Comments for February 16

v. 20,21 - The light - a statute for ever - Jesus - the oil in the lamp that was to burn for ever - maintained by the Levitical Priesthood under the law. This oil was to be supplied by the people. It was to be their best - just the same as we should give. Consider these references in this connection: Jud.9:9, Ps.23:5, Zech.4:11-14, Rev.11:4. Matt.4:16, Luke 12:25 2Cor.4:6.

v.2,4 - I am not a numbers person at all - quite a sceptic. The number four is quite predominant here and those who put great store by numbers say that this represents God's creative work - four seasons, four points of the compass etc. Maybe then the altar was there to remind them of the creative power of God? [I'm trying!]

Chapter 27 - The Song of Solomon, in describing the woman, makes a number of links to the language of the tabernacle

Song of Solomon
1:10 chain(s) of gold Exodus 28:24, 39:17
1:11 Borders of gold Exodus 37:12
1:13 Myrrh Exodus 30:23
1:14 Camphire 3724 'ransom' Exodus 21:30
3:6 Frankincense Exodus 30:34
4:1 [Flock of] goats hair Exodus 26:7 [for a covering in Exodus Hair is a covering]
4:14 Calamus Exodus 30:23
4:14 Cinnamon Exodus 30:23
5:14 Gold rings Exodus 39:16
5:14 Beryl Exodus 28:20
7:1 Cunning workman Exodus 35:35

So the tabernacle, in some way, speaks of the bride of Christ.

The court of the tabernacle ensured that there was only one way that one could approach unto the tabernacle. There was only a 'gate' (:16) at one point. Thus we see that there is only one way that God can be approached.

27:20 Whilst the tabernacle was of God’s design the only way that His glory could be seen was that man brought pure olive oil for the lights. In like manner the glory of God is seen in His children. If we do not show a ‘pure’ life then the vision of His glory is marred.

Although the tabernacle and its court were so magnificent, it was small. It has been pointed out that the court was only one quarter the size of a British football pitch.

Exo 27:20  The pure olive oil had to be brought on a daily basis.  Like the fire upon the alter that could not be allowed to go out. Lev 6:12-13  If we are to show God's glory we must bring forth our pure olive oil on a daily basis. If we allow our lamp to go out, we can not display the glory of God.   

The altar (v.1), which was the central implement for sacrifice under the Law, foreshadows Christ, our altar.

The altar was made of hard orange-brown shittim wood. The Hebrew root for this wood is shittah which means thorny. Shittim is the plural of shittah because the principal trunk of the tree (probably acacia seyal) being described, emerges from a tangled, thorny thicket.

A crown of thorns was twisted and placed on the Lord's head just before His crucifixion (Matt 27:29).  Although I don't think it can be ascertained, I wonder if these thorns were from the acacia seyel.  If so, the significance of the use of shittim wood in the construction of the altar becomes more profound.

v.14-16 - Simple maths tells us that there were 5 cubits between each pillar.  Not sure if this is at all significant,  but thought if maybe I type it here it might spark off an idea in someone's mind!

The altar was of acacia wood v.1 which is thorny and perhaps reminds of the crown of thorns and the nails or thorns affixed to Jesus. The 2 acacia wood poles affixed at 4 locations carried the altar aloft vs.4,6,7 and perhaps reminds us of Christ being carried aloft. There were 5 cubits between each pillar (which supported curtains 5 cubits high v.18). The tabernacle had the number 5 as its all-prevailing number; nearly every measurement was a multiple of 5. 5 is thought by many as representing life (life was created on the 5th day and we can have life anew in Christ), grace, and mercy. Other common numbers are "3" v.1 which may refer to seed (Gen 1:11-13;3:15;Gal 3:6,29), divine perfection, Christ being in the grave 3 days and being resurrected on the 3rd day; "4" horns v.2 which may refer to Christ being nailed in 4 places, the complete earth, the world number (Christ's sacrifice is available for all Gal 3:26-29;John 3:16), the city number (Isa 2:1-3), the creative works of God (2Cor 5:17); "50" v.12 may refer to the Jubilee freeing of those enslaved to sin and death. Bronze covered the altar and the poles etc. and bronze is thought by some to represent the flesh vs.2,6 which was sacrificed. The altar was hollow just as Christ's soul/life was poured out unto death (Exo 27:8;Isa 53:12). 

The tabernacle manifested God's merciful presence in the midst of his people and pointed forward to the grace and mercy of God's offering His son (sacrifices on the brazen altar), the provision of baptism (laver) and washing of the word, entering the door (the door is Christ, John 10:9) to the holy place symbolically pointing to the place of worship (ecclesia/church, where ever two or three are gathered together, Matt 18:20) where those in Christ share fellowship, commune with Christ (who is symbolically the branched lampstand or light Matt 4:16; Luke 2:25-32 lit by the oil of the Word v.20), feed on the bread of life (John 6:31,32,33,35,48,49,50,51), and offer prayers (incense, Rev 5:8) to God. Silver v.10 is thought by some to represent redemption. Blue may represent healing or of heaven, purple could represent royalty, and scarlet could represent a sacrifice of shed blood or sinful nature v.16 while the linen represents righteousness (Exo 27:9,16;Rev 7:9,13,14;Rev 19:7-8).  The tent pegs may remind us of the nails driven into Jesus (Exo 27:19;Judg 4:21-22). Finally, the most holy place symbolically points to God's mercy in the future establishment of His glorious kingdom where those resurrected (in many cases) and selected at judgement by grace will have eternal life on an earth where Christ will rule in a millennial era after which he will turn things over to his Father once sin and death are conquered (1Cor 15:20-28).

