Should we be involved in Politics?

In recent weeks, several high-profile religious leaders—including Pope Francis, Billy Graham, and Russell Moore—have expressed concern that churches can get so involved with controversial social and political causes that other important aspects of ministry are neglected, relationships suffer, and basic common teachings are overshadowed. Is it time for faith leaders to tone down the activism and pull back from engaging in contentious "culture wars"? Care to comment? Change the World by Caring for Souls John Beckett, Druid Priest If we think we can change the world through religiously motivated political activism, we are almost certain to fail. I'm convinced we will change the world by caring for souls, not by political mandates. .. Preaching Social Ethics: Boring and Doomed Joseph Bottum, The Weekly Standard Christianity is fundamentally a metaphysics. Christendom is mostly an ethics. Our trouble these days is that Christendom is broken. .. Heaven and Hell Have No Place in Public Policy-Making Deborah Dykes, The D.L. Dykes, Jr. Foundation Salvation hysteria is a poor competitor to a Jesus of history who non-violently resisted the empire of his day and called the oppressed around him to join in God's program of justice. .. Enduring Norms to Guide Millennials Josh Good, American Enterprise Institute Today's college grads should think in terms of a decades-long engagement with civic and political life, even if it often seems broken. What principles can guide the way? .. Pull Back from Politics? Evangelicals Aren't Engaged Enough David French, American Center for Law and Justice It's easy to generate example after example where a biblical witness is necessary in the great questions of our time—not just in abortion and economics but also in matters of war and peace. .. The LDS Church: From Proposition 8 to Religious Freedom Valerie M. Hudson, Texas A&M University Though California's Prop. 8 passed by a wide margin, the LDS Church and its members and allies received painful bruises for being involved in the campaign. Here are three lessons learned from that experience. .

The Religious Right Is a Fraud

The Religious Right Is a Fraud There's Nothing Christian About Michele Bachmann’s Values The American right obsesses over abortion and birth control, not helping people. It's different around the globe. Last week, the nation’s capital was host to Value Voters 2013 Summit, a three-day political conference for predominantly religious conservatives. Among the smattering of social and economic issues at hand, the overall tenor of the Summit focused on eliminating Obamacare, expanding the tangible presence of Christianity through the public arena and military and preventing the proliferation of easily available birth control and abortion. In speeches, lunches and breakout sessions, American’s Christian Right worked out strategies to bring the values of the federal government in line with their preferred Christian ethical dictates, using democracy as their chief tool. It isn’t unusual for Christians living in democracies to use the vote to express their ethics, and to shape government to do the same. That the moral and ethical preferences of a given society should inform government is a foundational principle of democracy, after all. And American values voters are far from the first Christians to undertake the project of bringing their government’s policies in line with Christian ethics: European Christian parties have aimed to do the same for decades. But between American Christian voters and their European counterparts, a curious departure opens up: while European Christians generally see the anti-poverty mission of Christianity as worthy of political action, the American Christian Right inexplicably cordons off economics from the realm of Christian influence. By all means, the American Christian Right is willing to leverage government authority to carry out a variety of Christian ethical projects, especially within the arena of family life. Michele Bachmann would make abortion illegal, and Rick Santorum has stated on multiple occasions that he supports laws against homosexual intercourse. But Christian politicians in the United States curtail their interest in making the gospel actionable when it comes to welfare. While the government should see to the moral uprightness of marriage, sex and family, the Value Voters 2013 Summit was notably bereft of talks on living wages, labor rights or basic incomes. The notable exclusion of poverty from the Christian agenda would doubtlessly puzzle European Christians, whose support of Christian ethical approaches to family life have always been paired with a deep and vigorous concern for the poor. And, unlike their American counterparts, European Christians haven’t been willing to leave poverty up to individual charity or the market to handle. Quite the contrary: Just as public morality is an arena fit for intervention by a Christian-informed government, so too is welfare. Consider the British Christian People’s Alliance 2010 election manifesto, a document intended to explain the imminently Christian party’s policy goals: “The Christian Peoples Alliance believes that Britain will return to economic prosperity when government chooses instead to put human relationships in right order. This requires power, income and wealth to be redistributed and for greater equality to be achieved. These are deeply spiritual convictions and reflect a Biblical pattern of priorities…By the end of the next Parliament, the CPA will establish the reduction of inequality as a national target, so that the ratios of the incomes of the top 20 per cent are reduced to no more than five and a half times the incomes of the bottom 20 per cent.” The CPA election manifesto goes on to explain that their aversion to inequality arises from a uniquely Christian concern for the health of human relationships, which suffer under the weight of massive social inequality. Their position on inequality is hardly an anomaly among European Christian parties. In fact, the European Christian Political Movement (ECPM), a confederation of Christian parties from different European nations operating within the European Union, states very similar goals in its own programme:

