of the Father. The redemptive process is prophetically described by two figures in this Psalm - the bow of the vine specifically strengthened by the Father to redeem us and to bring forth fruit (John 15 verses 1-11); and secondly in verses 17-19 that this Son would become, after his suffering (Ben-oni "son of my sorrows
Genesis 36 verses16-18, Isaiah 53) the Son of God's right hand - Benjamin - (Psalm 110).
In the 11th chapter of Mark we read of Jesus' triumphal entry to Jerusalem. He rode on a donkey, a colt the foal of an ass, in fulfilment of the prophecy of Zechariah 9. It was an animal that had never been ridden. It seems to suggest that our Lord Jesus would be the ruler/rider of the Gentiles. The crowds strewed their clothes and palm branches before Christ's path, and shouted, 'Hosanna' (save now) as the prophecy predicted. We are additionally told they recited Psalm 118 verse 26. It is recommended that we read Psalm 11 verses 19-29 and meditate on the many messages from that Hal-eel - or Passover Psalm - this being Passover time. As it was late, our Lord and his Apostles headed to Bethany. The next morning, as they left Bethany, Jesus saw a fig tree that showed promise of early fruit; just like Israel, whose symbol that tree was. But finding no fruit on the tree our Lord cursed it. It was like the fruitless nation: Matthew 21 verse 43 - read and consider the context of these words. That day Jesus cleanses the temple from corruption - the second time see John 2 verses 13-17 this was first done three and a half years earlier at the commencement of our Lord's ministry. That evening Christ returns to Bethany. The next morning the disciples were amazed at the withered tree and our Lord uses the opportunity to tell the power of persistent prayer. Jesus' foes were confounded the following day by his masterful answer on the source of his authority.
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Exodus 24 deals with the confirmation of the covenant. The commencement tells us that Moses, Aaron, Nadab and Abihu (two of Aaron's sons) together with 70 of the elders of Israel came towards God on the outskirts of Mount Sinai. Moses alone is invited to draw nearer. Moses rehearsed the LORD's Words to the people of Israel. The people's response was a promise to obey God's commands. Moses arose early in the morning and constructed an altar of 12 unhewn stones and offered upon it burnt offerings and peace offerings. The blood was taken and used to sprinkle both the altar and the people. This was the method of confirming covenants. The altar spoke of God and the other party involved in the covenant God's own people. After reading the book of the covenant to the the people their response was again to promise obedience. It was after that reading that the people of Israel were sprinkled with the blood that remained after the altar's being redeemed by blood (Hebrews 9 verse 22). Moses, Aaron, Nadab, Abihu and 70 of Israel's elders were now invited into the mountain to participate in a fellowship meal with the God of Israel. The glorious scene gives us a cameo of the kingdom. Then Moses was invited to go further into the mount to receive the two tables of stone containing the 10 commandments. Joshua accompanied Moses part of the way on that journey. The cloud covered the mountain and Yahweh's glory was evident. Moses ascended the mountain and was in the presence of the LORD's angel for forty days. Chapter 25 reveals the instructions for Israel regarding the construction of a Sanctuary for God to dwell among His people (verse 8). The free will contributions for the materials of the Tabernacle are described in verses 1-9. Note the repeated emphasis of the fact that the tabernacle was typical verses 9 and 40 - the reality of the matter was that it was the pattern of which Christ was the reality ie the substance, as the writer to the Hebrews made clear in chapter 9 verses 23-28. Verses 10-30 describe the construction of the ark of the covenant - the only item of furniture that was found in the Most Holy Place - representing our Lord Jesus Christ in whom we find redemption. It was a box constructed from acacia wood and overlaid with gold. The former material speaking of his weakness and humanity. Whilst the gold spoke of his precious faith, which was the basis for our salvation. The lid of the box was made from one single solid peace of gold and was beaten into the shape of four living creatures, or cherubic figurines - lion, eagle, ox and man - speaking of the unity between our Lord and his faithful saints. The glory of Yahweh dwelt upon the box's lid between the cherubim. That glory was called the Skekina glory (from the word "shakan" which means dwelling). The faithful saints beheld the glory of God which was evidenced in God's Son (John 1 verses 14-18) and the blood sprinkled mercy seat representing the offering of our Lord Jesus Christ in whom we find sanctification. Verses 31-40 describe another vital piece of furniture speaking of an important part of our worship - the seven branched golden Lampstand. The number seven speaking of perfection and of the covenant. The gold of tried faith (1 Peter 1verse 7). It was also fashioned from gold and was extremely heavy weighing approximately 35 kilograms. It spoke of faithful labour in the Word to produce the pure olive oil that would burn to give light in what would otherwise have been a completely dark place - the Holy Place inside the tabernacle.