27:20   Whereas Israel had to give willingly for the manufacture of the tabernacle (Exo 25:2) they were ;commanded’ to bring pure olive oil. Whereas the structure of the tabernacle represented the ecclesia and required the willingness of the members to make it work the light for the lamps – representing the word of God – and as such was not left to the discretion of man. Likewise whatever we do in ‘building the house of God’ we must give attention to Scripture.

V.4 The brazen grating round the middle of the alter had in each corner a ring through which the staves were placed, when it was time for Israel to move on. These shouldered by the priests enabled the alter framework to be lifted bodily and carried forward, leaving the inner stone and earth.

27:21 ‘on behalf of’ can be rendered ‘from’ indicating that Israel were not passive bystanders in tabernacle worship. The lampstand was not to be allowed to go out. It had to be kept alight by the work of the children of Israel. In the same way God’s light is seen today through the lives of His followers.

27:2 Everything associated with the altar was covered in brass, not gold. The gold showed the glory of God. God’s glory is not seen in the death of animals. Rather the sacrifices were to be offered because man was separated from God by his sins. The absence of gold and the use of brass shows this to us.

V.2 Just a reminder that where brass is seen in the KJV, copper, or possibly bronze, is meant. The Hebrew word here translated brass is necoshet, which means copper. Brass is an alloy of copper and zinc, which was a much later development. Bronze, an alloy of copper and tin, was known and used at this time.

27:20 Despite the beauty and splendour of the tabernacle without light it was nothing. The same is true of the ecclesia. It is God’s building – 1Cor 3:9- but unless we show the character of the Father it is but just a shell.

27:21So at night there would be two sources of Light. One seen by the nation in the pillar of cloud. The other out of sight in the tabernacle

Keeping the lamp burning continually was the personal responsibility of Aaron, the High Priest. This was obviously too important to delegate. But presumably because this was a round the clock task, he was allowed to use his own sons to do it, but no-one else (Exo 27:21). In contrast the oil for the lamps was commanded to be brought by the people (Exo 27:20). This is a pattern of ecclesial life today. Some duties are given only to those who God deems responsible for that role, and others are for everyone.

HUMAN NATURE, GRACE AND DEDICATION

If you were to walk into the courtyard of the Tabernacle, the first thing you would see would be the altar of burnt offering. The altar of burnt offering was made of acacia wood over laid with bronze. Bronze symbolises our human nature.

The altar of burnt offering was also made to specific dimensions. It was "three cubits high; it is to be square, five cubits long and five cubits wide." (Exo 27:1) The number five through the Bible represents grace.

The altar of burnt offering was the altar on which offerings that were totally dedicated to God were given. They were completely dedicated to God because they were completely burned up and there was nothing left.

Putting these three principles together, we see a beautiful story of the way we can come into God's presence. Choosing to come into the presence of God, we need to acknowledge that we are sinful human beings. But as we bring our offering of total dedication to God, it is by his grace toward us, even though we do not come up to his standards that he would like, that we can be accepted. Then in the spirit of total dedication and in thankfulness for his grace, we should give ourselves wholly to him in love.

27:1  That “Shittim wood” was used – a wood very difficult to work with was, maybe, an indication to Israel that they needed to realise that everything associated with the worship of God required hard work on the part of the one doing the service.

27:10 Pillars of silver echoes what we saw in Exo 26:32 and part of the stylised description of Solomon’s chariot in Song 3:10

27:1  The altar was about 7 ½ feet by 7 ½ feet and 4 ½ feet high. Whilst the details of its construction are not given we have to conclude that the wood must have been spliced or joined in some way.

27:3-7    The fact that staves are described along with their purpose – to carry the altar – is an indication that the tabernacle was to be seen as a mobile structure. Israel were on a journey and their God was going to travel with them, as he advised David He did – 2Sam 7:6-7

GRACE

Grace is the open doorway between us and God. In the tabernacle, Grace is represented by the altar of burnt offering. The altar stood between the worshippers as they came into the tabernacle and the door to the holy place.

The altar of burnt offering was coated with bronze, a metal that represents our human nature. But it also had some special dimensions. "Build an altar of acacia wood, three cubits high; it is to be square, five cubits long and five cubits wide." (Exo 27:1). The number five in the Bible often represents grace, giving and gifts.

