(22) January 22: Exodus 1-3 & Matthew 15v21-39
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the reasons God gives for helping Israel.
To ponder:
As Exodus begins, the first stage of God’s promise to
Abraham (ch 17) has been completed: Israel has become a nation, filling Goshen
(v5-7). God is ensuring his purpose in creation is fulfilled (v7 with 1v28). Today’s
events take place about 400 years after Joseph, around 1500 BC (15v13). God is
already with Israel, ensuring his promise is not thwarted: The more she is
oppressed the more she multiplies under blessing. And the midwives who refuse
to kill the children out of fear of God receive blessing too (1v20-21). Do we
stand up as boldly for God’s people?
Moses,
however, is the great sign God has not forgotten his people. His salvation parallels
Noah’s, hinting that God is bringing about a new dawn. And consider how he is
at work: Moses is rescued by Pharoah’s daughter and so educated before fleeing
to the desert for forty years. So he has been trained as both the ideal
lawgiver and shepherd of the people in the desert. God shapes us all through
our experiences. None are wasted.
By killing
the Egyptian and driving away the shepherds, Moses shows himself the rescuer.
But with irony he is rejected by a Hebrew: “Who made you a ruler and judge over
us?” We know the answer. But the rejection patterns that of later Israel and
challenges us as to our own response to God’s ministers; and especially to Christ
our ruler and judge (Acts 7v27, 51-53).
We
are repeatedly told God is coming to Israel’s aid because of his covenant with
Abraham, Isaac and Jacob. But the language is personal: He “heard,” “saw” and
was “concerned” (2v24-25, 3v7, 9, 16). This reflects God’s care for us as his
covenant people too.
Mount Horeb may be Mount Sinai or close to it (24v13). God’s holiness is his
supreme majesty and purity that cannot tolerate sin (Isaiah 6v1-5). The
non-consuming fire may picture him restraining that holiness as he would have
to with Israel. His promise to "be with" Moses shows what’s necessary
for Israel to be redeemed - his presence. Moses’ experience patterns their
future.
God’s name: “I
AM WHO I AM” (Yahweh) stresses he is the true and unchanging God who cannot be
fashioned according to our preferences like the gods of Moses’ day. By giving
his name, the LORD affirmed he could be called upon. It signalled his
willingness to be in relationship with Israel “forever” (3v15). His promise of
the land “flowing with milk and honey” portrays it as Eden-like. The LORD
affirms his ability to achieve it: He will compel the mighty Pharoah to release
Israel, perform wonders before the Egyptians and even cause them to give Israel
their wealth. To reveal his glory, it’s as if God purposefully promises what
seems impossible.
Praying it home:
Praise God for his love for the world that moved him to send
Christ to redeem us. Confess how you’ve sought to fashion God according to your
preferences rather than accept him as he is.
Thinking further:
Essentially God’s covenant with Abraham promised a kingdom
(ch. 17): God’s people (a great nation) obeying God’s rule (keeping the covenant)
enjoying God’s place (the land) under God’s ruler (kings we now know will come
from Judah). It’s fulfilment structures the Old Testament. God forms his people
in Genesis 12-50, establishes his rule in Exodus-Leviticus and grants the land
in Numbers-Joshua. Judges-2 Chronicles then recount the rise and fall of
Israel’s kings.
The Jews considered “Yahweh” too
sacred to speak and so used “Adonai” (Lord) instead. For this reason our
translations always translate “Yahweh” as “the LORD” (capitals). Whenever we
read this we must understand “Yahweh” (I AM WHO I AM) was originally used.
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(23) January 23: Exodus 4-6 & Matthew 16
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what the LORD tells us about himself.
To ponder:
Pharoah’s question “Who is the LORD?” (5v2) marks this
section. God’s name “I AM WHO I AM” implies he is who Israel will see him to
be. So in response to Moses faltering as to his role (4v1), God displays his
creative power in three “signs.” They are to elicit faith in God from Israel,
whilst authorising Moses (4v5, 29-30).
Moses persistent reluctance
demonstrates he was not power hungry. He had his role only by God’s call, and
would succeed only by God’s power. The LORD is provoked by Moses’ lack of
confidence, but patiently chooses Aaron to speak for Moses - like his prophet. His
gracious provision for our own reluctant service doesn’t necessarily mean he is
pleased with it!
God’s plan is already set: He
will “harden Pharoah’s heart” despite the wonders. And because Pharoah refuses
to let God’s Israel go, his firstborn will die – the final plague. Of course
Pharoah is responsible for his stubbornness. However, the point is that God is
so utterly supreme, that the mightiest King of the day, who was thought to be
divine, does just as God determines (Rom 9v17-18). This is our God.
By calling Israel his “firstborn”
God stresses the nation has brought them into being to be blessed and inherit
the land, just as firstborn sons would be blessed and inherit. The killing of
Pharoah’s son seems harsh. But Pharoah has had every Israelite boy drowned and
subjected the nation to hard labour, no doubt with many fatalities. Comparatively,
God’s response is actually rather restrained. His holiness is also seen in the
threat to Moses’ son that follows (NIV footnote). It affirms Israel
are not exempt from obedience. Just as God remembers his covenant, she must be
ready to obey it (Gen 17v14). Do we take obedience this seriously (see Acts
5v1-11, Heb 12v14)?
Seeing the
signs Israel’s elders believe and bow – our right response. But Pharoah
doesn’t. The request to go just for three days (3v18, 5v3) is not a lie, but is
misleading. It may be to highlight how unreasonable Pharoah is in not even
allowing that. His response is harder labour that leads to angry unbelief from
Israel’s foremen, and frank honesty from Moses (5v21-23). As we suffer, grace
allows us the freedom of Moses’ response. But better is patient trust in God’s
timing.
In response
God gives repeated reassurance that he will do as he promised by “his mighty
hand.” There need be no doubt. He has not only remembered his covenant, but
made himself known in a unique way (6v2-5). It is even more reassuring that he
has come to us in Christ. So whereas Israel did not listen, we must listen to
Jesus, and to those who teach his word.
The select genealogy
is framed to give the background to Moses and Aaron (6v20, 26-27). It affirms
their historicity, their importance, and their pedigree as Levites – the tribe
responsible for Israel’s worship.
Praying it home:
Praise God for his mighty power by which he will fulfil all
he has promised us. Pray that you would take him at his word, trusting him to
do what he says and obeying him as he requires.
Thinking further:
“Signs and wonders” (4v21) are the key to understanding the
phrase in the New Testament. There too, they were to elicit faith that God is
working salvation – but through Christ, whilst authorising the apostles as they
once authorised Moses (2 Cor 12v12).
