Mountjoy Bible School

The Life of Jesus of Nazareth (Continued)

2012-01-31T20:00:00.000Z

The Redemption of the Christ Child

The court of prayer where the rite of purification took place
and where the redemption money was paid.

There were three requirements at the birth of the firstborn son, which applied to Jesus since he was a son of Abraham and a son of David. He would need to be circumcised at least seven full days after the birth – Jesus was circumcised on the eighth day, the day when he received his angel-given name of Jesus (Yeshua). This signified an acceptance of the privileges and obligations of the Abrahamic covenant. Then there was the payment of the redemption money – that would be at least thirty full days after the birth. In addition, Mary would need to attend at the Temple for the rite of purification. This could not take place until at least forty full days had elapsed after the birth. So some six weeks after the shepherds had seen the Shekinah glory of God, the mother and step-father of the baby, identified by heaven as the Messiah, went up to the Temple to fulfil their obligations - the offering of sacrifice for the purification of the mother, and the payment of money for the redemption of the first-born. Luke records: “And when the days of her purification … were accomplished, they brought him to Jerusalem, to present him to the Lord; (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)” (2:22,23) This was done for the first-born but not for the children born afterward. And it was not done for all first-born unless ‘the first-born were fit for a priest’. In Jewish writings (Berakhot 8:1) they distinguish between ‘a first-born fit for inheritance’ and ‘a first-born fit for a priest’. That is, if the first-born should be in any ways maimed, or defective in any of his parts, or had any kind of spot or blemish in him, this laid no bar for his inheriting but yet made him unfit and incapable of being consecrated to God. The infant Jesus was physically without blemish and without spot. It is likely that the purification of Mary would take place first.

She must have enquired the price of pigeons (the offering of the poor) and made the payment by depositing the sum in the appropriate chest in the Treasury.

Then, at the time of the evening offering (3.00 p.m.) Mary attended at the platform in front of the Nicanor door where the priest (after having offered the appropriate number of sacrifices) would sprinkle each of the attendees with water into which had been mixed the ashes of the red heifer. About that time a godly man, Simeon, entered the court of prayer, held the child in His arms and declared the baby to be God’s Messiah. This man was not only a student of the Scriptures and therefore aware of the timing of the coming of Christ, but also a godly man who had received an indication from God that he would not die until he saw Him (Luke 2:25,26). Standing in the court that held the four giant menorahs, He took up the Holy Infant in his arms and prayed, ““Lord, now You are letting Your servant depart in peace, According to Your word; For my eyes have seen Your salvation Which You have prepared before the face of all peoples, A light to bring revelation to the Gentiles, And the glory of Your people Israel.”” (Luke 2:29–32) In the shadow of the Temple furniture that was designed to represent the light and glory of God, Simeon declared that Jesus was to be the ‘light of the world’ and the ‘glory of Israel’. The prophetess, Anna, likewise declared Him to be her Messiah.

The centre gate is the gate of the firstborn

Exiting the court of prayer and walking along the side of the Temple buildings, they made their way to the gate of the first-born. There Jesus was formally presented to the priest. Two benedictions were said – one for the law of redemption and one for the gift of a firstborn son. Then the redemption money was paid acknowledging God’s claim over the firstborn of Israel. In this way the ‘parents’ of the Messiah had come to the Temple and offered Him to the LORD and received Him back again. Mary had fulfilled the requirement of the Law and was now ceremonially clean and so could partake again of the sacred offerings, and the Messiah had been identified as the Redeemer to all who would look to Him – both Jew and Gentile.

More Next Time

The Life of Jesus of Nazareth

2012-01-23T11:04:00.000Z

The Birth of Jesus (Continued)

The timetable that God works to is very precise. The prophecy of Daniel was always in view and from the birth, in a little over 33 years, on 10^th Nisan, Jesus King/Messiah has to enter Jerusalem in fulfilment of Zechariah’s prophecy (Zech.9:9 cf. Matt.21:5). But this meant that there was much to accomplish before then. It included the necessity for the Son of David to be born in Bethlehem (David’s city). But Joseph and Mary are in Nazareth – how can Joseph be motivated to take a difficult journey with his pregnant wife to another town for the birth? A convergence of events was used by God to bring about the birth in the required location – a census carried out on behalf of Rome. This has been anticipated by the Lord, for while Mary is of the line of David, and qualifies her son to be a son of David, and king of the house of David (remember Jesus is seed of the woman (Joseph is not His father)), Joseph is also of David’s line. This compelled Joseph to attend at the registry in Bethlehem. It is while they are there that Jesus was born establishing the connection with his ancestor David.

Such an event, which could easily be ignored by the world, could not be ignored by heaven. A heavenly choir was dispatched to sing of the event. It was attended by a light show that was energized by the Shekinah itself. And a message was delivered to the shepherds who were attending to the sheep and lambs that were destined for the Temple. “… the angel said to them, “Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Saviour, who is Christ the Lord. And this will be the sign to you: You will find a Babe wrapped in swaddling clothes, lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host praising God and saying: “Glory to God in the highest, And on earth peace, goodwill toward men!”” (Luke 2:10–14).

They would not have known but in one generation the need for lambs for Temple sacrifice would be extinguished—for the Lamb of God will have died and forever after forgiveness will be through His sacrifice, not that of substitutionary animals in the Temple.

Next Time : The Redemption of the Christ Child

The Life of Jesus of Nazareth

2012-01-14T19:00:00.000Z

First let me apologise - I have not updated this blog for some weeks. Unfortunately I have been unwell and consequently there has been a gap in the Bible teaching - but I hope that is behind me now and we can continue with our designated subjects.

The Birth of Jesus

In the sixth month of Elizabeth’s pregnancy, Gabriel was once again sent to take a message regarding another miraculous birth. Not to the Temple this time, nor even to Jerusalem, but to a village in Galilee, Nazareth, and to a young maid named Mary who was betrothed to be married. He greeted her; “Rejoice, highly favoured one, the Lord is with you; blessed are you among women!” (Luke 1:28) The young girl was troubled at his words so he began again, “Do not be afraid, Mary, for you have found favour with God.” (Luke 1:30) He continued: “And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”” (Luke 1:31–33) Mary asked the obvious question – ‘how is this possible since I am still a virgin’. Gabriel then conveyed news that was both amazing and uplifting; “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.” (Luke 1:35) Gabriel referred to his visit to Zacharias to offer some measure of confirmation and comfort to Mary: “Now indeed, Elizabeth your relative has also conceived a son in her old age; and this is now the sixth month for her who was called barren. For with God nothing will be impossible.”” (Luke 1:36–37) In this manner, Mary began her journey toward motherhood.

Mary and Elizabeth

Mary, still recovering from her angelic encounter, decided to visit and stay with Elizabeth until the elderly couple’s son was delivered. Arriving at the home of Zacharias and Elizabeth in a town in the hill country of Judah this godly maid was greeted by the elderly, righteous Elizabeth, offering a word of encouragement: “Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord.”” (Luke 1:45) Mary responded with her own peon of praise to the Lord – now universally known as ‘the Magnificat’ (Luke 1:46-55).

There was great rejoicing when Elizabeth finally delivered the promised son. It was customary on the eighth day after the birth to both circumcise the child and also to name him. Family and friends were insistent to call him Zacharias (from the root ‘the Lord remembers’) after his father. It would have been very appropriate. However, Elizabeth wanted him to be named ‘John’. When Zacharias concurred his debilities disappeared – and with his newly loosed tongue he voiced a most wonderful prophecy, rejoicing in the coming of the Saviour, but also spelling out the ministry of the new-born baby: “And you, child, will be called the prophet of the Highest; For you will go before the face of the Lord to prepare His ways, To give knowledge of salvation to His people By the remission of their sins, Through the tender mercy of our God, With which the Dayspring from on high has visited us; To give light to those who sit in darkness and the shadow of death, To guide our feet into the way of peace.” (Luke 1:76–79)

But such a child, such a son, such a prophet, who was filled with the Holy Spirit from his mother’s womb, will have to be educated and trained. Who could take on such a task? Not Zacharias! – Age will catch up with him. It will have to be God himself. When the training began we are not told, but we are informed: “… the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.” (Luke 1:80)

Mary returned home, now pregnant and, apart from Elizabeth and Zacharias, misunderstood. Joseph, who had not been there when the angel visited Mary had considered his options, and was about to separate from his beloved when he too received a message of reassurance – it came in a dream: “But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.” (Matt. 1:20–21) Did Joseph fully understand the magnitude of the event that was to take place? – it is doubtful! But Matthew, the biographer who gave us the information about Joseph was in no doubt: “So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”” (Matt. 1:22–23)

Paul wrote: “… not many mighty, not many noble, are called.” (1 Cor. 1:26). How true. It would appear that Elizabeth and Zacharias had little to commend them apart from being godly – as also, I would suggest, Mary and Joseph. God has no favourites. The disciples were mainly fishermen – however, they were committed and whole-hearted. God says of those that are godly (like Zacharias) – ‘I can work with them’ – of those that have faith (like Elizabeth) – ‘I can work with them’ – of those that are committed (like Joseph and the disciples) – ‘I can work with them’ – and of those who have faith, are godly and committed (like Mary) – ‘I can definitely work with them’.

More Next Time

The Life of Jesus of Nazareth

2011-12-12T17:16:00.004Z

The Birth of Messiah's Herald: John the Baptiser

John’s father, Zacharias was a priest of the course of Abia, the eighth of the 24 courses into which the priesthood was divided. His testimony was that he was a good man. As was customary with the rank and file priests, he served in the Temple for two weeks of the year, most likely with a six month interval between them. During one of his periods of service something both remarkable and wonderful happened. After some 400 years of silence, God spoke – He sent a communication from heaven. It was not directed to the High Priest, or to one of the chief priests, but to Zacharias who was on duty in the Temple - in the Holy Place burning incense.

Model of the Temple

His tour of duty had started unremarkably. He had arrived on the Friday, as was usual, and passed through the triple gate at the foot of the Southern wall of the Temple. This was the gate reserved for the priests’ use – the general public gained access through other gates. Climbing up through the priests’ passageway under the Herodian extensions he exited into the sunshine on the Temple Mount facing the one of the Huldah gates. He passed through the Huldah gate reserved for the priests, crossed the court of Gentiles, entered the court of Israel and skirted the court of prayer to reach the vestment keeper’s office which was located in the building at the side of the court of priests. There he collected his priestly robes before making his way down the staircase to the sacred baths reserved for the priesthood to bathe and robe; and thence to the hall of the priests where he deposited his everyday clothes in one of the 96 lockers. All this took place on the Friday for the courses of priests changed on the Sabbath. His place of residence during his tour of duty was to be the ‘chamber of the hearth’, an important building in close proximity to the court of priests. The ground level was the priests’ dining room and the upper level is where they slept.

For a normal day, the captain of the Temple called them at cock-crowing, which is 3 a.m. After eating in the dining room, Zacharias left by the side door and joined other priests to share a sacramental meal and to say prayers. It was only after all proper preparations had been completed that the duty priests would report to the hall of polished stones where lots were cast to allocate individual tasks, for example, who would kill the sacrifice, who sprinkle the blood, who sweep the inner altar, who clean the lampstand, who burn the incense, etc. Zacharias was allocated a ‘once in a lifetime’ honour of burning the incense in the Holy Place at the time of prayer.

He was joined by two others who cleaned the altar and kindled the fire but they left on completion of their duties leaving Zacharias alone to burn the incense and recite the prayers of intercession. Although the great door into the Temple building (the Gate of the Golden Vine) was open, there was a curtain which would have prevented others from seeing what went on inside. It was when the smoke of the incense was rising he saw in the cloud an angel on the right side of the golden altar. This, according to R. Nathan and Simeon ben Asai[1], was the place where the Shekinah had talked to Moses.[2] He had never burnt incense in the Holy Place before, but he knew the appearance of the angel was unusual. Also, fresh in his mind was the warning he had received regarding the correct procedure to be followed, for all priests were aware of the punishment delivered to Nadab and Abihu who offered ‘strange fire’.[3] So it was not surprising that the angel first said, “Fear not” before giving him a message regarding the birth of a son – the forerunner of the Messiah.

Zacharias must have been staggered at the encounter - an angelic visitor announcing the birth of the fore-runner of the Messiah; and that to a humble, albeit godly priest, who was blessed with a similarly godly wife. Their recorded testimony was: “they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless”. (Luke 1:5,6 )

The angel was Gabriel (the might of God), the same one who had announced to Daniel that Messiah would appear 483 years after the edict to rebuild the Temple. To Zacharias he announced that Messiah’s appearance was imminent, and declared his ‘not yet conceived’ son was to be a symbolic fulfilment of the last recorded prophetic utterance (by Malachi); “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers.” (Mal. 4:5,6) Luke’s record is detailed: “… the angel said to him, “Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. And you will have joy and gladness, and many will rejoice at his birth. For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother’s womb. And he will turn many of the children of Israel to the Lord their God. He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.”” (Luke 1:13–17)

Zacharias could not believe it, for although he and Elizabeth had been praying for a son for a considerable time, he had given up hope. So he asked for a sign, as if the appearance of one of God’s mighty angels was not enough! He got his wish – but not the kind of sign he was hoping for. He was struck dumb and deaf[4], disabilities that would not be reversed until the words of Gabriel were confirmed by events. When he emerged from the Holy Place he was expected to pronounce the Numbers 6:24-26 benediction on the people.[5] However, to the consternation of those waiting outside at the time of prayer he was unable to fulfil this last part of his morning service. When, at the end of seven days he came to the end of his tour of duty he returned home to a city in Judah.

As for Elizabeth, she conceived and went into seclusion. Because the child was to be so remarkable a son, so strict a Nazarite, and so famous a prophet, Elizabeth sequestered herself in case she should defile herself in any way, and thereby contract any uncleanness upon the Nazarite in her womb. This was in harmony with the instruction given by the angel of the LORD to the mother of the other Nazarite by divine appointment, Samson, “Now therefore, please be careful not to drink wine or similar drink, and not to eat anything unclean.” (Judges 13:4)

More Next Time

[1] Qutoed in Halkut

[2] Exod.30:6

[3] Lev.10:1

[4] Luke 1:62

[5] Tamid 7:2 (D)(Mishnah)

The Birth of Christ (Continued)

2011-12-03T20:34:00.002Z

Was there any expectation of a Messiah at the time of the birth of Jesus of Nazareth

Students of the Old Testament were familiar with those times when God had provided a prophetic indicator of great deliverances. For example, because of His words to Abraham, Israel might have anticipated a Moses after 400 years in Egypt. Certainly, Daniel was able to mark the end of the Babylonian captivity after 70 years, because of the prophecy of Jeremiah. Therefore, those who poured over the pages of the T’nach at the beginning of the Christian era would have been aware of Daniel’s prophecy which spoke of a period of 69 ‘sevens’ of years, that is 483 years, from the edict for the rebuilding of Jerusalem after the Babylonian exile to the coming of ‘Messiah the Prince’. These scholars looked for any indications of the unveiling of the Messiah.

