Comments for March 16

v.7, 8 - Here we have the memorial bread, associated, not for the first time [ch.2:2] with frankincense - the symbol of Jesus' priesthood - our high priest for ever after the order of Melchizedek. We also see the idea of continual remembrance every Sabbath and its association with an everlasting covenant. So many passages spring to mind. Here are just two. John 6:35,51, Heb.6:20, 7:25-28

Notice the repetition of 'pure'
24:2 pure olive oil 
24:4 pure candlestick  

24:6 pure table  
24:7 pure frankincense
The oil is for light and the shewbread, typically at least, is for food for those who minister in the tabernacle. Both of these provisions were for the priests who ministered. Yahweh did not deed the light - he dwells in light unapproachable whereas the priest dwelt in 'darkness' which was only lightened by God's law. So purity and holiness are being stressed in worship and service.
24:3 This is the fifth time that the phrase 'a statute for ever' has occurred 23:14 23:21 23:31 23:41 24:3
24:10 - 11 This event seems to be out of place and unrelated to the details given above but it is not. It shows an example of how purity and holiness were not manifest in Israel. The son was born of two 'unequally yoked'. He blasphemed God having striven with one of God's sons. The tension between the origins of the two men is seen in 24:10.
24:12 That they 'put in him ward' stresses that the law did not have an immediate answer to the problem - by contrast to the freedom we have in Christ. Having been 'made free from the law of sin and death' we are governed by principles which answer every aspect of life. Therefore we see that even the purity and holiness of the Law of Moses could not address every problem of life.

v.19,20 - Familiar words because of the way Jesus quotes them in Matt.5:38 in showing the more excellent way based on love, but do we apply these spiritually? Jesus does - Matt.7:2.

:2 The command to bring the oil for the lamps matches the request [Exodus 27:20] for the oil which provided the material for the making of the oil which is recorded in Exo 39. So we might conclude that Lev 24 records what was spoken in Exo 27, and therefore was spoken before Exo 39. If this is so it is possible to date sections of Leviticus very precisely.

:22 That the stranger and the Jew were to live by the same law teaches that God is not a respecter of persons. Also it teaches that we should not expect of the non believer behaviour which is better than that which we manifest. Actually, as we know what God requires, we should expect higher standards of behaviour and thought of ourselves than of those who do not believe.

24:10 We do not need to know about the mixed parentage of the son who gathered sticks. However we are told. Maybe the lesson is that mixed marriages – believer and unbeliever – are liable to bring forth children who do not understand the commandments. This is not to say that children from such relationships cannot accept the gospel. However it points up that such unions are not to be recommended.

V.5 "Twelve cakes" For the shewbread, as previously appointed Exo 25:30 The cakes were baked by the Levites, the flour being furnished by the people 1Chron 9:32, 1Chron 23:9 The oil, wine , and salt being the other ingredients. Lev 2:13

It is important to understand the distinction between the words continuous and continual. Continuous means never ending without an interval, whereas continual means never ending but with a break. The lamps were to be burned continually from evening until morning (vs.2-4).  Aaron would light the lamps in the evening, and extinguish them in the morning (Exo 30:7,8).  This practice would occur each day. 

The twelve loaves of bread were to be a memorial for Israel (v. 5-8).  They would, naturally, become mouldy and so would have to be replaced by new loaves each Sabbath day.  This, like the lamps, was a continual service.  We are like the shewbread in that we need to be (spiritually) renewed. That is the reason for meeting around the table of the Lord each week, to remember Him who is the incorruptible bread of life.

The commandment to fill the lamps with olive oil, and to bake the holy
  bread out of "fine flour" had to be kept right from the beginning, in the wilderness
Lev 24:2-9. The Israelites must have brought out sufficient from Egypt to keep
  the Tabernacle supplied for 40 years.  How precious it would be in the sight of
  the priests, whose job it was to maintain the light and the bread before God!
  There's a useful lesson for us there, too.

24:2,5 The linking together of the oil for the lamps and the shewbread in this chapter draws together two separate elements from the Exodus record. Exo 27:20speak of the oil and Exo 25:30 speaks of the shewbread. Thus we see these two separate elements of the law of Moses as recorded in Exodus are actually related to each other when it comes the service of the tabernacle.

V.23 With the stoning or execution of the son of Shelomith for blaspheming the name of the LORD (24:11) we see stoning one to death become the established punishment in all cases for blasphemy, it illustrates the fate of Stephen (Acts 7:58-59), who suffered under a false charge of speaking blasphemous words against both Moses and God (Acts 6:11-14).