It was on the altar of burnt offering that those of us with sinful nature could offer sacrifices to our perfect God. Those offerings involved the sin offering, the guilt offering, peace offerings, dedication offerings, and thank offerings. Even though we are sinful, we can offer God our hearts through the offerings on this altar. And by the grace of God, he would accept our offerings.

The altar of burnt offering also represents Jesus Christ. He came so that we could be forgiven and have access to God. Let us fall on the grace of God through Jesus Christ.

27:9,12           The size of the court of the tabernacle matches the size of court in the temple which Ezekiel describes – Eze 40:15,19

27:8    As we read in Exodus 25:20 Moses was shown what to make. The words we have are a simple description of a full drawing Moses saw. The inference is that the words used are more important than trying to construct a model of the tabernacle for ourselves.

27:16   Blue, purple, and scarlet are often seen together in details of the tabernacle. However they are never seen together outside the details of the tabernacle. Interestingly the false system of worship seen in the book or Revelation never has “blue” associated with purples and scarlet –Rev 17:4, 18:12,16

Exo 27:9-17 The hangings of fine twined linen provided a screen and marked the boundary of the court of the Tabernacle.  The height of the fine twined linen was 5 cubits (c.7.5ft high) (Exo 27:18). Therefore those outside the Tabernacle enclosure would be unable to see what was taking place inside. “Unto you it is given to knowthe mystery of the kingdom of God: but unto them that are without, all these things are done in parables:” (Mark 4:11).

The faithful Israelite must come to the door of the Tabernacle to bring his offering to the Priest to prepare the way for atonement of his sin. 

The pattern for the Tabernacle the LORD revealed to Moses on the Mount looked forward in many ways to the work of the Great High Priest, the Lord Jesus Christ.  “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.”(Heb.4:14).

The pillars of the court were located in sockets of brass in the ground (representing sinful Adamic nature) and the hooks and fillets were of silver (representing redemption) Ex.27:10. The purpose of the pillars was to hold up the fine twined linen surrounding the court.

This was symbolic of the age to come when the saints will be clothed in white raiment and serve as kings and priests to our God. (Rev 3:5 ; Rev 5:10),

“And to her(the bride) was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.” (Rev 19:8).

May the day come soon when, “Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” (Rev 21:3).

27:20 this instruction to Moses is repeated – Num 24:2 – to Moses which was to be a perpetual statute.

27:4-5 the “grate” it would appear, was at ground level, reaching up half of the height of the altar. In such a position it would allow air to pass into the altar to aid the burning of the sacrifices.

27:3 The nations round Israel. Devised their own sacrifices and the way those sacrifices should be offered. Not so with Israel. God gave them instructions about all aspects of the sacrifices including the tools required for their preparation. In like manner He has given us all the instructions we need to serve Him. We must not make “tools” and processes that allow us to do what we want to do in our service to Him.

27:8 Moses had already been told that he was to make the tabernacle according to what he was shown in the mount – 25:40– the repetition teaches us of the need to be continually reminded of the focus we must have on the “building instructions” that we find in scripture that we may be faithful builders.

27:18 To help us to visualise the court we can translate the measurements into units that we are familiar with 100 cubits is 150 feet or 45 meters  and 50 cubits is 75 feet or 23 meters. If you are unable to visualise that try measuring out that space in your garden.

81 v.10 - There is always an action required before God will fill us with his grace. It is a simple thing, but it requires humility on a scale that human nature does not enjoy, but here it is quite plain - in the way of a small child or baby being fed (and that's a fair degree of humility isn't it?) we are to open our mouths, so that God might fill them. There is a lot of encouragement to do this, and yet so often we keep our mouths and our minds tight shut to God. Let us exhort ourselves from today's reading to keep that avenue open for Him. Jer.31:31-33, Ps.37:3, John 7:37, John 16:23, Eph.3:19,20, Rev.21:6, 22:17

82:7 - The inference is that those who follows God will not 'die like men'. Instead their name is preserved in God's book of life as they await the return of the Lord from heaven.

81:12 the way that God is willing to give sinners up to their evil desires is a chilling thought - may we order our lives so that we are never in this situation.

82:2-4 The things mentioned here are all spoken about in the law of Moses. So we see that God is consistent in the way that He deals with His people. We have no excuse, therefore, for straying from the teaching of Scripture.

81:13-14 In reading of God's sorrow over Israel's failure to serve Him so that He could deliver them we see a pattern of how we should respond to errant brethren. Rather than simply seeking to cut them off we should be seeking actively for repentance so that they can be restored.

82:6 Ye are Gods John 10:34. Jesus use of this verse shows that the Psalmist is speaking of Israel's leaders. It seems that because of their exalted status they became proud and needed to be reminded of their mortality. A severe warning against pride.