The not for profit Prophet

The not for profit Prophet Hear this, you who trample upon the needy and destroy the poor of the land! “When will the new moon be over,” you ask, “that we may sell our grain, and the sabbath, that we may display the wheat? We will diminish the ephah, add to the shekel, and fix our scales for cheating! We will buy the lowly for silver, and the poor for a pair of sandals; even the refuse of the wheat we will sell!” The LORD has sworn by the pride of Jacob: Never will I forget a thing they have done! Amos 8:4- There is a certain joy and challenge to having to preach every week, especially when one follows the spirit of God instead of making things up as we go based on our favorite theological biases or interests. Thus coming back to a place where I am having to preach each week it is a challenge. It is interesting for me to see what the Bible has to say on issues that Christians including me like to ignore. The funny, but not so funny thing is that those parts of the Bible that many conservative American Christians of all denominations, but especially Evangelicals like to ignore are the kinds of passages that are more the norm than the exception. Thus we tend to ignore the really challenging things and focus on what tickles people’s ears. Now I have never been a fan of having my ears tickled but evidently some do or the Apostle Paul wouldn’t have not warned Timothy about it. In the United States Christians have it good. As rich and fashionably well to do entitled Christians we love to cite verses that talk about prosperity. Those more theologically adept love to misuse the writings and theology of John Calvin to show who our material success somehow equals God blessing us. The sad thing is in order to do that many of us will totally ignore most of Jesus’ teachings about the misuse of wealth and the abuse of the poor as well as those of Paul, James, and the vast majority of the prophets of the Old Testament in such matters. But then what do they know? They didn’t study Ayn Rand did they? I can only imagine what Amos, a prophet from Judah whose ministry was primarily directed at the Kingdom of Israel in about 750 BC would be if he walked among American Christians today. I mean really, think about it. Amos almost sounds like he is talking about the Prosperity Preachers and those in the church who for the sake of partisan political power are willing to ignore or even worse to sacrifice the most vulnerable people in society for their own place at the seat of power. How Constantinian of them. Yet Amos and most of the other prophets seem to have a most egregious disregard for the issues that contemporary Christians have sacrificed on the altar of political power and expediency. Yes “Christian Right” I and they are talking about you. Pope Francis is nailing the issue. For too long the Christian Church in the United States and western Europe have been engaging in the so called “culture wars.” While some of the issues are legitimate including some of the pro-life related issues, they are actually subordinated to a broader and much more insidious agenda which is neither Christian or for that matter American, at least in the sense understood by the religiously tolerant and pluralistic founders of the country understood. Ever since Nazi apologist Pat Buchanan (See his book Hitler Churchill and the Unnecessary War) declared the beginning of the “Culture Wars” in 1992 and long after the foundations were laid by others on the Christian Right the Church, Evangelical Protestant and Roman Catholic decided on the Christian version of Jihad to achieve political goals. In fact men like Catholic theologian Peter Kreeft actually wrote books like Ecumenical Jihad to define their strategy and goals. Clothed in the veneer of Constantinian virtue these people helped lead the church into an abyss that from which may not be able to extricate itself in our lifetimes. Unfortunately the problem is that the culture wars are more often fought with the goal of maintaining the political power and influence of Christians while ignoring the very tenants of what writer after writer, prophet after prophet and even Jesus made foundational issues of their day. We Christians have sold out the Gospel in order to be co-opted by the very people and interests who hate the kind of justice that Jesus and the prophets preached about. When Pope Francis talked this week about those “culture wars” this week in a number of ways. He decried the manner in which some bishops were more at war with the culture than caring for the people of their own dioceses and how in terms of caring for and loving people "The church sometimes has locked itself up in small things, in small-minded rules..." He said that in regard to the focus that many Catholics have had on abortion and homosexuality. Pope Francis said: “The most important thing is the first proclamation: Jesus Christ has saved you. And the ministers of the church must be ministers of mercy above all." To finish the week, or rather to start this week on a high note Francis attacked the culture of greed which many in the church have blessed and furthered. I am all in with Pope Francis on this because he is speaking the truth. The fact is that he is saying things that most of us do not want to hear. Francis is talking about redemption, the fact as the Apostle Paul wrote in 2nd Corinthians that “God was in Christ reconciling the world to himself counting men’s sins not against them.” Yes these are tough words, but the proof of their validity is in the pudding. Non-believers want nothing to do with the church, even if they happen to like what Jesus says and many believers are fleeing the church and not coming back. And yes this is different than the days when young people would leave the church for a few years and then come back. The folks leaving now for the most part have no desire to return. The reasons are self evident. It is not Jesus, nor is it even doctrine. It is how Christians and the Church treat the world. Something that Pope Francis seems to understand while many of his Bishops as well as leaders of Evangelical Christian Churches in the United States seem oblivious. George Barna, an Evangelical Christian who runs one of the most respected polling agencies around has done a number of polls on this very subject. Sad to say his polls, which are scientific in the way they are conducted line up with what I am saying here and what Pope Francis is speaking about. One Barna poll asked the words which most describe Christianity. The results: Hypocritical, anti-homosexual, insincere, sheltered and too political. Another Barna study dealing with why young people are leaving the church included that nearly 25% of young people said “Christians demonize everything outside of the church” while 20% said that “God seems missing from my experience of church” while 22% said that “church is like a country club, only for insiders” and 36% said that they were unable “to ask my most pressing life questions in church.” That survey was of young people of Christian backgrounds, people for the most part raised in the church. Frank Schaeffer, son of the late Dr Francis Schaeffer noted in his book Crazy for God: “I personally came to believe that a lot of the issues that were being latched onto by the Christian Right, whether it was the gay issue or abortion or other things, were actually being used for negative political purposes. They were used to structure a power base for people who then threw their weight around.” Schaeffer should know, in the 1970s and 1980s he was a key player in the growth of the political Christian Right. But I digress.... Soren Kierkegaard noted “The Bible is very easy to understand. But we Christians are a bunch of scheming swindlers. We pretend to be unable to understand it because we know very well that the minute we understand, we are obliged to act accordingly.” The fact is that if we actually decide to look at the way we do life, faith, politics and ethics in light of the writings of men like Amos, James and even Paul to some extent not to mention Jesus we might have to actually repent. But then, when all that matters is maintaining our political and social power who needs repentance? But I digress, after all, repentance in our American Christian culture is never having to say your sorry. It is no wonder that Mark Twain noted: “If Christ were here there is one thing he would not be—a Christian.” I think that old Amos might just be talking to us as much as he was talking to the people and leaders of Israel. But hey, I could be wrong.

What you were never told about the Book of REVELATION (My introduction)