And for those that had eyes to see, there were signs that the time of Messiah had come. There had been that incident when an elderly priest had testified that during the ceremony of the burning of the incense, he had seen an angel in the Temple, who had brought a message of the coming of the Messiah. The angel was the very same Gabriel who had been instrumental in giving the timetable of Messiah’s coming to Daniel. Events surrounding the angelic visit helped to confirm the veracity of the message. The old priest was struck dumb and a son was miraculously born to the old couple, on whose birth the old priest was able to talk again. Friends and neighbours spread the news throughout Judea.

Six months after the birth of the son of the priest, the ‘light and glory of God’ shone above the hills around Bethlehem. This light, the Shekinah of God, had been visible, even in Babylonia, where the eastern stargazers marked it and understood its significance. Temple shepherds, who had witnessed the Shekinah glory, reported further angelic messages of the birth of the Messiah.

Then there was the testimony of those who were recognised to be under the inspiration of the Spirit of God. Some six weeks after the shepherds had seen the Shekinah glory of God, the parents of the baby identified by heaven as the Messiah, went up to the Temple to fulfil their obligations - the offering of sacrifice for the purification of the mother, and the payment of money for the redemption of the first-born. Following the priestly benediction on the infant, a godly man, Simeon, entered the court of prayer, held the child in His arms and declared the baby to be God’s Messiah. This man was not only a student of the Scriptures and therefore aware of the timing of the coming of the Messiah, but also a godly man who had received an indication from God that he would not die until he saw the ‘Consolation of Israel’. The prophetess, Anna, likewise declared Him to be her Messiah. Nearly two years after these events, the eastern stargazers, who had seen from afar the Shekinah glory over the hills of Bethlehem, arrived in Jerusalem on a visit and ‘troubled’ both Herod and Jerusalem with the question, ‘Where is He who has been born King of the Jews?’ (Matt.2:2)

Herod, clearly aware of the Messianic expectations of the nation at that time, called some of the Sanhedrin and asked where the Messiah was to be born. They identified Bethlehem, which community suffered a great tragedy some time later when Herodian soldiers slaughtered all of the children younger than twenty-five months. It was Herod’s attempt, no doubt prompted by a higher, evil, power, to kill the young Messiah.

In Conclusion

To poor, sinful, demon-possessed Israel Jesus came as their Messiah and offered deliverance and peace. How different would their future have been had they accepted Him. But sin makes a person foolish, and that applied to Israel’s leaders at that time.

However, the offer of deliverance and peace is still being made today—but now to individuals. Let not any be foolish and reject Christ’s offer of mercy, especially at Christmas time. After all, He can change your life for the better!

The Birth of Christ

2011-11-21T07:04:00.001Z

Our Christmas study continues to look at the condition of the world as seen in the condition of Israel at the time

When God sent His Son

Scribes and Pharisees:

The Pharisees, in contrast to the Sadducees, accepted the whole of the T’nach, (the Law, the Writings and the Prophets); and added other regulations which they sought to impose on the population. These other laws and regulations were called the ‘tradition of the elders’; and revolved around the practical application of the T’nach. The Pharisees worked hand in hand with the interpreters of these traditions, the Scribes, but Jesus condemned both Scribes and Pharisees for hypocrisy. They pretended spirituality, they pretended integrity, they pretended they were following the light of the Word of God, but Jesus said, they were, like the Sadducees, corrupt, extortioners, exploiting the people, devouring widows’ houses. Described as blind leaders of the blind, they were a generation of vipers.

Historically, these ‘rulers of Israel’, (Sadducean priests and Pharisaic elders and lawyers), met in the house of polished stones in the Temple compound, but at the time of the ministry of the Messiah they were meeting in the end chamber of the royal porch, located on the southern wall of the Temple mount.

Satan

The population itself was largely in a state of unbelief, and ripe for the activities of the Adversary. When Jesus began His ministry, one of His first tasks was as a medical missionary to the demon possessed. This condition revealed itself in many ways, with some deaf, some blind, some mute, some paralysed, some lunatic and some spastic. Many in Israel had been ‘bound by Satan’ for a considerable period. Lightfoot expresses it in his exercitations on Matthew 10: ‘When I consider with myself that numberless number of demoniacs which the evangelists mention, the like to which no history affords, and the Old Testament produces hardly one or two examples, I cannot but suspect …that the Jewish people, now arriving to the very top of that impiety, now also arrived to the very top of those curses which are recited in Leviticus chapter 26 and Deuteronomy chapter 28’. Then there were those who, while not possessed, were oppressed of the devil. Luke refers to it when he reported, ‘Jesus of Nazareth … went about doing good and healing all who were oppressed by the devil, for God was with Him.’ It appears that Jesus first had to cleanse the nation of demonic activity before they could have the freedom to consider His claims of office. Jesus likened the nation to a man possessed of an unclean demon.
The Birth of the Saviour

Into such a world and at such a time the Son of God came, born of a virgin in David’s town of Bethlehem, of the line of Abraham, Isaac, Jacob, Judah and David
We magnify the grace and condescension of God in this great act of mercy. “Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.” (Phil. 2:5–7)

Christ, by highest heaven adored;
Christ, the everlasting Lord;
Late in time behold him come,
Offspring of the Virgin’s womb.
Veiled in flesh the Godhead see;
Hail the incarnate Deity,
Pleased as man with man to dwell;
Jesus, our Emmanuel!

More Next Time

The Birth of Christ

2011-11-04T10:00:00.000Z

Since Christmas is just around the corner, I thought we could have an early look at the condition of the world:

When God sent His Son

The condition of the Jewish nation at the time of the incarnation

Writers of the Jewish Scriptures prophesied the coming of a deliverer, an anointed one, a Messiah; an individual who would be of the seed of woman; and descended from Abraham, Isaac, Jacob, Judah and David. Moses said he would be an anointed prophet, David said he would be a priest of the order of Melchizedek, Micah said he would rule Israel. Jesus of Nazareth claimed to be that Messiah.

At the time of His birth, Israel was in captivity both nationally and spiritually. The land, promised to Abraham and his seed, was enemy held territory. The standards, symbols and activities of Rome, the unlawful occupants, were everywhere. The Jewish Temple, for all its great height, was itself overlooked by the towers of the Antonia Fortress. This was a physical illustration of the plight of the nation.

Another King of the Jews: Under Rome, there was a period when the secular rulers of the nation were the Herods. There are seven of them mentioned in the New Testament. The first was Herod the Great, the king of the nation at the time of the birth of Jesus. He was not of David’s line, not even of Jacob’s line, therefore not of ‘Israel’. He was an Idumean, a descendent of Esau, and a Jewish proselyte. Under Rome, he ruled over an area the size of which rivalled that of Solomon. He thought of himself as a new Solomon, building the Temple while overcoming all obstacles. He obtained the title, ‘King of the Jews’ and some of the Herodian party considered him a Messiah. However, he was evil, a murderer, his infamous act, the massacre of the innocents of Bethlehem, was not out of character

The Spiritual Climate

More serious than Israel’s political state was its spiritual state.

Sadducean/Boethusean High Priests

It is likely that one of the sons of Boethus was High Priest at the time of the birth of Jesus. Boethus was a pupil of Antigonus of Sokho who taught the maxim, "Be not like the servants who serve their masters for the sake of the wages, but be rather like those who serve without thought of receiving wages". He and another of his pupils, Zadok repeated this maxim to their pupils. In the course of time, either the two teachers or their pupils understood this to express the belief that there was neither an afterlife nor a resurrection of the dead and founded the sects of the Sadducees and the Boethusians. They lived in luxurious splendour; using silver and golden vessels all their lives.

Historical in this story is the statement that these two sects denied the immortality of the soul and resurrection. Josephus asserted their rejection of “the immortal duration of the soul, and the punishments and rewards in Hades”. “Souls die with the bodies” was what they said. The practical effect of this doctrine was ‘eat, drink and be merry, for tomorrow we die’. They were called the Epicureans of the Jews. Since their theological position did not include reward or retribution after death, they were left with no restraint in the present.

Interspersed with the High Priesthoods of the family of Boethus was the High Priesthoods of the family of Annas who were of the Sadducean persuasion. It was a son in law of Annas, Caiaphas, who was High Priest during the period of Jesus’ ministry.

The sum of all this was that for six decades around the birth, ministry and death of Christ, the Temple was controlled by those who did not believe that they would ever stand before the judgement seat of God. These doctrines opened the door to all kinds of excesses and misdeeds.

The Priesthood

The commercial enterprises of the priesthood on the Temple Mount exposed their corruption. Items essential for ritual offerings were sold at exorbitant prices. The great religious festivals, when Jerusalem was filled with pilgrims from other parts of the Roman empire as well as the faithful in Israel, were used to collect vast amounts of money. A Rabbi described them not as priests but as treasurers. Jesus referred to them as ‘thieves and robbers’. The Temple ‘market’ in Rabbinical writings is referred to as ‘the Bazaars of the Sons of Annas’ (Chanuyoth beney Chanan). The priests were running a monopoly and worshippers were fleeced like the sheep they sacrificed!

More Next Time

The Messiah and the Ritual of Israel (Continued)

2011-10-27T10:22:00.001+01:00

The Degradation of the Office of High Priest

While the Maccabean leaders and those that followed them had the spirit of Jonathan (son of Saul), they were successful. Jonathan had said, “… it may be that the Lord will work for us. For nothing restrains the Lord from saving by many or by few.” (1 Samuel 14:6) When they expressed similar faith and trusted the Lord for strength and wisdom they were victorious, but somehow once they had success they felt they had to maintain security by other means. They made alliances with some of the stronger nations around them to maintain power. This resulted in their hold on the land being weakened and ultimately broken.

Their change in policy was also reflected in the way the office of High Priest was treated. Under the Mosaic covenant it was designed to be hereditary and only change on the decease of the holder, but because of its inherent power, both politically and culturally, it was coveted by those with ambitions to rule. It was forcibly taken by some who had no right to hold it. Different ones obtained it be various means, sometimes by offering money, sometimes through military power, sometimes by political astuteness. From 163 BC to 159 BC Alcimus was High Priest. In May 160 BC he gave great offence to those who adhered to the Torah. He threw down the walls of the inner court of the Temple and in so doing was said to have destroyed the works of the prophets. His death soon after was considered a judgement of God.

A mixture of diplomacy and military acumen was needed to obtain and then retain power in the region. Some accomplished it by obtaining the post of ruler/prince/king as well as the office of High Priest. For more than one hundred years one family dominated the political and religious landscape – it was the family that led the rebellion against Syria, the Maccabees. Jonathan, brother of Judas, was invested as High Priest in 153 BC. Simon, his brother, subsequently became High Priest in 141 BC. This was the founding of the Hasmonean High Priesthood. He then was succeeded by his son John Hyrcanus I, who was himself succeeded by his son, Aristobulus I. Aristobulus only held the office of High Priest for a short time (105 BC – 104 BC)! Alexander Jannaeus, his brother, then held the post. Alexander was not only High Priest but also king and held this position from 104 BC to 78 BC. His widow Salome became Queen on his decease, before his son Aristobulus II became ruler and his brother Hyrcanus II, High Priest. He held office until 40 BC. Antigonus, son of Aristobulos II, was High Priest from 40 BC to 37 BC and was succeeded by Aristobulus III (36 BC) He was the last of the Hasmoneans, paternal grandson of Aristobulus II and brother of Herod's wife Mariamne (second wife of Herod). There were 14 further High Priests prior to the accession of Caiaphas, the High Priest in office at the time of the crucifixion of Jesus. This list is offered to demonstrate that the requirements of the Law, (that the High Priest was to be of the family of Aaron and hold the office for life), was no longer taken seriously.

The power of Rome in the region waxed and waned - Pompey entered Jerusalem in 63 BC –but then the Roman civil wars brought a temporary respite to Hebrew nation. However, in 37 BC Israel became a client state of Rome when Herod the Great, who had allied himself to the Roman cause, was installed as king. Herod was an Idumean, that is, from the region of Edom. This region had been forced to embrace the Jewish religion by John Hyrcanus in 123 BC. This is why Herod felt he could be considered Jewish. His rebuilding of the Jerusalem Temple was designed to place him in the same bracket as Solomon who built the first Temple.

This history delivers much information to illuminate any consideration of the life and times of Jesus, delivering as it does a catalogue of the many varied influences that impacted on His ministry.

(1) That Rome was the supreme power at the time of His birth, life and death caused Him to be born in Bethlehem and die by crucifixion.

(2) That Rome installed Herod, an ambitious, vicious, blood thirsty, power seeking individual as king, produced the slaughter of the innocents in Bethlehem, the settling of the family in Nazareth and the beheading of John the Baptist.

(3) It was the actions of Antiochus Epiphanes and the reaction of the ‘pious’ that also gave shape to the political landscape at the time of Christ, for there are many that would suggest that the Chasidim (the ‘pious’), who led the revolt against Syria, morphed into the Pharisees who took upon themselves the responsibility of defending rigorously the traditions of the nation.

(4) The buying (or acquiring by force) the position of High Priest explains why the office had been so greatly corrupted and in such disrepute, when it was held by the ‘Sons of Annas’, a group which includes Caiaphas who presided over the trial and condemnation of Christ.

More Next Time

The Messiah and the Ritual of Israel (Continued)

2011-10-20T09:53:00.001+01:00

Events Leading to the Establishment of the Feast of Dedication

Then on the 15^th Chisleu, that is, in December of 168 BC there took place an incident that has been burned into the racial memory of the Jewish people - a pagan altar was built at the great altar in the Jerusalem Temple. Then on the 25^th Chisleu, for the first time, a sacrifice was offered on it. This was the first fulfillment of Daniel’s prophecy – “they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation.” (Daniel 11:31)

The Jews first showed passive resistance but this was soon replaced by open revolt. Revolution broke out in the town of Modein at the call of a priest of the order of Joarib, named Mattathias, and his five sons, John, Simon, Judas, Eleasar and Jonathan. When the king’s officer came to Modein in order to insist that the inhabitants offer a heathen sacrifice, Mattathias refused to obey and stepping forward said, “Though all the nations that are under the king’s dominion obey him, and fall away every one from the religion of their fathers and give consent to his commandments, yet will I and my sons and my brothers walk in the covenant of our fathers. God forbid that we should forsake the law and the ordinances”. When Mattathias saw another from the town approaching the altar to offer the sacrifice and appease the king’s officer he rushed forward and slew him there. He and his sons also killed the king’s commissioner and leveled the altar to the ground. Mattathias and his sons fled to the mountains and were joined by others of the Chasidim (the pious) and began a campaign of guerrilla warfare.