Psalm 81 - Begins "A Psalm of Asaph"  - This Psalm appears to have been arranged for the feast of the new moon - v3. As such, Israel was constantly reminded at least every month - Numbers 28:11-15 - of the new beginning that God had given them when He redeemed them out of Egypt. What God had done on Israel's behalf, was kept in remembrance by these public solemnities. To make that deliverance appear more gracious, more glorious, it is good to observe all that makes the trouble we are delivered from appear more grievous. We ought never to forget the base and ruinous drudgery to which Sin has brought us. But when, in distress of conscience, we are led to cry for deliverance, the Lord answers our prayers, and sets us at liberty. Convictions of sin, and trials by affliction, prove His regard to His people. If the Jews, on their solemn feast-days, were to call to mind their redemption out of Egypt, much more ought we ought always to call to mind a more glorious redemption, wrought for us by our Lord Jesus Christ, from far worse bondage than Pharaoh's Egypt.

81:7 The mention of ‘Meribah’ should alert us to the wilderness journey aspect of this Psalm. If you get this far in the Psalm  without seeing references to the time in Egypt and the wilderness and the rejection at the border of the land might I suggest you re read the Psalm and not the links.

82:7 The condemnation ‘ye shall die like men’ is a condemnation of the judges of Israel who should have judged right but who were perverting judgement (Psa 82:2)

Psalm 81 This Psalm is written in the form of God's lamentation for His people's disobedience.

Psalm 82  The writer identifies the inability of Israel's leaders to judge faithfully. Christ quotes this Psalm in John 10:34

81:11,12 Like with Israel, Yahweh makes known to us His requirements.  However, He will not force us to adhere to them. He will not stop us from going down the wrong path if we so choose. He is interested in our choosing His ways with a free will.  The consequences of acceptance are great rewards (13,14,16), but the punishment for disobedience is termination (15).

81:13-16 Obedience would have secured all promised blessings and the subjection of foes. In this passage "should have;  would have". (depending on the version used) are better "should" or "would" expressing God's intention at the time, that is , when they left Egypt. 

Psa 81:1-5 is Israel the nation speaking, then from v6 (Psa 81:6-14) it's God speaking. Then the last 2 verses (Psa 81:15,16) is in Israel's words again.

81:11- The main purpose of the Old Testament, I suggest, is that we might learn lessons from it and so better appreciate by contrast the salvation which the New Testament brings.  Let us use this verse alongside the previous one discussed above to bring ourselves to the humility that is required of those who have accepted God's outstretched arm, and so allow themselves to hear, and to be fed.

81:12    ‘I gave them up’ is quoted by Stephen – Acts 7:42 – thus demonstrating that Israel’s idolatry caused God to distance Himself from them. As Isaiah said, Israel’s sins had separated them from Him – Isa 59:2.

82:8      Jesus is the one who is to ‘inherit all nations’ – Psa 2:8 – as ‘all judgment has been given to Jesus John 5:22

Psa 81:12 is linked to Rom 1, esp v 24,26,28 If we persist in wrongdoing, God can no longer work with us.

81:7 So God ‘proved’ Israel. A recurring theme in Scripture. Exo 15:25, Psa 17:3 

81:12 God chastens His children – Prov 3:11-12– however in Israel’s case there came a time when God gave up on them – that is His chastening stopped. Clearly they were unwilling to learn from their God given experiences. May it never be that we are so stiff necked and unwilling to learn from our experiences that we are in like manner given up.

81v8 Hear Oh my people. Listen

81v11 Heed my voice

81v13 Oh that my people would listen!

The implication in 81v10 is that Israel wouldn't listen to who God was. He had declared Himself to them as the only God by saving them from Egypt with a mighty hand. But they gave the credit to a watered down version of God mixed up with ideas of the idols of other nations. So in 82v5 we read "They do not know, nor do they understand".

It's no coincidence that Jesus often repeated the phrase "he who has ears to hear, let him hear". Jesus was God's last and best attempt to reach His people. He showed them who He was by showing them His son.

81:6 Israel’s shoulder was removed from the burden of making bricks and being servants when they were brought out of Egypt. Likewise the burden of the consequences of sin are removed when we are delivered from the power of death by Jesus’ sacrifice.

82:2 The phrase accept the persons (KJV) literally means, from the Hebrew, lift up the faces. It implies an allowance or encouragement for (the wicked in this case) to continue their activities. 

81:8  It is only a little word. ‘if’ but salvation hinges upon it. If Israel did not listen to God they would perish. Likewise we are in the same position. Unless our ears are open to His instruction in His word we will also perish.

81:12 An example of God ‘giving up’ Israel is seen in 2Kin 17:23.

81:7      That Israel cried unto God when in Egypt is seen in Exo 2:23

Psa 81:1 - "God of Jacob" - Jacob was already dead but as God is still his God there must be a resurrection (Exo 3:15;Luke 20:37-38).

Psa 81:6 - "I removed his shoulder from the burden" (Matt 11:28-30).

Psa 81:6 - "pots" (<1731> pots could also mean baskets which could carry clay or bricks).

Psa 81:7;Exo 17:6-7 - "I proved thee at the waters of Meribah (<4809> can mean "strife or contention") - God was proving the people while at the same time the people were testing God.

Psa 82:1 - This would seem to be God or Christ judging the important officials/rulers of Israel (Mark 11:15-18;John 2:13-16;Luke 18:9-14;John 5:21-22).