Vs.10,11: the man who blasphemed was a member of the mixed multitude that came out of Egypt (Exo 12:38). Yahweh showed early that He would allow Gentiles to participate in the Hope of Israel. The fact that this Gentile abused the privilege is not significant in itself. Undoubtedly, there were other mixed multitude members who cherished the opportunity. On the other hand, we know that there were Israelites who rebelled, such as Korah, Dathan, and Abiram. The lesson is that regardless of being either a Jew or a Gentile, one is personally responsible to the Laws of God (Eze 18:20). The same applies to those under Christ (Gal 3:28; 2Cor 5:10).

24:15  Here is an example of a case where a specific law is enunciated as a direct consequence of a prior action. The boy cursed God and a law was instituted which became a universal law.

V.16 Cursing Yahweh's Name meant death. Job and his family knew this principle. When Job’s situation seemed hopeless, his wife urged him to end his life by cursing God (Job 2:9).

Vs.19,20 This does not mean, literally, that body parts must be taken for ones lost. The law is one of equitable compensation. That is, there must be reparation to the value of whatever was lost. That is clear from v.18. However, if a man kills another man, then the killer must pay with his own life (v.21). Later, in the land, a distinction would be made between murder and accidental death (Num 35:15).

Publically challenging God

The penalty given here for blasphemy seems very harsh. But this incident has more to it than we initially suspect. Checking "blasphemy" in a concordance we see this is the very first occurrence of it in the bible. So the first thing to note is that this didn't happen often. This is backed up by v12 - the judges didn't know what to do because this was the first case of its kind in the newly formed nation of Israel.

Following the other occurrences this word, we find it's used to describe someone who publically insults and challenges the God of Israel's power. One noteworthy example is Assyria who sent an army to taunt the God of Israel (Isa 36:2,4,19,20). This is described as blasphemy by God (2Kin 19:20-22) and culminated in Him destroying their whole army. Likewise Goliath's taunts defied God and culminated in the destruction of his army. So it was the same with this man in our chapter. He fought with a man of Israel (v10) and in the process had publically blasphemed and cursed God (see v14-15). Such an attitude was an open and deep rooted contempt for God, and undermined the fragile society God was nurturing.

24:10 When Israel were in Egypt they were slaves. It might seem strange that the Egyptian married her whilst in Egypt but this must be so even though there was a mixed multitude – Exo 12:38- which would include Egyptians that came out of Egypt with Israel. As the child was old enough to blaspheme and Israel had been in the wilderness for less than three years he must have been born in Egypt.

What's in a name?  A name certainly identifies a particular person.  But, in Yahweh's case, His Name is the memorial Name of Israel's God.  It carries with it present and future components of His will and character.  The Name should only be said in recognition of its meaning, and in reverence and fear. There is no need to avoid saying His Name, if those factors are present.  Indeed it is a privilege.  The Jews have clammed up and to this day refuse to speak His Name.  This is false reverence, as their actions largely do not constitute a faithful following.

Verses 1-4 The golden lampstand (Exo 25:31-40) with its seven lamps was to be kept burning continually in the tabernacle, and was to be replenished with fuel consisting of pure oil from beaten olives (2), as prescribed in Exo 27:20-21. The lampstand was put in the holy place, which otherwise would have been completely dark. It was the high priest's daily responsibility to attend to the filling and trimming of the lamps (4), since he was the first person to light it (Num 8:3). In Exo 27:21, however, it is made clear that the duties were to be shared with other members of the priesthood, since the ritual was to extend over many generations. Some interpreters following the vision of Zechariah 4, have seen the lampstand as typical of Israel, which in God's purpose was meant to be a light to the ancient Near Eastern nations. But the true light for revelation to the Gentiles, and for glory to His people Israel, was the Lord Jesus Christ (Luke 2:32). The Christadelphian is bidden to let the light of Christ's salvation shine in daily life, to the glory of God the Father (Matt 5:16, Eph 5:8, Phil 2:15).

Lev 24:2-4 - The lampstand was in the Holy Place and making of the lampstand is recorded in Exo 25:31-40. Many believe 7 is the number of spiritual perfection and perhaps it is connected to the millennial Sabbath day of rest when Christ returns. We must walk in God's light. God's word is a lamp unto believer's feet and a light unto their path Psa 119:105; only in God's Word can we learn about Him and His purpose with the world, centered in the Lord Jesus Christ John 8:12. Perhaps there is a connection in Revelation also (Rev 1:12-20).

24:17-21 These laws follow on directly from the law that one who curses God must be killed. Thus we see that whilst Israel were commanded to kill in certain circumstances that should not be taken as licence to kill whenever they wished.

