Christadelphians Talk

Thoughts on the readings for February 16th (Exodus 27, Psalms 81, 82, Mark 12)

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.
 cont reading... https://christadelphianvideo.org/thoughts-on-the-readings-for-february-16th-exodus-27-psalms-81-82-mark-12/

The Life Of Christ #71 The calling of the Disciples ( Matt 10:16-42) by John Martin

The Life Of Christ #71 The calling of the Disciples ( Matt 10:16-42) by John Martin

Thoughts on the readings for February 15th (Exodus 26, Psalms 79, 80, Mark 11)

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 sorrowsGenesis 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.

Thoughts on the readings for February 14th (Exodus 24, 25, Psalm 78, Mark 10)

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.

Thoughts on the readings for February 13th (Exodus 23, Psalm 77, Mark 9)

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.

Thoughts on the readings for February 12th (Exodus 22, Psalms 75, 76, Mark 8)

The first fifteen verses of Exodus 22 deal with restitution of property. The theft of a sheep, when discovered had to be repaid fourfold: cp David's repaying for his theft of a ewe lamb in losing four of his sons 2 Samuel 12 verses 1-6. There were different rates for other animals. Verses 5-6 cover damage to grain through negligence - non controlling of a beast, or fire. Verses 7-13 deals  with property entrusted to another; and outlines the discussion around resolution of an arising disagreement. In verses 14-15 deals with hiring arrangements. Verses 16-31 centre around being holy people in their dealings with their neighbours. All dealings are underlined by the need to be just, fair and kind. All of these laws centre around protecting the weakest members of society and ensuring care is provided for them. The laws also provide advice for dealing with those powerful members of the community who would often exploit those people who are downcast.
Psalms 75 and 76 are both from the pen of Asaph. There is a cluster of psalms here in the Sanctuary psalms of Book 3. They are all addressed to the Choirmaster. Psalm 75 is a prayer that God will rise up to judge the world in equity and righteousness. It begins with thanksgiving to the Almighty for His past faithfulness. Next the psalmist declares that he knows that God has appointed a set time for judgment:Psalm 102 verses 13-22; Acts 17 verses 30-31;2 Timothy 4 verses 1-2. In this we too can rejoice. The Almighty would bring judgment from neither the east, nor the west; it always came from the north. God is the Judge, a kindred word to Dan; which tribe's inheritance was in the north. The cup in the Omnipotent Creator's hand contains the wine of retribution, which will be poured upon the guilty from all nations - those drunken with their own sense of self importance; and they drain that cup to the very bottom. Then will the faithful righteous be joyful in their Mighty One and exultant in Him.Psalm 76 tells the hearer that then Judah will be exalted and honoured Zechariah 8:20-23. Verses 2-4 describe the glorious abode of the LORD in Zion - the elevated world capital: Psalm 48 Isaiah 2 verses 1-5, Jeremiah 3 verses16-17;Matthew 5 verses 34-35. Once God has risen for judgment who can stand against Him and that His purpose cannot be frustrated by mere mortals. Those who remain no matter how important they were prior to His great work will be humbled by the Almighty when He has executed His judgement and all the earth will praise and worship the Almighty God of Israel.
Mark's 8th chapter commences with the feeding of 4,000. The record contains some contrasts with that of the 5,000 - 1) the 5,000 were Jewish, the 4,000 were not; 2) the Apostles had immediate compassion for the 5,000, but no compassion for the others despite watching the multitude enduring for 3 days without any food; 3) the numbers of bread and fishes involved differed and taught different messages out of the feedings. This is followed by the rulers asking, but not receiving another sign. A discussion between our Lord and his enemies ensued about leaven. The disciples assume that Jesus was rebuking them for forgetting to take food. How illogical this was for he had shown his power to make food. It was about the corrupt influence of wrongful teaching. The chapter continues with the healing of a blind man. This man was cured by stages and took place at Bethsaida, illustrating the problem of perception - we so often, like that man see people out of proportion. Jesus next questions his Apostles on other people's perception of himself. Then our Lord asks them who they thought him to be. Several answers were given until Peter responded by declaring that Jesus was the Christ, the Son of the Living God. All of the Apostles are charged to not reveal this until after our Lord Jesus Christ has been raised from the dead. Once again our Master speaks of his despicable treatment, crucifixion and resurrection the 3rd day. The chapter finishes with an appeal for each of us to take up our stake daily to follow our Lord Jesus.