What you were never told about the Book of REVELATION The apocalypse [one of the Jewish and Christian writings of 200 b.c. to a.d. 150 marked by pseudonymity, symbolic imagery, and the expectation of an imminent cosmic cataclysm in which God destroys the ruling powers of evil and raises the righteous to life in a messianic kingdom] Introduction Dating the Book of Revelation One of the most important items in terms of interpreting the Bible is to understand the historical context in which it was written. Much of the debate concerning Bible Prophecy hinges on when Revelation was written. While dispensational scholars insist that John wrote his apocalypse in the mid 90's, a more compelling argument can be made for a much earlier date, around 65-66 AD. Now one may ask, "Why is this important?" After all, it was nearly 2,000 years ago. What difference does 30 years make? Obviously, 30 years (or even 10 years) can make a big difference in the history of a nation. Germany and Japan in 1950 were quite a bit different than they were in 1940. In the same way, Rome and Jerusalem, the two main players in the Book of Revelation, were much different in 96 AD then they were in 66 AD. Thus the dating of the Book of Revelation becomes crucial in properly interpreting the book. External Evidence I.) The Syriac History of John, the Son of Zebedee makes reference to John's banishment under Nero, who reigned from 54 to 68 AD. It states: "After these things, when the Gospel was increasing by the hands of the Apostles, Nero, the unclean and impure and wicked king, heard all that had happened at Ephesus. And he sent and took all that the procurator had and imprisoned him; and laid hold of St. John and drove him into exile; and passed sentence on the city that it should be laid waste." Elsewhere in the Syriac tradition, we should note that both of the Syriac Versions of the Revelation give in the title the statement that John was banished by Nero. Their titles say. - "The Apocalypse of St. John, written in Patmos, whither John was sent by Nero Caesar." Since John was banished to Patmos by Nero, and Nero died in 68 AD, then Revelation was written prior to 68 AD. II.) The Muratorian Canon states "…for the blessed apostle Paul himself, following the order of his predecessor John, he wrote to only seven churches by name, in the following order…". Paul was killed in 68 AD by Nero. Since Paul copied John's example of writing to 7 churches, then John wrote Revelation prior to 68 AD. III.) In his work Against Jovinianum (1:26), Jerome states, "But if thou art near to Italy, thou hast Rome, where we also have an authority close at hand. What an happy Church is that, on which the Apostles poured out all their doctrine, with their blood: where Peter had a like Passion with the Lord; where Paul bath for his crown the same death with John; where the Apostle John was plunged into boiling oil, and suffered nothing, and was afterwards banished to an island." It is almost universally accepted that Peter and Paul were murdered by Nero. Jerome places John's banishment in the same time period (as do many other church fathers). IV.) In Quis Salvus Dives (Section 42), Clement of Alexander writes, "… a true account of John the apostle that has been handed down and preserved in memory. When after the death of the tyrant he removed from the island of' Patmos to Ephesus," The fact that Clement does not identify "the tyrant" suggests that it was probably Nero, not Domitian. Nero was universally feared and despised, and his name became the household word for anything evil. Internal Evidence I.) Revelation was written during the reign of the 6th Roman Emperor (Nero) - Revelation 17:10. "There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time." Date Emperor 69 B.C. - 44 A.D Julius Caesar 31 B.C. - 14 A.D Augustus Caesar 14 A.D. - 37 A.D Tiberius Caesar 37 A.D. - 41 A.D. Gaius (Caligula) 41 A.D. - 54 A.D Claudius 54 A.D. - 68 A.D Nero Caesar The Seventh king was Galba, who was killed in office after only 6 months. II.) Revelation was written during a time of great persecution of the Church - Revelation 2:10. "Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life." III.) Revelation was written while the temple was still standing in Jerusalem, before the Romans destroyed the holy city - Revelation 11:1-2 "Then I was given a reed like a measuring rod. And the angel stood, saying, "Rise and measure the temple of God, the altar, and those who worship there. But leave out the court which is utside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months." IV.) Revelation was written while there were still other apostles alive - Revelation 2:2. "I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars;" V.) There is a lot more internal evidence, such as Judaists in the church and the state of the churches themselves. For more information, read "Before Jerusalem Fell" by Kenneth Gentry. Evidence for a late date? The only evidence for the 95 AD date is a vague statement made by Irenæus, the second century bishop of Lyons. In his book "Against Heresies", he writes, "We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen not very long time since, but almost in our day, towards the end of Domitian's reign." – Against Heresies Book V, Chapter 30, Verse 3 (Domitian reigned from 81 to 96 AD). Irenæus's statement is quite vague. He's not real clear on exactly what was seen "towards the end of Domitian's reign." However, even if we allow for the understanding that John saw the vision during Domitian's reign, Irenæus remains a questionable source at best. In this same book, he wrote that Jesus had an earthly ministry of 15 years and live to be almost 50 years old. "For how had He disciples, if He did not teach? And how did He teach, if He had not a Master's age? For He came to Baptism as one Who had not yet fulfilled thirty years, but was beginning to be about thirty years old; (for so Luke, who hath signified His years, hath set it down; Now Jesus, when He came to Baptism, began to be about thirty years old:) and He preached for one year only after His Baptism: completing His thirtieth year He suffered, while He was still young, and not yet come to riper age. But the age of 30 years is the first of a young man's mind, and that it reaches even to the fortieth year, everyone will allow: but after the fortieth and fiftieth year, it begins to verge towards elder age: which our Lord was of when He taught, as the Gospel and all the Elders witness…" – Against Heresies Book II, Chapter 22, Verse 5 Irenæus was a great Christian and church father, but was a poor historian. Those who continue to hold to the late date based on Irenæus's statement do so out of theological desperation, not sound historical research. There are other church fathers, such as Victorious and Eusebius, who also hold to this late date. However, they clearly use Irenæus as the source for their belief. "Irenæus, in the fifth book of his work Against Heresies, where he discusses the number of the name of Antichrist which is given in the so-called Apocalypse of John, speaks as follows concerning him:" Eusebius – History of the Church Book III, Chapter 18, Verse 5. In fact, Eusebius, in his work "Evangelical Demonstrations", contradicts this belief, placing John's banishment under Nero. Conclusion When the evidence is weighed, both internally and externally, it clearly supports the Neronic date. This fact is crucial considering that John was writing to the First Century Churches of Asia Minor regarding "things which must shortly take place" (Rev. 1:1), were "near" (Rev. 1:3), and were "about to take place" (Rev. 1:19).

Where I am presently

Finishing up on my study of the Book of Revelation. Which if your interested you can find here http://drcallaghan.bravemusings.com Then I can devote more time to this site.

"Doc Notes" The Book of Leviticus Introduction (1)

