Exodus - Lesson 10.....Tabernacle Erected
In chapter 40 on what day and how long after they had left Egypt was the tabernacle erected for the first time? What filled the Tabernacle?
Moses is commanded to set up the tabernacle, the first day of the first month of the second year of their departure from Egypt, 1, 2. The ark to be put into it, 3. The table and candlestick to be brought in also with the golden altar, 4.5. The altar of burnt-offering to be set up before the door, and the laver between the tent and the altar, 6, 7. The court to be set up, 8.The tabernacle and its utensils to be anointed, 9-11. Aaron and his sons to be washed, clothed, and anointed, 12-15. All these things are done accordingly, 16. The tabernacle is erected; and all its utensils, &c., placed in it on the first of the first month of the second year, 17-33. The first day of the first month] It Is generally supposed that the Israelites began the work of the tabernacle about the sixth month after they had left Egypt; and as the work was finished about the end of the first year of their exodus, (for it was set up the first day of the second year,) that therefore they had spent about six months in making it: so that the tabernacle was erected one year all but fifteen days after they had left Egypt. Such a building, with such a profusion of curious and costly workmanship, was never got up in so short a time. But it was the work of the Lord, and the people did service as unto the Lord; for the people had a mind to work.
The tabernacle is to be set up, Aaron and his sons to be sanctified. (1-15) Moses performs all as directed. (16-33) The glory of the Lord fills the tabernacle. (34-38)
#1-15 When a new year begins, we should seek to serve God better than the year before. In half a year the tabernacle was completed. When the hearts of numbers are earnest in a good cause, much may be done in a short time; and when the commandments of God are continually attended to, as the rule of working, all will be done well. The high-priesthood was in the family of Aaron till Christ came, and in Him, the substance of all these shadows, it continues for ever.
#16-33 When the tabernacle and the furniture of it were prepared, they did not put off rearing it till they came to Canaan; but, in obedience to the will of God, they set it up in the midst of their camp. Those who are unsettled in the world, must not think that this will excuse want of religion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is very needful, even in a wilderness, especially as we may be in another world before we come to fix in this. And we may justly fear lest we should deceive ourselves with a form of godliness. The thought that so few entered Canaan, should warn young persons especially, not to put off the care of their souls.
#34-38 The cloud covered the tabernacle even in the clearest day; it was not a cloud which the sun scatters. This cloud was a token of God's presence to be seen day and night, by all Israel, that they might never again question, Is the Lord among us, or is he not? It guided the camp of Israel through the wilderness. While the cloud rested on the tabernacle, they rested; when it removed, they followed it. The glory of the Lord filled the tabernacle. In light and fire the Shechinah made itself visible: God is Light; our God is a consuming Fire. Yet so dazzling was the light, and so dreadful the fire, that Moses was not able to enter into the tent of the congregation, till the splendour was abated. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near; and who has invited us to come boldly, even to the mercy-seat. Being taught by the Holy Spirit to follow the example of Christ, as well as to depend upon him, to attend his ordinances, and obey his precepts, we shall be kept from losing our way, and be led in the midst of the paths of judgment, till we come to heaven, the habitation of his holiness. BLESSED BE GOD FOR JESUS CHRIST!
2. When the cloud moved what did Israel do? When did the cloud and fire appear? When did it depart?
As when God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it; so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. By these visible tokens of his coming among them, he testified both the return of his favour, which they had forfeited by the golden calf, and his gracious acceptance of their care and pains about the tabernacle. Thus God shewed himself well-pleased with what they had done, and abundantly rewarded them.
A cloud covered the tent - The same cloud which, as the chariot or pavilion of the Shechinah, had come up before them out of Egypt, now settled upon the tabernacle, and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be a token of God's presence, constantly visible day and night to all Israel. A protection of the tabernacle: they had sheltered it with one covering upon another, but after all, the cloud that covered it was its best guard: And a guide to the camp of Israel in their march through the wilderness. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under a divine conduct.
And the glory of the Lord filled the tabernacle - The Shechinah now made an awful entry into the tabernacle, passing through the outer part of it into the most holy place, and there seating itself between the cherubim. It was in light and fire, and, for ought we know, no other-wise, that the Shechinah made itself visible. With these the tabernacle was now filled; yet as before the bush, so now the curtains were not consumed, for, to those that have received the anointing, the majesty of God is not destroying. Yet now so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendor was a little abated, and the glory of the Lord retired within the veil. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near and approach, and as the fore-runner he is for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands; he is himself the true tabernacle, filled with the glory of God, even with that divine grace and truth which were figured by this fire and light. In him the Shechinah took up its rest for ever, for in him dwells all the fulness of the Godhead bodily.
3. The cloud is a type of what? Do you see a relation of this example to John 10:4?
John 10:4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
The phrase "putteth forth" refers to the shepherds' having led out those sheep that follow them, as stated in the previous verse, and conveys the thought of having compelled them to depart in a stern, though not violent, language. We are reminded time and time again to follow Christ and depart from our unrighteous ways. As mentioned earlier, I believe the use of the sheep allegory is intended to distinguish this - all the sheep in the fold are regenerate children of God. Verse 16 supports this as Jesus indicates that all within this fold are His, and there are yet others as well.
We now come to another possessive pronoun which seems to distinguish "His own" from the whole of the sheepfold. This too refers to those who have chosen to walk with Christ, to follow him into greener pastures - those who have not only come to know the truth when they hear it, but also have dedicated themselves to living in the truth.
Once the sheep are led out, the shepherd then "goeth before them" by being their example, leading them in the way they should live. If we look ahead to verse 9,we find that being "putteth forth" is conditional upon mans decision and his taking hold of the earnest of the Spirit. We are commanded to believe in Christ, and in fulfilling this command we put all our trust and confidence in Him and follow His instructions as He leads us through our journey.
4. God had decaled that He wanted a people fro Himself. His declaration of a people to whom He would be their God, they would be His people, and he would dwell with them (tri-part formula). What part did the cloud and fire play in this formula?
The presence of God with Israel is displayed by the cloud and fire.
Now on the day that the tabernacle was raised up, the cloud covered the tabernacle, the tent of the Testimony; from evening until morning it was above the tabernacle like the appearance of fire.
a. Now on the day that the tabernacle was raised up: When the tabernacle was originally built (raised up), God blessed it by showing His presence in the form of the cloud by day and the fire by night (Exodus 40:34-38).
b. The cloud covered the tabernacle: This cloud of God's Shekinah glory was evident at different times in Israel's history; when Solomon built the temple, the cloud of glory filled the temple (1 Kings 8:10-11); but when Israel apostatized, and before the temple was destroyed by conquering Babylonians, the cloud of glory departed (Ezekiel 10:3-4, 18-19).
: Additionally, this was more than proof of God's presence. The cloud by day and the fire by night were actual helps and comforts to Israel. The fire at night was obviously a comfort to Israel in the midst of a dark wilderness, and the cloud by day would be a shade from the hot wilderness sun.
i. For You have been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shade from the heat (Isaiah 25:4) The Lord is your keeper; the Lord is your shade at your right hand. The sun shall not strike you by day (Psalm 121:5). In the Lord, we genuinely have it "made in the shade"!
2. (16-23) Guidance by the cloud by day and the fire by night.
So it was always: the cloud covered it by day, and the appearance of fire by night. Whenever the cloud was taken up from above the tabernacle, after that the children of Israel would journey; and in the place where the cloud settled, there the children of Israel would pitch their tents. At the command of the Lord the children of Israel would journey, and at the command of the Lord they would camp; as long as the cloud stayed above the tabernacle they remained encamped. Even when the cloud continued long, many days above the tabernacle, the children of Israel kept the charge of the Lord and did not journey. So it was, when the cloud was above the tabernacle a few days: according to the command of the Lord they would remain encamped, and according to the command of the Lord they would journey. So it was, when the cloud remained only from evening until morning: when the cloud was taken up in the morning, then they would journey; whether by day or by night, whenever the cloud was taken up, they would journey. Whether it was two days, a month, or a year that the cloud remained above the tabernacle, the children of Israel would remain encamped and not journey; but when it was taken up, they would journey. At the command of the Lord they remained encamped, and at the command of the Lord they journeyed; they kept the charge of the Lord, at the command of the Lord by the hand of Moses.
a. So it was always: Though Israel had been organized and ordered by God; though they had been cleansed, and set apart, and blessed, and giving, and walking in their priesthood, they still had to be guided by God each step of the way to make it to the Promised Land. God had not done all those previous things to make them able to start towards the Promised Land on their own, but to make every step in constant dependence on Him.
b. Whenever the cloud was taken up from above the tabernacle, after that the children of Israel would journey: So, when the cloud moved, Israel moved; when the cloud stayed, Israel stayed. They only went where the presence of God led them, and they only stayed where the presence of God stayed.
i. Believers today must, in the same way, be led by the presence of God; when Paul says let the peace of God rule in your hearts (Colossians 3:15) he means the presence of God's peace is to be an umpire or a judge in our hearts.
5. What is the significance of the IF statement in Leviticus 26:3? Is this a conditional or unconditional covenant relationship with Israel?