God’s rescue is described as
“redemption” (6v6). The word was used with regard to slaves. It refers to them
being freed to belong to another through the payment of a price. So at the
price of the Passover lambs (see chapter 12) Israel were not simply being freed
from Egypt, but were to belong to God and serve him. Likewise, at the cost of
Christ’s own death, we are freed from our slavery to sin that we would now
belong to and serve the Lord (Rom 6v22-23).
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(24) January 24: Exodus 7-8 & Matthew 17
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the different ways God’s supremacy is
displayed.
To ponder:
Again, we see we can never be too old to be used. In their
eighties, Moses is like God in bearing his word and authority, mediated through
Aaron (7v1). His stretching out of his hand and use of the staff emphasize
God’s power is with them. God’s word is stressed too. Everything is done “as
the LORD said,” and Moses and Aaron always act “as the LORD commanded.” By
contrast, again and again Pharoah “would not listen” and “hardened his heart.”
This would be a pertinent reminder to later Israel when called to obey God’s
commands. Not to, could mean God’s anger and even plague (5v3, Num 14v36-37). We
should ponder where we may be hardening our own hearts by refusing to obey
God’s commands (Heb 3v12-13)?
God’s
purpose in the plagues and in hardening Pharoah’s heart is a merciful one. As
always, he is seeking to bless the nations. The Egyptians believed Pharoah was
an incarnate god who kept nature in harmony. God shows Pharoah’s impotence by
bringing chaos to nature. His concern was that Egypt would know that he is the
true creator God (7v5, 8v22). Christ’s nature miracles surely do the same,
keeping us humbly aware of the limits even of medicine and technology.
The first
and tenth plagues (Nile as blood and the death of the firstborn sons) reflect
Pharoah’s earlier atrocity of seeking to kill Israel’s sons in the Nile. Plagues
1-9 come in triplets. The blood, frogs and lice show God’s superiority over the
court magicians. They may have matched two plagues, but Aaron’s snake eats
theirs, and the gnats cause them to accept “this is the finger of God” (8v19). Moreover,
whereas Pharoah’s hardness is seen each time he almost relents but then
refuses, the supremacy of God’s power and mercy is seen in him relenting from sending
the plagues - and just when Moses prays (8v12-13, 30-32). More than that, his
answer is absolute: “Not a fly remained” (8v32).
Sceptics don’t need much
alternative explanation to discount God’s works as Pharoah did. But God’s works
prove him supreme nevertheless. Whether it is political, military, or demonic
powers, Christ is exalted “far above all rule and authority, power and
dominion” (Eph 1v21). What encouragement that he is for us, and that he hears
our prayers.
Praying it home:
Thank God for how he has displayed in answering your prayers.
Pray that you would not forget the limits of all human power, and his absolute
supremacy.
Thinking further:
We do not know how the magicians copied God’s acts; although
snakes can be paralyzed to be stiff like a staff. However, as the magicians
acknowledged in the end, God’s acts were truly miraculous. Of course it is
possible the plagues had natural explanations, with the miracle being their
timing, exact geography, and their cessation when Moses prayed. The Nile
turning to blood could refer to it just becoming red as when Joel talks of the
moon “turning to blood” (Joel 3v4). However, the sceptical magicians would have
been quick to point out if the plagues had natural explanations, and the fact
that water even in pools and buckets turned to blood suggests they didn’t have.
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(25) January 25: Exodus 9-10 & Matthew 18:1-20
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note God’s purposes in what he is doing.
To ponder:
Much is similar to yesterday: God’s power over the elements
– here sending hail and storm; his exact control – “not one” Israelite animal
dying. From plague 4 God’s presence in Egypt is stressed (8v22). His control
and commitment to Israel there is such that he exempts Goshen where his people
live. Likewise, when Christ returns he will separate the sheep from the goats
(Matt 25v31-46). Plagues 7-9 are set-apart by their severity. Consider the
ominous darkness “that can be felt” (10v21). Nothing like this has been seen
before (9v18, 24, 10v6). Nevertheless, mercy is shown as warning is given so
that people can escape (9v19). Likewise with the judgement to come.
Pharoah’s
hardness becomes increasingly severe too. His officials urge him to give in
(10v7), but whenever he is close to doing so, he refuses to yield. We see
throughout the sinful desire to acknowledge God to an extent, but on our own
terms. Pharoah even accepts he has sinned (9v27) and seeks forgiveness (10v17),
but still seeks to water down God’s commands (10v11, 24). This is a false and
futile faith. God, not man, is Lord. We are not at liberty to barter over his
will.
The
reason for Pharoah’s stubbornness is repeated: God is hardening his heart so
that more plagues come - to demonstrate his “power” so that his “name might be
proclaimed in all the earth” (9v16), and people might “know that the earth is
the LORD’s” (9v29). God’s concern is not just for Egypt ,
but for the whole world who would look to Egypt
as the centre of civilization. And some of Pharoah’s officials do come to fear
“the word of the LORD” (9v20). They are therefore saved from the hail.
Difficult
as it is, Jesus hints that God still hardens people, and against the gospel too
(Matt 11v25-27, 13v10-15). Paul explicitly states this, suggesting it may be so
that those who are saved come to appreciate God’s justice, power and glory all
the more (Rom 9v16-24). These are hard truths that we trust God over, even
though unable to fully understand (Rom 11v33-36). And we must be clear: unbelief
is still a choice people have made for themselves (2 Thess 1v10-12).
God’s purpose is also for the future generations of
Israel to know he is the LORD (10v2). It’s a reminder we should eagerly tell
our children and their children the matchless deeds of the Lord, seen so
supremely in Christ. Much depends on it.
Praying it home:
Thank God for so mercifully warning us of the final
judgement. Confess where you may have sought to water down his commands or
barter over his will.
Thinking further:
Read Jim Packer on God’s Sovereignty and human
responsibility here.
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(26) January 26: Exodus 11-12 & Matthew 18:21-35
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider why each detail of the Passover was
necessary.
To ponder:
The most important event in
the Old Testament; so a longer post! Again, all is done to God’s instruction
and as predicted. Once more he hardens Pharoah so that he can “multiply” his
wonders (11v9). The result is terrible: “worse” than ever was or will be
(11v6). This is the seriousness of God’s judgement – here, on Egypt for
enslaving Israel and killing Israel’s sons (Gen 15v14), and on Egypt’s gods,
including Pharoah (12v12).
In sending “the destroyer” (angel, Ps 78v49) it was “the
LORD” going through the land, and “not permitting” him to enter the marked houses
(12v23). The idea of judgement passing over shows that Israel warranted destruction
too, but were saved through faith (Heb 11v28).
Dating Israel’s year from the event (12v2) showed it to
be a new start and the birth of the nation. It reminds us salvation comes
through judgement. Heaven would not be heaven if those who reject Christ were
brought into it.