The Book of Leviticus I. TITLE: A. Hebrew: In Hebrew the title for this book comes from the opening words wayyiqra (aqyw) meaning “and he called” 1:1 B. Greek: In the Greek LXX the term is Leuitikon (LEUITIKON) an adjective used to describe the book as dealing primarily with ritual worship C. Latin: The Vulgate (a revision of the Old Latin) rendered the Greek heading Liber Leviticus (Book of Leviticus) from which the English is derived 1. This is an adjective suggesting the complete title “the Levitical book” or the “book pertaining to the Levites” 2. The book is really about cultic service which the descendants of Levi would participate in. The principle people in the book are Aaron and the priests to whom was committed the Aaronic priesthood 3. Later a distinction was made between the Levites and the Priests, and thee Levites could not claim Aaronic descent II. CHRONOLOGICAL SETTING: A. The Passover occurred on the first day of the first month of the year (Ex 12:2) B. The tabernacle was erected at Mount Sinai exactly one year after the Exodus (Ex 40:2, 17) C. One month later the nation prepared to leave Sinai for the Promised Land (Num 1:1) D. It seems that the book of Leviticus was given to Moses during the one month period between the erection of the Tabernacle and the departure of the people for the Promised Land from Mount Sinai Because YHWH is now dwelling among His people in holiness, He provides prescriptions mediated through Moses for the people to remain in relationship with Him (e.g., through ritual and cleanliness). III. AUDIENCE: A. Aaron and his sons as the priests to serve in the rituals and duties of the tabernacle (Lev 6:9--7:38; 11:1; 13:1; 15:1; 21:1) B. The Redeemed nation at Sinai (Lev 18:2; 19:2; 23:2; 26:46) IV. PURPOSES: A. Priests: To remind the priests who officiate before YHWH that He must be treated as holy and honored before all the people (Lev 10:3)3 B. Individual: To instruct the individual that they must come before YHWH in worship through cleanness, atonement, and holy living4 C. Nation: To remind the nation of their covenant obligations which are necessary for continued occupation of and blessing in YHWH’S HOLY LAND D. Culture: To instruct Israel to establish their culture by narrating the revelation and the first steps in approaching into God’s presence as well as the revelation of living with God E. Stipulations: To present his redeemed, covenanted people with a collection of cultic, civil, social, moral, and economic stipulations in order that the Holy God may continue to dwell amid an unholy people as He continues His work through them in the world. These stipulations are designed to prevent the withdrawal of YHWH from His people who will bring about defilement of the sanctuary F. Reveal: To reveal YHWH in His holiness, righteousness, mercy, and sovereignty who blesses Israel with His presence dwelling in the midst of their nation administered in specific instructions for approaching God’s presence and for living in the community of God’s people6 G. Model: To demand that the Israelites live in a way that would show to the contemporary Near Eastern nations the true nature of holiness7 1 R. K. Harrison, Leviticus: An Introduction and Commentary (Downers Grove: InterVarsity Press, 1980), 13. 2 Exodus 13:2, 13; 22:29; Numbers 3:12. 3 Philip Powers, Analysis of Leviticus a paper presented in 371 Seminar in the Pentateuch (DTS, November 1989), 10. 4 Ibid. 5 Ibid. The emphasis is not on conditions for God's presence, but on conditions for the people to be in the land with His presence! The danger is that the individual will be cut off from the people in the land and that the Nation will be removed from the Land. 6 Elliott E. Johnson, Notes in 371 Seminar on the Pentateuch (DTS, Fall 1989). 7 R. K. Harrison, Leviticus, 26. The five books of the Torah A = Bereshit; B = Shemot; C = Vayikra; B = Bamidbar; A = Devarim. If we view the five books of the Torah as a whole entity, we find interesting parallels. Bereshit is a tale of a family and an evolution over generations from an individual's faith to a community's embrace of that belief. There were many bumpy roads traversed along the way but the core family emerges intact at the end of the story. Bereshit is a chronicle about the past Shemot is about the blossoming of this family into a people. Shemot records the Jewish people's exodus from Egypt and their transition into a nomadic nation wandering the desert. Shemot is a chronicle of the present. Whereas the other books are replete with stories, Vayikra has few stories and little character development. Its primary focus is on priestly laws with detailed attention given to animal sacrifices and personal purity. The culminating chapter, 19, focuses on "Kedoshim tihiyu - you shall be holy" by loving your neighbor as yourself. Bamidbar picks up Exodus' trail. Through the desert, the Jewish people meet both internal dissent and external foes along the way. It is a book of complaints and hope as the people transition from the exodus generation to their children who will enter the Land of Israel. Bamidbar is a chronicle of the present. In Devarim, the mitzvot are given for life during Temple times in the Land of Israel but upon receiving these commandments the Jews are still a nomadic people who can only dream of owning land. The Temple is yet to be built, and so Devarim is a chronicle of the future. Bereshit and Devarim both focus on the land of Israel, past and future. Shemot and Bamidbar take place largely in the desert in the present. But if these four books cover the past, present and future, where does that leave Vayikra? It is left standing all alone as the timeless book of eternity focused on the service of the divine through purity and holiness. The Midrash in Vayikra Rabbah asks, "Why do we begin teaching children the book of Vayikra and not Bereshit? Because children are pure and sacrifices are pure. Let the pure come and involve themselves with purity." A child, innocent and wholesome, was said to be worthy of partaking in this learning. Vayikra is not simply a passage about obscure levitical rules or leprosy. Purity and holiness are the book's main focus, with the Torah providing the road map of how to achieve them. Vayikra endeavors to close the gap between humans and the Divine. But this relationship needs work. As the Underground in London admonishes us, one has to first "mind the gap" to understand how to narrow it. In his biblical commentary, the Ramban (1194-1270) advises us to view sacrifices, korbanot, as a means of getting closer to God. Not as an ancient cultural ritual but rather as a timeless path to reach God. Korban, sacrifice, stems from the Hebrew root karov, to get close. Today, post-Temple, we have developed alternative methods of finding God. The rabbis instituted prayer and it opens up a communication channel for many. A spiritual journey needs divine assistance and demands personal effort to ensure success. The Torah provides us with tools, and one such guide is the command to use salt on sacrifices. In Vayikra 2:13 - "All your near-offerings of a grain gift you are to salt with salt, you are not to omit the salt of your God's covenant from atop your grain-gift, atop all your near-offerings you are to bring-near salt." Salt is repeated four times for emphasis. Salt in ancient times was used as a preservative as well as a taste enhancer. Our relationship with God needs salt: eternal support as well as an infusion of taste, understanding and reason. One can simply go through the motions on autopilot, but eternal experiences need to include passion and salt! Youth, who represent our past, present and future, are first taught the book of purity and spirituality. Children, filled with optimism, can readily look at the world with hope.They start out sans any preconceived biases. God is pure. Children are pure. Leviticus is pure. Let them all find each other and holiness can spring forth. God's presence can certainly be found in the other four books, but no other book has a central theme of God's holiness and the people's holiness as its pinnacle message. Hillel acts as a wonderful preservative for our religion. Judaism has been around for thousands of years and we constantly need to make religion relative. Bland ritual will be tasteless and eventually abandoned. Reason-filled and salt-infused understanding will enhance and preserve Judaism for generations to come. The Jewish people are at a critical junction where the other four books of the Torah are threatening to pull us apart. We argue time and time again about whether we should return to our past, live in the present or only plan for the future. Vayikra's message of eternal purity and holiness If the book of Shemot (Exodus) describes the melding, collective identity and destiny of the Jewish people, Vayikra (Leviticus) discusses how this community is to live its collective life and strive to higher levels of sanctification. The book deals with sacrifices, the rituals of sacrifices, and the role of kohanim, or priests. The opening chapter of Vayikra deals with the intricacies and classification of sacrifices to be brought by the children of Israel. Unlike many other sections of the Torah, it is hard to find a lot of philosophical or metaphysical concepts in this section. Just details, i.e., this is brought for such and such type of sacrifice, and how it is done. How do we reconcile the loftiness of the ideas set forth in this book with the dullness of its introduction? Just what role did sacrifices play in the lives of the children of Israel? As you can imagine, the children of Israel were more connected to the necessities of life than we are today. They grew the food they needed and raised the livestock they ate. The sacrifices they offered came from this food and livestock - the very sustenance they needed to live. These sacrifices had real meaning to Jews then, and what sacrifices were offered for which cause had real significance and value in their day-to-day lives. Through burnt offerings, meal offerings, peace offerings, sin offerings and guilt offerings, actions were imbued with real meaning and import. It is ironic that what seems dull, distant and anachronistic to us today was very real, immediate and relevant then. Sacrifices spoke to people in a way they could understand, and by utilizing that which was ordinary but essential to everyday life, sacrifices were able to transform that everyday life and imbue it with meaning and sanctity. It is an interesting question to think about what speaks to us and can sanctify our lives in the same way today. we begin reading the third book of the Bible, Leviticus or Sefer Vayikra as it is called in Hebrew. This book deals primarily with the laws of sacrifices that were to be brought in the Tabernacle in the desert and later in the Temple in Jerusalem. Vayikra is often described as being inaccessible to modern readers, because we have a hard time relating to the detailed description of sacrificial worship that occupies a large part of the book. It is true that the details of Vayikra are often gory and confusing, but at a deeper level, the book is full of themes, symbols and ideas that resonate deeply with us. Finding meaning in Vayikra presents a challenge to us, but it is a challenge well worth taking. The following verses from Chapter 4 of Vayikra describe the sacrifices that are to be brought when one sins accidentally. The chapter deals with both communal and individual sins. Leviticus Chapter 4 The Lord spoke to Moses, saying: Speak to the Israelite people thus: When a person unwittingly incurs guilt in regard to any of the Lord's commandments about things not to be done, and does one of them - If it is the anointed priest who has incurred guilt, so that blame falls upon the people, he shall offer for the sin of which he is guilty a bull of the herd without blemish as a sin offering to the Lord... If it is the whole community of Israel that has erred and the matter escapes the notice of the congregation, so that they do any of the things which by the Lord's commandments ought not to be done, and they realize their guilt... In case it is a chieftain who incurs guilt by doing unwittingly any of the things which by the commandment of the Lord his God ought not to be done, and he realizes his guilt... If any person from among the populace unwittingly incurs guilt by doing any of the things which by the Lord's commandments ought not to be done, and he realizes his guilt... Many of the classical Biblical commentators are troubled by the same questions. The following two commentators focus on the fact that the leadership is addressed first. Rabbeinu Bachya ben Asher (late 13th Century, Spain) The order of sinners who bring sacrifices in this chapter is: The high priest, the Sanhedrin (supreme court), the king, and the general populace. It begins with the high priest who is a great man and a messenger of God so that everyone will see what he does, and thus all of Israel will do repentance (Teshuva) - when they see that the most diligent person among them brings a sacrifice for his transgression, they will all learn from him: Just as God forgives someone who is close to God who is not supposed to sin, all the more so God will forgive the rest of the nation. Rashi on Leviticus 4:22 In case it is a chieftain who incurs guilt - (The Hebrew for this is: asher nasi yecheta). The word asher (in case) means "fortunate" (the Hebrew for fortunate is ashrei, which sounds like asher). Fortunate is the generation whose chieftain offers atonement for his accidental transgressions. All the more so that he regrets his willful transgressions. Your Commentator Navigator 1. According to Rabbeinu Bachya, why do people feel comforted by the fact that the high priest is forgiven for his sins? 2. Is it fair to hold leaders to higher standards than the rest of the nation? 3. Why does Rashi think a generation is fortunate if its leaders offer atonement? Is it harder for a leader to admit that he/she is wrong than an average person? A Word Both Rashi and Rabbeinu Bachya recognize the powerful positions that leaders are in. Whether it is fair or not, leaders are held to higher standards, and people have greater expectations of them. Furthermore, leaders' actions have greater impact. Our chapter is dealing with instances when the law is broken because it has not been properly taught. When leaders are wrong in this context, they cause others to err as well. While this places a great deal of responsibility on leaders, at the same time the Torah recognizes that our leaders are fallible and that they will make mistakes. The Torah's message is that while our leaders must be aware of the responsibility which they bear, they should have confidence in themselves and their abilities. At the same time, a critical leadership skill is to be willing to admit when you are wrong and to take the necessary steps to fix your mistakes.