The son of Mattathias, Judas came to be the military leader of the movement and he and the force under him felt that they had the God of Abraham, Isaac and Jacob on their side. They marched against Jerusalem, which was under Syrian control, and won a brilliant victory. They restored the worship of YHWH in Zion. This gave further impetus to the rebellion and other victories followed, although in the flow of the conflict Jerusalem changed hands and had to be re-taken. After two decisive victories, Judas took possession of Jerusalem once again although he could not dislodge the Syrian forces from the citadel. Nevertheless, he was able to keep them in check while cleansing the Temple ready for a resumption of divine worship. Everything impure was carried out of the Temple and the altar of burnt offering which had been polluted was dismantled and wholly replaced. New sacred garments and furniture were provided, and when everything was in order the Temple was re-consecrated by the celebration of a great feast. This was on the 25^th Chisleu , that is, in December 165 BC on exactly the same day as the altar had been desecrated three years earlier, when heathen sacrifices had been offered in the court of priests. The festivities lasted for eight days. The recovery of the Temple was so momentous that it was resolved to celebrate it annually (it came to be known as the Feast of Dedication (see John 10:22).

Next Time How the office of High Priest was degraded.

The Messiah and the Ritual of Israel (Continued)

2011-10-05T18:18:00.001+01:00

Influences that affect the Office of High Priest during the Inter-Testamental Period

The Hellenising of the Jewish Nation

Alongside the legalistic tendencies that were permeating the nation, another influence of an entirely different kind arose at the time of Alexander the Great. It was the ambition of Alexander to found an empire which would be held together, not merely by the unity of government but also the unity of language and customs. All the nations under his dominion were to be saturated with Hellenic culture – thus Greek became the universal language of business and government and he took care that Greek colonists should always follow in the wake of his army. This is why Paul and the apostles spoke and wrote in Greek and why the original language of the New Testament is Greek.

Greek culture and language was successful in infiltrating the land of Israel. Nevertheless, it had an unforeseen consequence - it triggered a revival of Torah observance and gave impetus to the strengthening of the Jewishness of the Hebrew people. It happened at the time of the Syrian domination of Israel. The population had gravitated towards two parties – the party friendly to the Greeks (those who wished to live and act like Greeks) and those who were antagonistic to these tendencies – those of the party of the ‘pious’, the Chasidim, who wished to be observers of the Mosaic code. Everything seemed to be flowing toward the Hellenists – the secularization of the country was gaining momentum – but then a powerful reaction set in. It was brought about by the actions of the despot that had the rule over them (Antiochus Epiphanes).

This king (Antiochus IV) held the Syrian throne from 175 BC to 164 BC. This meant that he also had authority over Israel which was treated as one of their provinces. The leadership of Israel at the beginning of his reign rested with the High Priest, Onias III. But this office, the highest and most powerful in the land, was political as well as religious, and other leaders who had no qualifications, either by birth or training, squabbled over who was to have the position. Consequently, Onias III was driven out by one named Jesus, who became better known under his Greek name Jason. Jason promised their Syrian ruler a great sum of money in return for the office of High Priest, and was given not only the leadership of the Jewish people (under Antiochus) but also the responsibility of continuing the programme of Hellenising the Hebrew people. A gymnasium was erected below the castle in Jerusalem and young men exercised themselves in the gymnastic arts of the Greeks. Even the priests forsook their service at the altar and took part in the games. However, Jason was overthrown by another, one Menelaus, who offered even more money to the king in return for the position of High Priest. This did not quench the claim of Jason and much in-fighting took place before Antiochus decided to march against Jerusalem. A cruel man, he massacred much of the population and then plundered the treasures of the Temple including the golden Menorah, the golden altar and the table of showbread. Still the cup of despair of the Jewish people was not yet full – there were more desecrations yet to come.

Greek gods who are no gods at all.

Antiochus had military ambitions in other areas of the region as well – but when he marched against Egypt he was defeated. Rome, aiming to be the greatest power in the Middle East, entered the conflict. The forces of Antiochus were routed and he had to retreat. Having been humiliated in battle he decided to take it out on the Jewish people. He began a war of extermination against the Jewish religion. He sent out representatives to ensure that no-one of Jewish extraction was permitted to follow the religion of their fathers. Those that disobeyed were to be punished – the men killed and women and children sold into slavery. It was to begin at Jerusalem which was to become a Greek city populated by colonists. The Jewish population of Jerusalem was destroyed – but it was only the first step of the programme to de-Judais Israel. Throughout the whole land the Jewish religion was to be rooted out, and the worship of Greek gods imposed. The observance of all Jewish rites, especially those of circumcision and Sabbath rest, were forbidden on pain of death. Officers were sent out into the nation to ensure the emperor’s wishes were carried out. Once a month a rigorous search took place – if a copy of the book of the Law was found in the possession of any man – or if anyone had his child circumcised - then he was put to death.

Next Time: the events that led to the establishment of the Feast of Dedication

The Messiah and the Ritual of Israel (Continued)

2011-09-23T15:24:00.001+01:00

The Temple that was destroyed by the Babylonian forces

Sacrifices and offerings

The inter-testamental period

The priesthood

The destruction of Solomon’s Temple by the army of Nebuchadnezzar changed the culture and politics of Israel for centuries. The northern kingdom of ten tribes had already been overthrown by the Assyrians. Totally absorbed, they have been lost to history. The sovereignty of the southern kingdom (Judah) passed from the Babylonians to the Persians and then to the Greeks, after which the territory of Israel was the object of Egyptian conquest and then Syrian.

It was a widely held view that the Babylonian exile was the result of national failure to obey the divine code delivered to Moses and accepted as law by the nation. Idolatry and neglect of the Torah had brought judgment upon the nation. They had lost the tenancy of Israel in accordance with the terms of the Land Covenant. Canaan was designed to be a home for Israel. A home that would be a place of safety and peace where they could live in comfort – a place where there would be food and drink to sustain them, and protection from outside influences. It had been all this to them – a fertile and well watered country that provided a balanced diet for its occupants. The peace and safety was provided by the Lord.

But the Land Covenant, which had expanded the land aspect of the Abrahamic Covenant, had made the occupation of Canaan conditional on obedience and faith. It was also an incentive to godly living. And as an incentive it was of five star quality - walk with God or lose your homeland – it could not be clearer. Moses, God’s spokesman, inspired in his oratory, reminded the nation that exile awaited any generation that turned from the Lord. Having used the carrot, that is, declaring that obedience brought blessing, he wielded the stick - disobedience brings judgment. “And it shall be, that just as the Lord rejoiced over you to do you good and multiply you, so the Lord will rejoice over you to destroy you and bring you to nothing; and you shall be plucked from off the land which you go to possess. Then the Lord will scatter you among all peoples, from one end of the earth to the other.” (Deut. 28:63-64) And the promise for obedience was not simply occupation of the designated territory, but blessing – blessing on the nation, blessing on families, blessing on crops. In addition, there would be protection from any nation that had ambitions to conquer. This was an agreement that was heavily weighted in favour of the nation. But sin makes a person foolish, and Israel played the fool with other gods that could neither bless nor protect. She reneged on her relationship with the Lord and was exiled as a result.

The Return of the Exiles

But, in the purposes of God, the displacement of the Jewish nation had a time limit. There was an ‘until’; it was to last 70 years as prophesied by Jeremiah. “And this whole land shall be a desolation and an astonishment, and these nations shall serve the king of Babylon seventy years” (Jer. 25:11). The captivity of Israel ended at the time appointed when Cyrus permitted those Jews who wished to, to return to Jerusalem and rebuild the Temple. The book of Ezra records the fact. “Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and also put it in writing, saying, Thus says Cyrus king of Persia:
All the kingdoms of the earth the Lord God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. Who is among you of all His people? May his God be with him, and let him go up to Jerusalem which is in Judah, and build the house of the Lord God of Israel (He is God), which is in Jerusalem.” (Ezra 1:1–3)

Those that returned to Jerusalem and Judea after the Babylonian exile resolved to organize themselves into a different kind of community. They would be a nation given over to Torah and religious observance. The priestly class came to have political dominance, certainly from the time of Ezra. The High Priest would be the supreme ruler both politically as well religiously. Since sovereignty over the province of Judea was held by foreign emperors civil rule no longer rested with the house of David. In the land, the High Priest held primary authority, an office that was hereditary and occupied for life. There also developed a council of elders as his advisors and administrators of government. Thus Judea became a separately administered province with the rebuilt Temple at its centre and the High Priest at the helm.

It was Ezra, a priest, who gave substance to the desire to return to Torah observance. He determined that the remnant that returned to Jerusalem and Judea could not obey the Law if they lacked knowledge so he set in motion a programme to educate the nation in the Law of Moses. He set up a school for Scribes (Sopherim) who would master the Mosaic code and then be able to pass their knowledge to the wider public. Ezra, long considered the founder of Jewish legalism, gave impetus to the formulation of a binding set of rules to be imposed on the Jewish nation. These legal requirements were still in place at the time of the Messiah and indeed, to a degree are still observed to this day.

In this fashion, the Jewish people became a nation dominated by two different groups – the interpreters of the Law, the Scribes, and the operators of the Temple, the priests. The government of Israel would ultimately rest in a body called the Sanhedrin which would be dominated by two parties, the Pharisees and the Saducees. Scribes had allegiance to the party of the Pharisees while the High Priest and the chief priests were Saducees.

So it was subsequent to the exile and the return to the land that the character of the nation was reformed. The pious among them considered it their chief occupation to fulfil with zeal and conscientiousness the Law as expounded by the Scribes. The success of the work of Ezra’s reforms can be measured in that, at the time of the Macabees and the conflicts that took place at that time, the religious party interpreted the command to observe the Sabbath so strictly that they would rather die than fight on that day.

New Books from the pen of Bryan W. Sheldon

2011-09-12T15:27:00.001+01:00

Jesus of

Nazareth :More than

just a Messiah.

About the book:

The life of Jesus of Nazareth has divided history into two. His influence has been felt all around the globe. His followers number millions. His teaching has guided nations. What was there about Him that should have such an enduring effect? The key to the answer lies in who He was. The Church has long held that He was God revealed in flesh - “the Son of God, the only-begotten of the Father, that is, of the substance of the Father, God from God, light from light, true God from true God, begotten, not made, of one substance with the Father.” This belief has come under attack once again. This modest volume offers some Biblical evidence in support of the doctrine of the deity of Christ in the hope that some will find it helpful in repelling the arguments of those who wish to diminish the One who died for the salvation of sinners, at the same time strengthening an appreciation of the greatness of our Savior, the Lord Jesus Christ.

Living for God:

The Principles and Practice of Discipleship

About the book:

The call to discipleship is seldom heard today. This book places before all those who have been blessed with the salvation provided by the Son of God, the challenge of Christian living. It suggests that it will require the full use of one’s abilities, energy and resources; but while the cost might appear to be heavy, the rewards will be immense and the quality of life will be special. This title revises and enlarges the previous volume ‘Discipleship Considered’. It now includes studies in the lives of Daniel, Joseph, Hannah, Ruth and Esther.

Gleanings from the Hebrew Calendar

2011-08-31T20:30:00.000+01:00

Tishah b’Av (8th/9th August 2011)

The ninth of Av is the traditional collective symbol of the Jewish people’s greatest disasters, failures, sufferings and exiles. Its stature as a 25 hour day of fasting is shared only with Yom Kippur. On the 9th Av in 586 B.C. the Temple was destroyed by the Babylonian forces of Nebuchadnezzar with many deportations at that time. On or about the same time some 600 years after the Babylonian captivity, in 70 A.D., the Roman legions of Titus destroyed the second Temple. Again, on or about the same day in 135 A.D. Bar Kokba’s fortress at Betar fell to Hadrian’s army, marking the end of the last vestige of Jewish self-government until 1948.

For all of these tragedies to coincide on one day takes some interpreting but received wisdom suggest that they are all of a piece. All periods of exile stem from the first events in 586 B.C. which had been brought about by God’s will to punish His people who had besmirched their capital, strayed from His teachings and sinned greatly (especially guilty of the sin of idolatry).

Tefillin

The liturgy of Tishah b’Av includes the five poems of the Book of Lamentations. Observance of this day requires a rigorous confrontation with one’s own weaknesses. It is a day of fasting - and a day when those that observe it are forbidden to wear leather shoes, to bathe, to wash anything. They do not greet friends or acquaintances and the Torah is not studied except for those passages that are immediately relevant to the day. Tefillin are not worn until afternoon prayers because they are considered ‘glorification’.

But even if it is a day of great mourning, at the heart of it there is still hope because Jeremiah’s lament contains the words:

"Through the Lord’s mercies we are not consumed, because His compassions fail not. They are new every morning; Great is Your faithfulness. ‘The Lord is my portion,’ says my soul, ‘Therefore I hope in Him!’ The Lord is good to those who wait for Him, To the soul who seeks Him. It is good that one should hope and wait quietly For the salvation of the Lord." (Lam.3:22–26)

The Messiah and the Ritual of Israel (Continued)

2011-08-19T19:55:00.000+01:00

The Suffering Servant of Isaiah

No study of the cross in the T’nach is complete without a consideration of the Suffering Servant of Isaiah, who not only dies for sin and transgression but is also exalted. Isaiah, chapter 53 especially, is the counterpoint to Psalms 22 and 110. As the centre chapter of this most remarkable section of Isaiah’s writing (chapters 40 to 66), it is clearly the beating heart of his message of consolation. It describes the price that will be paid by the Servant of YHWH to enable the mercy of God to be exercised while the righteousness of God is protected. It is one of the most important passages, perhaps the most important passage that the prophetic writings of the T’nach have given us. In some senses it could claim to be the deepest and the loftiest. That it applies to the Messiah of Israel, Jesus of Nazareth is clear. He was in focus in 42.1-7

“Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, Nor cause His voice to be heard in the street. A bruised reed He will not break, And smoking flax He will not quench; He will bring forth justice for truth. He will not fail nor be discouraged, Till He has established justice in the earth; And the coastlands shall wait for His law.” Thus says God the Lord, Who created the heavens and stretched them out, Who spread forth the earth and that which comes from it, Who gives breath to the people on it, And spirit to those who walk on it: “I, the Lord, have called You in righteousness, And will hold Your hand; I will keep You and give You as a covenant to the people, As a light to the Gentiles, To open blind eyes, To bring out prisoners from the prison, Those who sit in darkness from the prison house. ”

Matthew records the events that fulfilled the first section of this prophecy;

“And great multitudes followed Him, and He healed them all. Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying: “Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased! I will put My Spirit upon Him, And He will declare justice to the Gentiles. He will not quarrel nor cry out, Nor will anyone hear His voice in the streets. A bruised reed He will not break, And smoking flax He will not quench, Till He sends forth justice to victory; And in His name Gentiles will trust” (Matt. 12:15–21).