Taking the lamb four days before the Passover might be to
remind Israel of the three days of darkness that preceded it (12v 3, 6,
10v21ff), or just to build anticipation. The amount of lamb was to fit the amount
of people, perhaps signalling the specific nature of the deliverance to each
individual (12v4). Lambs were to be without defect, with their bones not broken
(12v46) – stressing God’s holiness; and slaughtered at the end of the day -
perhaps stressing the day of hope just coming. The blood on the doorposts
marked Israel out, and showed the lamb died in the place of the Israelites’. In
being eaten and burned, the people’s absolute reliance on it may have been
highlighted, or the absolute nature of the death it saved them from. The bitter
herbs came to remind Israel of their bitter slavery.
A week long “festival of unleavened bread” was to
commemorate the event, with the Passover meal on the first day. Instructions
are included. To ensure Israel (and especially children, 12v27) remember the
event and so the LORD, those failing to celebrate were to be “cut off.” Eating
bread without yeast recalled the fact that God’s deliverance was so swift that
the Israelites didn’t have time to prepare their dough (12v39). The whole
nation were to celebrate Passover, and foreigners only if their household were
circumcised. So it was a reminder of God’s covenant faithfulness, and the call
to faith.
A wonder is that Pharoah ends up requesting blessing
(12v32), and the LORD moved the Egyptians to favour and so give Israel
“whatever they asked for” (12v36). Moreover, many Egyptians accompanied them
(12v38), no doubt having come to revere the LORD. And consider this now great
nation: 600,000 men, so probably 2 million people plus livestock (12v37).
Within Genesis more broadly, the Passover speaks of God’s
ability to save people from death – the result of the fall. Gloriously, we see
he shaped it to pattern his ultimate work in Christ. Jesus is the “lamb of God,”
our “Passover lamb” without defect, whose “bones are not broken,” and who dies
at Passover so God’s judgement passes over those who look to Jesus’ blood in
faith (Jn 12v28, 19v31-36, 1 Cor 5v7-8, 1 Pet 1v19-20, Rev 5v12). In the Lord’s
Supper we commemorate this by consuming bread and wine as tokens of his
sacrifice. As with Israel, our only fitting response is to bow down and worship
(12v27). We cry “worthy is the lamb who was slain,” because Christ has
“purchased” and so redeemed us for God, and made us a kingdom. We gladly
therefore devote all that we are and have to him (Rev 5v9-12).
Praying it home:
Thank God for his redemption worked through Christ. Pray
that you would live mindful of this each day, laying your all before Christ in
worship.
Thinking further:
Some think Thutmose IV was the next Pharoah. In one of his
inscriptions he states he was Pharoah only because his elder brother had died
early. The 430 years in Egypt echoes the more general 400 God revealed to
Abraham (Gen 15v13). It is significant later: Apparently 430 years is the
period from the Judges until the ark reaches Jerusalem ,
and the length of David’s line until exile. Adding them gives 1,290 - the
number of days God told Daniel there would be before the new temple is built.
We’ll have to wait until we reach Daniel to consider the significance of that!
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(27) January 27: Exodus 13-15 & Matthew 19:1-15
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what God is to be praised for.
To ponder:
With confidence that God
would bring Israel to the land, she is urged to commemorate these events – and
again, teach the coming generation (13v8). Importantly, this is the reason for
the people to speak of and observe God’s law. Their obedience is a response to
his grace, not a means of earning it. We too obey “in view of God’s mercy” (Rom
12v1).
Israel’s firstborn sons (and animals) have not simply
been saved – but redeemed. So they belong to God (13v1). To mark this,
firstborn animals have to be sacrificed to the LORD – although a substitute
should be made for donkeys (perhaps all unclean animals). Sons are to be bought
back (redeemed) with money (Num 18:16). This would cause them to ask “why” and
so hear of God’s mighty acts (13v11-16). Through Christ, we now belong to God
in a special sense, and so are devoted to his service (Rev 5v9-10).
Though armed, the Israelites are not yet ready for
battle. So God leads them away from the Philistines. Whether by pillar of fire
or cloud, he never leaves them (13v22). However he has more glory to gain for
himself (14v4, 17, 18). By placing the people in a vulnerable position, he
draws Pharoah out. The might of the Egyptian army is stressed (14v6-7). But
after all God had done, Israel should have trusted him. Instead they are
terrified and grumble. They want to return to slavery (14v10-12). As we face
our great enemies - the world, the flesh and the devil, we may consider
returning to slavery, thinking this an easier life. Moses displays his
leadership by getting them to “stand firm,” just as Christ does through his
ministers.
A key point is that “the LORD will fight” for them
(14v13-14, 25). His presence in the two pillars moved between Israel and the
Egyptians. He sent a wind to part the sea, confused the opposing army, and
brought the waters back down to drown them. The people therefore “feared the
LORD and put their trust in him and in Moses” (14v31). It is meditating on
God’s great acts in Christ that should renew our fear of God and trust in his
saviour.
The parting of the waters recalls creation (1v9) and the
drowning the flood. Again this portrays the Exodus as God bringing about a new
humanity for a new start in a new Eden – a pattern of the reality we share in.
The songs of Moses and Miriam retell the events in prophetic
and poetic (so not so literal) language. Throughout God is the warrior. He
hurls the riders into the sea just as Pharoah hurled the Egyptian children into
the Nile. The poem ends anticipating the glory he then receives as the nations
hear and tremble, and with confidence that he will establish his people in the
land.
After all that, it is tragic (but human) to see the people
grumble again. God mercifully turns the bitter water sweet. It’s another
lesson. He did this when Moses obeyed his instructions. So Israel must “listen
carefully” to his voice and “obey his commands” if she is not to suffer the
plagues of Egypt (15v22-27). They are being prepared to receive the law.
Praying it home:
Praise God that he fights for us. Pray through the armour of
God in Ephesians 6, so that you stand firm in God’s truth and obey him in
godliness.
Thinking further:
The location of the Red Sea is uncertain. In Hebrew it is
the sea of reeds. However it was substantial. In 1 Kings 9v26 Solomon could
have his ships there. This miracle may have been done by wind, but it was a
mighty act with a large body of water sufficient to drown an army. To see
things on a map, click here.
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(28) January 28: Exodus 16-18 & Matthew 19:16-30
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how God is preparing Israel to receive
his law.
To ponder:
Moses’ faith is commended
for preferring mistreatment with God’s people to “the pleasures of sin” and
“treasures of Egypt” (Heb 11v24-27). But just a month after the Exodus,
“grumbling” and pining for the food of Egypt marks out Israel. Despite
witnessing God’s powerful provision, they
display disgruntled unbelief.