Psa 82:2 - "ye judge unjustly" (the judges judged unjustly then as did the Sanhedrin of Christ's day).

Psa 82:3 - "needy"<7326>; Psa 82:4 - "needy"<34>.

81:12  In the days of Hoshea God stopped appealing to His people as Hos 4:17 shows.

SUBDUE SIN

"If my people would but listen to me, if Israel would follow my ways, how quickly I would subdue their enemies and turn my hand against their foes!" (Psa 81:13-14)

The context of these words are about whether or not Israel would win the wars they were engaged in. If they were faithful to God, listened to him and did what he said, he would be with them and they would win. But on the other hand, if they rebelled against God to battle their own way in their own strength, God would leave them to it, and they would lose.

Most of us are not at war, but we all face spiritual battles every day. I know from experience what it is like trying to fight sin in my own strength. It doesn't work. I am not strong enough. But what I have learnt is that when I obey God, do things the way he wants me to do them, the giants of problems we have can shrink to the size of ants.

Listening to and following God's ways allows him to quickly subdue our enemies of sin and temptation, leaving us a conquerors and free to worship God in the way he desires of us.

81:12   On three occasions Rom 1:24,26,28 Paul draws on the language in this verse to teach that there came a time when God stopped working with Israel. The determinator was their attitude to his instruction. 

FREE!

It was an amazing act of freedom that the children of Israel were able to walk free from Egypt, the land where they had been slaves, and to be able to worship the LORD as they had wanted to do.

God's commentary on their release to freedom sounds like this: "I removed the burden from their shoulders; their hands were set free from the basket. In your distress you called and I rescued you, I answered you out of a thundercloud; I tested you at the waters of Meribah" (Psa 81:6-7)

All too often I hear Christians complain that the Christian life feels restrictive, that there are too many "Thou Shalt Nots." What happened to the freedom we have in Christ?

Like Israel was freed from Egypt, we need to remember that the freedom we have received is a freedom from having sin as our master, and from the wages of sin - death. When we were freed from sin, we were also given the freedom, like Israel, to worship the LORD in the way he desires. In Egypt the people couldn't offer sacrifices or remember special days. When we were living in sin, we couldn't praise God, pray or preach the way we can when we have the freedom that is given in Christ.

We have been set free - free from sin, guilt and it's consequences, and free to worship God. Let's rejoice in that freedom, and live lives that give glory to God.

82:7       Jesus quotes the words “ye shall die in your sins” – John 8:21. In so doing Jesus drew the attention of the leaders to their status – verse 6 “ye are gods” – This Psalm warns any who would be leaders to realise that they are no better than those they serve in that they all will die.

Psalm 82

"God standeth in the congregation of the mighty; he judgeth among the gods." (v1)

In English the word "god" always means the same to us -- the Almighty creator. That's mostly because we've grown up with the word being used that way. In reality it could mean any god, if there were such a thing. In Hebrew, the language used to write the original Bible, the word "god" means even more. It means "mighty", and the word has such strength associated with it that it is usually only used to mean God, the Almighty.

In this verse, the word is used three times, so we could read it like this:

"The mighty standeth in the congregation of the mighty; he judgeth among the mighty"

The point being made by the Psalmist is that among those who hold the lives of others in their hands (v3), God should make His greater power felt, casting down the men of power who abuse their power to harm others.

81     The Psalm breaks into two parts. 1-6 records the Psalmist speaking to God. 7-16is God speaking to the Psalmist.

81:9      the appeal that there be no strange God amongst Israel is encouraging Israel to be as they are described in Deut 32:12

CONSEQUENCES & LESSONS

"So I gave them up unto their own hearts' lusts" - Psa 81:12

Why would God give them up to their own lusts rather than protect his people from the ravages of sin? God let the Israelites go blindly, stubbornly and selfishly to bring them to their senses. God does not force anyone to except the Hope He has extended to a failing race. He does not keep us from rebelling because He wants us to learn the consequences of sin. God wishes more than anything that we will learn from these experiences and turn back from sin to serve Him. 

Mistakes teach us to clarify what we really want and how we want to live. Mistakes teach us to accept our fallibility and turn to God for help. Mistakes teach us about ourselves and with the aid of God, they allow us to correct ourselves. The lessons of our mistakes allow us not only to correct our own selves - but to inspire others to follow the greater example - even that of the Lord Jesus Christ.

TAKING ADVICE

We have probably all experienced times when someone comes to us for advice. So we give them the best of our knowledge and experience, only to see them go off and do the opposite of what we suggested. It makes us frustrated and angry, and we end up shaking our heads and wondering why we even bothered to help in the first place. You know how it feels.

But how often do we do that to God? We fail to follow the instructions in his love letter to us - we fail to even read it! We ask in prayer for direction and then decide to do whatever it is in our own way instead.

God was shaking His head at Israel for the same thing. "Hear, O my people, and I will warn you - if you would but listen to me, O Israel!" (Psa 81:8). Then he says, "But my people would not listen to me; Israel would not submit to me. So I gave them over to their stubborn hearts to follow their own devices." (v.11-12).