24:14 Even though the blasphemer had committed a terrible sin and had to be punished for it his death was not orchestrated by a lynch mob.  Only those who ‘heard’ him were to identify him and then he was stoned.  The lesson for us is clear. It is all too easy to follow a crowd and pronounce judgement without actually carefully establishing the facts. Exo 23:2

24:8   This injunction that the shewbread was to be changed every Sabbath indicates that the day when David went to the priests at Nob and was given the shew bread was a Sabbath. 1Sam 21:3-4

24:2  Pure olive oil gives off no smoke. Impure olive oil, olive oil of lower quality, still burns and gives light. However smoke and a smell is associated with such light. Likewise in our lives unless we are “pure” in the doctrine our “light” is contaminated.

24:16 Jesus was accused of breaking this law – Matt 26:66. So Jesus’ opponents felt that they had a valid reason for killing Jesus. Of course he never blasphemed God. The very ones who sought Jesus’ death were the blasphemers. 

The LORD will not hold him guiltless

Israel had only just been formed as a nation, and the pillars of that nation were the laws given to Moses, which in turn were built on the ten commandments. The ten commandments were to be the fixed and unchangeable bedrock from which society could function. They were the moral compass for the people, because they would be the one part of the law that everyone could remember and call to mind -- taught to the children so that they could recite them from memory. The Egyptian youth that blasphemed and cursed God (Lev 24:10-16) not only insulted God, but challenged the authority of this most basic law. The commandment states simply and categorically without any question:

"Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain." Exo 20:7

So the law said that there was to be no pardon for those who transgressed this law. Yet the rulers still brought the young man to enquire of God, and I think we can take this as an indication that they didn't know whether God was really serious. Can you imagine the total chaos in a country where the people aren't sure whether the law of the land will be upheld or not? God's answer was to merely repeat the commandment and ask that they carry out the penalty, and I think from then on Israelite society understood that the law was not to be taken lightly.

24:16-17      The way in which killing the one who blasphemed the name of the Lord and the man who kills another highlights the seriousness of blasphemy. It is equated with murder.

24:2,4 The two uses of “pure” – the oil and the lamps indicates that our words can pollute the goodness of God’s light – His word – by the way in which we talk about it.

24:14,23         That the sinner was stoned “without the camp” marks their separation form the things of God by their action.

24:14 Notice that the man was killed “without the camp” as if to emphasise that his behaviour had defiled the whole camp of Israel and the correct place for such an individuals was to be outside the camp. We do well to reflect that our words and actions impact the whole company of believers we spend time with.

Leviticus 24:1-2 Israel were required to provide olive oil for the lamps to provide a continual source of light in the Holy place. To produce the oil it was necessary for the Israelites to labour to beat or crush the olives to extract the oil.  The oil was given to the priests. Their duty was to maintain the lamps so there was a continuous source of light in the Holy Place of the Tabernacle. 

Lessons for us.

Jesus wrote letters to the 7 ecclesias of God, they were candlesticks. (Rev 1:20). Their duty was to ensure they maintained the light of God’s truth in their preaching and way of life. They laboured to maintain the pure light of the Gospel message in very difficult circumstances. A challenge today for each of us?

Our High Priest is 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). We have a responsibility to labour to bring the Lev 24:1-2 Gospel message to any who are looking for light in a world of darkness.

24:2,4,6,7 Notice the repeated use of the word “pure” – just like we find in the construction of the tabernacle in Exodus. One might have thought that the nation would want to give God the best of everything. Against that background one might have thought that “pure” need not be specified. But it is. Our God is not happy with that which is not “pure”. We doubtless start off with the best intentions of giving the best of everything only, as time passes, to let our standards slip a little. But this is not acceptable to our Father.

24:2 Four time the word “continually” is used in this chapter, along with similar words. It is all too easy to start something only to leave off the task without showing commitment to that task. Some things we commit ourselves in reality have no “end date”. But what tends to happen is that the event is forgotten as other things come along in our lives.

At baptism doubtless the down treading of Jerusalem and the fact that Christ was going to return would form a significant part of our prayers and thinking. But as time passes maybe those things slip into the background in our mind and prayers. You can doubtless supply other things from your own experience.

Commencing a work is good, continuing in that work is better.

24:9 We might ask why Aaron and his sons had to eat the shewbread in the holy place, or even why they had to eat it at all.

Their sharing it was a token of their fellowship with God and eating it in the holy place was a mark of the fact that God was holy and they had to be so also.