"Doc Notes" The last Exodus study (Part 73)

Well gentle readers,

We come to a close of one book only to enter another. It is not as easy as it looks and in trying to give you insights into Sacred Writ perhaps I spent too much time for many. We skipped over areas that called for much more detail than I gave here. But to be truthful this is the only book that I have not grown tired. So we will leave Exodus with this final study and move on to Leviticus. We will not go in depth this time as I am assured that you have learned how to dig for yourself by now.

But we will hit the pertinant facts in this book.   So we present here you a summery

 Moses—A Type of Christ

"The life of Moses presents a series of striking antitheses. He was the child of a slave, and the son of a king. He was born in a hut, and lived in a palace. He inherited poverty, and enjoyed unlimited wealth. He was the leader of armies, and the keeper of flocks. He was the mightiest of warriors, and the meekest of men. He was educated in the court, and dwelt in the desert. He had the wisdom of Egypt, and the faith of a child. He was fitted for the city, and wandered in the wilderness. He was tempted with the pleasures of sin, and endured the hardships of virtue. He was backward in speech, and talked with God. He had the rod of a shepherd, and the power of the Infinite. He was a fugitive from Pharaoh, and an ambassador from Heaven. He was the giver of the Law, and the forerunner of Grace. He died alone on mount Moab, and appeared with Christ in Judea. No man assisted at his funeral, yet God buried him. The fire has gone out of mount Sinai, but the lightning is still in his Law. His lips are silent, but his voice yet speaks" (Dr. I. M. Haldeman).