Not everyone listens to God with a view to obeying him. But you and I can be people that do. Let's give Him the pleasure of one of his children listening, trusting and obeying.
 

81:12 An example of God giving Israel up can be seen in Jer 18:17

81:5 Whilst we think of the giving of the Law of Moses as something that happened in the wilderness Joseph taught God’s laws in Egypt. He actually taught them to the Egyptians – Psa 105:22

81:12   the word “lust” <08307> is translated “imagination” in Deut 29:19

82:1 If the rulers – “gods” in Jesus had realised that God was judging them then they would doubtless have responded differently to Jesus. This has relevance for those of us who have positions of responsibility both in our work and in the group of believers we work with. If we always appreciate that God is aware of our actions and judges accordingly we will be more ready to apply godly principles in our thoughts and actions.

82:2-4 A sad reflection on the way Israel’s rulers forsook God’s instructions and served themselves. They seemed to forget that God was the judge (Psa 82:1). He was their example. The one whose pattern they should have followed. When we are exercising judgment, or maybe allowing godless events to slip past us unchecked how often do we forget the example of the faithful judge who we should be imitating?

82:1-2 the rulers in Israel doubtless thought of themselves as “special” and maybe even above the law. However they needed to recognise that Yahweh was their judge. Such a realisation would have modified their behaviour. If we have a position of some authority do we realise that we are answerable to God – James 3:1

82:4 An aspect of the way that many think of “good works” is to be generous to those in need, viewing them as downtrodden and who have received a bas ot in this life. Whilst it is good to support where possible this is not what the Psalmist is talking about . The poor are those who are poor in spirit – Matt 5:3 – and the “needy” are those who see the need for salvation.

v.38-40 - We live in a world filled with these people - our modern commercial 'every man for himself' world has emphasised this baser aspect of human beings - the desire to be best, to be first, to be revered, to be on top - blind us to the effect that it has on others. This thinking must be eradicated from those who desire the kingdom, taking on instead the humility of a servant, as Jesus did. Matt.23:1-7, Mark 6:5, Luke 14:7-11, 3John v.9.

v.36 Having silenced his opponents Jesus now moves on to force them to confront the reality of his person. They are confounded by the question about David's son because they had a view of Messiah which was at variance with Scripture. If they were to change their view they would have understood Jesus' point.
v.36 Quoting Psalm 110:1 The LORD said to my lord we have one of many occasions when this Psalm was quoted by Jesus Matthew 22:44 Luke 20:42 Acts 2:34

:10-11 In directing the leaders to consider 'the stone which the builders rejected' Jesus is asking them if they understood Psalm 118 because he is quoting verse 22 of the Psalm. Now the people had been singing the words of this Psalm as Jesus entered the city [11:9,10 quoting Psalm 118:25,26] and the leaders had tried to get Jesus to prevent them doing this [Luke 19:38-39]. So Jesus is again bringing the minds of he leaders back to think about particular Scripture which they did not wish to see applied to Jesus.

:13-14 The Pharisees, in the way in which they speak to Jesus, seem to have a high regard for Jesus. However it is clear that their intentions were to trap Jesus in his own words. Their flattering words were, therefore, just that. A sham to try to make Jesus fall into their trap. We need to be so careful in our own speech that the way we speak to individuals is not designed to elevate ourselves and denigrate the person we are speaking with.

"Against them" - This was a straight shot, this parable of the Rejected Stone - Mark 12:10 - and the longer parable just prior, of the Wicked Husbandmen. There was no mistaking the application, for He had specifically explained the application - Matthew 21:43-45. The Sanhedrin were so angry that they actually started or sought to seize Him, but fear of the populace, now more enthusiastic for Jesus than ever, held them back. They went off in disgust seeking to join with the hated Herodians once more, to achieve their murderous design - Mark 12:13. How do we react when we feel that we are not getting our own way? Do we leave it to God to work it out? Or do we set out to gather more "political" clout to achieve our ends?

12:1 The parable of the vineyard quotes extensively from Isa 5  and Song of Song 8:11. The leaders would recognise the quotations. This is why they perceived that Jesus was speaking about them.Matt 21:45

Mark 12:1  The old testament writers identify this with Israel. Isa 5:1, Jer 12:10  The vineyard belongs to God. Israel occupies it as a lessee, but not as an owner. It is incumbent on the nation at every point to acknowledge its subordination to the One from whom it has the title. The prophets (12:2) were sent to remind the people of this fact, and from a rebellious people they were sent away, empty and wounded.(12:3-5) 

V.1 This verse sets the scene that was common in the Land at the time of Christ.  Wine production was not only prolific but very competitive.  Vintners often tried to raid their opposition to destroy vines or disrupt production. Hence, vineyards were fortified with walls surrounding them and watchtowers erected to seek out intruders.  The winepress was constructed and operated within this compound for maximum security.
 