If ye walk in my statutes-In that covenant into which God graciously entered with the people of Israel, He promised to bestow upon them a variety of blessings, so long as they continued obedient to Him as their Almighty Ruler; and in their subsequent history that people found every promise amply fulfilled, in the enjoyment of plenty, peace, a populous country, and victory over all enemies
Leviticus 26 clearly indicate the conditional nature of its blessings and curses. The Mosaic Covenant is so called because it was given by God to Moses on Mount Sinai. This covenant is a conditional covenant given to the nation Israel. Conditional means the recipient of the covenant was required to fulfill their part of the covenant. It is like 'I promise to do this, IF you will do this.'
Israel was the recipient of the conditional covenant. They chose to accept all of the conditions and agreed to fulfill them.
The conditional Mosaic Covenant did not replace or disannul the unconditional Abrahamic Covenant.
The covenant blessings were conditional on Israel's obedience to the law as given by God to Moses. Israel's obedience to the law would bring manifold blessings from God in that the nation would prosper and thrive. Their disobedience to the law would bring discipline and judgment from God.
6. Do some Bible research and find the reference (hint:in one of the Prophets) where the presence of the Lord leaves the temple? Did it ever return?
Matthew, in Chapter 21, describes Jesus' entry into Jerusalem. Jesus understands his entry into the city as fulfillment of prophecy (Matthew 21:5). The people hail him as the Son of David, the Messiah (Matthew 21:9). Hopes are high. Then Jesus does something very strange. He enters the temple and does something very un-Messiahlike. He disrupts their way of life.
Jesus overturns our agendas (21:12-13)
Matthew 21:12-13:
(12) And Jesus entered the temple and cast out all those who were buying and selling in the temple, and overturned the tables of the moneychangers and the seats of those who were selling doves. (13) And He said to them, "It is written, 'My house shall be called a house of prayer'; but you are making it a robbers' den."
Jesus enters the temple area. The people longed for the Lord's promised return to Jerusalem, particularly to his temple (Zechariah 1:16, 8:3; Malachi 3:1-4). Here the Lord, Jesus, returns to Jerusalem, and to the temple. Jesus disrupts the ministry of the temple, casting out those who were buying and selling animals for sacrifice, overturning the seats of those who were exchanging foreign money into Tyrian money in order to make their purchase Just as the people of Jeremiah's day turned to another god, the people of Jesus' day have turned to another god that took the form of nationalism. Just as the temple provided no security in Jeremiah's day, neither does it provide security in Jesus' day. Just as Jeremiah predicted the destruction of the temple, and was true to his word, Jesus predicts the destruction of the temple (Matthew 24:2, 23:38), and would be found true to his word, when the Romans destroyed the temple in 70 A.D.s, and overturning the seats of those selling doves for sacrifice.
By invoking Isaiah 56:7, Jesus accuses Israel of rejecting the Lord. By invoking Jeremiah 7:11, Jesus accuses Israel of rebellion against Rome. They had replaced worship of the Lord with a nationalist, pagan-like agenda. Jesus' use of Jeremiah 7:11, then, contains echoes of the Isaiah 56 context, in which the temple was to be a place of worship for eunuchs, foreigners and "all the peoples." Israel, however, was planning to take up arms against Rome. Jesus, however, blessed a Roman centurion (Matthew 8:5-13), and when he was crucified, Romans at the scene, unlike the Jews, recognized that he was the Son of God (Matthew 27:54). The biggest tragedy is what they longed for - the return of the Lord - has taken place, but they can't see it, because they are focused on their own agenda.
Matthew has just noted that Jesus was called a prophet (Matthew 21:11). Jesus is acting and speaking like a prophet. Prophets acted out judgment symbolically, and that's what Jesus is doing. He temporarily shuts down the activity in the temple. Israel has forsaken its God, and he is pronouncing and acting out judgment on the temple, where Israel was supposed to be worshiping its God. His actions would be especially effective at this time, during the Passover, which attracts Jewish pilgrims. It's the equivalent of having a prime-time audience
7. In Hebrews chapter 8 you will find a reference to why a new covenant was required. Why? Who was at fault?
The new covenant, therefore, has two basic characteristics. First, it describes an internal spiritual transformation resulting in a new relationship with God and a new possibility of obedience. Second, the new covenant results in the forgiveness of sins for those in the covenant made with the fathers. Jer 31:31-34 falls into the context of the promise of the future regathering of Israel and its restoration to the land, which Jer 29:10 says will take place after seventy years of exile. In these chapters in Hebrews God has been talking about the nation Israel, the Mosaic Covenant, and the New Covenant fulfilled by the Lord Jesus Christ. This is testified to through the inspiration of the Holy Spirit.
Hebrews 8:7
For if that first covenant had been faultless.
Not the covenant of works; that was made in paradise, this on Mount Sinai; that was made with Adam and his posterity, this with the Jews only; that had no mediator, this had one, Moses; that was not dedicated with blood, this was; that had no forgiveness of sin in it, this had; under that saints are not, but they were under this; to be under that was no privilege, but to be under this it was, as to the Israelites, who on this account were preferable to all other nations: nor is the pure covenant of grace as administered under the Gospel, meant; for though that was first made, yet is the second in administration; that includes the elect of God among the Gentiles, this only the Jews; that is made only with them, and is made known to them whom God calls by his grace in time, this was made with good and bad; that was of pure grace, this required works in order to life and the enjoyment of its blessings; that is an everlasting covenant, this is done away; and the one is manifestly distinguished from the other in this chapter: but the covenant here designed is the covenant of grace, as administered under the legal dispensation, and which was a typical one; the people with whom it was made were typical of the true Israel of God; the blessings promised in it were shadows of good things to come; the works it required were typical of Christ's obedience to the law, in the room and stead of his people, by which he fulfilled it; the sacrifices on which it was established were types of the sacrifice and death of Christ; the mediator of it. Moses, was a type of Christ, the Mediator of the new covenant; and it was confirmed by the blood of beasts, which was typical of the blood of Christ: this covenant was not "faultless", but was faulty or blameworthy; not that there was anything sinful and criminal in it, but it was deficient; there was a weakness in it; its sacrifices could not make men perfect, nor take away sin; there wanted a larger supply of the grace of the Spirit to write the law of God upon the heart, and to enable men to keep it; there was not in it so full a revelation of the mind and will of God, and of his love and grace, as has since been made; nor did it exhibit a free and full pardon for all sins, unclogged of every condition; the persons that were under it were faulty; hence it follows, that God found fault with them, they could not answer the requirements and end of it: had it been faultless,
then should no place have been sought for the second;
the covenant of grace unveiled in the Gospel dispensation, called the better testament, the better covenant, and the new covenant; in order to, introduce which, the first was removed, that this might succeed it; just as because there was no perfection by the Levitical priesthood, it became necessary that another priest should arise, of another order.
Hebrews 8:8
For finding fault with them.
Both with the covenant, which had its faults, and with the people who continued not in it, and were therefore disregarded by the Lord, (Hebrews 8:9)
he saith, behold, the days come (saith the Lord) when I will make a
new covenant with the house of Israel, and with the house of Judah;
the words are cited from (Jeremiah 31:31,32) in which God promises a "new covenant"; so called, not because newly made; for with respect to its original constitution, it was made from eternity; Christ the Mediator of it, and with whom it was made, was set up from everlasting; and promises and blessings of grace were put into his hands before the world began: nor is it newly revealed, for it was made known to Adam, and in some measure to all the Old Testament saints, though it is more clearly revealed than it was; but it is so called in distinction from the former administration of it, which is waxen old, and vanished away; and with respect to the order of succession, it taking place upon the former being removed; and on account of the time of its more clear revelation and establishment being in the last days; and because of its mode of administration, which is different from the former, in a new way, and by the use of new ordinances; and because it is always new, its vigour and efficacy are perpetual; it will never be antiquated, or give place to another; and it provides for, and promises new things, a new heart, a new spirit. to which may be added, that it is a famous, excellent covenant, there is none like it; just as an excellent song is called a new song. The persons with whom this covenant is promised to be made, are the houses of Israel and Judah; which being literally taken, had its fulfilment in the first times of the Gospel, through the ministry of John the Baptist, Christ, and his apostles, by whom this covenant was made known to God's elect among the twelve tribes; but being mystically understood, includes both Jews and Gentiles, the whole Israel of God; Israel not after the flesh, but after the Spirit; such as were Jews inwardly; God's elect of every nation: the word (suntelesw) , rendered, "I will make", signifies, I will consummate, or finish, or end, or fulfil it; which shows the perfection of this covenant, and the imperfection of the former; and that what was typified in the first is fulfilled in this; and that it is now established and ratified by Christ; and is so finished, as to the manifestation and administration of it, that there will be no alteration made in it, nor any addition to it: the time of doing all this is called "the days to come"; the last days, the days of the Messiah, which were future in Jeremiah's time: and a "behold" is prefixed to the whole, as a note of attention, this being an affair of great moment and importance; and as a note of demonstration, or as pointing to something that was desired and expected; and as a note of admiration, it containing things wonderful and marvellous.