But the most striking thing of all in connection with this most remarkable man, is the wonderful way and the many respects in which he was a type of the Lord Jesus In the Introductory article of this series (Jan. 1924) we stated: "In many respects there is a remarkable correspondency between Moses and Christ, and if the Lord permits us to complete this series of articles, we shall, at the close, summarize those correspondencies, and show them to be as numerous and striking.


Ere we attempt to set forth some (for we do not profess to exhaust the subject) of these correspondencies, let us first appeal to the Word itself in proof that Moses was a type of Christ. In Deuteronomy 18:15 we find Moses saying, "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken". Thus it wilt be seen from these words that we are not trafficking in human imagination when we contemplate Moses as a type of Christ. Such is the plain teaching of Holy Writ.



As we desire to bring to a close these "Gleanings in Exodus" in this  current study, and therefore can devote but one article to our present theme, and as the points to be considered are so numerous, we cannot take up each one separately and comment upon it at length. Rather shall we, with a few exceptions, simply give the references, and ask the  you the reader to look them up for himself/herself.



1. His nationality. Moses was an Israelite (Ex. 2:1, 2). So, according to the flesh, was Christ.



2. His Birth. This occurred when his nation was under the dominion of a hostile power, when they were groaning under the rule of a Gentile king (Ex. 1). So the Jews were in bondage to the Romans when Christ was born (Matthew 2:1 cf. Luke 24: 21).



3. His Person. "In which time Moses was born, and was exceeding fair to God" (Acts 7:20). How blessedly did he, in this, foreshadow the Beloved of the Father! His estimate of the "fairness" of that Child which lay in Bethlehem’s manger, was evidenced by the sending of the angels to say unto the shepherds, "Unto you is born this day in the city of David a Savior, which is Christ the Lord" (Luke 2:11).



4. His Infancy. In infancy his life was endangered, imperiled by the reigning king, for Pharaoh had given orders that, "Every son that is born ye shall cast into the river" (Ex. 1:22). How this reminds us of Matthew 2:16: "Then Herod . . . sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof"!



5. His Adoption. Though, previously, he was the child of another, he yet was made the son of Pharaoh’s daughter: "And became her son" (Ex. 2:10). Thus he had a mother, but no father! What anointed eye can fail to see prefigured here the mystery of the Virgin-birth! Christ was the Son of Another, even the Son of God. But, born into this world, He had a mother, but no human father. Yet was He, as it were, adopted by Joseph: see Matthew 1:19-21.



6. His Childhood. This was spent in Egypt. So also was Christ’s: "Behold the angel of the Lord appeareth to Joseph in a dream, saying, "Arise, and take the young Child and His mother, and flee into Egypt, and be thou there until I bring thee word" (Matthew 2:13). Thus was fulfilled God’s ancient oracle, "And called My Son out of Egypt" (Hosea 11:1).



7. His Sympathy for Israel. He was filled with a deep compassion for his suffering kinsmen according to the flesh, and he yearned for their deliverance. Beautifully does this come out in Acts 7:23, 24, "And when he was full forty years old, it came into his heart to visit his brethren of the children of Israel. And seeing one of them suffer wrong, he defended him." So too Christ was filled with pity toward His enslaved people, and love brought Him here to deliver them.



8. His early knowledge of his Mission. Long years before he actually entered upon his great work, Moses discerned, "how that God by his hand would deliver them" (Acts 7:25). So as a Boy of twelve, Christ said to His perplexed mother, "Wist ye not that I must be about My Father’s business?" (Luke 2:49).



9. His condescending Grace. Though legally the "son of Pharaoh’s daughter", yet he regarded the Hebrew slaves as his brethren: "And it came to pass in those days, when Moses was grown, that he went out unto his brethren" (Ex. 2:11). So it is with Christ: "He is not ashamed to call them brethren" (Heb. 2:11).



10. His great Renunciation. "By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt" (Heb. 11:24-26). What a foreshadowing was this of Him "Who, being in the form of God, thought it not robbery to be equal with God; But made Himself of no reputation, and took upon Him the form of a servant" (Phil. 2:6, 7)! Like Moses, Christ too voluntarily relinquished riches, glory, and a kingly palace.



11. His Rejection by his brethren. "And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us?" (Acts 7:26, 27). This is very sad; sadder still is it to read of Christ, "He came unto His own, and His own received Him not" (John 1:11). This same line in the typical picture was before us when we considered Joseph. But mark this difference: In the case of Joseph, it was his brethren’s enmity against his person (Gen. 37:4); here with Moses, it was his brethren’s enmity against his mission. Joseph was personally hated; Moses officially refused—"who made thee a ruler and a judge over us"? So it was with Christ. Israel said, "We will not have this Man to reign over us" (Luke 19:14).



12. His Sojourning among the Gentiles. "But Moses fled from the face of Pharaoh, and dwelt in the land of Midian" (Ex. 2:15). Following Christ’s rejection by the Jews, we read, "God at the first did visit the Gentiles, to take out of them a people for His name" (Acts 15:14).



13. His Seat on the well. Away from his own land, we read of Moses, "And he sat down by a well" (Ex. 2:15). So the only time we read of the Lord Jesus seated by the well, was when He was outside Israel’s borders, in Samaria (John 4:4, 6).



14. His Shepherdhood. "Now Moses kept the flock of Jethro his father-in-law" (Ex. 3:1). This is the character which Christ sustains to His elect among the Gentiles: "And other sheep I have, which are not of this fold, them also I must bring, and they shall hear My voice; and there shall be one flock, one Shepherd" (John 10:16).



15. His Season of Seclusion. Before he entered upon his real mission, Moses spent many years in obscurity. Who had supposed that this one, there "at the backside of the desert", was destined to such an honorable future? So it was with the incarnate Son of God. Before He began His public ministry, He was hidden away in despised Nazareth. Who that saw Him there in the carpenter’s shop, dreamed that He was ordained of God to the work of redemption!



16. His Commission from God. He was called of God to emancipate His people from the house of bondage: "Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt" (Ex. 3:10). So Christ was sent forth into this world to "seek and to save that which was lost" (Luke 19:10).