Psalm 78 is yet another from the pen of Asaph. He recounts the providence of the Almighty for His people Israel from their time in Egyptian bondage up to the care given to His people in the provision of the great shepherd-king David and beyond. It is a teaching Maschil designed to provoke Israel's remembrance of the mighty deeds done for them by their Sovereign. It's beginning speaks of employing the parabolic method that would be used by Messiah (see Matthew 13 verses10-17). Yet despite this method, which both revealed and concealed truths, it was of vital importance that the saving message be understood. Verses 5-8 said that it was to be told from generations in order to try to avoid repeating the errors of the past. The time of writing is after the division of the kingdom, in Rehoboam's days - the grandson of David. It spoke in verse 9 of the aggressive nature of Ephraim, who assumed tribal dominance over 10 of the 12 tribes. From verses 10-14 it launches into its lessons about Israel's failure to appreciate what was done for them in bringing them out of Egypt and through the Red Sea. Verses 15-20 speak of the LORD's miraculous provision of water and manna in the desert. Yet in spite of this they grumbled and tempted their gracious God. Verses 20-31 tell how in addition to providing them sustenance their Sovereign slew the foremost of the rebels, Verses 32-35 said that the Almighty knew how this would be the way frail and perishing ungrateful people would behave. So He disciplined them till they sought Him once more. Verses 36-41 tells that once the chastening hand of God was lifted they reverted to their evil and thankless ways. In verses 42-51 the writer records the plagues on Egypt and said, "How could God's people possibly forget what Yahweh had done for His children". The fifty second to fifty fourth verses reminded the hearers of the Fatherly compassion and care with which they had been brought to Sinai. Verses 55 to 58 reminded Israel of the help that they received in taking the Land. Did they respond with gratitude? No! (Verse 59) And so the Almighty allowed the plundering of His Sanctuary at Shiloh by the Philistines. He next told of their suffering under the yoke of bondage brought by the Philistines. Then Yahweh arose and took vengeance against the adversaries of His people. Verses 67-68 tell of the great division of the kingdom. But the Psalm concludes on a triumphant note that Solomon built a house for praise and worship. And before that the great Shepherd of Israel gave to His people a mighty shepherd to lead them and to feed them in "the paths of righteousness" (Psalm 23 verses 1-6).
In the record of Mark 10 Jesus tells us, that the Mosaic law sought to regulate putting away. The practice of divorce had become rife in our Lord's time. Jesus indicates that 'putting away' was foreign to the Father's purpose in marriage described at the end of Genesis 2. The Almighty's purpose in marriage is elaborated in Malachi 2 verses 11-16. The record says that children were invited to come to Jesus for blessing in order to show that humility is essential for entry to the kingdom. The chapter says that a rich young ruler, who was deeply loved for his sincerity by Jesus, found his love of his possessions an obstacle too great to overcome. The amazed Apostles were promised a place in the kingdom for faithfulness. For the third time Jesus foretells of his suffering, death and rising. We are told that James and John came secretly to Jesus seeking the positions of honour in his glory - to sit at our Lord's right and left hand - in his kingdom. Those two Apostles are told that they would suffer for his sake and that the Father alone could give such honours. The Lord's ministry, Jesus says, is service. This must also be true for all of Christ's followers. The chapter concludes by telling us that blind Bartimaeus was cured and follows Jesus.