8. Relate the teaching of 1 Cor 6:9-11 to Leviticus chapter 26.
1 Corinthians 6:9-11: The Corinthians are warned against many great evils, of which they had formerly been guilty. There is much force in these inquiries, when we consider that they were addressed to a people puffed up with a fancy of their being above others in wisdom and knowledge. All unrighteousness is sin; all reigning sin, nay, every actual sin, committed with design, and not repented of, shuts out of the kingdom of heaven. Be not deceived. Men are very much inclined to flatter themselves that they may live in sin, yet die in Christ, and go to heaven. But we cannot hope to sow to the flesh, and reap everlasting life. They are reminded what a change the gospel and grace of God had made in them. The blood of Christ, and the washing of regeneration, can take away all guilt. Our justification is owing to the suffering and merit of Christ; our sanctification to the working of the Holy Spirit; but both go together. All who are made righteous in the sight of God, are made holy by the grace of God.
9. Relate the teaching of Rev 21:3 to Leviticus 26. (tri-part formula)
Revelation 21:3-4
(1) And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men, and (2) He will dwell among them, and they shall be His people, and (3) God Himself will be among them, and (4) He will wipe away every tear from their eyes; and (5) there will no longer be any death; (6) there will no longer be any mourning, or crying, or pain; (7) the first things have passed away.
1. And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men = continues the unrecognized voice that declares from the throne. In this case, the voice announces that "the tabernacle (dwelling) of God is with men." Long promised, God is finally among his people (Ezek 37:27).
2. He will dwell among them, and they shall be His people = refers to God in the third person. Someone is describing the new situation on the new earth. In a way unparalleled in history, God will live among His people.
3. God Himself will be among them = adds a note of emphasis. God the Father will live among His people. Separated in the garden, men had lost the ability to commune with God. However, God finally returns to live with man on earth.
4. He will wipe away every tear from their eyes = is the fist listed benefit of this new earthly relationship with the God of heaven. The cessation of weeping and mourning is an eschatological promise (Is 35:10, 65:19) finally realized.
5. There will no longer be any death = is the second item of relief the new creation will experience when God's eternal rule is established on earth. The phrase is absolute. Death will cease. In the new heaven and earth with a New Jerusalem, there will be no death.
6. There will no longer be any mourning, or crying, or pain = indicates the absence of all those human conditions which produce outcomes of mourning, crying, and pain.
7. The first things have passed away = restates the reason why the human condition has improved. This clause refers back to Revelation 21:1, which indicated that a new heaven and earth had come. Those aspects of the creation that produced hardship and suffering for mankind have been removed. This is not restoration, but re-creation.
Leviticus 26:1-13: This chapter contains a general enforcement of all the laws given by Moses; by promises of reward in case of obedience, on the one hand; and threatenings of punishment for disobedience, on the other. While Israel maintained a national regard to God's worship, sabbaths, and sanctuary, and did not turn aside to idolatry, the Lord engaged to continue to them temporal mercies and religious advantages. These great and precious promises, though they relate chiefly to the life which now is, were typical of the spiritual blessings made sure by the covenant of grace to all believers, through Christ. 1. Plenty and abundance of the fruits of the earth. Every good and perfect gift must be expected from above, from the Father of lights. 2. Peace under the Divine protection. Those dwell in safety, that dwell in God. 3. Victory and success in their wars. It is all one with the Lord to save by many or by few. 4. The increase of their people. The gospel church shall be fruitful. 5. The favour of God, which is the fountain of all Good. 6. Tokens of his presence in and by his ordinances. The way to have God's ordinances fixed among us, is to cleave closely to them. 7. The grace of the covenant. All covenant blessings are summed up in the covenant relation, I will be your God, and ye shall be my people; and they are all grounded upon their redemption. Having purchased them, God would own them, and never cast them off till they cast him off.
Leviticus 26:14-39: After God has set the blessing before them which would make them a happy people if they would be obedient, he here sets the curse before them, the evils which would make them miserable, if they were disobedient. Two things would bring ruin. 1. A contempt of God's commandments. They that reject the precept, will come at last to renounce the covenant. 2. A contempt of his corrections. If they will not learn obedience by the things they suffer, God himself would be against them; and this is the root and cause of all their misery. And also, The whole creation would be at war with them. All God's sore judgments would be sent against them. The threatenings here are very particular, they were prophecies, and He that foresaw all their rebellions, knew they would prove so. TEMPORAL judgments are threatened. Those who will not be parted from their sins by the commands of God, shall be parted from them by judgments. Those wedded to their lusts, will have enough of them. SPIRITUAL judgments are threatened, which should seize the mind. They should find no acceptance with God. A guilty conscience would be their continual terror. It is righteous with God to leave those to despair of pardon, who presume to sin; and it is owing to free grace, if we are not left to pine away in the iniquity we were born in, and have lived in.
Leviticus 26:40-46: Among the Israelites, persons were not always prosperous or afflicted according to their obedience or disobedience. But national prosperity was the effect of national obedience, and national judgments were brought on by national wickedness. Israel was under a peculiar covenant. National wickedness will end in the ruin of any people, especially where the word of God and the light of the gospel are enjoyed. Sooner or later, sin will be the ruin, as well as the reproach, of every people. Oh that, being humbled for our sins, we might avert the rising storm before it bursts upon us! God grant that we may, in this our day, consider the things which belong to our eternal peace.
10. Relate the teaching of Rev 21:8 to Leviticus 26.
Revelation 21:8
But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death.
This verse actually concludes the chronological development of the book of Revelation. From this point on, the book deals with issues related to the consummation of human history, as we know it. Having reached eternity, God restates his promise to the righteous and his intent to punish the wicked. The righteous become part of the family of God the Father, but the wicked receive eternal punishment, which ultimately refers to the absence of God's presence.
Leviticus 26:
Verse 1. Ye shall make you no idols
See Clarke on Exodus 20:4. and See Clarke on Genesis 28:18.; "Ge 28:19", concerning consecrated stones. Not only idolatry in general is forbidden here, but also the superstitious use of innocent and lawful things. Probably the stones or pillars which were first set up, and anointed by holy men in commemoration of signal interpositions of God in their behalf, were afterward abused to idolatrous and superstitious purposes, and therefore prohibited. This we know was the case with the brazen serpent, 2 Kings 18:4.
Verse 3. If ye walk in my statutes
For the meaning of this and similar words used in the law, See Clarke on Leviticus 26:15.
Verse 4. Rain in due season
What in Scripture is called the early and the latter rain. The first fell in Palestine at the commencement of spring, and the latter in autumn.-Calmet.
Verse 5. Your threshing shall reach unto the vintage
According to Pliny, Hist. Nat., l. xviii., c. 18, the Egyptians reaped their barley six months, and their oats seven months, after seed time; for they sowed all their grain about the end of summer, when the overflowings of the Nile had ceased. It was nearly the same in Judaea: they sowed their corn and barley towards the end of autumn, and about the month of October; and they began their barley-harvest after the passover, about the middle of March; and in one month or six weeks after, about pentecost, they began that of their wheat. After their wheat-harvest their vintage commenced. Moses here leads the Hebrews to hope, if they continued faithful to God, that between their harvest and vintage, and between their vintage and seed-time, there should be no interval, so great should the abundance be; and these promises would appear to them the more impressive, as they had just now come out of a country where the inhabitants were obliged to remain for nearly three months shut up within their cities, because the Nile had then inundated the whole country. See Calmet.
"This is a nervous and beautiful promise of such entire plenty of corn and wine, that before they could have reaped and threshed out their corn the vintage should be ready, and before they could have pressed out their wine it would be time to sow again. The Prophet Amos, Amos 9:13expresses the same blessing in the same manner: The ploughman shall overtake the reaper, and the treader of grapes him who soweth seed."-Dodd.
Verse 11. I will set my tabernacle among you
This and the following verse contain the grand promise of the Gospel dispensation, viz. the presence, manifestation, and indwelling of God in human nature, and his constant in dwelling in the souls of his followers. John 1:14 the WORD was made flesh, καιεσκηνωσενενημιν, and MADE HIS TABERNACLE among us. And to this promise of the law St. Paul evidently refers, 2 Corinthians 6:16-18and ; 7:1
Verse 15. If ye shall despise my statutes-abhor my judgments
As these words, and others of a similar import, which point out different properties of the revelation of God, are frequently occurring, I Judge it best to take a general view of them, once for all, in this place, and show how they differ among themselves, and what property of the Divine law each points out.
1. STATUTES. chukkoth, from chak, to mark out, define, defined, marked, and traced out, that men might have a perfect copy of pure conduct always before their eyes, to teach them how they might walk so as to please him in all things, which they could not do without such instruction as God gives in his word, and the help which he affords by his Spirit.
2. JUDGMENTS. shephatim, from shaphat, to distinguish, regulate, and determine; meaning those things which God has determined that men shall pursue, by which their whole conduct shall be regulated, making the proper distinction between virtue and vice, good and evil, right and wrong, justice and injustice; in a word, between what is proper to be done, and what is proper to be left undone.