24:10-11  The “son” blasphemed but he is not named. However his mother is named and the relationship between the father and mother of the son is given. The child was the product of a mixed marriage.

By implication the fault was generated by the family environment. Two parents who were not both “pulling in the same direction” brought up a son who, it seems did not appreciate the holiness of Yahweh.

EVERYONE’S RESPONSIBILITY

The seven branched lampstand in the tabernacle did not keep burning all by itself. It took oil, care and tending for the light to keep shining. Everyone had a responsibility to keep the lamps burning. This was what God said: “Command the Israelites to bring you clear oil of pressed olives for the light so that the lamps may be kept burning continually. Outside the curtain that shields the ark of the covenant law in the tent of meeting, Aaron is to tend the lamps before the Lord from evening till morning, continually. This is to be a lasting ordinance for the generations to come. The lamps on the pure gold lampstand before the Lord must be tended continually.” (Lev 24:2-4).

In Revelation John saw a vision of Jesus walking among seven golden lampstands. The meaning of his vision was explained when he was told, “The mystery of the … seven golden lampstands is this: … the seven lampstands are the seven churches.” (Rev 1:20).

It was all Israel who were to bring oil for the lamps. They were the ordinary, run-of-the-mill people just like you and me. We should be providing each other with the oil of joy and lighting each other’s way to God’s kingdom. And like the priests keeping the lamps tended, the leaders in our congregations should be keeping the light burning, caring for it, trimming it and making sure it is fed.

So let us encourage one another with the joy from the oil of the word. Every drop of encouragement and joy we receive will help keep our lamps burning. And for those of us who lead, let us care for and tend for the people God has given us in a way that will keep our communal light shining brightly.

24:16 Whoever blasphemes the name of the LORD shall surely be put to death

** The blasphemer is punished with death (by stoning) (Leviticus 24:16)

** Goliath blasphemed (1 Samuel 17:43, 45)

** Goliath was punished with death (by a stone) (1 Samuel 17:50)

Ps.132 is a wonderful Psalm. v. 4,5 tell us of David's attitude - that which made him a man after God's own heart, though the 'habitation for the mighty God of Jacob' ultimately was to be his descendant, Jesus, and through Jesus, us - that we might be part of that spiritual temple created on the chief corner stone - clothed with righteousness and joy [v.9]. And so we come to v.13, which effectively is the culmination, as far as the psalms are concerned of all the points we have looked at regarding Zion. Here we have the perfected Christ and his saints - the body of believers - all represented by this single word - and here God has decided to dwell. Ps.48:1-3, 68:16, 76:2, 78:68,69, 87:2, Isa.14:32, Heb.12:22.

Psalm 131 David provides a powerful warning about trying to understand things beyond what is revealed. It is so easy to speculate or worry about things which we are not told. So many of the arguments we have can stem from speculation, using non Biblical language, about things we are not told. David says that the 'weaned child' mentality that he had should be ours.

Psalm 132 This Psalm shows that David was thinking about the resting place for the Ark whilst he was a shepherd boy in Bethlehem. 'Ephratah' (v6) is Bethlehem (Micah 5:2). David left Bethlehem around the time he killed Goliath - as a young man. So we see that David's desire to put the ark in Zion was not something that he thought of when he was king. Rather it was the driving force in all his life. - Maybe this is why he is called 'a man after [God's] own heart' (Acts 13:22)

Psalm 133 In likening the anointing of Aaron to unity the Psalmist is showing that there is more than simply ritual in the deals of the law of Moses. Maybe we should look for other indications of the importance of fellowship in the Law of Moses?

Psalm 134 A call to the priests to think about the majesty of God. It must have been so easy just to view working in the temple as just another job. The call to think about the majesty of God was necessary to correct the balance. Likewise we have to realise that whilst we routinely go to the meeting that we are involving ourselves in very important matters.

133 v.3 - Compare this with Jesus words in John 4:14. Here we have living water provided for those who are in Zion - in Christ.

131:2 If we view ourselves as mature, no longer babes, we will desire the 'meat' Hebrews 5:14. Indeed if we think that we still need the milk we have to view ourselves as 'unskilful' [Hebrews 5:13] and immature. So seeing ourselves as needing milk is not a sign of humility. If we need milk we are immature.

Psalm 132 - In linking bringing the ark to Zion and :11 the promise of the one who would sit upon God's throne David shows us that we should see a relationship between the bringing of the ark to Zion and the promises of 2 Samuel 7.

133:1 Unity is such an important issue that it forms the first thing that Paul speaks of when describing a living sacrifice [Romans 12] and amongst all the problems the Corinthian ecclesia had it was the first thing he addressed - 1 Corinthians 3.