So do we? Our call is to do “everything without complaining or arguing” (Phil
2v14).
God’s promise of “raining down bread from heaven,” and
even providing meat is astonishing (16v4, 11). With immense patience, he is
again going to show it was he who redeemed Israel. But his instructions about
gathering will test their readiness to obey.
God displays his glory in the cloud (perhaps as in 19v16).
This affirms who is about to provide. And yes, he gives in abundance (16v13-15)
- the manna for their entire 40 years in the desert. An omer is to be stored in
the ark of the covenant when built, to remember this (16v31-35). Generally
Israel collected as told (16v17). But some didn’t, angering Moses and God (v20,
28). The instructions, especially regarding the Sabbath teach the people how
important obeying God’s law and remembering God and his acts on the Sabbath
will be (v28).
Jesus is the bread that will sustain us until we are
raised to enjoy our “land.” His instruction is for utter commitment described
as “feeding” on him. Like Israel, many find this instruction too much and disobey
it (Jn 6v3-35, 53-70).
Paul writes that Israel
were “baptized” into Moses in the cloud and sea. With the manna and water in
mind, he even says they “ate the same spiritual food” and “drank the same
spiritual drink” as we do in communion (10v1-4, 14f). His point seems to be
that God’s presence was Christ’s presence. So, whether one of faith or not, the
people’s response to God through these events was actually a response to
Christ!
God’s defeat of the Amalekites shows he will provide
protection too, an important lesson when Israel
are later in the land. Israel must fight, but rely on the intercession of God’s
chosen man, just as we must rely on Christ as we engage in our spiritual battle
(Eph 6v10-20).
Like Melchizedek, Jethro is an upright Gentile. As God
intended in the Exodus, he “hears” of what God did and honours him. But Moses
plays his part as witness too (18v8). Jethro’s delight, praise, confession of
God’s supremacy, offering of sacrifices and fellowship with God and the elders
surely displays true faith (and importance). It looks to the inclusion of
Gentiles through the witness of us as God’s people.
Moses had previously sent his wife and sons to Jethro
(probably to protect them). The repetition of the sons names remind us that Israel
are now aliens yet saved by God (18v3-4). And they need government in order to
receive God’s law and become a kingdom. This comes not by command from God but
wisdom given Jethro: Moses is to teach the law and the people bring their
harder disputes to him. However he must delegate for lesser cases, appointing
judges over fifties, hundreds and thousands. This would become the pattern for
elders in Israel and then in the church (Tit 1v7-9). They are not just to teach
but be consulted for wisdom.
Praying it home:
Praise God for spiritually sustaining us in Christ, and
especially as we look to him at the Lord’s Supper. Pray for your minister to be
faithful and wise in his teaching and counsel.
Thinking further:
The desert of “Sin” has nothing to do with “sin” as
disobedience. Quail migrate over the desert. God’s provision for Israel may
have been through them falling through exhaustion at exactly the time Israel
needed them. The miraculous nature of the manna is seen in it always being just
the right amount. In fact, it is bread-like and sweet, yet melts away in the
sun (16v21). Moreover, it only keeps for an extra day on the Sabbath, but can still
be stored long term as a reminder in the ark of the covenant when it is built
(16v32-34).
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(29) January 29: Exodus 19-21 & Matthew 20:1-16
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how God’s holiness is displayed.
To ponder:
Fifty days after the
Exodus, God establishes what’s termed the “Mosaic covenant.” The nation will
spend a year at Sinai. Moses is the go-between (mediator). He relates God’s
words. God reminds Israel of his grace and care for them (19v4). His covenant
promise? They will be especially his: cherished and precious like treasure, and
set-apart for his service (holy) like priests - perhaps hinting at their role
of instructing the world in God’s ways. God’s covenant proviso? They must “fully”
obey and so “keep” the covenant. The elders and people enter the covenant by
their commitment to obey (9v7-8). Wonderfully these terms are used of us in our
calling to “declare God’s excellencies” to the world (1 Pet 2v9-12).
The obedience required is summed up in covenant “words” (20v1-17)
to be written on stone. This is followed by “laws” (21v1-23v19), comprising “the
book of the covenant” (24v3-4,7). To ensure Israel rightly fear, trust and obey
however, God first displays his holiness (19v9, 16, 20): Three days of
safeguards (abstaining from sex may have stressed devotion to the LORD) are
followed by the climax of God’s awesome presence descending to “meet” with the
people.
In this context Moses leads the people to the mountain. God
calls Moses up and reiterates the need to keep the people back. Moses then
descends, and God speaks audibly to the people (20v1, Deut 4v19-13). They are
so terrified they beg Moses to relay God’s word from that point (20v19). There
could be no more powerful way to stress the weight with which we should treat
God’s word. We are even more responsible (read Heb 12v18-29).
The Ten Commandments are singled out, summing God’s will.
Again, obedience is a response to grace received (10v2, 19v4-5). Like a loving
husband, God is jealous, wanting Israel’s faithfulness. He warns that their personal
response will implicate subsequent generations (20v5-6). They are not to call
on God’s name flippantly, treating him at their beck and call (20v7).
Especially, they are to devote a day of rest to remembering him. The call to honour
parents has a prominent position. God’s purposes were to be fulfilled through
offspring and parents were to pass on the faith. So honouring them was a key
indicator of Israel’s faithfulness to God and whether they would therefore
remain in the land (Eph 6v1-4).
Following the commandments, the importance of simple and
pure worship is stressed (20v22-26) – even though it would become elaborate.
Dressed stones were used by pagans and nakedness after the fall was a sign of
shame. God looks for uniquely Christian and modest worship from us also (1 Tim
2v9-10).
Hebrews might be sold into servitude to pay debts or
protect against poverty. In 21v2-11 God’s law ensured the rights of male
servants to eventual freedom and to remain with their families. Female servants
married to their masters were protected against being discarded or deprived – a
word for relationships today.
The laws in 21v12-36 stress retribution – punishment must
match the crime (21v23-25); restitution – loss must be compensated; and responsibility
– intent or negligence makes actions more serious. The death penalty applies
Genesis 9v5-6. 21v15 and 17 are addressed to adults with respect to their
parents, referring to attempted murder and contemptuous speech. They reflect
the critical importance of the family mentioned above.
Praying it home:
Praise God for the wisdom and goodness of his commands
throughout scripture. Pray that we would hear his word with due reverence and
awe.