Thoughts on the readings for February 11th (Exodus 21; Psalm 74; Mark 7)

Exodus 21 covers laws about slaves (verses 1-32) and laws about the restitution (verses 33-36). Slavery was a part of the world from the beginning of time until recently. In some countries it still exists. Israel had just been delivered from two centuries of servitude in Egypt. There Israel were severely afflicted and cruelly abused. Yahweh would not suffer His people to treat others as they had been treated. Note the premise the Lord GOD of Israel used to preface His Ten Commandments; and indeed the basis of the entire Law of Moses (Exodus 20:2) – “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of slavery” (ESV). Servitude was to be limited to 6 years and at the conclusion of this time the slave was totally free. All slaves were restored to their original family situation. The exception to this was the voluntary slave, who out of love for his master chose to continue in service. The token of this free will offering was the opening of the lobe of the slave’s ear with an awl at the doorpost of the house, in which he had chosen to stay with and serve. Our minds go to the love of our Lord Jesus Christ for His Father. Our Lord chose perpetual service in the Father’s house – Psalm 40:6; Isaiah 50:4-7; Hebrews 3:1-6 all quotes from the ESV. And to verse 14 additional regulations about slaves are outlined. Verse 15 restates the need for respect for father and mother. Verse 16 covers kidnapping. Verse 17 tells that our words to our parents must be respectful. From the 18th verse onwards are additional directions for the fair and just treatment of slaves; and the respectful dealings with those slaves. Abuse of slaves was abhorrent and there were penalties applied. The rules for slaves seems curious in that it talks of an ox’ goring of a slave; but of course this was prophetic of the rulers of Israel and their savaging of Yahweh’s servant (Psalm 22:12-13). The laws about restoration speak of respect for and proper behaviour towards one’s neighbour and his possessions.
Psalm 74 is a Maschil from the pen of Asaph, the Recorder, or Secretary, during the reign of king David. The Psalm is a call for God to arise and defend His cause. The psalm commences with a question as to why the LORD has not seemingly cast them off in His anger. The psalmist calls upon His God to remember what He has done for His people, His heritage in Zion. The Psalm appears to have been written after a period of trial for His people. The destruction of the Sanctuary may have referred to the Philistine destruction of the Tabernacle at Shiloh, when Samuel was a child. The Philistines disdained the God of Israel. In verse 11 the writer calls upon the Almighty to repay his foes. The psalmist relates God’s past awesome deeds, such as His bringing His people safely through the Red Sea; His provision for Israel of water from the rock as His people wandered through the wilderness on the way to the Promised Land. God’s might in His creative acts at the beginning are related in verses 16-17. The Psalm concluded with the request for God to arise, defend His heritage and vindicate the poor and needy. The Omnipotent Creator does this because He is a faithful God, who keeps Covenant.
The 7th chapter of Mark contrasts worship that has been nullified by tradition, with true worship from the heart. The Pharisees found fault in Jesus’ disciples who washed not after tradition. The Pharisees were noted for their elaborate ceremonies when washing: they washed so as to prevent water contaminated by dirt from contacting their hands. Our Lord used this to tell that this was symptomatic of the worship of that time. He spoke of the gross avoidance of responsibility contained in the 5th commandment by the ruse of Corban. Then he showed that defilement is a moral, not physical, matter. This originated in the mind. The record follows with the curing of the Syrophenician woman’s daughter; made possible through her great faith, and the acknowledgment that Israel were God’s chosen people. She illustrates the importance of being associated with God’s covenant people and on the basis of her faithful confession she gratefully receives the crumbs that fall from the children’s table. As Jesus says to the woman of the well at Sychar: “Salvation is from the Jews” John 4:22-26. The chapter concludes with the healing of a deaf and dumb man from the Decapolis.