3. COMMANDMENTS. mitsvoth, from tsavah, to command, ordain, and appoint, as a legislator. This term is properly applied to those parts of the law which contain the obligation the people are under to act according to the statutes, judgments, penal sanctions from acting contrary to the laws.
4. COVENANT. berith, from bar, to clear, cleanse, or purify; because the covenant, the whole system of revelation given to the Jews, was intended to separate them from all the people of the earth, and to make them holy. Berith also signifies the covenant-sacrifice, which prefigured the atonement made by Christ for the sin of the world, by which he purifies believers unto himself, and makes them a peculiar people, zealous of good works. Besides those four, we may add the following, from other places of Scripture.
5. TESTIMONIES. edoth, from ad, beyond, farther, besides; because the whole ritual law referred to something farther on or beyond the Jewish dispensation, even to that sacrifice which in the fulness of time was to be offered for the sins of men. Thus all the sacrifices, referred to Christ, and bore testimony to him who was to come.
6. ORDINANCES. mishmaroth, from shamar, to guard, keep safe, watch over; those parts of Divine revelation which exhorted men to watch their ways, keep their hearts, and promised them, in consequence, the continual protection and blessing of God their Maker.
7. PRECEPTS. pikkudim, from pakad, to overlook, take care or notice of, to visit; a very expressive character of the Divine testimonies, the overseers of a man's conduct, those who stand by and look on to see whether he acts according to the commands of his Master; also the visiters, because God's precepts are suited to all the circumstances of human life; some are applicable in adversity, others in prosperity; some in times of temptation and sadness, others in seasons of spiritual joy and exultation, overlook and visit man in all times, places, and circumstances.
8. TRUTH. emeth, from am, to support, sustain, confirm; because God is immutable who has promised, threatened, commanded, and therefore all his promises, threatenings, commandments, unalterable and eternal. Error and falsity promise to direct and sustain, but they fail. God's word is supported by his own faithfulness, and it supports and confirms them who conscientiously believe it.
9. RIGHTEOUSNESS. tsedakah, from which, though not used as a verb in the Hebrew Bible, seems to convey, from its use as a noun, the idea of giving just weight or good measure, see Leviticus 19:36. This is one of the characters which is attributed to the revelation God makes of himself; (see Psalms 119:137-144;) and by this the impartiality of the Divine testimonies is pointed out. God gives to all their due, and his word distributes to every man according to his state, circumstances, talents, graces, to none too much, to none too little, to all enough.
10. WORD of JEHOVAH. debar Yehovah, from dabar, to drive, lead, bring forward, hence to bring forward, or utter one's sentiments; so the word of God is what God has brought forth to man from his own mind and counsel; it is a perfect similitude of his own righteousness, holiness, goodness, and truth. This Divine law is sometimes expressed by:-
11. imrah, speech or word, variously modified from amar, to branch out, because of the interesting details into which the word of God enters in order to instruct man and make him wise unto salvation, or, as the apostle expresses it, "God, who at sundry times, and in divers manners, spake unto the fathers by the prophets," πολυμερωςκαιπολυτροπως, in many distinct parcels, and by various tropes or figures; a curious and elegant description of Divine revelation; Hebrews 1:1.
12. All these collectively are termed the LAW torah, or torath Yehovah, the law of the Lord, from yarah, to direct, set straight and true, as stones in a building, to teach and instruct, because this whole system of Divine revelation is calculated to direct men to the attainment of present and eternal felicity, to set them right in their notions concerning the supreme God, to order and adjust them in the several departments of civil and religious society, and thus to teach and instruct them in the knowledge of themselves, and in the true knowledge of God. Thus those who receive the truth become the city of the living God-the temple of the Most High, built together for a habitation of God through the Spirit. To complete this description of the word law, See Clarke on Exodus 12:49. where other properties of the law of God are specified.
Verse 16. I will even appoint over you terror,
How dreadful is this curse! A whole train of evils are here personified and appointed to be the governors of a disobedient people. Terror is to be one of their keepers. How awful a state! to be continually under the influence of dismay, feeling indescribable evils, and fearing worse! Consumption, shachepheth, generally allowed to be some kind of atrophy or marasmus, by which the flesh was consumed, and the whole body dried up by raging fever through lack of sustenance. See Clarke on Leviticus 11:16. How circumstantially were all these threatenings fulfilled in this disobedient and rebellious people! Let a deist read over this chapter and compare it with the state of the Jews since the days of Vespasian, and then let him doubt the authenticity of this word if he can.
Verse 22. I will also send wild beasts among you
God fulfilled these threatenings at different times. He sent fiery SERPENTS among them, Numbers 21:6; LIONS, ; 2 Kings 17:25; BEARS, 2 Kings 2:24, and threatened them with total desolation, that their land should be overrun with wild beasts, Ezekiel 5:17. "Spiritually," says Mr. Ainsworth, "these are wicked rulers and tyrants that kill and spoil, Proverbs 28:15; ; Daniel 7:3-6; ; Psalms 80:13; and false prophets that devour souls, Matthew 7:15; ; Revelation 13:1, the prophet, speaking of their punishment by tyrants, says: A LION out of the forest shall slay them; a WOLF of the evening shall spoil them; a LEOPARD shall watch over their cities; every one that goeth out thence shall be torn to pieces, because their transgressions be many. And of their prophets it is said: O Israel, thy prophets are like FOXES in the deserts, Ezekiel 13:4; Jeremiah 8:17;; 15:3."
Verse 26. Ten women shall bake your bread in one oven
Though in general every family in the East bakes its own bread, yet there are some public bakehouses where the bread of several families is baked at a certain price. Moses here foretells that the desolation should be so great and the want so pressing that there should be many idle hands to be employed, many mouths to be fed, and very little for each: Ten women shall bake your bread in one oven,
Verse 29. Ye shall eat the flesh of your sons,
This was literally fulfilled at the siege of Jerusalem. Josephus, WARS of the Jews, book vii., chap. ii., gives us a particular instance in dreadful detail of a woman named Mary, who, in the extremity of the famine during the siege, killed her sucking child, roasted, and had eaten part of it when discovered by the soldiers! See this threatened, Jeremiah 19:9.
Verse 34. Then shall the land enjoy her Sabbaths
This Houbigant observes to be a historical truth.-"From Saul to the Babylonish captivity are numbered about four hundred and ninety years, during which period there were seventy Sabbaths of years; for 7, multiplied by 70, make 490. Now the Babylonish captivity lasted seventy years, and during that time the land of Israel rested. Therefore the land rested just as many years in the Babylonish captivity, as it should have rested Sabbaths if the Jews had observed the laws relative to the Sabbaths of the land." This is a most remarkable fact, and deserves to be particularly noticed, as a most literal fulfilment of the prophetic declaration in this verse: Then shall the land enjoy her Sabbaths as long as it lieth desolate, and ye be in your enemies' land.
May it not be argued from this that the law concerning the Sabbatical year was observed till Saul's time, as it is only after this period the land enjoyed its rest in the seventy years' captivity? And if that breach of the law was thus punished, may it not be presumed it had been fulfilled till then, or else the captivity would have lasted longer, i. e., till the land had enjoyed all its rests, of which it had ever been thus deprived?
Verse 38. The land of your enemies shall eat you up.
Does this refer to the total loss of the ten tribes? These are so completely swallowed up in some enemies' land, that nothing concerning their existence or place of residence remains but mere conjecture.
Verse 44. Neither will I abhor them to destroy them utterly
Though God has literally fulfilled all his threatenings upon this people in dispossessing them of their land, destroying their polity, overturning their city, demolishing their temple, and scattering themselves over the face of the whole earth; yet he has, in his providence, strangely preserved them as a distinct people, and in very considerable numbers also. He still remembers the covenant of their ancestors, and in his providence and grace he has some very important design in their favour. All Israel shall yet be saved, and, with the Gentiles, they shall all be restored to his favour; and under Christ Jesus, the great Shepherd; become, with them, one grand everlasting fold.
Verse 46. These are the statutes, and judgments,
See Clarke on Leviticus 26:15. This verse appears to be the proper concluding verse of the whole book; and I rather think that the 27th chapter originally followed the 25th. As the law was anciently written upon skins of parchment, sheep or goat skins, pasted or stitched together, and all rolled up in one roll, the matter being written in columns, one of those columns might have been very easily displaced, and thus whole chapters might have been readily interchanged. -It is likely that this might have been the case in the present instance. Others endeavour to solve this difficulty, by supposing that the 27th chapter was added after the book had been finished; and therefore there is apparently a double conclusion, one at the end of the 26th and the other at the end of the 27th chapter. However the above may have been, all the ancient versions agree in concluding both the chapters in nearly the same way; yet the 26th chapter must be allowed to be by far the most natural conclusion of the book.
THE most important points in this chapter have already been particularly noticed in the notes; and to those on the 15th, 34th, and 44th verses, the reader is especially referred. How unwilling is God to cast off his people! and yet how sure is their rejection if they refuse to obey and live to him! No nation has ever been so signally elected as the Jews; and yet no nation has ever been so signally and so awfully reprobated. O Britain, be not high-minded, but fear! Behold here the goodness and severity of God!