Vs.35-37 These verses remind us of Bartimaeus' exclamation of faith that we read about two days ago (Mark 10:47) (see note Feb.14).

v.13 - The more I look at the record, the more I realise that the arguments which Jesus had with the scribes and Pharisees were continual.  He continually contravened the law - on purpose - to show them that their tradition was wrong and that only by faith can we be justified in God's sight.  The way of the Pharisees - the rule making and rule keeping, and especially the rule imposition on others - is anathema to Jesus and should be to every man or woman of faith.  Let us take heed of the overwhelming evidence for this and turn away from rules.

GIVING
 
I can imagine some of those watching who would have wondered why the poor widow even bothered to put her offering into the temple treasury. When others were putting in hundreds or thousands of dollars, her five cents would barely be noticed. What would her meagre offering buy? Even if she put in the same amount day after day, it would still be an insignificant contribution by the end of the year.
 
But the widow's offering was one of the most significant offerings ever given. It just so happened that her deed was noticed by Jesus, who pointed it out to his followers, and it was recorded for us in the word of God. We don't know the name of the person who threw in the most that day, we don't know what he did for a job or what the money was spent on, but what we do learn is a powerful lesson in the attitude of giving and sacrifice, from the widow who put in two very small copper coins.
 
More important to God than the amount we give, is the attitude with which we give. And much more than her generous attitude, we learn of her trust in God to provide for her needs in the coming days. Let's not be afraid of giving, but give generously, knowing that God will supply all our needs, and more, if we put him first.

12:1      In saying that the man 'went into a far country' Jesus quotes Prov 7:19. These are the words of the strange woman who seeks to entice the son. So Israel's leaders are likened, by Jesus, to the strange woman. Instead of instructing the people they were enticing them to turn from God.

In today’s chapter we see another session of questions from the leaders, trying to trap Jesus. Mark 12:13 the Pharisees and Herodians come asking about tribute; Mark 12:18 the Sadducees asked about the resurrection; and then in Mark 12:28a scribe questioned Him about the first or greatest commandment. Jesus silenced them all, and this ended their questions (Mark 12:34). For the rest of this last week in His earthly life, Jesus was able to set the agenda Himself.

12:19-23 The Sadducees did not believe in the resurrection so they looked in Scripture for passages which furthered their cause. They were not really interested in understanding the commandment of Moses. Rather they were trying to use the word of God to further their own ends. Are we ever like that in our discussions with brethren?

V.1 The Greek word for "hedge" is PHRAGMOS (5418). The same Greek word was used by Paul in his letter to the Ephesians. (2:14) and is translated "partition". Hence the work of Jesus has broken down for us, removing the hedge that separates us from God.

12:13   In saying that they ‘sent’ people to Jesus we see the parable of verses :1-11 being fulfilled. Notice the repeated use of the word ‘sent’ in the parable – mark Mark 12:2,4,5,6

12:6 The ‘well beloved’ of this parable is found in Isa 5:1 which is the basis for this parable – see the way that verse :1 quotes Isa 5:1

Vs.25,26 Jesus confirms that the promises given to the Patriarchs will be fulfilled (Heb 11:13); that they will be changed to immortality to be like the angels (1Cor 15:53).  This also applies to their seed, the true believers in Christ (Gal 3:16,27,29).

RESPONDING TO CRITICISM

Truth hurts. God's prophets learnt that the truth hurts in a very painful way. When they tried to point out the sins of God's people in order to get them to turn back to God, they were beaten up, put in prison or even killed for their honest speaking.

We don't like it either when we are told that we are too proud, that we are gluttons, drink too much, that we spend too much time watching sports and not enough time in prayer, or that we are not showing a godly spirit. None of us likes criticism. But although none of us like it, it still comes, and often, although it hurts, it is true and should be acted on.

When Jesus told the parable of the tenants, he spoke both of himself and of all the other prophets who had reprimanded God's people. The actions of the Jews against those prophets was almost always the same: beatings, shameful treatment and death. (Mark 12:3-4)

It is in our human nature to lash back at anyone who dares to attack us in any way, but that is not God's way. Instead we should be humble and accept any criticism and, as God intends, learn from it and become more godly people. But let us never shamefully treat anyone because they had the courage to try and change our less acceptable ways. These people may have been sent by God to put us in our place. Those who bite and devour one another will be severely judged.

12:17 We might think that Jesus’ answer ;render to Caesar ...’ is a rather slick answer. But no. The tribute money was minted specifically as tribute money. It belonged to Caesar so it should be given to him.

12:12 The leaders show that they are more concerned with what the people thought than what was right.  If they were convinced that Jesus had to be stopped then they should not have feared the people. Whilst they were wrong for the way they behaved we need to be careful to ensure that we do not copy their approach. It is all too easy to say and do things which we know will appeal to those around us.

Summary of Chapter

12:1-12       Parable of vineyard and challenge to Jewish leaders

12:13-17     Pharisees and Herodians – Is it lawful to pay tribute to Caesar?

12:18-27     Sadducees – Questions about the resurrection

12:28-34    Scribe asks “Which is the first commandment”

12:35-37     Jesus challenges scribes “How is Christ the son of David?”