Thinking further:
For space we will not be able to comment on all laws. Two
things need being said however. First, God’s law is given to a specific
context. Israel
are not in a position to manage prisons where life sentences may be served, nor
to deal with complex legislation printed in numerous volumes of books. Rather
they are a primitive society that have to survive in the desert and in Canaan
against all the odds if God’s purposes are to be fulfilled. Critical to this is
the cohesion of society and the family. Certain laws may seem too permissive
like the legislation for slavery, or too harsh like the death penalties. But we
must trust God’s wisdom in knowing what was necessary for Israel then,
recognising our inability to judge these things from this distance and our own
culture. Second, for these reasons we cannot just apply the law directly to our
context. What it reflects are the principles of God’s character and the order
of creation applied to Israel’s circumstances (20v11, 1 Pet 1v14-16). As those
made in God’s image, these principles were originally imbedded in human beings,
and they are now written on the Christian’s heart by the Spirit (Heb 8v10, Eph
4v24). Our need is therefore to consider what these principles are, and any
parallel circumstances they can and should be applied to today. This is
somewhat easier where the New Testament does this for us.
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(30) January 30: Exodus 22-23 & Matthew 20:17-34
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the different sections to these laws.
To ponder:
In 22v1-15 restitution is
greater than the loss, acting as a deterrent too. Protections are also made
against taking advantage of the law. And judges are introduced to weigh cases
and establish guilt (22v8, 11). Paul urges believers to do this for one-another
within the church (1 Cor 6v1-6).
22v16-17 presumes sex was to be within marriage. Indeed,
sex outside marriage is effectively a commitment to marry, as the two become
one flesh (Gen 2v23-24). Nevertheless, the girl is protected. Dad can intervene.
How trivialised pre-marital sex has become today.
Sorcery is somewhat trivialised today too. But here it is
treated severely (22v18) no doubt because it dabbles with the demonic and leads
people from reliance on God.
God’s concern for the outcast and needy is a dominant
theme. As Christians, Israel’s history is ours too. So we should share this
concern for immigrants, especially those treated badly – or trafficked (22v21,
23v9). And consider the strength of condemnation (22v22-24) if Israel
do not care for those who have no-one to care for them. Might this apply to the
elderly and unborn today? The poor are singled out for care too (22v25-27, 23v11).
The point is that God “hears the cry” of the needy, and feels compassion for
them (22v23, 27).
His care even for animals is a surprise: The firstborn
who are his, are to be with their mothers for seven days (22v30). Animals are
to benefit from the Sabbath year and day (23v11-12). 23v19 may even teach goats
are not to be offered whilst still taking their mother’s milk. It is often
forgotten that Christians in the past led campaigns against cruelty to animals.
Finally, God is also concerned about justice (23v1-7). Testimony
must be trustworthy, impartial and unbribable. The poor are neither to be shown
favouritism nor denied justice (23v1-7). And looking to Christ’s own teaching,
enemies should not be discriminated against in care (23v4-5).
22v28-31 reaffirm devotion and generosity to God. v31
probably stresses that as God’s special people Israel
are to eat only the best. Three key festivals are affirmed, when the men are to
assemble before God: First, Unleavened Bread, when the Passover would be celebrated.
Its stipulations are reiterated (23v18). Second, Harvest (later, the Feast of
Weeks, or Pentecost), when the first of the crops would be presented to God
(23v16, 19). Third, Ingathering (later, the Feast of Booths), when the last of
the harvest would be presented. By these means God’s redemption and provision
are to be remembered with thanks. They look to the cross, Pentecost, and the
ingathering of God's people when Christ returns.
Having outlined the covenant’s requirements, God’s
promise of an angel to guard and speak to Israel places her in continuity with
the Patriarchs (Gen 48v16, 15v12-18). His promise to them will be fulfilled if Israel
remain faithful, listening to the angel and not turning to the gods or
practices of the nations around them. However, everything will be according to God's
wise timing (23v20-32). We’re told the angel will instruct Israel, which seems
to be what only God does through Moses. Moreover, the angel bears God’s “name,”
and so authority and attributes. And Isaiah 63:9 tells us it was “the angel of
God’s presence.” We cannot be sure, but most likely the angel (literally
messenger) was a manifestation of God himself – perhaps the “form” of the LORD
Moses spoke with “face to face” in the tabernacle (Num 12:8). As John tells us
no-one has seen God, but for in the Son (Jn 1v18), many would therefore say the
angel was the pre-incarnated Son of God. The attitude to him should therefore
be ours to Christ.
Praying it home:
Praise God for his concern for justice and the needy
displayed in his law. Pray that we would reflect those same concerns in
practical ways.
Thinking further:
Paul points out three uses to God’s law: First, it
supervised Israel by restraining sin (Gal 3v23-25). In doing so, if carefully
applied, its principles may be helpful in restraining sin in wider society too.
Second, it was to lead Israel to Christ by showing how sinful and in need of
being justified they were (Gal 3v24). As we read it, we should therefore be
convicted of our sin and become all the more thankful for God’s grace in Christ.
Third, it remains a guide to Christian life in the Spirit (Rom 8v1-8, 13v8-10).
As mentioned yesterday, we therefore seek to apply it to our context after
Christ. Strikingly, Jesus taught the law accommodated the hard hearts of
Israelites (Matt 19v8). So a greater righteousness is required of the Christian
displayed no longer in forced outer obedience to rigid regulations, but a
Spirit-given inner obedience to the principles reflected in them (Matt
5v17-30). Paul can therefore say that as a Christian he is not “under the law,”
because he is not required to obey its outer requirements as a system. The era
of the Mosaic covenant has passed. Nevertheless Paul is “not free from God’s
law” but “under Christ’s law” (1 Cor 9v20-21). This probably means that God’s
underlying requirements that reflect his character and the order of creation
remain, and are summed up in Christ’s command to love.
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(31) January 31: Exodus 24-26 & Matthew 21:1-22
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what the details of the Tabernacle
instructions convey.
To ponder:
In chapter 24 the Mosaic Covenant is formally confirmed.
Moses relates the “words” (ch 20) and “laws” (chs 21-23) to the people. They
agree to do “everything” and Moses writes it all down in the “book of the
covenant” (24v4, 7). Burnt offerings atoned for sin. In them the dead animal is
a substitute for the sinful people: Its blood symbolises its life given.
Fellowship offerings then expressed the peace with God that resulted. By
offering these on an altar of twelve pillars corresponding to the tribes, we
see God can only enter into a covenant with sinful Israel (or us) if his anger
is appeased. In this context, the book was read and the people reaffirmed their
agreement.
As God instructed (24v1), Aaron
and sons (later priests), and 70 representatives are allowed part way up the
mountain. And they “see,” eat and drink with God! That’s the fellowship he has
with his people. The pure, heavenly and expansive nature of his rule is implied
by the pavement of sapphire beneath him. It’s not however clear what shape he
had; but we may wonder if this was the pre-existent Christ.