Moses is commanded to set up the tabernacle, the first day of the first month of the second year of their departure from Egypt, 1, 2. The ark to be put into it, 3. The table and candlestick to be brought in also with the golden altar, 4.5. The altar of burnt-offering to be set up before the door, and the laver between the tent and the altar, 6, 7. The court to be set up, 8.The tabernacle and its utensils to be anointed, 9-11. Aaron and his sons to be washed, clothed, and anointed, 12-15. All these things are done accordingly, 16. The tabernacle is erected; and all its utensils, &c., placed in it on the first of the first month of the second year, 17-33. The first day of the first month] It Is generally supposed that the Israelites began the work of the tabernacle about the sixth month after they had left Egypt; and as the work was finished about the end of the first year of their exodus, (for it was set up the first day of the second year,) that therefore they had spent about six months in making it: so that the tabernacle was erected one year all but fifteen days after they had left Egypt. Such a building, with such a profusion of curious and costly workmanship, was never got up in so short a time. But it was the work of the Lord, and the people did service as unto the Lord; for the people had a mind to work.
The tabernacle is to be set up, Aaron and his sons to be sanctified. (1-15) Moses performs all as directed. (16-33) The glory of the Lord fills the tabernacle. (34-38)
#1-15 When a new year begins, we should seek to serve God better than the year before. In half a year the tabernacle was completed. When the hearts of numbers are earnest in a good cause, much may be done in a short time; and when the commandments of God are continually attended to, as the rule of working, all will be done well. The high-priesthood was in the family of Aaron till Christ came, and in Him, the substance of all these shadows, it continues for ever.
#16-33 When the tabernacle and the furniture of it were prepared, they did not put off rearing it till they came to Canaan; but, in obedience to the will of God, they set it up in the midst of their camp. Those who are unsettled in the world, must not think that this will excuse want of religion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is very needful, even in a wilderness, especially as we may be in another world before we come to fix in this. And we may justly fear lest we should deceive ourselves with a form of godliness. The thought that so few entered Canaan, should warn young persons especially, not to put off the care of their souls.
#34-38 The cloud covered the tabernacle even in the clearest day; it was not a cloud which the sun scatters. This cloud was a token of God's presence to be seen day and night, by all Israel, that they might never again question, Is the Lord among us, or is he not? It guided the camp of Israel through the wilderness. While the cloud rested on the tabernacle, they rested; when it removed, they followed it. The glory of the Lord filled the tabernacle. In light and fire the Shechinah made itself visible: God is Light; our God is a consuming Fire. Yet so dazzling was the light, and so dreadful the fire, that Moses was not able to enter into the tent of the congregation, till the splendour was abated. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near; and who has invited us to come boldly, even to the mercy-seat. Being taught by the Holy Spirit to follow the example of Christ, as well as to depend upon him, to attend his ordinances, and obey his precepts, we shall be kept from losing our way, and be led in the midst of the paths of judgment, till we come to heaven, the habitation of his holiness. BLESSED BE GOD FOR JESUS CHRIST!
2. When the cloud moved what did Israel do? When did the cloud and fire appear? When did it depart?
As when God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it; so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. By these visible tokens of his coming among them, he testified both the return of his favour, which they had forfeited by the golden calf, and his gracious acceptance of their care and pains about the tabernacle. Thus God shewed himself well-pleased with what they had done, and abundantly rewarded them.
A cloud covered the tent - The same cloud which, as the chariot or pavilion of the Shechinah, had come up before them out of Egypt, now settled upon the tabernacle, and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be a token of God's presence, constantly visible day and night to all Israel. A protection of the tabernacle: they had sheltered it with one covering upon another, but after all, the cloud that covered it was its best guard: And a guide to the camp of Israel in their march through the wilderness. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under a divine conduct.
And the glory of the Lord filled the tabernacle - The Shechinah now made an awful entry into the tabernacle, passing through the outer part of it into the most holy place, and there seating itself between the cherubim. It was in light and fire, and, for ought we know, no other-wise, that the Shechinah made itself visible. With these the tabernacle was now filled; yet as before the bush, so now the curtains were not consumed, for, to those that have received the anointing, the majesty of God is not destroying. Yet now so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendor was a little abated, and the glory of the Lord retired within the veil. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near and approach, and as the fore-runner he is for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands; he is himself the true tabernacle, filled with the glory of God, even with that divine grace and truth which were figured by this fire and light. In him the Shechinah took up its rest for ever, for in him dwells all the fulness of the Godhead bodily.
3. The cloud is a type of what? Do you see a relation of this example to John 10:4?
John 10:4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
The phrase "putteth forth" refers to the shepherds' having led out those sheep that follow them, as stated in the previous verse, and conveys the thought of having compelled them to depart in a stern, though not violent, language. We are reminded time and time again to follow Christ and depart from our unrighteous ways. As mentioned earlier, I believe the use of the sheep allegory is intended to distinguish this - all the sheep in the fold are regenerate children of God. Verse 16 supports this as Jesus indicates that all within this fold are His, and there are yet others as well.
We now come to another possessive pronoun which seems to distinguish "His own" from the whole of the sheepfold. This too refers to those who have chosen to walk with Christ, to follow him into greener pastures - those who have not only come to know the truth when they hear it, but also have dedicated themselves to living in the truth.
Once the sheep are led out, the shepherd then "goeth before them" by being their example, leading them in the way they should live. If we look ahead to verse 9,we find that being "putteth forth" is conditional upon mans decision and his taking hold of the earnest of the Spirit. We are commanded to believe in Christ, and in fulfilling this command we put all our trust and confidence in Him and follow His instructions as He leads us through our journey.
4. God had decaled that He wanted a people fro Himself. His declaration of a people to whom He would be their God, they would be His people, and he would dwell with them (tri-part formula). What part did the cloud and fire play in this formula?
The presence of God with Israel is displayed by the cloud and fire.
Now on the day that the tabernacle was raised up, the cloud covered the tabernacle, the tent of the Testimony; from evening until morning it was above the tabernacle like the appearance of fire.
a. Now on the day that the tabernacle was raised up: When the tabernacle was originally built (raised up), God blessed it by showing His presence in the form of the cloud by day and the fire by night (Exodus 40:34-38).
b. The cloud covered the tabernacle: This cloud of God's Shekinah glory was evident at different times in Israel's history; when Solomon built the temple, the cloud of glory filled the temple (1 Kings 8:10-11); but when Israel apostatized, and before the temple was destroyed by conquering Babylonians, the cloud of glory departed (Ezekiel 10:3-4, 18-19).
: Additionally, this was more than proof of God's presence. The cloud by day and the fire by night were actual helps and comforts to Israel. The fire at night was obviously a comfort to Israel in the midst of a dark wilderness, and the cloud by day would be a shade from the hot wilderness sun.
i. For You have been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shade from the heat (Isaiah 25:4) The Lord is your keeper; the Lord is your shade at your right hand. The sun shall not strike you by day (Psalm 121:5). In the Lord, we genuinely have it "made in the shade"!
2. (16-23) Guidance by the cloud by day and the fire by night.
So it was always: the cloud covered it by day, and the appearance of fire by night. Whenever the cloud was taken up from above the tabernacle, after that the children of Israel would journey; and in the place where the cloud settled, there the children of Israel would pitch their tents. At the command of the Lord the children of Israel would journey, and at the command of the Lord they would camp; as long as the cloud stayed above the tabernacle they remained encamped. Even when the cloud continued long, many days above the tabernacle, the children of Israel kept the charge of the Lord and did not journey. So it was, when the cloud was above the tabernacle a few days: according to the command of the Lord they would remain encamped, and according to the command of the Lord they would journey. So it was, when the cloud remained only from evening until morning: when the cloud was taken up in the morning, then they would journey; whether by day or by night, whenever the cloud was taken up, they would journey. Whether it was two days, a month, or a year that the cloud remained above the tabernacle, the children of Israel would remain encamped and not journey; but when it was taken up, they would journey. At the command of the Lord they remained encamped, and at the command of the Lord they journeyed; they kept the charge of the Lord, at the command of the Lord by the hand of Moses.
a. So it was always: Though Israel had been organized and ordered by God; though they had been cleansed, and set apart, and blessed, and giving, and walking in their priesthood, they still had to be guided by God each step of the way to make it to the Promised Land. God had not done all those previous things to make them able to start towards the Promised Land on their own, but to make every step in constant dependence on Him.
b. Whenever the cloud was taken up from above the tabernacle, after that the children of Israel would journey: So, when the cloud moved, Israel moved; when the cloud stayed, Israel stayed. They only went where the presence of God led them, and they only stayed where the presence of God stayed.
i. Believers today must, in the same way, be led by the presence of God; when Paul says let the peace of God rule in your hearts (Colossians 3:15) he means the presence of God's peace is to be an umpire or a judge in our hearts.
5. What is the significance of the IF statement in Leviticus 26:3? Is this a conditional or unconditional covenant relationship with Israel?