Simeon also refers to the Isaiah prophecy when, inspired by the Holy Spirit, he said,

“For my eyes have seen Your salvation Which You have prepared before the face of all peoples, A light to bring revelation to the Gentiles, And the glory of Your people Israel.” (Luke 2:30–32) This makes direct reference to Isaiah 49.6 which reads: “Indeed He says, ‘It is too small a thing that You should be My Servant To raise up the tribes of Jacob, And to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, That You should be My salvation to the ends of the earth’” (Isaiah 49:6). This helps to direct our attention to the central theme of this study, which is, that the sacerdotal structure of Israel was designed to be salvific for the world, not just the nation. The execution of the Messiah, ordered on the Temple mount at the instigation of the High Priest, and performed within sight of the Temple, was in fulfillment of those prophetical pointers that indicated that the sacrifice, which was within the priestly culture of Israel, should benefit all peoples, as Isaiah reported the words of YHWH: “You should be My salvation to the ends of the earth”.

Chapter 53 is especially pertinent to our purpose in that it describes in some detail the decease of the Servant. Accepting that it applies to Jesus, the first three verses refer to His life and His ultimate rejection by the nation’s leaders. “He is despised and rejected by men, A Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him” (Is 53:3).

Verses 4-9 is the central message, describing as it does a substitutionary sacrifice, in accordance with the principles on which the Hebrew religion was founded—from the Passover sacrifice at the time of the exodus from Egypt, to the Levitical offerings that were the cornerstone of the Tabernacle and Temple ministry. Verse 4 reads; “Surely He has borne our griefs And carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted” (Is 53:4). The word ‘stricken’ in this verse and again in verse 8, “For the transgressions of My people He was stricken”, helps us understand what was entailed in Jesus, the Lamb of God, bearing away the sins of the world. It is a word used in connection with leprosy—leprosy being understood as the stroke of God against sin. Because of Satanic activity, our first parents had disobeyed the clear command of God and incurred the consequence that God said would follow, “…in the day that you eat of it you shall surely die” (Gen.2.17). They did not immediately fall to ground but were subject to a ‘living death’, a process of dying; the Hebrew could be translated, “dying you will die”. Leprosy, also called ‘the living death’, was considered a visual of the stroke of God in the Garden. The Hebrew for leprosy, ‘tsara’ath’, is related to the Arabic word that signifies ‘to strike down or scourge’. Tsara’ath (leprosy) was considered the scourge of God. This truth is re-emphasized in the T’nach where God judged individuals who rebelled against His will and struck them with leprosy. When Miriam rebelled, “... the anger of the LORD was aroused …and … suddenly, Miriam became leprous, as white as snow” (Num.12:10). Uzziah contracted leprosy when he discarded the priestly protocol contained in the Mosaic law: “leprosy broke out on his forehead … because the LORD had struck him” (2 Chron.26.19).

Two words that are strongly connected with leprosy are ‘naga’ (touch, reach, strike); and its derivative ‘nega’ (stroke, plague, disease). In Leviticus chapter 13, there are instructions for the diagnosis of leprosy, and in chapter 14 instructions for the performance of those rituals required in those cases of leprosy that had been cured. In these two chapters ‘nega’, translated ‘plague’ in the KJV and sometimes ‘plague’ and sometimes ‘sore’ in the NKJV, is used some eighty times. Again, the connection is - the plague (nega) of leprosy is the visual of the stroke of God. In Isaiah 53, both these words occur, but there the plague is sin, and because of that plague, God’s Messiah must suffer God’s stroke, that is, He was ‘smitten of God’. The substitutionary aspect is emphasized. To repeat—of the Suffering Servant it says, “He was cut off out of the land of the living for the transgression of my people, to whom the stroke was due” (Isa.53:8). And again, “Surely he has borne our griefs, and carried our sorrows: yet we esteemed him stricken, smitten by God, and afflicted” (Isa.53:4). In connection with the image that sin is a plague; the Isaiah passage equates salvation to healing: “But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed”. (53:5)

It is evident that the provision of salvation for humankind through a substitutionary sacrifice was not an exercise in fire-fighting, undertaken by God because He had been taken unawares by the activity of Adam and his posterity. He knows the end from the beginning (Isa.46.10). Not only did He know that the sacrifice would take place, but He knew when, where, and how. So much so, that He included the date in the prophetic calendar He gave to the Jewish nation, and He included details of the execution in the T’nach. When the Ethiopian statesman read from this very chapter of Isaiah’s narrative of the Suffering Servant, “He was led as a sheep to the slaughter ... For His life is taken from the earth” (Acts 8:32,33), he asked the question, “... of whom does the prophet say this, of himself or of some other man?” (Acts 8:34) The only answer that could be given is—He is referring to Jesus of Nazareth, the Messiah of Israel, the Son of God and the Savior of the World.

More Next Time:

The Messiah and the Ritual of Israel (Continued)

2011-08-11T20:30:00.000+01:00

Solomon's Temple

We return to an earlier theme which we had left some weeks ago, that of the Messiah and the Priesthood of Israel.

A great change in the worship of YHWH took place after David had conquered the Jebusite town of Jerusalem on the southern slope of Mount Zion. He understood that sacrificial offerings could only be made in the place that the Lord selected, as revealed in the Torah: “Take heed to yourself that you do not offer your burnt offerings in every place that you see; but in the place which the Lord chooses, in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you” (Deut. 12:13–14). He subsequently understood that Mount Moriah was to be that place (1 Chron. 21:28-22:1). “Then David said, ‘This is the house of the Lord God, and this is the altar of burnt offering for Israel’” (1 Chron. 22:1: See also 2 Chron.6:20; Ps.132:13). So he set in train the arrangements that would result in replacing the Tabernacle with a more permanent building on what was to be known as the Temple mount. While David had the vision to build, it was Solomon, his son, who had the privilege to construct the First Temple.

But continuity is the watchword in the worship of the Lord, so the patterns received by Moses were incorporated in the blueprint for the Temple. Indeed, history tells us that the Tabernacle was disassembled and stored in an underground room beneath the Temple itself, while some of the Tabernacle furniture was absorbed to be used in the Temple services. This preserved the continuity in the worship of YHWH that was required of Israel by maintaining a connection between the Tabernacle and the Temple. As with the Tabernacle, the blueprint for the Temple was provided by God to one of His prophets, namely David. “Then David gave his son Solomon the plans for the vestibule, its houses, its treasuries, its upper chambers, its inner chambers, and the place of the mercy seat; and the plans for all that he had by the Spirit, of the courts of the house of the Lord, of all the chambers all around, of the treasuries of the house of God, and of the treasuries for the dedicated things; also for the division of the priests and the Levites, for all the work of the service of the house of the Lord, and for all the articles of service in the house of the Lord. He gave gold by weight for things of gold, for all articles used in every kind of service; also silver for all articles of silver by weight, for all articles used in every kind of service; the weight for the lampstands of gold, and their lamps of gold, by weight for each lampstand and its lamps; for the lampstands of silver by weight, for the lampstand and its lamps, according to the use of each lampstand. And by weight he gave gold for the tables of the showbread, for each table, and silver for the tables of silver; also pure gold for the forks, the basins, the pitchers of pure gold, and the golden bowls—he gave gold by weight for every bowl; and for the silver bowls, silver by weight for every bowl; and refined gold by weight for the altar of incense, and for the construction of the chariot, that is, the gold cherubim that spread their wings and overshadowed the ark of the covenant of the Lord. ‘All this,’ said David, ‘the Lord made me understand in writing, by His hand upon me, all the works of these plans’ ” (1 Chron. 28:11–19). So all that was intended for Israel to observe in their approach to God was multiplied, strengthened and given extra impetus by the man ‘after God’s own heart’.

Solomon and the Temple

Solomon, son of David and Bathsheba, succeeded to the throne of Israel, and in keeping with the wishes of his father, took responsibility for the building of the Temple. David had already organized the priesthood into 24 courses, so that when the Temple was fully commissioned and operative they would be able to fulfill all the duties expected of those members of Israel that were responsible for maintaining the testimony of the nation as a ‘kingdom of priests’.

When the building was completed, Solomon sent particular invitations to the elders and dignitaries of Israel to join him in a service of dedication. The strength of Israel, its manpower, was already required to come, for the dedication service was diarized to coincide with the pilgrim feast, the Feast of Tabernacles, in the seventh month.

But first, the ark had to be brought to its new home. David had embarked on such a project when he brought the ark up from the house of Obed-Edom. Solomon, no doubt with an acute knowledge of the problems that David had encountered, made sure that those who had been commissioned for the care of the ark, and were properly authorized to carry it, were the only ones to bear it. So it was with great ceremony and also with acknowledgement of the principle of blood sacrifice that Solomon brought the ark to the Temple. Before the ark was placed in the inner sanctum, Solomon and Israel’s leaders offered many sacrifices in honor of the arrival of the ark of the covenant, thus simultaneously dedicating the new brazen altar. It is mentioned that the ark still housed the two tablets of the Law, confirming that the Mosaic Covenant with its sacerdotal culture was still in place. It was only after Solomon felt that proper honor had been shown to the sacred chest, was it taken into the Holy of Holies to be lost from sight to all except the High Priest. When David brought the ark to Jerusalem he had an honor guard of thousands of soldiers lining the route, while Levitical musicians and singers performed the Psalms, especially Psalm 24: “Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, The Lord mighty in battle. Lift up your heads, O you gates! Lift up, you everlasting doors! And the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory” (Psalm 24:7–10). Solomon took care not only to equal the dignity accorded the ark by David, but to exceed it.

Solomon had built a high dais from which he could be seen to offer obeisance to the Lord. It also allowed him to turn to face Israel and bless the assembled company. From his high platform he offered a prayer of dedication connecting the building of the Temple with the inspired wishes of his father David and the Davidic Covenant.

The prayer of dedication acknowledged that the Temple was only a shadow of reality, since God dwelt in heaven, and not behind the veil. Nevertheless, he was confident that he had the listening ear of YHWH and so petitioned God that since this house, this Temple, was to be known as the place where God had placed His Name (in accordance with the revelation made to David), that those that offered penitential prayers towards it should receive forgiveness. Jesus Himself initially acknowledged the Temple as the Father’s House, although early in His ministry He indicated that there was a change afoot. He instructed His disciples to pray towards heaven, “When you pray, say: Our Father in heaven, Hallowed be Your name … forgive us our sins” (Luke 11:2–4) for He was already instituting a dispensation when prayer could be made directly to the Father without priestly mediation. His words to the Samaritan woman at the well of Sychar elucidated the principle: “Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father … the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. God is Spirit, and those who worship Him must worship in spirit and truth” (John 4:21–24).

But Solomon’s prayer of dedication, together with its answer from heaven, would avail for rest of the Mosaic dispensation, i.e. until the death, resurrection and ascension of Christ. The dedicatory prayer concluded: “Now, my God, I pray, let Your eyes be open and let Your ears be attentive to the prayer made in this place. Now therefore, Arise, O Lord God, to Your resting place, You and the ark of Your strength. Let Your priests, O Lord God, be clothed with salvation, And let Your saints rejoice in goodness. O Lord God, do not turn away the face of Your Anointed; Remember the mercies of Your servant David” (2 Chron. 6:40–42). The responsibility imposed on Solomon by David, and that by the command of the Lord, together with the description of how that responsibility was discharged, re-enforces the continuing principle that has been evident since Abel – that the only approach to God was through blood sacrifice. Moreover, the channel through which that approach could be made was the Aaronic priesthood, and the only place where that approach was possible was Jerusalem. In particular, the strict sacerdotal guidelines promulgated in the Decalogue, made the inner courts of the Temple (now consecrated as the place where the Lord had placed His Name), the focal point of any approach to God, whether individual or national.

More Next Time:

Living for God in an Uncertain World

2011-08-03T20:00:00.000+01:00

The Book of Esther (Continued)

The Unseen Hand of God was still at work

That night the king could not sleep and so called for the journal of recent events to be read to him. Mordecai’s act of loyalty was listed in the records and so was brought to the attention of Xerxes, who asked if this faithful citizen had been rewarded for his deed. When he was advised that nothing had been done for him, he decided that Mordecai should be honoured without delay. He called for a counsellor and Haman was escorted into his presence. Haman, armed with less than the complete picture, believed that the king wished to honour him, and suggested a public reward that he would enjoy, that is to be dressed in the king’s robe, and ride the king’s steed, and have a herald precede him declaring the greatness of his person. Even as Lucifer said, “I will make myself like the Most High” (Isaiah 14:14), so Haman echoed that ambition in his unimaginative request. But Lucifer learned that pride comes before a fall, and Haman did likewise. When he found that he had to personally escort and praise the very man who refused to honour him, he was inconsolable. The inevitability of his fall was then predicted by his nearest family and friends when they began to understand that Mordecai was receiving help from an unseen source.

True to his promise the king attended Esther’s banquet where she unfolded the plight of her people and herself. She still did not identify herself as Jewish at this point, only that she would be one who would suffer from this plot formed against one of the nations of the empire. The king asked who had done such a vile thing. Haman was accused. Xerxes, in some distress left the room, while Haman remained to plead for his life with Esther. When the king returned, he believed that Haman, in his absence, had behaved improperly towards his Queen and ordered his execution. The gallows that had been prepared for Mordecai was used to carry out the punishment, so fulfilling for Haman, the proverb “whatever one sows, that will he also reap” (Galatians 6:7).

The king’s signet ring was given to Mordecai to reverse the effects of the edict. Haman’s property was confiscated and given to Esther, and Mordecai was appointed to oversee it. So now the Jewish nation celebrates this great deliverance annually at the feast of Purim.

Is Esther a book of coincidences or is it the providence of God?

No. 1: Out of a myriad candidates Esther was chosen as queen. (No coincidence – as Mordecai expressed, ‘who knows if you have come to the throne for such a time as this?’)

No.2: Mordecai learned of an assassination plot. (No coincidence, according to the ancient Jewish writings. It was accomplished only with the help of God).

No.3 : The king could not sleep, learns of Mordecai’s loyalty and thus was prompted to reward him. (Xerxes, like Nebuchadnezzar before him, had to be compliant to the will of God.)

Other Examples of Providence

Are we confident in seeing the unseen hand of God working for the protection of His ancient people in Esther? Are there any other Scriptural incidents in which God is working His purpose out in hidden ways? It seems there are many.