12:28-40     Beware of the scribes

12:41-44     Widow casting money into the treasury

12:10   Jesus quotes Psa 118:22 saying that it applies to the way in which the Jewish leaders rejected him but that he was accepted by God. This analogy is used later by Peter – 1Pet 2:4 – to speak of our position. We are like Jesus in the way that the world rejects us but are approved of God. Do we live as if that were so?

Mark 12:38-40.

12:7  The religious leaders, spoken of in the parable, were even worse than Joseph’s brothers. Gen 37:21. The religious leaders of Jesus’ day were so intent on removing the object of their hatred that they would, only a few days later, kill Jesus. 

Didn't she do well! Or did she?

On the one hand we have the temple, partly made of Gold and arrayed with costly stones. On the other hand we have a widow. On the one hand we have a building which is so fine that it could take any amount of money we throw at it and it would barely make a difference. On the other we have a woman and her family who needed just two mites to stay alive, but those mites were vital. In Mark 12:42 the one gives to the other, and Jesus comments:

"she of her want did cast in all that she had, even all her living." (Mark 12:44)
 

There are two ways to interpret this event, and you should make your own mind up as to which one fits the context most accurately.

Option 1) The widow, in a commendable act of self sacrifice, gave all she had to God. We should likewise give all we have, or as much as we can, to the upkeep of the Church.

Option 2) The woman gave all her livelihood away to a corrupt system of worship, which would go to line the pockets of the Scribes and Pharisees who paraded their wealth and peddled their hypocrisy. She would be going home destitute -- and all for the benefit of these rich men. This was never what the temple was intended for. We should resolve to worship God in spirit and truth, focusing on doing good to widows rather than robbing them.

I think a clue as to which interpretation Jesus sided with, is found in v38-40.

12:33 One area of Scripture that the scribe Jesus was talking to may have had in mind isProv 21:3.

12:24 We should take heed to Jesus’ chilling words “ye know not the Scriptures” The Jews had built an elaborate argument about a problem with the resurrection missing completely a simple statement in Scripture. The inference is that anyone who reads the Bible can be so in error.

12:40  A faithful prophet – Amos 8:4 – speaks of the greed of the priests in a similar way to Jesus here. They “swallow up the needy”

12:32-33        Psa 69:31 may be one of the passages in the Old Testament that was on the mind of the scribe who responded to Jesus’ words here.

12:36  Notice the way in which Jesus draws attention to Psa 110:1. He tells us that David himself spoke by the holy spirit. Demonstrating that whilst the words are God’s, through the holy spirit they are David’s words also. The emphasis is that David’s words are God’s words. Not that God took David’s words and authenticated them in some way.

Mark 13:30  we might wonder when the “generation” started that Jesus spoke of. Actually, in the context the generation has to be those who were alive at the time he was speaking. The “end” in the initial fulfilment was AD 70.

Mark 12:29,30

“Yahshua answered, The first is, ‘Hear O Israel; Yahweh is our Elohim, Yahweh is one.’” The Sacred Scriptures, Bethel Edition, 1981

According to the JEWISH NEW TESTAMENT, David H. Stern, this verse actually reads as, “Yeshua answered, the most important is, Sh’ma Israel, Adonai Eloheynu, Adonai echad.”

12:36-37 It is hard to imagine that the religious leaders had not already considered this point. Though clearly they had no explanation. Jesus’ explanation did not fit with their pre-conceived ideas so was dismissed. We must take care not to dismiss ideas simply because of our pre-conceived ideas.

12:34 Christ’s use of distance with regard to the Kingdom, “Thou art not far from …”, in the context of the offerings, seems to echo Leviticus 1, where the more valuable the burnt offering, the closer a man gets to the tabernacle. Thus, if a man offers a fowl, he does not even reach the altar for “the priest shall bring it unto the altar” (Lev. 1:15). With an offering of the flocks, he “shall kill it on the side of the altar northward” (Lev. 1:11). But with an offering of the herd “he shall offer it … at the door of the tabernacle” (Lev. 1:3). Of course, to be “at the door of the tabernacle” could also be at the altar for the altar “is by the door …” (Lev. 1:5), but the way the commands are written emphasizes increasing proximity to the tabernacle. When he offered "of the herd" he was "not far from" the tabernacle.

12:10     when Jesus quotes Psa 118:22 here we should remember it was words form that Psalm that the people cried out when Jesus entered Jerusalem a couple of days previously – 11:9 quoting Psa 118:25,26

12:40-42 the twofold use of “widow” in the narrative clearly is designed to force us to reflect on the difference between the leaders and the widow. It is always easy to give of our abundance – it does not challenge us. To give of “all our living” is something, probably, not many of us manage to do.

12:15-17 Doubtless the rulers knew what was inscribed and depicted on the coin but they had never considered the significance of the image.

12:28-34 The scribe, it seems, got far more than he bargained for. The scribe would not be expecting Jesus ot say that he (the scribe) was not far from the kingdom of God.