134:3 The Lord who had created the universe is quite capable of providing blessings to His servants. A certain belief in creation provides the confidence to believe that God will work in our lives.

131:1-2 Even though the Psalmist sees himself as mature he does not elevate himself in his own eyes.

132:6 In saying that he heard about the ark at Ephratah - Bethlehem (Micah 5:2) the Psalmist shows that David was thinking that the ark should be in Zion even when he was a shepherd boy in Bethlehem - before he was anointed king or had killed Goliath.

133:1 In likening unity to the anointing of the high priest we see the way in which true unity will come - through the work of our high priest, Jesus Christ.

134:2 'lifting up … hands' is a recurring theme with respect to prayer (Psalm 28:2 63:4 141:2 1Timothy 2:8)

131:3 Hoping in the Lord is to be contrasted with thinking highly of oneself. :1 ‘my heart is not haughty’ demonstrates this.

132:2 The ‘mighty God of Jacob’ is the God of the blessings (Gen 49:24)

133:3 There is debate as to where the judgement will be – Sinai or Jerusalem.  However we should think on a broader basis than this. How is the blessing of ‘life for evermore’ achieved in Zion? Is it not through the birth of a man in Zion Psa 87:6 – and this is not to say that Jerusalem is the place of judgement. It is the association with the things of Zion that bring that blessing.

134:3 In speaking of blessing out of Zion the Psalmist is echoing the ideas of Psalm 133 which has fellowship as the basis for the blessing being given.

Psalm 133 This is another one of those Psalms which Hezekiah used as an appropriate expression of his own experiences and circumstances. Here we have the blessing of a truly united ecclesia outlined. As well, we see David's trust that God will bless him with life evermore in the Kingdom Age.  

"Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD"

It seems like an odd phrase in Psa 134:1. What does it mean to stand in the house of the LORD? Who would go into the house of the LORD at night, when whilst the doors were shut and guarded?

There was only one function that could be performed in the temple at night, but we don't find it stipulated in the Law. We find the answer in the words of Solomon (1Kin 8:29, 2Chron 6:20), and Nehemiah (Neh 1:6), which all mention prayer in relation to the temple at night. So the Psalmist is saying that by prayer to God, we may stand in His house, wherever we are. It is those who pray by (or on) their beds that are described as being in the sanctuary v2. This is significant for us, because we have no other temple to go to.

132:1-5 This vow is not elsewhere recorded. It expresses, in strong language, David's intense desire to see the establishment of God's worship, as well as of his kingdom.

Unity among Brothers and Sisters binds us together. SeePsa 133. Just like the holy anointing oil which joined Aaron’s head to his feet.  It flowed down the whole body.
And unity amongst us is also like the dew.  The same dew fell on Mt Hermon in the north, and on Mt Zion in the south. Let’s pray for spiritual unity within our Brotherhood.

132:8  This Psalm speaks of David's desire to bring the ark to Zion. This verse is quoted by Solomon - 2Chron 6:40 - when he dedicated the temples which was what David wanted to build when he was planning to bring the ark to Zion - 2Sam 7:25

133:2    Wee should note that the word 'skirts' <06310> when speaking of Aaron's garment could equally be translated 'hole' as in the collar. We need not think of Aaron being soaked in anointing oil when he was anointed. Here is a place where it is translated hole Exo 39:23  And there was an hole <06310> in the midst of the robe, as the hole <06310> of an habergeon, with a band round about the hole <06310>, that it should not rend.

134:1   So it appears that those who kept watch in the temple at night had a job to do. We might have thought that there would be no people coming into the temple at night so the night porters would have nothing to do. The Psalmist tells them that they should use their time to praise God. How often do we think to praise God or pray to Him at times in our lives when we have nothing to do?

These four Psalms convey the desire to be in the presence of God, and the joy and satisfaction experienced when the desire is fulfilled. 