For example, Eliezer, Abraham’s servant was sent to look for a bride for Isaac. He prayed, “Let the young woman to whom I shall say, ‘Please let down your jar that I may drink,’ and who shall say, ‘Drink, and I will water your camels’—let her be the one whom you have appointed for your servant Isaac. By this I shall know that you have shown steadfast love to my master” (Genesis 24:14). Rebekah was that woman. It was a sensible test, inasmuch as Eliezer was looking for a woman who would demonstrate ‘hesed’, that is, ‘loving-kindness’, a quality highly thought of by God and men. Rebekah demonstrated ‘hesed’ to a stranger and Eliezer identified the hand of God in the incident. He said, “Blessed be the Lord God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the Lord led me to the house of my master’s brethren” (Genesis 24:27, KJV).

Also the life of Joseph demonstrated the guidance and protection of God. The unseen hand of God is apparent in his elevation to a position in Egyptian life where he could exercise influence for good to the nations of that part of the world. This was in spite of several obstacles. He summarised his experience: “God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. ” (Genesis 45:7, ESV)

The life of William Cowper also springs to mind. Having endured many setbacks and suffered severe depression, he moved to Olney where he became great friends with John Newton. He and Newton co-authored the Olney Hymnal, of which Cowper authored 68 of the hymns. They include: “O for a closer walk with Thee” and another which he wrote after reading of the forgiveness of God in Paul’s letter to the Romans. It suggests that Cowper knew something of the working of God in providence.

God moves in a mysterious way, His wonders to perform

He plants His footsteps in the sea, and rides upon the storm.

Deep in unfathomable mines of never failing skill

He treasures up His bright designs and works His sovereign will.

Ye fearful saints fresh courage take, the clouds ye so much dread

Are big with mercy and shall break in blessings on your head.

Judge not the Lord by fearful sense but trust Him for His grace;

Behind a frowning providence He hides a smiling face.

His purposes will ripen fast, unfolding every hour

The bud may have a bitter taste, but sweet will be the flower.

Blind unbelief is sure to err and scan His work in vain.

God is His own interpreter and He will make it plain.

We must be assured that God is working His purpose out as year succeeds to year. Let us make sure we are a part of His plans for ‘who knows whether we are where we are for such a time as this’. How can we ensure we are in the centre of God’s will? Let us imitate Eliezer who said, “I being in the way, the Lord led me”. Walk according to light you have and more light will be given.

Lessons from the Life of Esther

2011-07-26T19:58:00.000+01:00

We continue our study in the book of Esther

Haman is introduced

As in Daniel, there is an evil influence at large, always ready to try to thwart the purposes of God. Even as the unseen hand of God is evident for good, so the unseen hand of Satan is evident for evil. The Devil is going to use Haman, an Agagite, to try and destroy the Jewish nation. This is a reference to the old enemy of Israel, the Amalekites, whom Israel fought after the exodus. They are spoken of as implacable enemies of God who would war with him “from generation to generation” (Exod.17:16). Haman was promoted, and like his evil master, his pride and ego knew no bounds. As evidence of his promotion above all the princes in the empire, he required people to bow and make obeisance to him as he rode past, in accordance with the king’s commandment. But Mordecai refused to bow to him. The exact reason for Mordecai’s reluctance is not given. It could be because, in the society in which he was placed, some high dignitaries claimed honour because of the god they served. If that was the case then there is an echo of the problem that the three Hebrews faced when they refused to bow to the golden image. One Targum suggests that no self-respecting Benjamite would bow to an Amalekite. Whatever the reason, Haman was outraged and plotted his revenge on all Jews. Haman’s actions reveal how deep his anti-Semitic feelings ran.

Haman, described as “the enemy of the Jews” (Esther 3:10), brought an accusation to the king - an accusation that has been regularly expressed by many of those who wish to do them despite. He said, “There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your kingdom. Their laws are different from those of every other people, and they do not keep the king’s laws, so that it is not to the king’s profit to tolerate them” (Esther 3:8). Haman was a spokesman for the Devil, the true enemy of the Jews, described in the New Testament as “the accuser of the brethren” (Rev.12:10 (NKJV)). His deception is further evidenced inasmuch as the Jewish race is not identified by name, just called ‘a certain people’. Xerxes delegated authority to Haman by letting him use his signet ring. Haman arranged for the ‘pur’, that is ‘the lot’, to be cast, to set the date for the extermination of the Hebrew nation, and they sought to guarantee the cooperation of all other peoples of the empire by declaring the possessions of all Jews to be spoil that could be taken by those engaged in the genocide. ‘Pur’ is a Hebrew form of the Babylonian ‘Puru’ which means ‘lot’ but also means ‘fate’. The casting of the lot would be part of the duty of the astrologers to find the most favourable day in which to carry out this devilish plan. On hearing the news, Mordecai immediately entered into mourning, tearing his clothes and wearing sackcloth and ashes. Esther was advised of Mordecai’s dress and countenance, but did not yet know of the decree. She contacted him through messengers and heard of the plight of her people. Mordecai instructed her to go in to the king, and intercede for them, but she spoke of the danger. She advised Mordecai that those that enter the king’s presence without an invitation could face execution. “All the king’s servants and the people of the king’s provinces know that if any man or woman goes to the king inside the inner court without being called, there is but one law—to be put to death, except the one to whom the king holds out the golden scepter so that he may live ”(Esther 4:11). In addition she informed her guardian that it was unlikely that she would see the king any time soon because she had not been called into his presence for more than a month.

The response of Mordecai was measured: “Do not think to yourself that in the king’s palace you will escape any more than all the other Jews. For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?” (Esther 4:13–14). Mordecai had hit the nail on the head. Even so, Esther’s response was magnificent: “Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and do not eat or drink for three days, night or day. I and my young women will also fast as you do. Then I will go to the king, though it is against the law, and if I perish, I perish” (Esther 4:16).

In the meantime Haman, with the authority of the king, had begun dispatching messengers to all parts of the empire, publicizing the edict and the rewards available to those who would participate in the genocide.

Esther, who was still in good grace with the king, no doubt in part due to her previous communication to him of the assassination plot, was granted an audience in which she obtained a promise that he would join her at a ‘banquet of wine’. Haman also joined them. While she had the good favour of the king, Esther proposed another banquet the following day for the king and Haman. Proud Haman, of course, was delighted to be incorporated into the immediate society of both the king and the queen. Nevertheless his pleasure was tainted because Mordecai would still not honour him. Haman’s wife and close friends advised him to execute Mordecai and be rid of him entirely. That he had the power to do so is evidence that Satan also has followers in high places. But both Satan and Haman are going to realise that one young woman, with God’s help, will be more than enough to overturn any evil plan devised against God’s ancient people for “... God hath chosen the weak things of the world to confound the things which are mighty” (1 Corinthians 1:27, KJV). Haman decided to proceed with his persecution of Mordecai, and press for an immediate hanging, after which he could enjoy the high honour that was to be paid to him as a special guest at Queen Esther’s banquet. He lost no time in getting a 75 foot high gallows built.

More Next Time:

Lessons from the Life of Esther

2011-07-19T09:36:00.001+01:00

The Book of Esther

The Providence of God

Introduction

When the Bible seeks to present God’s reign as universal, it uses examples of how He maintains a strong influence over great empires. The events of the book of Daniel are set in a vast domain ruled over by incredibly powerful men such as Nebuchadnezzar, Darius and Cyrus, yet the message of the book is summed up in the phrase, “… that the living may know that the Most High rules the kingdom of men.” (Daniel 4:17). This is repeated several times. For example, Nebuchadnezzar was disciplined for a period: “... you shall be driven from among men, and your dwelling shall be with the beasts of the field. You shall be made to eat grass like an ox, and you shall be wet with the dew of heaven, and seven periods of time shall pass over you, till you know that the Most High rules the kingdom of men and gives it to whom he will” (Daniel 4:25). This is rephrased in 4.26 when Nebuchadnezzar is told that his discipline would cease after he came to understand something of the sovereignty of God: “... your kingdom shall be confirmed for you from the time that you know that Heaven rules”.

In the book of Esther we are again in the same great empire, albeit about a century later in its history. The King is Xerxes I (Xerxes is the Greek equivalent of the Persian khsyayʾrsha which is written in Hebrew Ahasuerus). Xerxes inherited the very extensive empire from his father, Darius I. It comprised of one hundred and twenty seven provinces “from India to Ethiopia” (Esther 1:1). At this time there were still many Jews living in exile. Similar to the book of Daniel, Esther is written as a book of encouragement, the lesson being, ‘you are far from home, but God has not forgotten you’ and it repeats Daniel’s message, which is ‘God reigns even when it doesn’t look like it’. To the untrained eye the book of Esther looks like a book of coincidences, but with God there are no coincidences.

God’s First Move – Esther’s Elevation

In the capital of this vast empire, Vashti the queen had offended the king, and was to be replaced. Out of the large number of young women available, Esther was among those that were chosen to be presented to the king. But first, along with many others, she had to be dressed, educated and adorned to be fit to be presented at court. Just as Daniel’s attitude and behaviour brought him into favour with Nebuchadnezzar’s officers, Esther’s beauty, personality and poise brought her into favour with the royal attendants that were caring for the candidates, and she was given all the assistance that could be offered to prepare her for an audience with the king.

God is sovereign and will lift up whom He will and this time it is to be a young Jewish woman to be queen. Early in the book it is anticipated that Xerxes, a Gentile, will be required by God’s sovereign will to elevate God’s choice to a place of influence, and this he does. On instructions from her cousin Mordecai, who had taken the young girl under his protection, she did not, at least at that time, reveal that she was Jewish. But like Miriam, Deborah, and Ruth, this young woman is identified as one who will emerge as a heroine for her people. The mystery of the book is that God is only present implicitly, but not explicitly. By that we mean that He is not mentioned at any time, although we are aware of His unseen hand. Throughout the narrative the will of God is understood to be the force behind events. Although the Hebrew people were oppressed and anti-Semitism was evident, God brought a Jewish woman into the royal court to become queen. Just as Joseph was introduced to the court of the Pharaoh and Daniel to the court of Nebuchadnezzar, Esther came to the court of Xerxes for a similar purpose.

Joseph’s leadership meant food for his famine-stricken family and their eventual prosperity.

Daniel’s leadership led to a new status of acceptance of Jews in Babylonia.

Esther’s leadership would yield similar results.

The common element in all three is that it was God who brought about these results.

The other major character in the book is, of course, Mordecai, Esther’s cousin: “Now there was a Jew in Susa the citadel whose name was Mordecai, the son of Jair, son of Shimei, son of Kish, a Benjaminite, who had been carried away from Jerusalem among the captives carried away with Jeconiah king of Judah, whom Nebuchadnezzar king of Babylon had carried away” (Esther 2:5–6). The relationship of Mordecai to Esther is given. “He was bringing up Hadassah, that is Esther, the daughter of his uncle, for she had neither father nor mother. The young woman had a beautiful figure and was lovely to look at, and when her father and her mother died, Mordecai took her as his own daughter” (Esther 2:7). For those who had been orphaned, adoption in the extended family was widely practiced among the Jewish community.

God’s Second Move – Mordecai’s Discovery

Mordecai was probably an official at court, sitting in ‘the king’s gate’. Some suggest that it was Esther, now in a position of influence, who had Mordecai promoted. In a secular record of the same period there is made mention of an accountant who carried out an inspection tour for the king and who had a similar name. Whether it was this Mordecai we are unsure. Nevertheless it is clear that he had access to an area of the palace complex where he would be able to carry out his duties and also be aware of much that took place in higher society. It was in these surroundings that he learned of a plot. Two of the king’s officers, Bigthan and Teresh, conspired to assassinate the king. Mordecai told Esther and she told the king, giving credit to Mordecai for the information. However, the Targums suggest that Mordecai’s discovery of the plot was by God’s design, not by Mordecai’s wisdom. The assassins were caught and punished but Mordecai, in the will of God, received no reward. But it did bring both Esther and Mordecai into the good grace of the king, although at that time it seemed as if Esther’s cousin was overlooked – a bit like Joseph in prison, forgotten by the one he had helped. But God does not forget, although He does expect Mordecai, like Joseph, to exercise patience. The key fact is that the episode was recorded in a book. As the narrative unfolds we will see Xerxes, a man of great power, required to be compliant to the will of God.

More from Esther next time

Lessons from the life of Ruth

2011-07-09T10:15:00.001+01:00

Ruth - Living for God in an Uncertain World

Introduction

The strong leadership of Moses and Joshua had brought Israel from Egypt into Canaan. Under Joshua the land had been occupied with each of the tribes having their own area to inhabit. For several centuries after Canaan had been divided up and each tribe had settled in a different area, there was hardly a time when the nation was again united. The surrounding nations took advantage of this fragmentation of Israel and mounted invasions against them. The book of Judges is the history of this period. It was a time of testing, permitted by the Lord, to see if the new generations of Israelites would keep the Law that was mediated by Moses, and remain faithful to Him who had redeemed them. But the Israelites did not stand the test. Dwelling in the midst of the Canaanites, they contracted marriages with them, and served their gods, contrary to the express prohibition of the Lord in Ex. 34:16; 23:24, and Deut. 7:3, 4. When this took place, they lost the protection of Jehovah and became servants to foreign rulers. It was only when they repented of their folly and returned to the old paths that they were delivered.

At the time of the book of Ruth, parts of Israel had gone through several such periods of apostasy followed by deliverance.

The oppression by Chushan-Rishathaim of Mesopotamia lasted 8 years before they were delivered under the leadership of Othneil, after which they had 40 years of peace.

The oppression by the Moabites lasted 18 years, before Ehud rose up to deliver them. They then enjoyed an extended period of peace which lasted 80 years.

The oppression by the Canaanitish king Jabin lasted 20 years before Deborah and Barak arose to deliver them. The peace that was then secured lasted 40 years.

The oppression by the Midianites lasted 7 years before God raised up Gideon as their deliverer. The peace obtained lasted 40 years.

Many suggest that the events recorded in the book of Ruth took place during the 40 years of peace that followed the Midianite invasions. The first verse of the book gives the historic location of this personal history of the family from Bethlehem. “In the days when the judges ruled there was a famine in the land” (Ruth 1:1). This places the events of the book of Ruth into the period when Israel’s experience was very unstable. There was no unity among the tribes and the worship of Jehovah was often neglected. It was an uncertain world. There was no prophet to speak a word from the Lord and there was no word from the priest to keep the nation close to God. Even after the remarkable victories achieved by Gideon, Israel was never fully cleansed of idolatry. It was at this time that Bethlehem knew a lengthy and severe famine. It seemed as if the heavens were as brass both physically and spiritually.