Thoughts on the readings for February 10th (Exodus 19, 20, Psalm 73, Mark 6)

Exodus 19 tells us that it was on the third new moon of the year that the Israelites arrived at Sinai, to worship God as Moses had been told in Exodus 3. Calculations reveal that the 10 commandments were given 50 days after the Passover (hence the New Testament name for the Feast for this occasion, Pentecost). In verses 4-6 Yahweh reminds Israel of His might exercised on their behalf and His care for His people. He was like a mother eagle: Deuteronomy 32 verses 5-13. Israel were called to holiness; to be a kingdom of priests to bring the nations to the God of Israel. The same is true for believers now (1 Peter 2verses 5-6).Verses 7-15 tell us that the waiting Israelites must reverently prepare for the coming awesome occasion when God would deliver the ten commanding words to His people. They were terrified by the prospect. But were even more disturbed by the events of that day. The writer to the Hebrews described these events in chapter 12 verses 18-21, but we also find by contrast the wonderful situation for faithful believers in Christ Jesus (Verses 22-28). The drama of the day when the Law was first given is captured by the build up reconstructed in verses 16-24. So terror struck were the people that they pleaded for Moses to speak with God in order that they die not.Chapter 20 enumerated the Ten Commandments. They started with those which outlined their responsibilities to God and concluded with those duties to their fellow human beings (Matthew 22 verses 34-40). The first is our priority – God must be first in our lives (Interestingly the 10th teaches us the same lesson – “You shall not covet”. Anything which takes our love away from God; anything which reduces our service to Him is an idol Colossians 3:1-5, emphasis on verses 5; Luke 12 verses13-21;and 1 John 5 verses 19-21. Interestingly the second commandment in verse 4 of Exodus 20 is “You shall not make graven images” is omitted in the Catholic Bible, which breaks the tenth commandment into two in that version. This is unsurprising as nearly all Catholic Churches are filled with icons and images which they worship. The fourth commandment’s principles have been important from the beginning of creation; but, also interestingly enough, is the only commandment to not be reiterated in the New Testament. The fifth commandment also is unique in that it is the only command with a blessing that accompanies its observance – “Honour your father and your mother, that your days may be long on the earth”: Ephesians 6verses 1-4. Paul tells us that God places great importance on this command, and therefore we ought to take great care to carry it out. Commandments 6-10 appear to be negative don’t do this, don’t do that. But consider the import of what they taught to the spiritually minded – Romans 12 verses12-21;James 2:8-13. So, although the Law of Moses given to the Israelites at Sinai is not binding on believers in the Lord Jesus Christ, the principles of the Ten Commandments are enduring and teach us how we should live in this present evil world; as we await the coming of our King. For those commandments were written by “the finger of God”: Exodus 31 verse18. Verses 22 to the end of Exodus 20 describe the construction of, and worship at, altars. They were to be made from whole stones shaped by God without human embellishments – speaking of Christ,our altar: Hebrews 13 verses10-16. No flesh was to be exposed by any worshipper, telling us of the devotion and reverence needed when drawing near to our God.
Psalm 73 commences Book 3 of the Psalms. They are the Leviticus psalms to the theme of “In the Sanctuary”. The issues addressed in this Psalm are the same as those in Psalm 37. Though the wicked appear to prosper – an illusion – in the end those who reverently serve God will dwell eternally in His Sanctuary on earth, when Messiah reigns. Despite the evidence that the LORD has been good to His people, the psalmist envies the wicked. The evildoers seem to go unpunished despite their failure to be subjected to any of God’s commandments. The psalmist describes their scorn for the Almighty, shown by their lifestyle; which seemed to say, that there is no God; or He is indifferent to my behaviour. Were this true, the writer declares, there would be no point in following the ways of the LORD. Similar arguments were put by the wrongdoers at the time of Malachi’s prophecy. The writer says that it was only when he came to worship in the Temple that he understood the hopeless end for the wicked. But when one comes to understand the fear of God in the Sanctuary, then our thinking is reversed. It is the evil and their way of living that sealed their doom. The psalmist became thankful for God’s faithfulness and deliverance. And so the writer declares his joy in that his Creator is with him; and he could not ask for any better situation. No matter what could befall him his confidence remains unshakable. And so he encourages his hearers to make Yahweh their everlasting hope.
In Mark 6 Jesus returns to Nazareth where the previous 28 years of his life were spent. There above all other towns he should have been acclaimed. But this was not to be; as he declares “a prophet is without honour in his own country”. In the words of John 1:12 “he came to his own and his own received him not”. His capacity for healing here was limited by their unbelief. The twelve Apostles were sent out with a message for the hearers to repent. Their message was supported by the testimony of miracles. There follows a lengthy account of the death of John the Baptist – which includes Herod’s respect for John’s character. This was a trial for both the vicious Herod and the virtuous John. The Jezebel-like Salome secured John’s death. The report of John’s demise was devastating for Jesus, who sought solitude and time to reflect – his own death was but 12 months away. But crowds sought him and he had compassion for them, as they were “sheep lacking a shepherd”. Joshua had asked the same request of Yahweh following Moses’ death. 5,000 men, not counting women and children, are fed from five loaves and two fish. The twelve baskets of fragments are collected. The remains were greater than the initial fare. One lesson being that through Israel Messiah would feed the world. After this our Lord walks upon the Sea of Galilee indicating that he has power over the nations. And finally the boat into which Jesus enters reaches the shore. In this Jesus demonstrates that he would be the healer of the nations.