17. His Apostleship. Thus he was God’s apostle unto Israel, for "apostle" signifies one "sent forth": "Now therefore go" (Ex. 4:12). So Christ was the Sent One of God (John 9:4 etc); yea, in Hebrews 3:1 He is designated "the Apostle".



18. His Credentials. His commission from God was confirmed by power to work miracles. So also Christ’s mission was authenticated by wondrous signs (Matthew 11:4, 5). It should be noted that Moses is the first one mentioned in the O. T. that performed miracles; so is Christ in the N. T.—John the Baptist performed none (John 10:41).



19. His first Miracles. Moses wrought many wonders, but it is most striking to observe that his first two miraculous signs were power over the serpent, and power over leprosy (Ex. 4:6-9). So after Christ began His public ministry, we read first of His power over Satan (Matthew 4:10, 11), and then His power over leprosy (Matthew 8:3).



20. His Return to his own land. In Exodus 4:19 we read, "And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life". The antitype of this is found in Matthew 2:19, "An angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young Child and His mother, and go into the land of Israel: for they are dead which sought the young Child’s life"!



21. His Acceptance by his brethren. This is recorded in Exodus 4:29-31. How different was this from his first appearing before and rejection by the Hebrews (Ex. 2)! How beautifully it prefigured Israel’s acceptance of their Messiah at His second appearing!



22. His powerful Rod. Moses now wielded a rod of mighty power: see Exodus 9:23; 10:13; 14:16. So also it is written of Christ, "Thou shalt break them with a rod of iron" (Ps. 2:9).



23. His Announcing solemn Judgments. Again and again he warned Pharaoh and his people of the sore punishment of God if they continued to defy him. So also Christ declared, "Except ye repent, ye shall all likewise perish" (Luke 13:3).



24. His deliverance of Israel. Moses perfectly fulfilled his God-given commission and led Israel out of the house of bondage: "The same did God send to be a ruler and a deliverer" (Acts 7:35). So Christ affirmed, "If the Son therefore shall make you free, ye shall be free indeed" (John 8:36).



25. His Headship. Remarkably is this brought out in 1 Corinthians 10:1, 2, "All our fathers were under the cloud, and all passed through the sea; and were all baptized unto Morea". So obedient Christians are "baptized unto Jesus Christ" (Rom. 6:3).



26. His Leadership of Israel’s Praise. "Then sang Moses and the children of Israel" (Ex. 15:1) Of Christ too it is written, "In the midst of the congregation will I praise Thee" (Ps. 22:22).



27. His Authority challenged. This is recorded in Numbers 16:3; the antitype in Matthew 21:23.



28. His person Envied. See Psalm 106:16, and compare Mark 15:10.



29. His person opposed. Though Israel were so deeply indebted to Moses, yet again and again we find them "murmuring" against him: Exodus 15:24, 16:2, etc. For the N. T. parallel see Luke 15:2, John 6:41.



30. His life Threatened. So fiercely did the ungrateful Hebrews oppose Moses that, on one occasion, they were ready to "stone" him (Ex. 17:4). How this brings to mind what we read of in John 8:59, 10:31!



31. His Sorrows. Moses felt keenly the base ingratitude of the people. Mark his plaintive plea as recorded in Numbers 11:11, 14. So too the Lord Jesus suffered from the reproaches of the people: He was "the Man of sorrows and acquainted with grief".



32. His unwearied Love. Though misunderstood, envied, and opposed, nothing could alienate the affections of Moses from his people. "Many waters cannot quench love, neither can the floods drown it" (Song 8:7). Beautifully is this seen in Exodus 32. After Israel repudiated Jehovah and had worshipped the golden calf, after the Lord has disowned them as His people (Ex. 32:7), Moses supplicates God on their behalf, saying "Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written" (vv. 31:32). How this reminds us of Him who "having loved His own which were in the world, He loved them unto the end" (John 13:1)!



33. His Forgiving spirit. "And Miriam and Aaron spake against Moses... Hath the Lord indeed spoken only by Moses? Hath He not spoken also by us"? (Num. 12:1, 2). But he answered not a word. How this pointed to Him who, ‘when He was reviled, reviled not again" (1 Pet. 2:23). When Miriam was stricken with leprosy because of her revolt against her brother, we are told, "Moses cried unto the Lord, saying, Heal her now, O God, I beseech Thee" (Num. 12:13).



34. His Prayerfulness. An example of this has just been before us, but many other instances are recorded. Moses was, pre-eminently, a man of prayer. At every crisis he sought unto the Lord: see Exodus 5:22, 8:12, 9:33, 14:15, 15:25, 17:4, etc. Note how often in Luke’s Gospel Christ is also presented as a Man of prayer.



35. His Meekness. "Moses was very meek, above all the men which were upon the face of the earth" (Num. 12:3) cf. Matthew 11:29.



36. His Faithfulness. "Moses verily was faithful in all his house" (Heb. 3:5). So Christ is "The faithful and true Witness" (Rev. 3:14).



37. His providing Israel with water. See Numbers 20:11 and compare John 4:14, 7:37.



38. His Prophetic office. Deuteronomy 18:18 and compare John 7:16, 8:28.



39. His Priestly activities. "Moses and Aaron among His priests" (Ps. 99:6). Illustrations are found in Leviticus 8: "And Moses took the blood, and put it upon the horns of the altar... and he took all the fat... and burned it upon the altar" (vv. 15, 16 and see 19:23). So Christ, as Priest, "offered Himself without spot to God" (Heb. 9:14).



40. His Kingly rule. "Moses commanded us a law, even the inheritance of the congregation of Jacob. And he was king in Jeshurun" (Deut. 33:4, 5). So Christ is King in Zion, and will yet be over the Jews (Luke 1:32, 33).



41. His Judgeship. "Moses sat to judge the people: and they stood by Moses from the morning until the evening" (Ex. 18:13). Compare 2 Corinthians 5:10.



42. His Leadership. Moses was the head and director of God’s people, as He said to him, "Lead the people unto the place of which I have spoken" (Ex. 32:34). So Christ is called, "The Captain of their salvation" (Heb. 2:10).



43. His Mediation. What a remarkable word was that of Moses to Israel, "I stood between the Lord and you" (Deut. 5:5): "There is one God, and one Mediator between God and men, the Man Christ Jesus" (1 Tim. 2:5).