The famine had compounded the devastation that seven years of Midianite invasions had produced. Although the invaders had been only loosely organized, there was a clear pattern to their tactics. Just when the freshly seeded crops had begun to sprout, hordes would erupt from across the Jordan, bringing with them their own livestock and camels, and even their tents. The raiders would set up camp at strategic locations, from where they would send their herds out in search of pasture and launch their raiding parties. This extended period of Midianite terror had had a devastating effect on the Israelite economy and emotion. They had been like locusts, consuming every green plant in sight, leaving the land ravaged, with nothing left over for the Israelite flocks and herds. Fearing the brutality of the invaders, as soon as they appeared on the horizon, the Israelites had fled to the hills, using natural geological features as defensive strongholds.

Elimelech lived in Bethlehem with Naomi his wife and his two sons, Mahlon and Chillion. Because of the famine there was little food available. This is especially poignant inasmuch as Bethlehem means ‘house of bread’. There was no bread in the house of bread! Elimelech and Naomi decided to escape to Moab for a while. If they had been caught up in the national apostasy and served other gods, then it would explain the attraction of Moab for them. It turned out to be a disastrous decision. If Elimelech had been an Israelite committed to Jehovah he would have known better. He should have lived up to his name, which means ‘My God is King’. History should have warned him that Moab was not the place to take his wife and children. No doubt he took the course of action he did, because he thought he was doing his best for his family. However, in taking them to Moab he failed in his responsibility. In Scripture, Moab represents the flesh. The father of the nation is the son of Lot who was the child of an incestuous alliance. The activities of Moab in their relationship to Israel also support the sense that it was a sensual nation. When Israel was journeying towards Canaan, on the advice of Balaam the prophet, they offered their prettiest women to the men of Israel. Moses recorded the event. “While Israel lived in Shittim, the people began to whore with the daughters of Moab. These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. So Israel yoked himself to Baal of Peor. And the anger of the Lord was kindled against Israel” (Numbers 25:1–3). Intermarrying between an Israelite and a Moabite was displeasing to God. Elimelech should not have left Israel for Moab, especially as his sons married Moabite women. The story of Elimelech’s family demonstrates what can go wrong when there is a lack of commitment to the Lord.

Lessons from the Life of Hannah

2011-07-01T20:01:00.003+01:00

Hannah

Hannah, the wife of one Elkanah, is considered to be one of the most pious women in the Bible. Living at a time when piety was unfashionable, she became an instrument in the hands of God to move His purposes forward. Israel, destined to be a ‘kingdom of priests’, was sinking in a morass of spiritual ineptitude, unrighteous leadership, widespread wickedness, military weakness and pervasive unbelief. The problem is succinctly summed up in the last verse of the book of Judges: “In those days there was no king in Israel; everyone did what was right in his own eyes.” (Judges 21:25) But God was about to change that. His purposes would require:

(1) a king on the throne who would love Him, love righteousness and obey Him.

(2) a priesthood that would serve Him righteously (descended from Eleazar ben Aaron to replace the descendents of Ithamar ben Aaron) (The house of Eli of the family of Ithamar ben Aaron had brought the priesthood into disrepute).

(3) a location where He could place His Name. (Shiloh, was never to be the permanent site of the Tabernacle – God had always purposed to use Mount Moriah where Abraham had offered up Isaac).

(4) A prophet of the stature and calibre of Moses to convert Israel from a loose collection of warring tribes to a united nation under a king who acknowledged the over-riding authority of the Lord.

By God’s calendar, in the near future, Israel would be a united nation under David (his name means ‘Beloved’) who would be the anointed king of Israel seeking to serve God faithfully. Zadoc (his name means ‘righteousness’), of the line of Eleazar ben Aaron, would be his High Priest, and Jerusalem would be the location that would provide the site on which the Temple would be built.

By God’s calendar, in the further future, great David’s greater Son will sit on David’s throne in Jerusalem and reign for a thousand years with the priesthood of Zadoc ministering in the rebuilt Temple.

But how would God bring about the transition? He first needed the prophet. He needs a Samuel, one of the stature of Moses (Jer.15:1), one who can hear His voice, one who will do His will. He is never caught unawares – He is always able to anticipate and act. He had already identified a woman in the faithful remnant of Israel by the name of Hannah that would serve Him and provide the man who will fulfill all His will.

Her Family Circumstances were not ideal

Elkanah was a good man. Even in the uncertain age in which he lived he still attended at the Tabernacle in Shiloh bringing his offerings every year. This would suggest that their home life would have been stable and godly, just as Hannah would have wanted, but he also had a second wife, Peninah. Peninah was very fruitful and had borne Elkanah several children while Hannah was (in the will of God) barren (1 Sam.1:5). For Hannah, as it would have been for most godly women, this was a reproach – made more unbearable because Peninah would use her fertility and Hannah’s sterility to verbally abuse her. To remain composed and fulfill the duties of a loving wife under such duress must have been difficult, but this she did to the satisfaction of Elkanah.

Yet God through Hannah was going to change the course of Israel’s history. His over-ruling sovereignty was to be displayed when He used one of Israel’s weakest and least significant individuals (a rural and barren woman) to change the culture and the future of the nation. Like Job, her trust in the One who engineered the circumstances of her humiliation, brought rewards that surpassed the pain she experienced earlier in her life and demonstrated the Lord’s awesome ability to bless anyone who possesses tenacious, risk-taking faith in him. Her experience stands in contrast to that of Deborah, another significant woman of Ephraim. Deborah was a political and military leader whereas Hannah epitomizes the principle “… that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty” (1 Cor. 1:26–27). True power is not dictated by one’s position in society but one’s posture before God.

For the Lord of Hosts was her God

For Hannah (her name means ‘Gracious Woman’), it began with the annual journey to Shiloh. She is the only woman of the Old Testament of whom it is recorded that she went up to the Lord’s House. At the door of the Tabernacle Hannah prayed a prayer and made a vow. “O Lord of hosts, if You will indeed look on the affliction of Your maidservant and remember me, and not forget Your maidservant, but will give Your maidservant a male child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.” (1 Samuel 1:11) This heartfelt cry came from the heart - that if God was gracious to her and grant her a son she would dedicate him to the Lord for the rest of his days. Hannah’s commitment required the support of her husband to enable her vow to be fulfilled, and he demonstrates his piety by being fully committed to his wife’s revealed purpose. Under Torah regulations he could have over-ruled her decision, but he also stands out as a man of honour by supporting Hannah in her course of action. The vow of Hannah stands in sharp contrast to the vow of Jephthah. Jephthah’s rash vow made his daughter a ‘burnt offering’ – Hannah’s vow will make her son a ‘living sacrifice’. While Eli (the High Priest) was unable to discern her anguish of soul, God marked her heart and indicated ‘here is a woman I can work with’.

Her faith also encompassed her yet unborn child, for the Nazarite vow (that is, someone dedicated fully to the Lord, in the terms that Hannah expressed) would need to be fulfilled by the child, the youth and the man. The regulations expressed in the Torah give the details (Numbers 6.2-21). The last thing she wanted was a Nazarite like Samson who regularly broke his vow by unseemly conduct.

Her prayer, out of bitterness of soul, displayed a knowledge of God that was surprising. She petitioned the Omnipotent Deliverer of those in distress as ‘the Lord of Hosts’. She is the first character in Scripture ever to use this name of the God of heaven. She recognized that the Lord alone was the giver and sustainer of life. She also bowed in humility before Him, three times referring to herself as ‘your servant’. Her vow also stands out – since she is the only woman in the Hebrew narrative to make such a promise (Torah regulations permit it for a married woman). The narrative reveals that Hannah had a more intimate relationship with God (seven times she used His personal Name), than even Eli, the spiritual leader of the nation. Nevertheless, Eli, when made aware of Hannah’s true purpose fulfilled his office and offered a word of encouragement:“Go in peace, and the God of Israel grant your petition which you have asked of Him.” ” (1 Samuel 1:17) Hannah left the area of the Sanctuary as an example of ‘faith triumphant’ - her tears had been wiped away - her spirit was elevated - and she was able to enjoy the festival meal in peace and hope.

The Lord rewarded her faith

In the course of time the son was born – what joy his birth must have brought – not only to Hannah who had waited so long for this blessing but also to Elkanah who now had a first born son from his most beloved wife. Hannah nurtured the child at Ramah until Samuel (his name means ‘asked of God’) was ready to be left in the charge of those who cared for the Tabernacle at Shiloh. The Bible summarises records the handover - “Then Elkanah went to his house at Ramah. But the child ministered to the Lord before Eli the priest” (1 Sam. 2:11). It must have been a great wrench for his mother but her godliness is evident in her explanation: “For this child I prayed, and the Lord has granted me my petition which I asked of Him. Therefore I also have lent him to the Lord; as long as he lives he shall be lent to the LORD” (1 Samuel 1:27–28). Hannah’s sacrifice was Israel’s gain and she must have felt compensated, certainly if she lived long enough to see him grow into a godly servant of the Lord at Shiloh.

Hannah’s Prayer of Thanksgiving

Hannah’s delight in the goodness of the Lord overflowed into a prayer of thanksgiving. One hundred and twenty words long it is composed something like a Psalm. It begins on a highly personal note describing her delight in the Lord. Set against the early background of Peninah’s taunts Hannah boasts of the Lord’s deliverance, although the object of her delight is neither herself, because she has overcome the reproach of barrenness, nor her son – it is the Lord who is the source of both her son and her happy circumstance. The most important section of her prayer describes the Lord’s actions. Some are extremely positive: he “makes alive” (v. 6), “raises … from the dust” (v. 8), “lifts … from the ash heap” (v. 8), “lifts up” (v. 7), causes people to “inherit the throne of glory” (v. 8), seats people “with princes” (v. 8), “makes rich” (v. 7), “will guard” (v. 9), “will give strength” (v. 10), and “brings up” from “the grave” (v. 6). In contrast, the Lord also “makes poor” (v. 7), “brings low” (v. 7), “will thunder” (v. 10), “will judge” (v. 10), and “brings down to the grave” (v. 6). Yet the Lord does not perform these actions indiscriminately. As judge of “the ends of the earth” (v. 10), he brings the worst against His “adversaries” (v. 10), while bestowing protection, strength, and exaltation to “His saints” (v. 9; Hb. ḥăsîdîm, “pious/godly”) and “His king”/“His anointed” (v. 10).

Whether Hannah knew the full import of her use of ‘king’ is not clear. However, Samuel was to be the vehicle which God would use to bring in the kingdom, and the throne. In addition, it is Hannah that first speaks of a Messiah, ‘His anointed’ and points to a future period when God’s Messiah, His King, would sit on the thone reigning in righteousness in the Messianic Kingdom.

Lessons from the Life of Hannah

1. Circumstances of life may not be ideal, but they can be ‘in the Lord’s will’ and if our attitude to God is one of humility and faith, they can be used to His glory.

2. First we need a walk with God. Hannah was a woman of prayer as is evidenced by her use of the personal Name of God.

3. We need to have a faith like Hannah. Her God was able to accomplish anything – He is ‘the Lord of Hosts’.

4. We need to be prepared to be used to move the purposes of God forward. We may not be the last link in the chain, but let us be a link somewhere in the chain.

5. We need to know that God’s purposes will be accomplished with or without us, so let us get involved.

6. We need to have perseverance. Not only to begin, but to continue right to the end. Do not get discouraged. While Samuel went on to be a sharp instrument of God, Hannah returned to Ramah and present Elkanah with more children, no doubt to raise them to love the Lord.

7. In times of apostasy when less and less people believe in God, and fewer and fewer wish to live righteously, it is increasingly important to emulate Hannah and keep believing and keep following.

Keep us Lord, oh keep us cleaving,

To Thyself and still believing,

Till the hour of our receiving

Promised joys in heaven.

Where to go when times are hard.

2011-06-23T11:10:00.001+01:00

Life can be tough sometimes.

Even when things are going well, it can throw something at you which makes it difficult - illness, bereavement, redundancy. This is especially true when you have others to care for - children, aged parents, sick relatives. At these times we just need help to get through. But when we have time to think, it may be we feel a need for something more. Jesus Himself said life was more than food and the body more than just clothing. He found encouragement in the Scriptures and was strengthened by the verse,

"Man shall not live by bread alone, but by every word that proceeds from the mouth of God." (Matt. 4:4) His comfort was that His heavenly Father was watching over Him. That can be our comfort too. But that means we should turn to Him in our time of difficulty. He said, "I love those who love me, and those who seek me diligently find me." (Prov. 8:17) How do we do this? Just pray. Remember, praying is just talking to God - you can do it - Just start!

Loneliness is hard to bear.

Do you find friends difficult to make? There is a story in the Bible that describes the adventures of a young man. He had money once - and friends - although it turned out that once his money went - so did his friends. He was reduced to eating leftovers. When he was down and almost out he remembered the family he had left - his father and his brother. He decided to try and make a new start, so he began the long journey back. He thought when he met his father he would get a lecture - but it turned out that his father was overjoyed to see him and they had a great time together. His story finished well. Jesus told this story to illustrate that our Heavenly Father will receive us with open arms if only we will return to Him.

Your circumstances may be different to the young man in the story, but the lesson is for all of us. Our Heavenly Father wants us to take the first step towards Him, then He will come to our aid.

There is a prayer in the Bible that has a few lines that might help. It begins with the words ‘Our Father’. Here it is.

"Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. "

(Matt. 6:9–13)

There is, of course, one prayer that is very important, it might even be the most important, and I should have mentioned it first. It is a prayer that God loves to hear and answer. Again, it is a Bible prayer and it was prayed by a man who had nowhere else to turn. You will be pleased to know it was a short prayer - but it was to the point. This is what he prayed.

"God be merciful to me a sinner. " (Luke 18:13) There is one thing we know about him - he was in earnest. For that prayer to be answered - it has to be sincere. But that should not be difficult - you know you are a sinner - we all are: the Bible says, ‘all have sinned’.

If you have begun praying and would like to know more, why not find Church somewhere and sit in the congregation and listen to what goes on. You will find that the people that attend enjoy reading the Bible and believe in the power of prayer. Some of them might even have had a similar experience to that which you are going through yourself. I know at first they will be strangers to you - but then - strangers can become friends. And if you have already begged God to be merciful to you - then you already have one friend - Jesus - for He is a friend to sinners.

Perhaps I might close with a prayer for you. Again, it is a Bible prayer.

"The Lord bless you and keep you; The Lord make His face shine upon you, And be gracious to you; The Lord lift up His countenance upon you, And give you peace." (Num.6.24-26)

The Messiah and the Ritual of Israel (Continued)

2011-06-14T09:21:00.000+01:00

David and the Temple

The Building of the Temple

Next Time: Solomon and the Temple

The Messiah and the Ritual of Israel (Continued)

2011-06-01T11:41:00.002+01:00

David and the Psalms

Psalm 69 is also Messianic and it gives us another image of what the Saviour experienced in bearing our sins in His own body on the tree. The Psalmist prayed: “Save me, O God; for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me” (Ps.69:1,2). The restless sea has long been considered an image of sinful humanity. On such a sea there is no place to stand - it will engulf you. Jesus was different. The sinless, spotless Son of God walked on water. But on Golgotha He carried the sins of the world and there the weight of sin sank the unsinkable.