Thoughts on the readings for February 9th (Exodus 17, 18, Psalm 72, Mark 5)

Exodus 17 tells us how Israel’s God provided water in the desert from the rock, when His people were extremely thirsty. And as the people had shown they always grumbled against the LORD, verse 3. This was typical of God’s provision, for us in His Son the Lord Jesus Christ (see1 Corinthians 10 verses 1-6). Moses struck the rock, representing Israel’s crucifying our Lord Jesus; out of whose side flowed water (John 19 verses 34-35,1 John 3 verses 6-8; note that the three that bare witness are the Spirit, the water and the blood – verse 7 in the AV is a faulty insertion by a Jesuit monk (in the Middle Ages). The finding of water immediately brought Israel into war with the Amalekites, who were killing the stragglers of Israel(Deuteronomy 25 verses 17-19 contrast with the attitude of the Israelites who had triumphantly departed Egypt in Psalm 105 verse 37. Their spirit failed with time and they failed to put their trust in the Living God (see Hebrews 3). Amalek came and fought with Israel and were defeated – not by might, nor by power, but by Yahweh’s Spirit being exercised energetically on the behalf of His people in response to Moses’ prayer. Note when Moses’ hands dropped Amalek prevailed; but when they were extended upwards invoking the LORD’s help for His people, Israel prevailed(see Hebrews 12 verses 12-14). He was supported in prayer by two men – Aaron the high priest; and Hur, (meaning “white” speaking of those who gain the victory through Christ) the prince of the tribe of Judah. So collectively these three men spoke of prophet, priest and king. Moses, Aaron and Hur agonised in prayer in order to aid Yahweh’s warriors, led by Yahoshua (meaning “Yah’s salvation). Israel’s weapons were not carnal, but mighty to God (2 Corinthians 10 verses 3-6). This battle was against sin; and secondly symbolised Armageddon, when Gog (the chief of Russia) and its clans invade Israel in the near future). Consider Moses’ prophecy about this in Numbers 24 verse 19. This is the reason that in verse 16 of the 17th chapter of Exodus God declared perpetual warfare on Amalek. And as emblem of His declared will a banner, or ensign was set up – verses 14 and 15 and a book written, and its words rehearsed in Joshua’s ears – compare Isaiah’s 4th chapter as speaking of the end of the process of destroying Amalek.Chapter 18 of Exodus explains the wise advice given to Moses by his father in law, Jethro. Jethro had taken custody of his daughter Zipporah and his two grandchildren from Moses, apparently when Moses had confronted Pharaoh in Egypt. Moses showed great respect for his father in law, who met him to return Moses’ family back to him. Jethro was delighted by the report of Yahweh’s wonders, which had been seen in Egypt. And Jethro, who appeared to have some familiarity with the Lord GOD of Israel, now acknowledged Yahweh’s supremacy. The following day Jethro observed the great effort Moses exerted in judging the people. Jethro told Moses such efforts were not sustainable. He needed support in the work from honest, trustworthy men who hated bribery and covetousness. A hierarchy of help was established; leaving Moses as judge only in the most difficult cases. It also enabled Moses to prioritise his work as the mediator between God and His people. After this Jethro returned to his home in Midian.