132:4-18 - David was unhappy as the tabernacle was divided in two different places with the ark temporarily captured, rejected, and returned to Keriath-jearim "the city of the woods" while the altar with the main part of the tabernacle was in Gibeon. In v5 David wanted to find a home or "place" Heb."maqom" (4725) for God's house. There are often different levels of interpreting scripture. The capture of the ark perhaps reminds us of how Christ's mortal body was temporarily captured and crucified outside Jerusalem by sinful people who rejected him only to have him resurrected with a unified nature and body in God's house and who will soon rule the earth from Zion in a millennial rest. In v5 "habitation" Heb. "mishkan" (4908) means "tabernacle, grave, residence, the temple, dwelling (place), habitation, tent", etc. while the "habitation" in v13 perhaps refers more to the future kingdom and uses Heb. "mowshab" (4186) meaning "a seat, a site, an abode, population, assembly, inhabited place, dwelling", etc.  We have the mention in vss 8,14 of "rest" using the same Heb. word "menuwchah" (4496) meaning "repose, peacefully, consolation (specifically as in matrimony), abode, comfortable, ease, quiet, rest", etc. so perhaps this points to the millennial day of rest when Christ is united with his bride, also at the end of v8 we have the word "arise" which could refer to a resurrection. In vss 9,16 we read of priests and kings which reminds us of a millennial age (Rev 5:10; 19:8). In v10-11 we have mention of David's anointed and the fruit of his body (Acts 2:30) who will be set on his throne and this likely encompasses a millennial application. Vss 13-14 we have the mention of Zion as the rest forever. Vss 17-18 we have the "horn" (according the NIV this symbolizes strong one or king) of David who will bud (could this budding refer to the branch/Christ Jer 23:5-6;Zech 3:8;6:12;Luke 1:69) and that a lamp (John 8:12;Matt 5:14-16 - Jesus in the line of David is the light of the world) has been ordained for God's anointed (David? Christ?) whose enemies will be clothed with shame (Dan 12:2 - the day of judgement for those whose who rejected Christ?). V18 ending with his crown to "flourish"<6692>.

Psalm 131: Some think that this psalm is an account of David’s vindicating himself. But others believe that the ascent psalms are about the captives. In that case, then, this psalm would be an account of how the captives comported themselves under the bonds of their captivity.

Psalm 132: Some have attributed this psalm to either David, Solomon, or to one of the captives at the end of the captivity. If you are following the captive theme, the second temple, and the ark, is referenced (v.8).

Psalm 133: Following the rebuilt dwelling place of Yahweh in Psalm 132, the priests will be united in temple service.

Psalm 134: This is the last of the ascent psalms. It urges the priests to praise Yahweh in the temple.

The psalmist's humility and mind & spirit

The psalmist aim in life was to be humble, regardless of the situation that was allotted to him. The love of God which was reigning in the heart, subdued the self-love which can easily overtake us. The psalmist was well reconciled to every condition the Lord placed him in.

As a child is at the disposal of his mother's arms, we must become as little children as well (in the arms of God) Matt 18:3

Let us quietly wait for the salvation of the Lord under every condition & trial of life

Psa 134:1 we have just read in the Lev readings about a job for the priest at night Lev 24:3 the tending of the lamps. The tending of the lights in the darkness of the night would lead them to contemplation of the majesty of God and cause them to praise Him Psa 134:3

132:9 The Psalmist’s desire that the priest would be clothed with salvation is an idea taken up by Isa 61:10– speaking of those who will inherit the kingdom through the death and resurrection of Jesus.

132:4 David’s sentiments regarding finding a place for the ark are presented by Solomon - Prov 6:4–as a more general instruction to the ‘son’ about his life before God. So whilst we are not seeking a place for the ark as David was we must still have the same degree of enthusiasm for God’s wisdom which enlightens the ‘son’.

Unity among brethren is precious in the sight of Yahweh (Psa 133). Paul emphasizes this among brethren who constitute the body of Christ (Eph 4:3-6). Jesus hates any disunity of His body (ecclesia), and will not take too kindly at the judgement to those who have caused divisions. That is the reason for Paul's appeal (Rom 16:17; 1Cor 1:10). Jesus loves those who are peacemakers (Matt 5:9). And so, let us do everything we can to promote unity within His body.

UNITE

There is something special about unity that goes well beyond the scope of just agreeing with each other. The two illustrations the Psalmist gives us about unity give us some fascinating insights. "It is like precious oil poured on the head, running down the beard, running down on Aaron's beard, down upon the collar of his robes." (Psa 133:2)

As well as being good and pleasant, unity is a priestly action. A lot of different examples could have been used to describe unity, yet it was the anointing oil on the high priest that was chosen. It was the symbol of God's blessing on his chief servant that teaches us of unity. When we make the effort to live in unity with each other, God looks on us as he looked on his high priest in the Tabernacle.

The other illustration is that unity "is as if the dew of Hermon were falling on Mount Zion." (v.3) Then the psalmist adds, "For there the LORD bestows his blessing, even life for ever more." (v.3) In God's sight our unity with each other is as refreshing and cleansing as the dew. It is also life giving, just like the dew gives life to God's creation. And just as the dew covers the whole ground, so our unity affects everyone around us. Unity is so important to God that it has his special blessing of life for ever more.