If ye walk in my statutes-In that covenant into which God graciously entered with the people of Israel, He promised to bestow upon them a variety of blessings, so long as they continued obedient to Him as their Almighty Ruler; and in their subsequent history that people found every promise amply fulfilled, in the enjoyment of plenty, peace, a populous country, and victory over all enemies
Leviticus 26 clearly indicate the conditional nature of its blessings and curses. The Mosaic Covenant is so called because it was given by God to Moses on Mount Sinai. This covenant is a conditional covenant given to the nation Israel. Conditional means the recipient of the covenant was required to fulfill their part of the covenant. It is like 'I promise to do this, IF you will do this.'
Israel was the recipient of the conditional covenant. They chose to accept all of the conditions and agreed to fulfill them.
The conditional Mosaic Covenant did not replace or disannul the unconditional Abrahamic Covenant.
The covenant blessings were conditional on Israel's obedience to the law as given by God to Moses. Israel's obedience to the law would bring manifold blessings from God in that the nation would prosper and thrive. Their disobedience to the law would bring discipline and judgment from God.
6. Do some Bible research and find the reference (hint:in one of the Prophets) where the presence of the Lord leaves the temple? Did it ever return?
Matthew, in Chapter 21, describes Jesus' entry into Jerusalem. Jesus understands his entry into the city as fulfillment of prophecy (Matthew 21:5). The people hail him as the Son of David, the Messiah (Matthew 21:9). Hopes are high. Then Jesus does something very strange. He enters the temple and does something very un-Messiahlike. He disrupts their way of life.
Jesus overturns our agendas (21:12-13)
Matthew 21:12-13:
(12) And Jesus entered the temple and cast out all those who were buying and selling in the temple, and overturned the tables of the moneychangers and the seats of those who were selling doves. (13) And He said to them, "It is written, 'My house shall be called a house of prayer'; but you are making it a robbers' den."
Jesus enters the temple area. The people longed for the Lord's promised return to Jerusalem, particularly to his temple (Zechariah 1:16, 8:3; Malachi 3:1-4). Here the Lord, Jesus, returns to Jerusalem, and to the temple. Jesus disrupts the ministry of the temple, casting out those who were buying and selling animals for sacrifice, overturning the seats of those who were exchanging foreign money into Tyrian money in order to make their purchase Just as the people of Jeremiah's day turned to another god, the people of Jesus' day have turned to another god that took the form of nationalism. Just as the temple provided no security in Jeremiah's day, neither does it provide security in Jesus' day. Just as Jeremiah predicted the destruction of the temple, and was true to his word, Jesus predicts the destruction of the temple (Matthew 24:2, 23:38), and would be found true to his word, when the Romans destroyed the temple in 70 A.D.s, and overturning the seats of those selling doves for sacrifice.
By invoking Isaiah 56:7, Jesus accuses Israel of rejecting the Lord. By invoking Jeremiah 7:11, Jesus accuses Israel of rebellion against Rome. They had replaced worship of the Lord with a nationalist, pagan-like agenda. Jesus' use of Jeremiah 7:11, then, contains echoes of the Isaiah 56 context, in which the temple was to be a place of worship for eunuchs, foreigners and "all the peoples." Israel, however, was planning to take up arms against Rome. Jesus, however, blessed a Roman centurion (Matthew 8:5-13), and when he was crucified, Romans at the scene, unlike the Jews, recognized that he was the Son of God (Matthew 27:54). The biggest tragedy is what they longed for - the return of the Lord - has taken place, but they can't see it, because they are focused on their own agenda.
Matthew has just noted that Jesus was called a prophet (Matthew 21:11). Jesus is acting and speaking like a prophet. Prophets acted out judgment symbolically, and that's what Jesus is doing. He temporarily shuts down the activity in the temple. Israel has forsaken its God, and he is pronouncing and acting out judgment on the temple, where Israel was supposed to be worshiping its God. His actions would be especially effective at this time, during the Passover, which attracts Jewish pilgrims. It's the equivalent of having a prime-time audience
7. In Hebrews chapter 8 you will find a reference to why a new covenant was required. Why? Who was at fault?
The new covenant, therefore, has two basic characteristics. First, it describes an internal spiritual transformation resulting in a new relationship with God and a new possibility of obedience. Second, the new covenant results in the forgiveness of sins for those in the covenant made with the fathers. Jer 31:31-34 falls into the context of the promise of the future regathering of Israel and its restoration to the land, which Jer 29:10 says will take place after seventy years of exile. In these chapters in Hebrews God has been talking about the nation Israel, the Mosaic Covenant, and the New Covenant fulfilled by the Lord Jesus Christ. This is testified to through the inspiration of the Holy Spirit.
Hebrews 8:7
For if that first covenant had been faultless.
Not the covenant of works; that was made in paradise, this on Mount Sinai; that was made with Adam and his posterity, this with the Jews only; that had no mediator, this had one, Moses; that was not dedicated with blood, this was; that had no forgiveness of sin in it, this had; under that saints are not, but they were under this; to be under that was no privilege, but to be under this it was, as to the Israelites, who on this account were preferable to all other nations: nor is the pure covenant of grace as administered under the Gospel, meant; for though that was first made, yet is the second in administration; that includes the elect of God among the Gentiles, this only the Jews; that is made only with them, and is made known to them whom God calls by his grace in time, this was made with good and bad; that was of pure grace, this required works in order to life and the enjoyment of its blessings; that is an everlasting covenant, this is done away; and the one is manifestly distinguished from the other in this chapter: but the covenant here designed is the covenant of grace, as administered under the legal dispensation, and which was a typical one; the people with whom it was made were typical of the true Israel of God; the blessings promised in it were shadows of good things to come; the works it required were typical of Christ's obedience to the law, in the room and stead of his people, by which he fulfilled it; the sacrifices on which it was established were types of the sacrifice and death of Christ; the mediator of it. Moses, was a type of Christ, the Mediator of the new covenant; and it was confirmed by the blood of beasts, which was typical of the blood of Christ: this covenant was not "faultless", but was faulty or blameworthy; not that there was anything sinful and criminal in it, but it was deficient; there was a weakness in it; its sacrifices could not make men perfect, nor take away sin; there wanted a larger supply of the grace of the Spirit to write the law of God upon the heart, and to enable men to keep it; there was not in it so full a revelation of the mind and will of God, and of his love and grace, as has since been made; nor did it exhibit a free and full pardon for all sins, unclogged of every condition; the persons that were under it were faulty; hence it follows, that God found fault with them, they could not answer the requirements and end of it: had it been faultless,
then should no place have been sought for the second;
the covenant of grace unveiled in the Gospel dispensation, called the better testament, the better covenant, and the new covenant; in order to, introduce which, the first was removed, that this might succeed it; just as because there was no perfection by the Levitical priesthood, it became necessary that another priest should arise, of another order.
Hebrews 8:8
For finding fault with them.
Both with the covenant, which had its faults, and with the people who continued not in it, and were therefore disregarded by the Lord, (Hebrews 8:9)
he saith, behold, the days come (saith the Lord) when I will make a
new covenant with the house of Israel, and with the house of Judah;
the words are cited from (Jeremiah 31:31,32) in which God promises a "new covenant"; so called, not because newly made; for with respect to its original constitution, it was made from eternity; Christ the Mediator of it, and with whom it was made, was set up from everlasting; and promises and blessings of grace were put into his hands before the world began: nor is it newly revealed, for it was made known to Adam, and in some measure to all the Old Testament saints, though it is more clearly revealed than it was; but it is so called in distinction from the former administration of it, which is waxen old, and vanished away; and with respect to the order of succession, it taking place upon the former being removed; and on account of the time of its more clear revelation and establishment being in the last days; and because of its mode of administration, which is different from the former, in a new way, and by the use of new ordinances; and because it is always new, its vigour and efficacy are perpetual; it will never be antiquated, or give place to another; and it provides for, and promises new things, a new heart, a new spirit. to which may be added, that it is a famous, excellent covenant, there is none like it; just as an excellent song is called a new song. The persons with whom this covenant is promised to be made, are the houses of Israel and Judah; which being literally taken, had its fulfilment in the first times of the Gospel, through the ministry of John the Baptist, Christ, and his apostles, by whom this covenant was made known to God's elect among the twelve tribes; but being mystically understood, includes both Jews and Gentiles, the whole Israel of God; Israel not after the flesh, but after the Spirit; such as were Jews inwardly; God's elect of every nation: the word (suntelesw) , rendered, "I will make", signifies, I will consummate, or finish, or end, or fulfil it; which shows the perfection of this covenant, and the imperfection of the former; and that what was typified in the first is fulfilled in this; and that it is now established and ratified by Christ; and is so finished, as to the manifestation and administration of it, that there will be no alteration made in it, nor any addition to it: the time of doing all this is called "the days to come"; the last days, the days of the Messiah, which were future in Jeremiah's time: and a "behold" is prefixed to the whole, as a note of attention, this being an affair of great moment and importance; and as a note of demonstration, or as pointing to something that was desired and expected; and as a note of admiration, it containing things wonderful and marvellous.