Psalm 72 is a final prayer from the pen of David, verse 20; which provides a glorious ending to Book 2 of the Psalms – the Exodus psalms which focus on divine deliverance. The Psalm is typically about the greatness of Solomon’s rule (symbolically) and of the Christ’s kingdom on earth, soon to be a reality. David prays that Solomon may be helped by Yahweh to rule the LORD’s people justly. The mountains and hills in verse 3 speak of powerful and weaker nations. Solomon was at peace with many nations which paid tribute to him and benefited from the peace and stability that Solomon’s rule brought to them. His reign was characterised by wise decisions that protected the poor and needy. This will be entirely true throughout the thousand year rule of the world by our Lord Jesus Christ. Verse 5 tells us that David is describing our Lord’s kingdom (see 2 Samuel 23 verses 5-7 – note how the following verses in Psalm 72 verses 6-9 follow the same vein of thought to the earlier verses of David’s words in2 Samuel 23). Verse 10 speaks of the submission of Arabic nations to Jesus Christ, spoken of in Isaiah chapters 60 and 63. All nations will voluntarily submit to a faithful and benevolent rule (verses 11-14). The suppliants from all nations will daily thank God for the kind and gracious king that they were provided by God Almighty (verse 15). The next verse tells of the abundance of food that the earth will produce. Blessings characterise Messiah’s realm. The 17th verse says in the Hebrew that our Lord Jesus’ name will be to continue his Father’s eternal name – Jesus means “Yah saves”: Matthew 1 verses 21-23. David praises God in verses 18-19 for His glorious deeds in filling the earth with His glory Numbers 14 verse 21; Habbakuk 2 verses 14, 20). When this has been accomplished David declares that his prayer will be completed (fulfilled, ended). How significant to finalise the Exodus psalms with this writing.
In Mark 5 we read about two great miracles of healing. The first of the mad man, Legion as he called himself. Many have speculated on the nature of his malady – perhaps it was multiple personalities; maybe his brain seemed to pound continuously, reminding him of the tramp of Rome’s legions. But, whatever it was Jesus completely heals him. The man represents the relentless turmoil and untameable nature of the human condition. It would seem that in this Jewish region they were keeping pigs, something that was contrary to Mosaic law. The man asks, as evidence of his healing, that his sickness be transferred to the pigs. As this happens the pigs, 2,000 in number, ran violently from the cliff into the sea. Thislemming like behaviour illustrates the irrationality of humans. The man, now sane, sits to receive the Gospel news. The townsfolk, annoyed by their loss of profit urge Jesus to leave. Legion is commissioned to go the Decapolis and spread the word among other Gentiles. Jesus while on his way to the synagogue at the beseeching of its ruler, Jairus (meaning ‘enlightened’) is delayed by a woman with a seemingly incurable discharge of blood. The woman is, because of her great faith, cured and addressed most significantly as ‘daughter’. At precisely the same time Jairus is told his daughter has died. Jesus raises the daughter with the words of the shepherd “little lamb arise”. The Apostle John tells us in his fifth chapter that the time will come when the voice of the Son of God will call from the grave his sheep.