But there was deliverance for the Messiah. The second unit of the twenty second Psalm ends with a prayer. “Deliver my soul from the sword, My only life from the power of the dog. Save me from the lion’s mouth” (v.20). This is a prayer that was answered, but as a deliverance out of death, not a deliverance from death. “Save me from the lion’s mouth”, initially points us to Satan, the ‘roaring lion’, but it also reminds us of Daniel. The best man in the kingdom, Daniel, was unjustly accused and sentenced. The law was immutable and Daniel was thrown to the lions. But in the morning when the stone was rolled away, Daniel emerged from the cave, the death sentence had been served. Similarly, in the morning, after the stone had been rolled away, the Messiah emerged from the tomb after the death sentence had been served. Jesus was delivered from the tomb, not the cross.

As always, a sacrifice will need a priest to offer it. The ultimate sacrifice of the ‘kingdom of priests’ will need a king/priest to present it. And so it was. David spoke prophetically of a High Priest of the order of Melchizedek, linking the King/Priest of Genesis 14 whose emblems were bread and wine with the coming Messiah who would use those same emblems to refer to the blood sacrifice to be offered on Golgotha. “The Lord has sworn And will not relent, “You are a priest forever according to the order of Melchizedek” (Psalm 110:4). The writer of the Hebrew letter confirms this: “For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins. And no man takes this honor to himself, but he who is called by God, just as Aaron was. So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: ‘You are My Son, Today I have begotten You.’ As He also says in another place: ‘You are a priest forever According to the order of Melchizedek.’” (Heb. 5:1–6). This title is repeated in 6.20 where Jesus is identified as a “High Priest forever according to the order of Melchizedek” (Heb. 6:20).

More next time

The Messiah and the Ritual of Israel (Continued)

2011-05-20T09:01:00.001+01:00

Sacrifices and Offerings (Continued)

The Psalms of David (Continued)

We continue our consideration of Psalm 22 for it is its first line which hits us like a hammer blow between the eyes. “My God, my God, why hast thou forsaken me?” The pre-incarnate Christ says it through David; David says it; and Christ says it on the cross. The expression is not one of impatience and despair, but of alienation and yearning. The sufferer feels himself rejected of God; the feeling of divine wrath has completely enshrouded him. This is the cry of the Suffering Servant of Jehovah. In His life the Messiah had delivered those who were oppressed of Satan. “God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10.38). But on Calvary He was on the receiving end. He felt Himself deserted by God, and easy prey for the oppression of the Devil. The Psalmist knew something of the attacks of Satan. He suffered from depression caused by the enemy of souls. “I will say unto God my rock, Why hast thou forgotten me? why go I mourning?” He answered his own question – “because of the oppression of the enemy?” (Ps.42.9) The instrument that Satan used in his oppression of the Psalmist was persecution. As with the Psalmist, so with Jesus - but in the person of the Messiah it is not simply the horrendous distress caused by unrestrained persecution but rather because He realized that it was the climax of a war of hatred that was as old as mankind; the unceasing conflict that dated from the Garden of Eden. It was the pivotal battle that the pre-incarnate Christ had prophesied; and the incarnate Christ undertook to win. “And I will put enmity Between you and the woman, And between your seed and her Seed; He shall bruise your head, And you shall bruise His heel” (Gen. 3:15).

The Bible speaks of Satan as a murderer from the beginning – a roaring lion seeking whom he may devour. Psalm 22 describes the distilled essence of that insatiable evil. The appearances of Christ in the T’nach as the Angel of the Lord had precluded any successful attack by His ancient enemy. But the Philippian stoop, that is, ‘He emptied Himself’, apparently gave Satan His opportunity. Jesus described it so, “this is your hour, and the power of darkness” (Luke 22.53). Satan had been waiting centuries for this opportunity.

Then there was the wrath of God. It was experienced at the time when Christ was made an offering for sin. Peter put it succinctly, “Who his own self bare our sins in his own body on the tree” (1 Pet.2.24). Sin separates from God. Sin will make you hide from the Lord, but it will end with the Lord hiding from you. It did in the Garden of Eden. Adam and Eve hid themselves from the presence of the Lord but then He drove them out! Similarly, with Cain, God said, “... now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand …”, and Cain responded, “Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid ….” And Cain went out from the presence of the LORD. And so it was with the Messiah; “My God, My God, why hast thou forsaken me?” Jesus, suffering the attack of the most powerful created being, without recourse to His own qualities of deity, and without divine help, cried, “Eli, Eli, lama sabachthani” “My God, My God, why have You forsaken Me?” (Matt.27.46)

More Next Time

The Messiah and the Ritual of Israel (Continued)

2011-05-14T19:45:00.000+01:00

Sacrifices and Offerings (Continued)

David

David, who succeeded Saul as King, has become known as the sweet Psalmist of Israel. He was committed to protecting and promoting the activities of the priests of YHWH. He re-organized the priesthood from twelve to twenty four courses, each with a chief priest. Also the Zadokian dynasty of chief priests was established during his reign. This is the order, committed to righteousness, which will function in the Messianic Kingdom under King Jesus.

David’s Psalms, in particular, are a fruitful source of illumination when tracing the image of the cross prior to the incarnation. He was the anointed of the Lord as recorded by Samuel, “the Spirit of the Lord came upon David from that time forward” (1 Sam.16.13) and therefore a Messiah himself. Under the tutelage of Samuel he honed his gift of music and prophecy at the Naioth School of Prophets, and accordingly became a perfect channel to write as the Spirit of God moved him. Peter speaks of him as a prophet.

Psalm 22, the most famous of all psalms in this connection, reads as if it were composed at the foot of the cross. It describes in detail so much of what a Roman crucifixion entailed, before even such a capital punishment was in existence. Jesus, the Son of God, the Messiah of Israel, and the Savior of the world, was nailed to a Roman execution stake at 9 a.m. on the 14^th Nissan, in the very year that was predicted in Daniel’s prophecy. The suffering and abuse which Jesus suffered through the night of the 14th Nissan is illuminated in Psalm 22 by several images. “Many bulls have compassed me: strong bulls of Bashan have beset me round” (v.12). The bulls alluded to here are from trans-Jordan and are remarkable for size, strength and fierceness. A suitable image when we consider the Messiah was arrested by a combination of Temple guards, Roman soldiers and supporters of the unmerciful Jewish leaders (over 600 men altogether), to be abused through the night with both beatings and humiliations. The verbal abuse of the crowd as they bayed for His blood like a pack of dogs shouting, ‘crucify … crucify’ is captured by the verse, “For dogs have compassed me: the assembly of the wicked have inclosed me” (v.16). The unmerciful treatment of Jesus by Jews and Romans; including a scourging which would have killed a weaker man; left Jesus totally exhausted, unable even to carry the crossbeam of the execution gibbet; “I am poured out like water … my strength is dried up like a potsherd” (vv.14,15). Add to that, the excruciating pain of the crucifixion itself, “they pierced my hands and my feet” (v.16); and “all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels … and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death” (vv.14,15). This inhuman treatment demonstrated the sinfulness of the human heart and the insatiable evil appetite of the Devil. Jesus suffered the distilled essence of the wrath of man and the wrath of Satan.

The added humiliation of Golgotha is captured by the words, “I am a worm and no man” (v.6). The word translated ‘worm’ refers to the worm ‘coccus ilicis’. When the female of this species was ready to give birth to her young, she would attach her body to the trunk of a tree, fixing herself so firmly and permanently that she would never leave again. The eggs deposited beneath her body were thus protected until they were ready to enter their own life cycle. As the mother died, crimson fluid stained her body and the surrounding wood. From the dead bodies of such worms were the scarlet dyes of antiquity extracted. For example, these were the dyes that were used to color the scarlet curtains and cloths in the Tabernacle. When David said, ‘I am a worm’ he pre-figured the death of Jesus when the Messiah, like the coccus ilicis worm, shed His life blood to bring many sons to glory.

The prophet continued, I am “a reproach of men, and despised of the people. All they that see me laugh me to scorn they shoot out the lip, they shake the head, saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him” (vv.6-8). The fulfillment of this is referenced by Matthew, and Mark, “…they that passed by railed on him wagging their heads” (Matt.27.39; Mark 15.29). Then again, “They divide My garments among them, And for My clothing they cast lots” (v.18), was fulfilled to the letter. “Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece. They said therefore among themselves, ‘Let us not tear it, but cast lots for it, whose it shall be,’ that the Scripture might be fulfilled which says: ‘They divided My garments among them, And for My clothing they cast lots’” (John 19.23,24). Other Psalms add more detail, such as, “They gave me also gall for my meat; and in my thirst they gave me vinegar to drink” (Ps.69.21).

More Next Time:

The Messiah and the Ritual of Israel (Continued)

2011-05-06T20:44:00.002+01:00

Sacrifices and offerings

David and Solomon

The period from Moses to David and Solomon provides little in the way of new light in respect of sacrifices and offerings, although the ark itself had several adventures. It is when Israel became a true monarchy under David that there was further impetus given to the concept of a ‘kingdom of priests’. This is the particular focus of the first book of Chronicles. While the books of first and second Kings also deal with the monarchy, the promise of the Davidic Covenant and the establishment of the Jerusalem Temple, they are written from the point of view of the prophet, whereas Chronicles is written from the point of view of the priest. The Chronicler is concerned to get to Solomon and the building of the Temple. But we need to consider David’s contribution first. Not only did he desire to construct a permanent building to house the ark but many of his meditations were, under the inspiration of the Holy Spirit, prophetic of the time when the ultimate blood sacrifice would be offered.

Samuel and Saul

It is the ministry of Samuel that laid the foundation for the period of the Kings. It is his call, training and rule that was used to move the nation of Israel from a loose confederation of tribes ruled by Judges to a united kingdom under one king. He was faithful to YHWH and received those messages from the throne of God that enabled him to know the mind of God in respect of the divine plan for Israel. He was aware that, on the horizon were those changes in the government of Israel that would better illustrate the declared purpose of God that they should be a ‘kingdom of priests’. Under David first, and then more so with the building of the Temple by Solomon, they progressed to be the model for a Messianic kingdom under the Son of David.

When Samuel succeeded to the priestly office he became a pillar in the defense of Israel. A Nazarite from birth, at his peak he was the prophet, judge and priest of Israel. He it was, that informed Saul that he had forfeited the kingdom by disobedience. The circumstance of the rejection is illuminating. Saul demonstrated his lack of faith in the Lord by being agitated by the late arrival of Samuel to offer sacrifice prior to a military campaign. He usurped the priest’s office by making the sacrifice himself, thus incurring the displeasure of Samuel and the judgment of the Lord. This signaled the removal of Saul’s authority as king of Israel, losing him the protection of the Lord. It also signaled the beginning of David’s authority, which increased under the guidance and protection of YHWH. The importance of the incident for our purpose is that it again identifies that the priest’s office should be occupied by those properly called and trained, and that the safety and blessing of God’s ancient people depended on the activity of the priesthood. Moreover, the sacrifices could not be used as an end in themselves, that is, like a talisman to ensure the support of the Lord. Samuel summed it up: “Has the Lord as great delight in burnt offerings and sacrifices, As in obeying the voice of the Lord? Behold, to obey is better than sacrifice, And to heed than the fat of rams” (1 Sam. 15:22).

More Next Time

The Messiah and the Ritual of Israel (Continued)

2011-04-29T15:50:00.002+01:00

Table set on Shabbat eve

There is yet one more feast that should be considered since it features in those that were designated feasts of YHWH in Leviticus 23. It is the Sabbath.

The Sabbath (Shabbat)

In the feasts listed in Leviticus chapter 23, the Sabbath stands at the head. “Speak to the children of Israel, and say to them: The feasts of the Lord, which you shall proclaim to be holy convocations, these are My feasts. Six days shall work be done, but the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work on it; it is the Sabbath of the Lord in all your dwellings.” (Lev. 23:2,3) This feast is separated from the other festivals in several aspects:

1. It is identified as different, by being separated from the other feasts by another phrasing of: “These are the feasts of the Lord, holy convocations which you shall proclaim at their appointed times.” (Lev. 23:4)

2. Its character also separates it - it is a weekly feast celebrated in the home, as compared to the annual feasts that follow.

3. It is the only ritual that is included in the Decalogue. “Remember the Sabbath day, to keep it holy.” (Exod. 20:8)

4. It pre-dated the giving of the Law, indeed the basis of the festival lies in the creative acts of the Lord. “Thus the heavens and the earth, and all the host of them, were finished. And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.” (Gen. 2:1-3).

5. It is identified as important to a nation that was in slavery and therefore had no rest. “And remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there by a mighty hand and by an outstretched arm; therefore the Lord your God commanded you to keep the Sabbath day.” (Deut. 5:15)

The special character of the day was reinforced every week while they journeyed from Egypt to Canaan. The Israelite nation was fed miraculously by manna. It arrived fresh each morning, and they were commanded to collect only sufficient for the day’s need. They were being tutored to trust YHWH for their daily bread. Those that collected extra to lay aside for the following day found that it rotted and bred worms. For the first five days of the week, this was the pattern, but on the sixth day, they were commanded to collect enough manna for two days, for the seventh day was the Sabbath and they were forbidden to collect on that day. For the Sabbath YHWH added two more miracles. The first, that on that day alone, no manna was provided (even though some did go out to gather); and the second, the manna collected on the sixth day lasted for two days. Manna collected on the first, second, third, fourth and fifth days was only good for the one day, but manna collected on the sixth day lasted for two days, for on that day alone, it did not rot and remained edible.