8. Relate the teaching of 1 Cor 6:9-11 to Leviticus chapter 26.
1 Corinthians 6:9-11: The Corinthians are warned against many great evils, of which they had formerly been guilty. There is much force in these inquiries, when we consider that they were addressed to a people puffed up with a fancy of their being above others in wisdom and knowledge. All unrighteousness is sin; all reigning sin, nay, every actual sin, committed with design, and not repented of, shuts out of the kingdom of heaven. Be not deceived. Men are very much inclined to flatter themselves that they may live in sin, yet die in Christ, and go to heaven. But we cannot hope to sow to the flesh, and reap everlasting life. They are reminded what a change the gospel and grace of God had made in them. The blood of Christ, and the washing of regeneration, can take away all guilt. Our justification is owing to the suffering and merit of Christ; our sanctification to the working of the Holy Spirit; but both go together. All who are made righteous in the sight of God, are made holy by the grace of God.
9. Relate the teaching of Rev 21:3 to Leviticus 26. (tri-part formula)
Revelation 21:3-4
(1) And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men, and (2) He will dwell among them, and they shall be His people, and (3) God Himself will be among them, and (4) He will wipe away every tear from their eyes; and (5) there will no longer be any death; (6) there will no longer be any mourning, or crying, or pain; (7) the first things have passed away.
1. And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men = continues the unrecognized voice that declares from the throne. In this case, the voice announces that "the tabernacle (dwelling) of God is with men." Long promised, God is finally among his people (Ezek 37:27).
2. He will dwell among them, and they shall be His people = refers to God in the third person. Someone is describing the new situation on the new earth. In a way unparalleled in history, God will live among His people.
3. God Himself will be among them = adds a note of emphasis. God the Father will live among His people. Separated in the garden, men had lost the ability to commune with God. However, God finally returns to live with man on earth.
4. He will wipe away every tear from their eyes = is the fist listed benefit of this new earthly relationship with the God of heaven. The cessation of weeping and mourning is an eschatological promise (Is 35:10, 65:19) finally realized.
5. There will no longer be any death = is the second item of relief the new creation will experience when God's eternal rule is established on earth. The phrase is absolute. Death will cease. In the new heaven and earth with a New Jerusalem, there will be no death.
6. There will no longer be any mourning, or crying, or pain = indicates the absence of all those human conditions which produce outcomes of mourning, crying, and pain.
7. The first things have passed away = restates the reason why the human condition has improved. This clause refers back to Revelation 21:1, which indicated that a new heaven and earth had come. Those aspects of the creation that produced hardship and suffering for mankind have been removed. This is not restoration, but re-creation.
Leviticus 26:1-13: This chapter contains a general enforcement of all the laws given by Moses; by promises of reward in case of obedience, on the one hand; and threatenings of punishment for disobedience, on the other. While Israel maintained a national regard to God's worship, sabbaths, and sanctuary, and did not turn aside to idolatry, the Lord engaged to continue to them temporal mercies and religious advantages. These great and precious promises, though they relate chiefly to the life which now is, were typical of the spiritual blessings made sure by the covenant of grace to all believers, through Christ. 1. Plenty and abundance of the fruits of the earth. Every good and perfect gift must be expected from above, from the Father of lights. 2. Peace under the Divine protection. Those dwell in safety, that dwell in God. 3. Victory and success in their wars. It is all one with the Lord to save by many or by few. 4. The increase of their people. The gospel church shall be fruitful. 5. The favour of God, which is the fountain of all Good. 6. Tokens of his presence in and by his ordinances. The way to have God's ordinances fixed among us, is to cleave closely to them. 7. The grace of the covenant. All covenant blessings are summed up in the covenant relation, I will be your God, and ye shall be my people; and they are all grounded upon their redemption. Having purchased them, God would own them, and never cast them off till they cast him off.
Leviticus 26:14-39: After God has set the blessing before them which would make them a happy people if they would be obedient, he here sets the curse before them, the evils which would make them miserable, if they were disobedient. Two things would bring ruin. 1. A contempt of God's commandments. They that reject the precept, will come at last to renounce the covenant. 2. A contempt of his corrections. If they will not learn obedience by the things they suffer, God himself would be against them; and this is the root and cause of all their misery. And also, The whole creation would be at war with them. All God's sore judgments would be sent against them. The threatenings here are very particular, they were prophecies, and He that foresaw all their rebellions, knew they would prove so. TEMPORAL judgments are threatened. Those who will not be parted from their sins by the commands of God, shall be parted from them by judgments. Those wedded to their lusts, will have enough of them. SPIRITUAL judgments are threatened, which should seize the mind. They should find no acceptance with God. A guilty conscience would be their continual terror. It is righteous with God to leave those to despair of pardon, who presume to sin; and it is owing to free grace, if we are not left to pine away in the iniquity we were born in, and have lived in.
Leviticus 26:40-46: Among the Israelites, persons were not always prosperous or afflicted according to their obedience or disobedience. But national prosperity was the effect of national obedience, and national judgments were brought on by national wickedness. Israel was under a peculiar covenant. National wickedness will end in the ruin of any people, especially where the word of God and the light of the gospel are enjoyed. Sooner or later, sin will be the ruin, as well as the reproach, of every people. Oh that, being humbled for our sins, we might avert the rising storm before it bursts upon us! God grant that we may, in this our day, consider the things which belong to our eternal peace.
10. Relate the teaching of Rev 21:8 to Leviticus 26.
Revelation 21:8
But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death.
This verse actually concludes the chronological development of the book of Revelation. From this point on, the book deals with issues related to the consummation of human history, as we know it. Having reached eternity, God restates his promise to the righteous and his intent to punish the wicked. The righteous become part of the family of God the Father, but the wicked receive eternal punishment, which ultimately refers to the absence of God's presence.
Leviticus 26:
Verse 1. Ye shall make you no idols
See Clarke on Exodus 20:4. and See Clarke on Genesis 28:18.; "Ge 28:19", concerning consecrated stones. Not only idolatry in general is forbidden here, but also the superstitious use of innocent and lawful things. Probably the stones or pillars which were first set up, and anointed by holy men in commemoration of signal interpositions of God in their behalf, were afterward abused to idolatrous and superstitious purposes, and therefore prohibited. This we know was the case with the brazen serpent, 2 Kings 18:4.
Verse 3. If ye walk in my statutes
For the meaning of this and similar words used in the law, See Clarke on Leviticus 26:15.
Verse 4. Rain in due season
What in Scripture is called the early and the latter rain. The first fell in Palestine at the commencement of spring, and the latter in autumn.-Calmet.
Verse 5. Your threshing shall reach unto the vintage
According to Pliny, Hist. Nat., l. xviii., c. 18, the Egyptians reaped their barley six months, and their oats seven months, after seed time; for they sowed all their grain about the end of summer, when the overflowings of the Nile had ceased. It was nearly the same in Judaea: they sowed their corn and barley towards the end of autumn, and about the month of October; and they began their barley-harvest after the passover, about the middle of March; and in one month or six weeks after, about pentecost, they began that of their wheat. After their wheat-harvest their vintage commenced. Moses here leads the Hebrews to hope, if they continued faithful to God, that between their harvest and vintage, and between their vintage and seed-time, there should be no interval, so great should the abundance be; and these promises would appear to them the more impressive, as they had just now come out of a country where the inhabitants were obliged to remain for nearly three months shut up within their cities, because the Nile had then inundated the whole country. See Calmet.
"This is a nervous and beautiful promise of such entire plenty of corn and wine, that before they could have reaped and threshed out their corn the vintage should be ready, and before they could have pressed out their wine it would be time to sow again. The Prophet Amos, Amos 9:13expresses the same blessing in the same manner: The ploughman shall overtake the reaper, and the treader of grapes him who soweth seed."-Dodd.
Verse 11. I will set my tabernacle among you
This and the following verse contain the grand promise of the Gospel dispensation, viz. the presence, manifestation, and indwelling of God in human nature, and his constant in dwelling in the souls of his followers. John 1:14 the WORD was made flesh, καιεσκηνωσενενημιν, and MADE HIS TABERNACLE among us. And to this promise of the law St. Paul evidently refers, 2 Corinthians 6:16-18and ; 7:1
Verse 15. If ye shall despise my statutes-abhor my judgments
As these words, and others of a similar import, which point out different properties of the revelation of God, are frequently occurring, I Judge it best to take a general view of them, once for all, in this place, and show how they differ among themselves, and what property of the Divine law each points out.
1. STATUTES. chukkoth, from chak, to mark out, define, defined, marked, and traced out, that men might have a perfect copy of pure conduct always before their eyes, to teach them how they might walk so as to please him in all things, which they could not do without such instruction as God gives in his word, and the help which he affords by his Spirit.
2. JUDGMENTS. shephatim, from shaphat, to distinguish, regulate, and determine; meaning those things which God has determined that men shall pursue, by which their whole conduct shall be regulated, making the proper distinction between virtue and vice, good and evil, right and wrong, justice and injustice; in a word, between what is proper to be done, and what is proper to be left undone.