God's word should not be a source of contention, but of love and encouragement. As God's people we must make every effort to unite.

132:8 The way that the Psalmist has David speaking is actually echoed by Solomon when he dedicated the temple – 2Chron 6:41

134:1 The servants of Yahweh are asked to praise Him. But why is this request made to those who would be in the House of Yahweh at night? The Hebrew word for night used here is layil (the same as layla, which is used in other scriptures and also used in Modern Hebrew). These words mean night in the literal, physical sense, but also mean adversity in the figurative sense (the evil associated with the absence of light). And so, those servants, who are suffering adversity, are in the House of Yahweh praising Him (for His mercy, help and protection). Likewise, we, as servants of Yahweh, also offer our praise as we call upon Him for help with the trials that we suffer.

Psa 132:11 First Principles>Sure mercies of David>King
This is an everlasting covenant sworn to David, and it did not take place in David's lifetime 2Sam 23:3-5 but there will be a future fulfilment Psa 89:3-4. Psa 132:11 is quoted in the New Testament and applied to Jesus Acts 2:30, Acts 13:22-23. This shows that Jesus will be the future King.
For more about the King, go to 2Sam 7:12-16.

132:17 In speaking of the horn of David budding we see a concept with is taken up in the rest of the Old Testament, for example Jer 23:5, 33:15

132:5   ‘habitation for the mighty God of Jacob’ echoes Gen 49:24 where Jacob is blessing his sons.

132:1-6 David’s desire and plans when he was but a young man to bring the ark to Zion contrasts markedly with Saul who was on the throne at this time who seemed to have no interest in Jerusalem even though it was in the territory promised to Benjamin.

1. Psa 131:1 - "my heart is not haughty<1361>" - compare with Matt 26:39 with Christ's humility and yielding to his Father's will versus unseemly pride. Our hearts should not be haughty either.

2. Psa 131:1 - "neither do I exercise myself in great matters, or in things too high for me" - Christ refused to be a political Messiah (John 6:15;18:36).

3. Psa 131:2 - Jesus had to learn (unlike God who knows all things 1John 3:20) and be weaned from his mother to do his Father's business (Isa 7:14-15;Luke 2:40-52).

4. Psa 131:3 - "Let Israel hope in the Lord...for ever" - perhaps this has application to the Kingdom on earth with Jerusalem as the world capital (Isa 2:2-4).

1. Psa 132:3,5,7,13 - V3 "tabernacle"<168>, V7 "tabernacles"<4908>, V5 "habitation"<4908>, V13 "habitation"<4186>.

2. Psa 132:4-5,8 - Jesus didn't sleep in Gethsemane but slept when he found the "place"<4725> or standing and then arose as the ark of God (Matt 26:40-46 - the disciples had three sleep periods in Gethsemane and then arose perhaps echoing Christ's three days followed by the resurrection).

1. Psa 133:1 - God desires brethren to dwell in unity (John 17:17-23;Eph 2:12-22;1John 3:14).

2. Psa 133:2 - unity and fellowship among the brethren is like consecrating/sanctifying oil so we can approach our high priest Christ (Exo 30:23-31).

3. Psa 133:3 - "the dew" is like a blessing of divine refreshment throughout all Israel (north and south) culminating in "life for evermore" (i.e. the resurrection Psa 110:3;Isa 26:19); "commanded the blessing" reminds of the freeing Jubilee beginning on the Day of Atonement (Lev 25:9,21-28).

1. Psa 134:3 - there will be blessings from Zion (Isa 2:3).

133:3     The promise that God will show the blessing which He has commanded shows the fulfilment ofLev 25:21 where the release of slaves prefigures the redemption from sin and death.

 Psa 132:11,12.

UNITY

"Keep on loving each other as brothers."(Heb 13:1).

"I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with each other so that there may be no divisions among you and that you may be perfectly united in mind and thought."(1Cor 1:10).

"Make every effort to keep the unity of the Spirit through the bond of peace." (Eph 4:4).

"I plead with Euodia and I plead with Syntyche to agree with each other in the Lord."(Phil 4:2).

"Greet all the brothers with a holy kiss." (1Thess 5:26).

"May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus."(Rom 15:5).

"As God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity." (Colossians 3 v 11 - 14).

"Make my joy complete by being like minded, having the same love, being one in spirit and purpose."(Phil 2:2).

"How good and pleasant it is when brothers live together in unity!"(Psa 133:1).