It is from this section of the Torah, the passages that give instructions for the gathering of the manna, that the Jewish people source the prohibition against baking and cooking on a Sabbath. Moses said to wilderness generation, “This is what the Lord has said: ‘Tomorrow is a Sabbath rest, a holy Sabbath to the Lord. Bake what you will bake today, and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.’” (Exod. 16:23)

Similarly, the prohibition against lighting a fire, “Then Moses gathered all the congregation of the children of Israel together, and said to them, “These are the words which the Lord has commanded you to do: Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the Lord. Whoever does any work on it shall be put to death. You shall kindle no fire throughout your dwellings on the Sabbath day.” (Exod. 35:1-3)

The Rabbis identified the Sabbath-breaking episode in respect of the manna, as one of the 10 tests that finally exhausted the patience of God. Ezekiel identified Sabbath-breaking as a particular element in the rebellion of Israel and a partial cause of the decease of those that were redeemed from Egypt but died before reaching Canaan. “Moreover I also gave them My Sabbaths, to be a sign between them and Me, that they might know that I am the Lord who sanctifies them. Yet the house of Israel rebelled against Me in the wilderness; they did not walk in My statutes; they despised My judgments, ‘which, if a man does, he shall live by them’; and they greatly defiled My Sabbaths. Then I said I would pour out My fury on them in the wilderness, to consume them.” (Ezek. 20:10-13, see also vv. 17-22)

The importance of the Sabbath is such that the Lord used offers of blessing for those that observed the feast, as well as the prospect of punishment for those that disregarded it. Indeed, the existence of the nation’s capital, Jerusalem, depended on Sabbath-keeping. Faithful Jeremiah declared the warning of judgment as well as the promise of blessing. “And it shall be, if you heed Me carefully,” says the Lord, “to bring no burden through the gates of this city on the Sabbath day, but hallow the Sabbath day, to do no work in it, then shall enter the gates of this city kings and princes sitting on the throne of David, riding in chariots and on horses, they and their princes, accompanied by the men of Judah and the inhabitants of Jerusalem; and this city shall remain forever… But if you will not heed Me to hallow the Sabbath day, such as not carrying a burden when entering the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem, and it shall not be quenched.” (Jer. 17:24,25,27)

Isaiah, the prophet, emphasized the blessing for the Sabbath-keeper. “If you turn away your foot … From doing your pleasure on My holy day, And call the Sabbath a delight, The holy day of the Lord honorable, And shall honor Him, not doing your own ways, Nor finding your own pleasure, Nor speaking your own words, Then you shall delight yourself in the Lord; And I will cause you to ride on the high hills of the earth, And feed you with the heritage of Jacob your father. The mouth of the Lord has spoken.” (Isaiah 58:14)

More Next Time

The Messiah and the Ritual of Israel (Continued)

2011-04-20T08:05:00.000+01:00

The Temple illuminated at the 'Kindling of the Lamps'

The Feast of Tabernacles (Continued)

The Messiah and the Kindling of the Lamps

The following day, the day of Shemini Atzeret, Jesus again came to the Temple. Entering the Court of Prayer and standing in the shadow of the giant Menorahs He proclaimed, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” (John 8:12) Like the Shekinah glory, which was revealed to Israel in the cloudy/fiery pillar, to guide them to Canaan, Jesus declared He was

Israel

’s Messiah and promised to lead any who would accept His Messianic claim. Those that followed Him, would be as if they were following the glory pillar that gave light to

Israel

. As Simeon remarked when the baby Jesus was first brought to the Temple, “a light to lighten the Gentiles, and the glory of thy people Israel”. (Luke 2:32) John intimated as much at the beginning of his gospel where he transliterated the Hebrew word ‘Shekinah’ to σκηνοìω [skenoo) in the first chapter of his gospel where it is normally translated ‘dwelt’. “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth”. (John 1:14) Here he said that the Shekinah that departed at the time of Ezekiel had returned in the person of the Messiah. God became flesh and ‘Shekinah’d’ among us, and we beheld His glory. John had witnessed the Shekinah glory, radiating from Jesus, on the Mount of Transfiguration. This is not an overstatement of the claims of Jesus, because in the following confrontation with the Sanhedrists the Messiah declared, ‘Before Abraham was I am’. When He took the sacred Name of YHWH to Himself His opponents were enraged and “took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by.” (John 8:59)

Leaving the Temple, the Messiah and His disciples observed a man that had been blind from birth. Probably located near the double Gate at the entry to the Temple Mount, the blind beggar announced his condition while pleading for alms. This encounter promoted a query from the disciples. They asked, “Rabbi, who sinned, this man or his parents, that he was born blind?” (John 9:2) They were merely phrasing their question in the context of the Rabbinical teaching of the day. Since this man has been disadvantaged from birth, it must be the result of a judgment of God, a judgment on sin. Therefore, there were only two alternatives available. God’s displeasure must have been provoked by the sin of the individual or the sin of the parents. The Rabbis taught that everyone is born with an evil inclination and a good inclination, and these are present in the fetus in the womb. If the evil inclination has dominance in the unborn child, then he or she could be born with a physical defect as a result. The second alternative regarding the sins of the parents was also common teaching. Based on such verses as Exodus 34.7, they taught that the Lord by no means cleared the guilty, “visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.” Jesus answered, using the context of the feast and the ceremony of the Kindling of the Lamps. He said, “Neither this man nor his parents sinned, but that the works of God should be revealed in him. I must work the works of Him who sent Me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world.”(John 9:3-5) The blind man had been selected to be a symbolic expression of the work of God. In healing this poor wretch, the Messiah did something unusual – he made clay of spittle and dust and then anointed his blind eyes, telling him to go to the pool of Siloam to wash! Bearing in mind the context of the festival where the water of Siloam was emblematic of the Holy Spirit, Jesus used this symbolism in one more telling sign. The earth that the Messiah used represents sinful man (Adam), who is of the earth, earthy. The use of spittle was significant. When an individual was spat upon, it was because he was considered contemptible, beneath the normal courtesies of life. No doubt, those who despised such beggars had often spat upon this poor man. That which represented this despised son of Adam was washed away by that which represented the Spirit of God. The man born blind was given sight! This miracle was a Messianic sign because the Rabbis taught that since this particular affliction involved the judgment of God on sin only Messiah would be able to cure it. This is clear from the subsequent criticisms of the Pharisees. Since this miracle took place on the Sabbath, the legalistic Jews took the newly sighted man to the Pharisees to explain. Some persevered in their opposition - “This Man is not from God, because He does not keep the Sabbath.” Others were ambivalent. They said, “How can a man who is a sinner do such signs?” (John 9:16) There was a division among them. The man who was the recipient of the miracle had the clearest understanding. All his life they had taught him that only the Messiah could alleviate his condition. Now cured he concluded, it must have been the Messiah who did it, for “since the world began it has been unheard of that anyone opened the eyes of one who was born blind.” (John 9:32) Hearing such a clear statement from someone they had always despised, the Pharisees returned to their standard teaching, “You were completely born in sins, and are you teaching us?” (John 9:34) This man was excommunicated from the synagogue.

At this point, the previously sightless man had not seen the Messiah. He was still blind when he was sent to the pool to wash. So when Jesus found Him later and asked, “Do you believe in the Son of God?” (John 9:35) and he responded, “Who is he, Lord, that I might believe on him?” Jesus said to him something that could not have been uttered before the miracle. “You have both seen Him and it is He who is talking with you.” (John 9:37) His response was heart-warming. “He said, ‘Lord, I believe!’ And he worshiped Him”. (John 9:38) What a day for this poor man. It started like any other, with his begging by the Temple steps. But a meeting with Israel’s Messiah, “the light of the world”, brought him physical sight, and then later spiritual sight. The new start his physical healing provided was complemented by a new spiritual start. He had been truly ‘born again’.

So the actions of the Messiah at the Feast of Tabernacles were in complete harmony with the context of the festival with its two central ceremonies. He offered ‘living water’ and ‘light’ and to illustrate this to the glory of God, He healed a blind man, by the use of living water from the pool of Siloam, and brought light to his darkness. Moreover, He did this on ‘Shemini Atzeret’, the day when God sought extra fellowship with His people.

More Next Time

The Messiah and the Ritual of Israel (Continued)

2011-04-05T19:08:00.003+01:00

The Feast of Tabernacles

The Pouring of the Waters

The ordinances in respect of the water libation and the use of palm branches and the fruit of the trees applied for each day of the feast, but it was at the end of the festival that they were both incorporated into a much larger ceremony.

The Pool of Siloam

On that day, the pilgrims left their booths with a Lulabh in their right hand (to fulfill Leviticus 23.40) and an Ethrog, a citrus fruit, in their left hand. Dressed appropriately for the festival they divided into three separate groups. One group attended the morning sacrifice in the Temple. Another group traveled in procession to a place ‘below Jerusalem’ called Moza, where they cut down willow branches that they used later in the Temple to adorn the altar. The third group formed a separate procession. They followed a priest carrying a golden pitcher. He led them down to the pool of Siloam where he filled the pitcher with water. This part of the ceremony was based on Isaiah 12.3. “Therefore with joy you will draw water from the wells of salvation.” They sang the Psalms of Ascent (Psalms120-134) as they returned to arrive at the close of the morning service, where they were joined by the two other groups. A threefold blast on the trumpets welcomed the priest as he entered through the water gate, a gate so called because of this ceremony. Here, he was met by another priest bearing a pitcher of wine for the drink offering. The two priests ascended the rise of the altar, one going left and one right, to pour out the libations through funnels to the foot of the altar. Immediately after, the Levites led in the singing of the great ‘Hallel’ with responses from the people.

The Water Gate is the right hand gate

This ceremony had a certain symbolism. Originally commemorating the smitten rock when God, through Moses, provided water in the wilderness, the water came to represent the Holy Spirit, and the pouring out of the water was looking forward to the time, and perhaps a prayer for it to come quickly, when God would pour out His Spirit upon the nation.

The ceremony continued with blasts on the trumpets, during which those from the company that had processed up from Moza decorated the altar making a leafy canopy about it and hanging fruits on the branches.

Shemini Atzeret

“On the eighth day you shall have a sacred assembly. You shall do no customary work.” (Numb. 29:35) The Rabbis interpreted this to mean that those who attended the feast were asked to stay a day longer, as if the Lord was reluctant to see them return home.

The Messiah and the Drawing of the Water

There is a record in John, of Jesus attending the feast of Tabernacles. Traveling separately from His disciples, He attended the festival without advertising Himself. However, towards the middle of festival, He entered the Court of Women, otherwise called the Court of Prayer or the Treasury, to teach, and there he met further opposition from the Jews of Jerusalem. On the last day of the feast, He attended the Temple once again, and witnessed the ceremony of the Drawing of the Water. During the singing of the designated Psalms, the people had joined in with responses, offering their Hallelujahs, their Hosannas, and the Messianic greeting, “Blessed is he who comes in the name of the Lord!” (Ps.118:26) At a pause in the ceremony, Jesus cried out in a clear voice, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” (John 7:37,38) The ceremonial water had been drawn from the pool of Siloam, a pool of living (or running) water, and the pouring out of the water in the ceremony was looking forward to the time when God would pour out the Holy Spirit upon the nation. Jesus drawing on this very pertinent imagery, and responding to the Messianic greeting, promised that those who received Him as Messiah would receive the Spirit of God. John explained it so. ‘This He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified’. (John 7:39) Jesus fulfilled this promise from His place of ascension, on the day of Pentecost.

At this festival, Jesus claimed to be the promised prophet, the ‘weller-forth’, the expected One, and any who exercise faith in Him will be like the pool of Siloam –a reservoir of living water – out of which are drawn waters to be poured out as water libations before Jehovah. Not only will they bring joy to the heart of the Lord, and not only will their own thirst be quenched, but because of the living water within, they will be a blessing to others also, just as the pool of Siloam will be used by the Messiah to bring sight to a blind man.

Next Time: The Messiah and the Kindling of the Lamps

The Messiah and the Ritual of Israel (Continued)

2011-03-24T20:31:00.002Z

The Feasts if Israel (Continued)

The Feast of Tabernacles at the time of the Messiah

The Temple during the ceremony of
the kindling of the lamps

The nature of the festival had been preserved both as a festival of joy, and as a continued remembrance of the forty-year journey from Egypt to Canaan. The festival included two ceremonies that especially characterized these aspects of the celebrations. One was the ceremony of the kindling of the lamps, and the other was the ceremony of the pouring out of the waters. In addition to these two ceremonies, the final day of Sukkoth was earmarked for additional sacrifices and special prayers and was called ‘Shemini Atseret’. The Festival evolved so that in later times, the seventh day echoed some of the aspects of the Day of Atonement and was know as Hoshanah Rabbah. The eighth day developed into a separate Festival under the name Simhath Torah, ‘Rejoicing of the Law’, and was the day on which the annual reading of the Torah was completed and restarted.

The Kindling of the Lamps

At each of the four corners of the court of prayer, there was a huge Menorah, standing 86 feet high. Each of these was serviced by young men of priestly descent, who climbed ladders to fill the bowls of each branch with oil. The wicks were made out of the worn out underwear of the priests. They lit the giant Menorahs each night of the festival, and the light illuminated the courtyards of Jerusalem, as well as providing light for the celebrations that took place in the court of prayer. At the heart of the festivities was music and dancing. A great Levitical orchestra and choir occupied the fifteen steps on the western side of the court of Prayer. Prior to the ceremony, galleries for spectators had been erected. Elders and men of prominence in Israel led the rejoicing in a dance. These ceremonies were supplemented by blasts on the trumpets and shofars at the times of cock-crowing. Those responsible for calling for the attention of the people by use of the trumpet and shofar, sounded them as they moved from the Nicanor doors to the Gate of the Pure and the Just which was the eastern gate of the Court of Prayer. At this Eastern Gate they turned to face the Sanctuary and declared, “Our fathers who were in this place turned with their backs toward the Temple of the Lord and their faces toward the east, and they worshipped the sun toward the east. But as to us, our eyes are to the Lord.”

The light from the Menorahs was considered to have several levels of symbolism. The light represented:

1. The Shekinah that once filled the Temple, for the descent of the Shekinah at the dedication of the Temple of Solomon took place at this feast.

2. The Pillar of Fire that guided them on their wilderness journey, which journey was the main motif of the Festival (According to Jewish tradition, the pillar first appeared on the 15^th Tishri, the first day of the feast)

3. Messiah’s Name, for Isaiah had prophesied of the Coming One, “The people who walked in darkness Have seen a great light; Those who dwelt in the land of the shadow of death, Upon them a light has shined.” (Isaiah 9:2)

This theme of light at Tabernacles was only a continuation of a theme that was always present. In one Midrash we are told that windows commonly were narrow without but wide within to let light in, but in Solomon’s temple they were narrow within and wide without, because light from the Sanctuary was to lighten that which was without. The principle being that spiritual light emanates from the Temple. The light from the Menorahs, which illuminated the courtyards of Jerusalem, fulfilled this imagery. Also the law required the oil fired light of the Sanctuary to be always lit, not that God required light but that it was prophetic of the time when God would kindle for them ‘the Great Light’. The Rabbis spoke of the Light with which God wrapped Himself as with a garment, which was now reserved under the throne of God for the Messiah, in whose days it would shine out once more. In another Midrash, on Lamentations 1.16, the Messiah is designated as the ‘Enlightener’, because of the words of Daniel 2.22 “light dwells with Him” (Dan. 2:22).

Next Time - The Pouring of the Waters