3. COMMANDMENTS. mitsvoth, from tsavah, to command, ordain, and appoint, as a legislator. This term is properly applied to those parts of the law which contain the obligation the people are under to act according to the statutes, judgments, penal sanctions from acting contrary to the laws.
4. COVENANT. berith, from bar, to clear, cleanse, or purify; because the covenant, the whole system of revelation given to the Jews, was intended to separate them from all the people of the earth, and to make them holy. Berith also signifies the covenant-sacrifice, which prefigured the atonement made by Christ for the sin of the world, by which he purifies believers unto himself, and makes them a peculiar people, zealous of good works. Besides those four, we may add the following, from other places of Scripture.
5. TESTIMONIES. edoth, from ad, beyond, farther, besides; because the whole ritual law referred to something farther on or beyond the Jewish dispensation, even to that sacrifice which in the fulness of time was to be offered for the sins of men. Thus all the sacrifices, referred to Christ, and bore testimony to him who was to come.
6. ORDINANCES. mishmaroth, from shamar, to guard, keep safe, watch over; those parts of Divine revelation which exhorted men to watch their ways, keep their hearts, and promised them, in consequence, the continual protection and blessing of God their Maker.
7. PRECEPTS. pikkudim, from pakad, to overlook, take care or notice of, to visit; a very expressive character of the Divine testimonies, the overseers of a man's conduct, those who stand by and look on to see whether he acts according to the commands of his Master; also the visiters, because God's precepts are suited to all the circumstances of human life; some are applicable in adversity, others in prosperity; some in times of temptation and sadness, others in seasons of spiritual joy and exultation, overlook and visit man in all times, places, and circumstances.
8. TRUTH. emeth, from am, to support, sustain, confirm; because God is immutable who has promised, threatened, commanded, and therefore all his promises, threatenings, commandments, unalterable and eternal. Error and falsity promise to direct and sustain, but they fail. God's word is supported by his own faithfulness, and it supports and confirms them who conscientiously believe it.
9. RIGHTEOUSNESS. tsedakah, from which, though not used as a verb in the Hebrew Bible, seems to convey, from its use as a noun, the idea of giving just weight or good measure, see Leviticus 19:36. This is one of the characters which is attributed to the revelation God makes of himself; (see Psalms 119:137-144;) and by this the impartiality of the Divine testimonies is pointed out. God gives to all their due, and his word distributes to every man according to his state, circumstances, talents, graces, to none too much, to none too little, to all enough.
10. WORD of JEHOVAH. debar Yehovah, from dabar, to drive, lead, bring forward, hence to bring forward, or utter one's sentiments; so the word of God is what God has brought forth to man from his own mind and counsel; it is a perfect similitude of his own righteousness, holiness, goodness, and truth. This Divine law is sometimes expressed by:-
11. imrah, speech or word, variously modified from amar, to branch out, because of the interesting details into which the word of God enters in order to instruct man and make him wise unto salvation, or, as the apostle expresses it, "God, who at sundry times, and in divers manners, spake unto the fathers by the prophets," πολυμερωςκαιπολυτροπως, in many distinct parcels, and by various tropes or figures; a curious and elegant description of Divine revelation; Hebrews 1:1.
12. All these collectively are termed the LAW torah, or torath Yehovah, the law of the Lord, from yarah, to direct, set straight and true, as stones in a building, to teach and instruct, because this whole system of Divine revelation is calculated to direct men to the attainment of present and eternal felicity, to set them right in their notions concerning the supreme God, to order and adjust them in the several departments of civil and religious society, and thus to teach and instruct them in the knowledge of themselves, and in the true knowledge of God. Thus those who receive the truth become the city of the living God-the temple of the Most High, built together for a habitation of God through the Spirit. To complete this description of the word law, See Clarke on Exodus 12:49. where other properties of the law of God are specified.
Verse 16. I will even appoint over you terror,
How dreadful is this curse! A whole train of evils are here personified and appointed to be the governors of a disobedient people. Terror is to be one of their keepers. How awful a state! to be continually under the influence of dismay, feeling indescribable evils, and fearing worse! Consumption, shachepheth, generally allowed to be some kind of atrophy or marasmus, by which the flesh was consumed, and the whole body dried up by raging fever through lack of sustenance. See Clarke on Leviticus 11:16. How circumstantially were all these threatenings fulfilled in this disobedient and rebellious people! Let a deist read over this chapter and compare it with the state of the Jews since the days of Vespasian, and then let him doubt the authenticity of this word if he can.
Verse 22. I will also send wild beasts among you
God fulfilled these threatenings at different times. He sent fiery SERPENTS among them, Numbers 21:6; LIONS, ; 2 Kings 17:25; BEARS, 2 Kings 2:24, and threatened them with total desolation, that their land should be overrun with wild beasts, Ezekiel 5:17. "Spiritually," says Mr. Ainsworth, "these are wicked rulers and tyrants that kill and spoil, Proverbs 28:15; ; Daniel 7:3-6; ; Psalms 80:13; and false prophets that devour souls, Matthew 7:15; ; Revelation 13:1, the prophet, speaking of their punishment by tyrants, says: A LION out of the forest shall slay them; a WOLF of the evening shall spoil them; a LEOPARD shall watch over their cities; every one that goeth out thence shall be torn to pieces, because their transgressions be many. And of their prophets it is said: O Israel, thy prophets are like FOXES in the deserts, Ezekiel 13:4; Jeremiah 8:17;; 15:3."
Verse 26. Ten women shall bake your bread in one oven
Though in general every family in the East bakes its own bread, yet there are some public bakehouses where the bread of several families is baked at a certain price. Moses here foretells that the desolation should be so great and the want so pressing that there should be many idle hands to be employed, many mouths to be fed, and very little for each: Ten women shall bake your bread in one oven,
Verse 29. Ye shall eat the flesh of your sons,
This was literally fulfilled at the siege of Jerusalem. Josephus, WARS of the Jews, book vii., chap. ii., gives us a particular instance in dreadful detail of a woman named Mary, who, in the extremity of the famine during the siege, killed her sucking child, roasted, and had eaten part of it when discovered by the soldiers! See this threatened, Jeremiah 19:9.
Verse 34. Then shall the land enjoy her Sabbaths
This Houbigant observes to be a historical truth.-"From Saul to the Babylonish captivity are numbered about four hundred and ninety years, during which period there were seventy Sabbaths of years; for 7, multiplied by 70, make 490. Now the Babylonish captivity lasted seventy years, and during that time the land of Israel rested. Therefore the land rested just as many years in the Babylonish captivity, as it should have rested Sabbaths if the Jews had observed the laws relative to the Sabbaths of the land." This is a most remarkable fact, and deserves to be particularly noticed, as a most literal fulfilment of the prophetic declaration in this verse: Then shall the land enjoy her Sabbaths as long as it lieth desolate, and ye be in your enemies' land.
May it not be argued from this that the law concerning the Sabbatical year was observed till Saul's time, as it is only after this period the land enjoyed its rest in the seventy years' captivity? And if that breach of the law was thus punished, may it not be presumed it had been fulfilled till then, or else the captivity would have lasted longer, i. e., till the land had enjoyed all its rests, of which it had ever been thus deprived?
Verse 38. The land of your enemies shall eat you up.
Does this refer to the total loss of the ten tribes? These are so completely swallowed up in some enemies' land, that nothing concerning their existence or place of residence remains but mere conjecture.
Verse 44. Neither will I abhor them to destroy them utterly
Though God has literally fulfilled all his threatenings upon this people in dispossessing them of their land, destroying their polity, overturning their city, demolishing their temple, and scattering themselves over the face of the whole earth; yet he has, in his providence, strangely preserved them as a distinct people, and in very considerable numbers also. He still remembers the covenant of their ancestors, and in his providence and grace he has some very important design in their favour. All Israel shall yet be saved, and, with the Gentiles, they shall all be restored to his favour; and under Christ Jesus, the great Shepherd; become, with them, one grand everlasting fold.
Verse 46. These are the statutes, and judgments,
See Clarke on Leviticus 26:15. This verse appears to be the proper concluding verse of the whole book; and I rather think that the 27th chapter originally followed the 25th. As the law was anciently written upon skins of parchment, sheep or goat skins, pasted or stitched together, and all rolled up in one roll, the matter being written in columns, one of those columns might have been very easily displaced, and thus whole chapters might have been readily interchanged. -It is likely that this might have been the case in the present instance. Others endeavour to solve this difficulty, by supposing that the 27th chapter was added after the book had been finished; and therefore there is apparently a double conclusion, one at the end of the 26th and the other at the end of the 27th chapter. However the above may have been, all the ancient versions agree in concluding both the chapters in nearly the same way; yet the 26th chapter must be allowed to be by far the most natural conclusion of the book.
THE most important points in this chapter have already been particularly noticed in the notes; and to those on the 15th, 34th, and 44th verses, the reader is especially referred. How unwilling is God to cast off his people! and yet how sure is their rejection if they refuse to obey and live to him! No nation has ever been so signally elected as the Jews; and yet no nation has ever been so signally and so awfully reprobated. O Britain, be not high-minded, but fear! Behold here the goodness and severity of God!
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