If it is important to God, let's make sure it is important to us.

LONELY SERVICE.

One of the duties that we are rostered on to do in our congregation, is hall cleaning. Once a week, the people who are rostered on will go in and mop the floors, vacuum, clean windows and toilets, and generally tidy up. On other occasions we have a working bee around our hall, when lots of volunteers will turn up to tidy up, renovate or whatever needs doing. It's easy to spend quite a few hours at a working bee, helping other people and working together. But doing my duty of hall cleaning, though it usually takes less than a couple of hours, can really drag through doing it alone.

Serving at the temple during the day must have been a pleasure. People would be in and out all day, it would be busy, and it would seem like it had barely started before it was time to finish. But those serving at the temple at night could have found it quite different. When nobody else is around it is harder to keep up our motivation.

So the psalmist encouraged and prayed for those on night shift. "Praise the LORD, all you servants of the LORD who minister by night in the house of the LORD." (Psa 134:1).

Let us also encourage and pray for those who are serving the Lord alone, or in lonely times. They need our prayers and support.

132:13 The Psalmist speaking of God choosing Zion as His “habitation” speaks of the establishment of the “place” that God had chosen to place His name in –Deut 12:10-11

132:16,18           Notice the contrast. Whilst the faithful will be clothed with salvation God’s enemies will be clothed with shame.  God’s enemies are, therefore, like Adam and Eve Gen 3:7 but salvation from the death that Adam and Eve experienced will be for the faithful.

Psalm 131

"LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me."

What does David mean when he says "my heart is not haughty"? The English word "haughty", translated from the Hebrew "gabahh", has its first occurrence in the Bible in 1Sam 10:23, and that's no accident. Here we read about Saul, the newly chosen King:

"And they ran and fetched him thence: and when he stood among the people, he was higher (gabahh) than any of the people from his shoulders and upward."

David is saying that he will not make the same mistakes that Saul did in lifting himself up above the people. David will remain a humble servant. In comparison with Saul, another King called Jehoshaphat was "lifted up in the ways of the LORD" (2Chron 17:6). What about us? Do we lift ourselves up in pride, or are we lifted up by the ways of the LORD?

Psalm 132

Clearly at an early age David became concerned that the God of Israel was dwelling in a tent. We can gather this because of his mention of his own tent in v3 and the tent of the Ark in v7-8. Ephrath  was the home of his father Jesse. Later in his life, in 2Sam 7:2, he states his wish to resolve this issue more definitely.

Psalm 133

In v2 and v3 David is likening the dew of God that runs down the mountains of Israel and brings life to the people of Israel every morning, to the anointing of the High Priest. When Aaron was anointed, the oil was poured onto a plate (the crown) tied to his mitre which had engraved on it "Holy to the LORD" (Exo 28:36-37). Holy means "set apart". Perhaps David is drawing the comparison to say that all people of the land can be equally special to God no matter where in it they lived - whether Hermon to the far North or Zion to the South? He is also making the point that while the source of the river Jordan is Mount Hermon, the source of salvation is from Zion.

131:3   Israel’s problem, historically, was that they placed their hope and trust in false gods. But this will all change when they are given a “new heart” Eze 36:26 at the time of the kingdom of God on earth.

132:9,16          The similarity between these two verses indicates that salvation and righteousness are linked. Without righteousness salvation is impossible. Wonderfully righteousness is counted to those of us who have faith I the death and resurrection of Jesus even though we do not deserve such a high position.

134:3   Notice the way in which the Creation is woven into the way in which God is concerned with “Zion”. We cannot disregard the detailed Creation account of Gen 1 as if it is not relevant to an understanding of God’s involvement in the world.

IT'S NOT YOUR WORRY!

Jesus said, "I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven." (Matt 18:3-4).

It is almost as if David and Jesus had been talking and had come to the same conclusions together. David expressed himself this way: "My heart is not proud, O LORD, my eyes are not haughty; I do not concern myself with great matters or things too wonderful to me. But I have stilled and quieted my soul; like a weaned child with its mother, like a weaned child is my soul within me." (Psa 131:1-2).

David's definition of pride was to concern himself with great matters and things too wonderful for him. When Jesus told his disciples to humble themselves and become like little children, they were arguing about who was going to be the greatest in the kingdom. It's not our worry! Anything outside our control is not our worry. It is only pride in us that says it is.

Instead, like a child in its mothers arms, we can trust God completely and we don't have to worry about a thing! So let's become like little children, resting in the embrace of God, without worry and without pride.

Psa 133:1

“Behold and how good it is for brethren to dwell together in unity.”