Moses is called higher to be
given the Ten Commandments on tablets of stone. Alluding to Genesis 1, the
cloud settled on the mountain for six days, suggesting the law is for the people
to act like a new humanity in a new creation. As “a consuming fire” God’s glory
reminded Israel of his burning holiness against sin (Heb 12v28-29). Only after
this period is Moses called into the cloud. The number 40 denotes a period of
testing (as in the desert) and blessing (the reign of good kings). Moses' 40
days (v18) would end in receiving the blessing of the law. But it was also a
time in which Israel’s obedience was being tested in the absence of her leader.
Jesus draws on this event at the
last supper. His new covenant is confirmed with his blood, which atones for our
sin so we can enjoy fellowship with God. And as his disciples ate and drank
with him (as we do), they looked towards the day when we will eat and drink in
his kingdom (Lk 22v20-30), a new humanity in a new creation.
With the
covenant relationship formalized, the construction of the tabernacle stresses
God’s presence now with Israel (25v8). The “bread of the Presence” (v30)
reminded them this meant ongoing provision. However, by separating off the Most
Holy Place , Israel
were taught they couldn’t actually survive close fellowship (26v33-35). Christ
needed to achieve access (Mk 15v38).
Central is the ark within which
the “testimony” (the Ten Commandments) were placed. Its cover is where
atonement is to be made for breaking those commandments (v17). But it also acts
like a throne for Israel’s invisible God, as it is there that God would give
Moses further commands (24v22).
By repeating all is to be
“according to the pattern” given on the mountain, the tabernacle is portrayed
as a scale model of heaven where God dwells. Hebrews explicitly states this
(Heb 9v11, 23-24). The materials stress just how special and heavenly it is. Eden
was a place of gold and onyx, guarded by cherubim, and filled with trees,
pictured by the lampstand (Gen 2v8-12, 3v24). So the tabernacle is a little
Eden within the wider world. Nevertheless, it is only constructed by each man
giving “as his heart prompted him” (25v2). Likewise, we give to see the church
built as the place of God’s special presence in the world now (Eph 2v22).
Shouldn’t it also be a taste of paradise?
Praying it home:
Praise God for his willingness to fellowship with us. Pray
that we would be generous in giving to the building of his church.
Thinking further:
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(32) February 1: Exodus 27-28 & Matthew 21:32-46
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the purpose of the different priestly
garments.
To ponder:
Every word of God matters. So, although harder to read,
these details still teach us. The importance of the items is again stressed by
their materials, and the command to make everything exactly as God commanded.
Later we learn the altar is for
burnt sacrifices, and so atonement (38v1). It is a picture of the greater altar
of Christ (Heb 13v10). Condemned people would hold onto its corner tips (horns)
begging for mercy just as we cling to Christ. This explains why God commanded men
condemned to death must be taken “away from my altar” (21v14). The oil for the
lamps is to be the best and relatively smoke free. They are to be kept alight
throughout the night “before the LORD.” There’s a sense in which they are for
him not Israel, but reminding Israel of his constant presence.
The
elaborate garments for Aaron and sons bring home their “dignity and honour” as
priests. They were the uniform of those set-apart to serve the Creator-King. The
glorified body is Christ’s uniform – and ours. Like the tabernacle, these
garments were to be decorated with gems found in Eden, engraved with names of
the twelve tribes. In bearing these on the ephod’s (over-garment’s) shoulders
“as a memorial before the LORD,” Aaron would effectively remind the LORD of his
commitment to Israel whenever he entered God’s presence. The gems bearing the
same names on the “breastplate of decision” also reminded the LORD the priest
was seeking his will for his people. We’re unsure how the Urim and Thummim were
used. Most likely, they were precious coloured stones that the priest would
draw out from his breastplate randomly and discern God’s will from what
appeared. This would be similar to drawing lots, as practiced by the apostles
(Acts 1v24-26). It recognised that even what seems chance is from the LORD.
28v31-43
are about protection. The bells on the robe used in ministry were to prevent
the priest dying. This may be by reminding the LORD the priest is present so he
holds back his holiness against his sin. In representing the people, the priest
bore their guilt which could have made their offerings unacceptable. In this
context, it seems the plate inscribed “HOLY TO THE LORD” also reminded God of
the special status of the people so that he would instead accept what was
offered. Finally, the linen garments were to ensure the priest was suitably
covered and so not “incur guilt” himself “and die.”
Of course God doesn’t in reality need reminding,
and these instructions can seem rather laborious. But they dramatically
portrayed that God’s presence is actually dangerous for sinful people. They
would therefore help keep Israel’s attitude to the LORD a right one. We can be
thankful that Christ lives forever to intercede for us, reminding the Father of
our status in him.
Praying it home:
Praise God for his utter purity and holiness. Pray that we
would maintain an attitude towards him of “reverence and awe” aware that “our
God is a consuming fire” (Heb 12v28-29).
Thinking further:
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(33) February 2: Exodus 29-30 & Matthew 22:1-22
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how God’s holiness is stressed.
To ponder:
The holy and unholy cannot be married easily. 29v42-46 make
clear these instructions are so that God can “meet” and “speak” and “dwell
with” Israel. This is the heart of God’s promise and blessing, because if God
is with them they will thrive.
To be
“consecrated” is to be made holy, which in turn is to be set-apart for God’s
service. To “ordain” is to invest someone with a particular ministry. To this
end the priests were to be washed from the basin of 30v17-21, dressed in their
garments and anointed with the oil of 30v22-33, which was to be used solely for
this purpose. The anointing reflected God choice of them to be set apart for
his service, and possibly his imparting authority for the role. This is the
significance of the word Christ, which means “God’s anointed.” He is our
priest, having been anointed by the Holy Spirit.
The bull
and two rams were to be burnt as sin offerings. By laying their hands on their
heads, Aaron and sons were symbolically passing their sins to the animals, who
would die in their place. By putting the blood on the horns and sides of the
altar, and the extremities and clothes of the priests, everything is being
cleansed of its contamination by sin so it is fit for God’s presence and
service, and so the sacrifices then offered would be acceptable. The “pleasing”
nature of the second offering may suggest it reflects the devotion of the
priest in service, which pleases God. The offering then “waved” in-front of God
has this “pleasing” sense too. It includes elements of the fellowship offering,
so may stress the peace with God the priests then enjoy. In taking a share of
both offerings for themselves, is there also a sense of feasting with the LORD
as in chapter 24? All this was to be repeated every day for seven days before
everything could be deemed “holy.”
As for
ongoing ministry, each day from then was to be bracketed with the offering by
fire of a lamb and a grain and drink offering. This would be a constant
reminder of Israel’s need of atonement, but also the privilege of her ongoing
fellowship with the LORD.