Thoughts on the readings for February 8th (Exodus 16, Psalms 70, 71, Mark 4)

Exodus 16 speaks of the LORD’s provision of bread for His grumbling and ungrateful people in the wilderness. Despite the wonders that they had seen in Egypt and the miraculous crossing of the Red Sea, they complained that God had only brought them out of Egypt to kill them. What twisted thoughts! They remember the food of Egypt, but forgot their slavery and suffering. What distorted and selective memories! How like us is this! They had through the LORD’s provision bread in the evening and flesh by day.These were to show God’s glory to His people. They are emblematic of Christ’s body broken on the stake, between the two evenings; and his resurrection from the dead to life again in the morning (three days later). When the people first saw “the bread of heaven” they murmured saying, “What’s this”(Hebrew “manna”)? Just as the Jews of Jesus’ day murmured saying, “Who’s this”? Jesus made it abundantly clear that he was the Son of God, the one who made manifest his Father’s glory (John 1:9-18; 6:25-40; note in v41 of John 6 the hearers in the synagogue in Capernaum questioned his origin. The debate over his divine Sonship is continuously developing throughout John’s record – chapters 7, 8, 9 etc.). They were saying that Jesus’ origin, or parentage was a mystery (this was a slur against him). The bread from heaven came as Moses had promised (it is true to call it heavenly bread, as the Psalms say, “Man did eat angels’ food”. It is described as being light in texture and tasting like wafers and honey. It was gathered and eaten daily. Any attempt to store it for longer than 24 hours failed; as it bred (produced) worms and stank. It was corrupting and failed to endure. People had to labour daily for no enduring sustenance. This contrasted with what the Father provided in His Son (Isaiah 551-11). But, miraculously the bread gathered on the 6th day did not corrupt; but, rather, lasted for the sixth and the Sabbath days. The lesson being that labour for God is in no way futile:1 Corinthians 15:58; and Hebrews 4:7-12. But the lesson went further – some of the manna was collected and stored inside a golden pot placed in the ark(verses 32-35). This manna lasted eternally, never corrupting (John 6:53-58, and 67-70; Revelation 2:17). And the Israelites ate of the manna for 40 years until they entered the Promised Land. We labour today, not for the bread that perishes, but for the gift which God has given to us by bringing us to the Kingdom rest when His Son returns: John 6:27.
Psalm 70 is written as a thanksgiving song to offer God praise and thanks for delivering him. It commences with adversity and trial. And finished with an acknowledgment that despite David’s poor and needy status the LORD had heard and saved him. The Psalm is Messianic and tells of the Father’s care for and aid to His Son – our Lord Jesus Christ. Yahweh’s Anointed asks his Sovereign to repay his enemies for their evils. But he and all faithful servants will rejoice and praise their Almighty Deliverer.Psalm 71 is thought to have come from David’s pen and is a plea for aid and deliverance when his strength was spent. Messiah’s refuge was always in his God. He was the rock of refuge to whom the righteous always resorted. Yahweh had rescued His servant and will always do so for those who put their trust in the Almighty. From Messiah’s birth the LORD has been his Helper. The psalmist’s confidence was that throughout his life he could depend upon the steadfast care of his Creator. Messiah, despite being sorely tried, had put his trust in his Deliverer and would never be disappointed. Yahweh’s Anointed would continually thank and praise his faithful Sovereign and rehearse before the righteous the mighty love and awesome deeds of his Omnipotent God. This prayer was said in true trust before Messiah’s death and talks of his assurance of being glorified in resurrection. Let us likewise learn that our God cannot fail to help those who rely on Him.
Mark 4 commences with the most fundamental of all parables – the Sower. We have seen, that it could be called the parable of the Soils. For God’s Word tests the calibre of the soil. Then follows an explanation of why our Lord uses the parabolic method. It was to reveal truths to the responsive and conceal them from the reprobates: Psalm 78 and Isaiah 6. Next follows the parable of the Lampstand, its only purpose, like that of disciples, is to give light, ie testimony. The progress of the Gospel is like seed multiplying. In the parable of the Mustard Seed we learn that small beginnings can have powerful ends. Jesus calms the storm on the sea of Tiberius showing him to be the Son of God – read Psalm 104:23-32. Pause and ponder the power of the message.