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Exodus 23 has three chapter directions - verses 1-9 are about honest dealings between Israelites and with strangers (the reason is stated in verse 9 to remember your powerless position when the Almighty became your protector). Verses 10-19 laws about the Sabbaths and the major Festivals; and two sundry laws about principles of living. Verses 20-33 the conquest of the Promised Land is guaranteed and some vital instructions about Israel's behaviour once they have taken the Land. The theme which ties this chapter together is the love and care of their Father for His children. This must be seen in their actions honouring Him and showing compassion in dealing with other people. Returning to the start of the chapter tells us that malicious tale bearers are not to be tolerated. Justice must equally apply to all, rich or poor. The care of property was essential among all Israelites. God will hold His people accountable to ensure these standards are applied throughout His kingdom. They must never take a bribe. The LORD had cared for them when no one else had. Verses 10-11 tell us agricultural laws which ensured that the land observed Sabbath principles, which benefited everyone. Verse 12 says that the Israelites were to keep a weekly Sabbath. Verse 13 forbids idolatry. Verses 14-17 speak of the observance of the three major Festivals - first the Passover, then the Feast of Weeks: called Pentecost and thirdly Tabernacles. These feasts, or convocations occurred at their set, ie appointed times. Verse 18 tells of matters relating to sacrifices (no leaven; ie corruption was not allowed to be present with the offering). Verse 19 is a curious one here - it speaks of the sensitiveness relating to what was to be eaten. This implied the need to preserve life; that it might be allowed to continue (since the life of human and animal all belong to God). In the next section the Almighty promises His people angelic protection during their journey to the Promised Land. The Israelites must not take this care for granted, but need to be obedient to all that their Creator has commanded. When Israel entered the Land they must not have anything to do with those nations that God had commanded to be utterly destroyed. Those nations were to be totally removed . The LORD would do it gradually so that the wild beasts, which shared the Land, would not take over. In verse 28 the Almighty promised to send hornets into the Land before their entry - this may be a reference to the Pharaoh Amenhotep the third (known as "the hornet"), who made many raids on Canaan at this time. The boundaries of the Land are given and verse 31 - these are the same boundaries as those promised to Abraham. Failure to follow God's instructions would result in Israel's destruction.
Psalm 77 is yet another from the pen of Asaph. He recounts the providence of the Almighty for His people Israel from the time when Yahweh, by the hand of Moses, led the people as a great shepherd through the paths of the Red Sea. It is remarkable how many of the Levitical, ie Sanctuary Psalms of Asaph focus on the role of the shepherd. For indeed the role of the Sanctuary is to be that of the shepherd. Psalm 80 from the pen of Asaph (and most likely his sons) addresses God as Israel's supreme Shepherd. Why I included Asaph's sons is because of the time span covered by these psalms up to and including Psalm 83. The seventy seventh Psalm thematically speaks of the LORD's awesome past deeds when delivering His people from their origins until the deliverance from Egypt. The Psalm shows a pattern of behaviour that God's people may count on - since He is Yahweh Elohim of Abraham, Isaac and Jacob. He will always show His power to protect His covenant people. The Psalm is a plea, and a prayer, to the LORD for deliverance out of distress. The Psalm affirms God's past deliverance for the faithful and therefore is a Psalm in which the writer assures himself, and his listeners, that his Sovereign is near and will help him in his time of need. Asaph's reflections on the past reinforce his trust for the future. Verse 8 recalls the steadfast love of the Almighty. Though, in verse 9, he declares his occasional doubt. Verses 10-19 take Asaph's mind, by way of meditation, to ponder the past awesome delivery afforded to the people of the LORD as they passed through the paths of the sea. They were the flock of Israel's mighty Shepherd. The Almighty commissioned Moses to shepherd His people for the next 40 years. This is how the psalm finishes in verse 20. At the start of the Psalm the writer was miserable, but by its end he was elated. What had changed? Nothing, except his perception that his life was in God's right hand (verse 10). This a great lesson for all children of the Almighty for all ages.
Mark 9 deals with the revelation of the Lord Jesus Christ in power and glory, as seen in his transfiguration. The three; Peter, James and John; were the witnesses of Jesus being seen with Moses and Elijah. Those three were asked to keep secret what they had seen until after Jesus' raising. In the meantime the remainder of the twelve were frustrated by their incapacity to heal a deaf and mute boy. Our Lord pointed out that miracles of healing were not automatic, but rather, were dependent on the involvement of the healer. Once more Jesus spake of his death and resurrection leaving them dumbfounded. A dispute as to who was the greatest arose and was answered via the lesson of the humility of a Jesus answered the question via the lesson of humility by a child being seen by them. Our Lord reminds those Apostles that without humility none can enter the kingdom. Christ next warns us not to categorise people who are not identical to ourselves. The chapter closes with the need for self examination and drastic action in order to enter the kingdom.
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