A second
altar was to be made solely to burn incense each time the priest tends the
lamps “before the LORD.” This probably symbolised how the sacrifices came up to
God’s throne as a “pleasing aroma” just as we are told our prayers do (Ps
141v2, Rev 8v4).
The paying
of money to fund the work of the tabernacle stressed each Israelite was
constantly reliant on it if they were to continue to live. This money would be
raised by those over twenty ransoming (buying back) their lives at the yearly
census. And as all are equally precious, the cost would be the same for rich
and poor alike. Because of its use, this money would effectively “make
atonement” for their lives.
Reading
these things should impart a deep sense of the care with which we should offer
ourselves daily to God, and the holiness of our gathered worship and of the
Lord’s Supper, when we remember and look to the atoning sacrifice of Christ.
The reality of human sin and God’s holiness is the same today as it was in
Israel. However it should make us thankful too, that Christ’s death is
sufficient to fully cleanse us and all we do so that it is truly acceptable.
Moreover, it fits us to enter God’s presence in heaven itself.
Praying it home:
Praise God for fully cleansing us through Christ. Pray that
he would grant you greater godliness in offering your body as a living
sacrifice, holy and pleasing to God (Rom 12v1-2)
Thinking further:
The New Testament doesn’t prescribe the specific role of
“priest” for the church because Christ is our great High Priest. He has offered
himself in full atonement for sin, he intercedes for us in heaven, and he instructs
us through his word. However, the NT does describe all believers as “priests” in
the sense that Israel
were to be a royal priesthood (1 Pet 2v9). This reflects the fact that we are all
set-apart to serve God at the temple of the church, which is the place of his
presence. We are all to intercede for and instruct one-another and the world.
And we are all to offer our bodies as living sacrifices. This gives great
dignity to our calling and Christian service.
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(34) February 3: Exodus 31-33 & Matthew 22:23-46
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
Read Exodus
31-33 & Matthew
22:23-46
To discover:
As you read note the grounds on which Moses pray to God.
To ponder:
We can be so fickle of faith. Just as the creation was
completed by God’s Spirit and ended in Sabbath, God finishes speaking to Moses
on the mountain (31v18) stating who he will equip by his Spirit to construct
the tabernacle, and reaffirming the Sabbath. It is a perfect covenant “sign” because
its pattern ensures weekly remembrance that Israel’s God is the true Creator,
who has effectively promised to restore Eden. God equips us with his Spirit for
building the church. And in Christ we daily experience something of the
everlasting Sabbath “rest” to come (Matt 11v28). Finally, Moses is given the
tablets inscribed with the Ten Commandments by the very “finger of God.” This
affirms their importance.
What of
Israel during this 40 day “test”? They break the first commandment they
actually heard God speak to them (20v1)! The irrationality of unbelief is seen
in the request to “make” gods. It seems they want something tangible to worship
like the nations. Aaron fashions the calf out of the very things God gave
Israel from the Egyptians, but in an attempt to maintain the worship of God,
proclaims “a festival to the LORD.” We may confess true faith, but it dishonours
God unless conducted according to his word. The people’s hearts are revealed in
their “revelry.”
The impact
is immediate: God now refers to Israel as Moses’ people, not his, threatening
to destroy them and form a people through Moses’ offspring. Moses appeals first
to God’s reputation before the nations and then to his promises, and God
relents. When our prayers reflect a similar concern for his glory and word we
can be confident her hears us.
In anger
Moses shatters the tablets and forces Israel to drink the crushed up calf.
Aaron’s excuse echoes Adam blaming Eve: They made me do it! I put the gold in
the fire and “out came this calf.” No such excuses wash with God. The Levites side
with him. Their actions are hard to stomach, but display the seriousness of
idolatry for the nation God dwells with so intimately. “The wages of sin is
death” (Rom 6v23).
As so often, Moses’ prayer that
God would forgive patterns Christ’s later work – from the cross and now from
heaven. His sincere concern for the people also echoes Paul’s (Rom 9v1ff), in
which he would lose his own salvation if God’s people could be saved. It’s a
model to all Christian leaders.
God however punishes his people.
But he shows restraint in promising his angel will lead Israel
into the land, but refusing to go himself, in order to protect Israel
from his wrath (33v3, 5). His attitude to Moses is different. We’re told how
God would speak with Moses “face to face” at a “tent of meeting” outside the
camp - as the means for his holy presence to safely be amongst Israel are not
yet in place (when constructed, the tabernacle will later be called the “tent
of meeting” – 27v21). Moses asks for God to teach and favour him if “pleased”
with him, and God promises his presence to Moses. This is the relationship Israel
needs, and so Moses pleads for God’s presence with the nation knowing it will
be futile to leave without it. Only this will set the nation apart. We can be
reassured. Christ promises to be with us “even to the end of the age” (Matt
28v20).
Praying it home:
Praise God for his promise in Christ to be with and in us
forever. Pray that he would teach and set you apart by his Holy Spirit.
Thinking further: The Sabbath
Christians differ on the extent to which the Sabbath should
be kept today. However, as it was a “sign” only for the Mosaic covenant they
generally agree it shouldn’t be kept in the rigid sense in which it was in
Israel. Some argue the NT texts abrogating the Sabbath refer to festivals other
than the weekly Sabbath (Col 2v16-17, Gal 4v9-11). They therefore apply most of
its principles now to Sunday, ceasing from all work or normal leisure
activities to devote the day to meeting with God’s people, deepening faith and
doing good deeds. Others take the NT texts to do away with the idea of a weekly
Sabbath and hold Sunday no different from any other day, stressing the call to
live our whole lives in worship and service. Still others agree the Sabbath ‘law’
no longer applies, but teach the Sabbath ‘pattern’ of creation stands (Gen 2v2)
and that a concern for Sabbath time is now written on the heart. So whilst not
requiring absolute rest from work, where possible they seek to take a day a
week for rest, corporate worship and enjoying the creation, whilst attempting
to find regular time for these things throughout the week too. Whatever our
view, Paul urges us to be gracious with those of different convictions (Rom
14v5-6).
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(35) February 4: Exodus 34-36 & Matthew 23:1-22
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what is new compared with earlier chapters.
To ponder:
Human beings need a mediator between them and God.
Previously this was only hinted at. Again and again we have read as in verse 1
“the LORD said to Moses.” Nevertheless, God spoke directly to Israel in chapter
20. However, their idolatry has shown they would not be able to endue this. So
Moses is now central. Everything is through him, and would now be through
mediators until the coming of Christ.
Ending
yesterday’s reading, Moses asks to see God’s “glory,” which is the
manifestation of God’s nature encompassed in his name “the LORD” (33v19-23). God
himself stresses two things: His “goodness,” and his sovereignty - seen in his
right to dispense mercy and compassion as he chooses. Paul notes how we are still
tempted to question this right, implying God is unjust for saving only some
(Rom 9v10-23).
Even Moses cannot witness God’s glory
directly and live, probably (as elsewhere in scripture) because his sin would
cause him to be consumed. So God calls Moses up the mountain again and
proclaims his name whilst hiding Moses in a cleft of the rock (33v22). In
Hebrew thought someone’s name represented their nature and reputation. So in 34v6-7
God proclaimes his name by summarising his own character!
Like Moses the only fitting
response is worship, and an appeal for mercy on the basis of that character
(34v8-9). Expressing his sovereign right to show mercy to Israel despite her
unworthiness, God has already shown he is disposed to forgive having asked
Moses to chisel out two new stone tablets. Although the people immediately broke
the covenant just made, without requiring their assent, God makes another, reiterating
his promise to settle the people in the land. What reassurance. God perseveres
with those he chooses.
This time the covenant is made
directly with Moses as representative of the people, just as the new covenant
is made with Christ as ours. In the light of Israel’s idolatry, the importance
of not making treaties or intermarrying with the nations is stressed. Rather, the
people are to destroy all that might lead them astray and ensure no false gods
are worshipped. This warns us to guard our hearts in a pluralistic society. As
the covenant is renewed, its commands about the three festivals are then
reiterated.
The heightened nature of Moses’
meeting with God is seen in his being sustained without food and water for the
entire forty days. And when he descended, the people’s distance from God due to
their sin was seen in the fact they couldn’t even come near Moses because his face
reflected God’s glory. Paul explains this was because of the hardness of their
hearts. By contrast, having turned to the Lord we now do behold God’s glory in
Christ, and are ourselves being transformed into that glory (2 Cor 3v7-18).
In what
follows it is stressed that the commands given Moses on the mountain are obeyed
“just as the LORD commanded.” Moses assembles the people, reaffirms the Sabbath,
and instructs them on building the tabernacle. Everyone whose “heart moved”
them is to give to the work until more than enough is received. Moreover, the women
use their skill, and the men God promised to equip with his Spirit are given
the ability to teach others. It’s as if the golden calf had never been made. That’s
grace.
Praying it home:
Praise God for his attributes in 34v6-7. Pray that he would transform
your from glory into glory (2 Cor 3v18)
Thinking further:
If you have not yet done so, read the NIV study Bible
introduction to Exodus, by clicking here.
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(36) February 5: Exodus 37-38 & Matthew 23:23-39
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read remind yourself of the purpose of these items.
To ponder:
This is the first reading where there isn’t much to say that
hasn’t already been said. “Everything” is done “as the LORD commanded Moses”
(38v22). The emphasis, however, is on the skill God gave those working – and
again on the women in particular. When one considers the space taken with
detailing how God’s instructions were fulfilled, and how much gold, silver and
bronze were used, we again see the importance of obeying God and of the
preciousness of the tabernacle itself as the place of his presence. This
challenges thoughtlessness within the church as to the elements involved in our
corporate meeting with God. But it also moves us with the wonder of what
meeting with him really entails.
Praying it home:
Think on what has most struck you about God in Exodus. Praise
him for these things. Pray specifically for how your life should be shaped by
an awareness of his constant presence and character.
Thinking further:
Why not take the extra time to read one of the following: An
article on ‘covenant’;
or the ones previously mentioned on ‘tabernacle’;
or on ‘priest.’
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.
(37) February 6: Exodus 39-40 & Matthew 24:1-22
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how the purpose of the tabernacle is
seen.
To ponder:
It is rightly said that “God is the gospel.” It is not
primarily forgiveness we are given. We are given forgiveness so that we might
have God. And with God we then have all things.
This is the
conclusion of the book of Exodus. Nine months after Israel arrived at Sinai
(19v1), the priests’ garments are made and the tabernacle is inspected. All is
ready to deal with sin; and for the celebration of the Passover – just fourteen
days away. The inspection could allude to when God looked on his creation and saw
that “it was good.” And there as here, this was so that God could dwell with and
walk with his people. Indeed, as happened after the creation, the people are
“blessed” – a sign that God would have them know joy in his presence.
As the tabernacle is then set up
the increased regularity with which we read “as the LORD commanded” stresses
the need of perfection and obedience. This is the sense of everything being
consecrated as holy. Like preparations for a great human monarch, it is not just
that the items and priests are set-apart and purified, but that all is done in
a way that is fitting for the presence of our holy God.
The climax
is his arrival, in which the completed tabernacle is filled with his glory – the
manifestation of his nature. This is the point of it. It is God’s tent. The
“tent of meeting” in particular is distinguished as being covered by the cloud.
This probably refers to the central tent within the larger tabernacle, where
the ark was to be kept. But Moses cannot enter the tabernacle itself. He had
been permitted to come close to the LORD, and even see his glory from behind
(33v22-23). But even he could not endure God’s direct presence (33v20).
The final
picture is an intimate one. When God would have Israel set out, he leads them in
the pillar of cloud and fire. And when they make camp he resides at his tent!
We should not miss the wonder of this. The book began with Abraham’s
descendents enslaved in Egypt and seemingly forgotten by God. It ends with them
as a great nation in a covenant relationship with him. Not only have they
received his law to set them apart from the nations, but he is actually living
with them and personally guiding them to the land he promised. Great is his
faithfulness.
Well how much more wonderful that
“the word became flesh and made his dwelling (literally “tabernacled”) among us”
(John 1v14). More than that, having fully cleansed and made us holy, his body
the church, and even our own bodies, are now the dwelling place of God (Eph
2v22, 1 Cor 6v19). We can come closer than Moses ever could. So we are blessed
with every spiritual blessing (Eph 1v3-14). And we can be sure we will be brought
to the new creation, because God travels through life with us, guiding us by
his word and Spirit.
Praying it home:
Praise God for dwelling with us and in us by his Holy
Spirit. Pray that he would keep us and lead us and those we love to the
creation to come.
Thinking further:
Just to say we are over a month into our plan, and have
covered two of the longest and conceptually dense books of the Old Testament.
Well done. Exodus has recorded a huge change in Israel’s fortunes. From being
slaves in Egypt, the Israelites are now a free nation in a covenant
relationship with God, with laws to live by and his very presence going with
them. He has “remembered” his covenant with Abraham, Isaac and Jacob, proving
himself faithful to it. He is bringing his people into a new Eden. And he has
displayed not just to Israel, but to the entire known world of the day that he
is “the LORD.”
If you receive this post by email, visit bible2014.blogspot.co.uk and make a
comment.