44. His Election. In Psalm 106:23 he is called, "Moses His chosen". So God says of Christ, "Behold My Servant, whom I uphold, Mine elect" (Isa. 42:1).



45. His Covenant-engagement. "And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel" (Ex. 34:27): so Christ is denominated, "The Mediator of a better covenant" (Heb. 8:6).



46. His sending forth of the Twelve. "These are the names of the men which Moses sent to spy out the land" (Num. 13:16 see previous verses). So Christ sent forth twelve apostles (Matthew 10:5).



47. His Appointing of the Seventy. "And Moses went out and told the people the words of the Lord, and gathered the seventy men of the elders of the people" (Num. 11:24). So Christ selected seventy (Luke 10:1).



48. His Wisdom. "Moses was learned in all the wisdom of the Egyptians" (Acts 7:22). Compare Colossians 2:3.



49. His Might. "And was mighty in words and in deeds" (Acts 7:22). Behold the antitype of this in Matthew 113:34: "They were astonished, and said, Whence hath this Man this wisdom, and these mighty works"?



50. His Intercession. "And Moses brought their cause before the Lord" (Num. 27:5). Compare Hebrews 7:25.



51. His Intimate Communion with God. "And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face" (Ex. 34:10). So, on earth, Christ was "The only-begotten Son, which is in the bosom of the Father" (John 1:18). It is striking to behold in Exodus 31 to 34 how Moses passed and re-passed between Jehovah in the mount and the camp of the congregation: expressive of his equal access to heaven and earth—compare John 3:13.



52. His Knowledge of God. See Psalm 103:7 and cf. John 5:20.



53. His holy Anger. See Exodus 32:19 and cf. Mark 3:5, etc.



54. His Message. He was the mouthpiece of God: "And Moses came and told the people all the words of the Lord" (Ex. 24:3). Compare Hebrews 1:2.



55. His Commandments. See Deuteronomy 4:2 and cf. Matthew 28:20.



56. His Written Revelation. See Exodus 31:13 and cf. Revelation 1:1.



57. His Fasting. See Exodus 34:28 and cf. Matthew 4:2.



58. His Transfiguration on the mount. See Exodus 34:29, 35 and cf. Matthew 17:2.



59. His Place Outside the Camp. See Exodus 33:7 and cf. Hebrews 13:13.



60. His Arraigning of the responsible head. See Exodus 32:21 and cf. Revelation 2:12, 13.



61. His Praying for Israel’s Forgiveness. See Numbers 14:19 and cf. Luke 23:34.



62. His Washing his Brethren with Water. "And Moses brought Aaron and his sons, and washed them with water" (Lev. 8:6). Who can fail to see in that a foreshadowing of what is recorded in John 13:5: "After that He poureth water into a basin and began to wash the disciples’ feet"!



63. His Prophecies. See Deuteronomy 28 and 33 and cf. Matthew 24 and Luke 21.



64. His Rewarding God’s servants. See Numbers 7:6, 32:33, 40 and cf. Revelation 22:12.



65. His perfect Obedience. "Thus did Moses according to all that the Lord commanded, so did he" (Ex. 40:16). What a lovely foreshadowing was this of Him who could say, "I have kept My Father’s commandments" (John 16:10)!



66. His erecting the Tabernacle. See Exodus 40:2, and cf. Zechariah 6:12.



67. His Completing of his Work. "So Moses finished the work" (Ex. 40:33). What a blessed prefiguration was this of Him who declared, "I have finished the work which Thou gavest Me to do" (John 17:4).



68. His Blessing of the People. "And Moses blessed them" (Ex. 39:43). So too we read in Luke 24:50, "And He led them out as far as to Bethany, and He lifted up His hands, and blessed them".



69. His Anointing of God’s House. "And Moses took the anointing oil (the O. T. emblem of the Holy Spirit), and anointed the tabernacle and all that was therein" (Lev. 8:10). Carefully compare Acts 2:1-3, 33.



70. His Unabated Strength. "His eye was not dim, nor his natural force abated" (Deut. 34:7): compare Matthew 27:50, and note the "loud voice".



71. His Death was for the benefit of God’s people. "It went ill with Moses for their sakes" (Ps. 106:32); "But the Lord was wroth with me for your sakes" (Deut. 3:26). What marvelous foreshadowings of the Cross were these!



72. His Appointing of another Comforter. Moses did not leave his people comfortless, but gave them a successor: see Deuteronomy 31:23 and cf. John 14:16, 18.



73. His giving an Inheritance. "The land which Moses gave you on this side of Jordan" (Josh. 1:14): in Christ believers "have obtained an inheritance" (Eph. 1:11).



74. His Death necessary before Israel could enter Canaan. "Moses My servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to thee" (Josh. 1:2). "Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit" (John 12:24).



75. His Second Appearing. Moses was one of the two Old Testament characters which returned to this earth in New Testament times (Matthew 17:3)—type of Christ’s second coming to the earth. Our space is already exhausted so we shall leave it with our readers to search the Scriptures for at least twenty-five other points in which Moses foreshadowed our Lord. The subject is well-nigh exhaustless. And a most blessed subject it is, demonstrating anew the Divine authorship of the Bible. May the Lord bless to many this very imperfect attempt to show that "in the volume of the Book" it is written of Christ.

"Doc Notes" ( Part 72) At home with God

Gentle readers,

We have only one more study to complete this book I hope you have enjoyed it as much as I. Read with me then  Exodus 35-40




In the last six chapters of Exodus four things are brought before us. First, mention is made once more of the Sabbath (35:1-3). Second, the people of Israel bring unto Moses all the materials required for the Tabernacle (35:4-29). Third, the setting to work of the appointed artificers with their assistants, and the actual making of the Tabernacle and its furniture (35:30—39:43). Fourth, the setting up of the Tabernacle and the glory of the Lord filling His house in Israel’s midst (40). Nearly all that we have mentioned in 35-39 is a recapitulation of what has been before us in 25-31. As we pointed out in study 33 of this series, what we find in Exodus 25-31 is a description of the Tabernacle as it was given by Jehovah Himself directly to Moses in the mount; whereas 35-39 records what was actually made according to the pattern shown to Moses. Typically, this double account of that which, in every part, prefigured Christ, tells us that all which was originally planned in Heaven shall yet be accomplished on earth.



That which is central and distinctive about our present lengthy passage is the actual setting up of Jehovah’s dwelling-place in the midst of His redeemed people. Before we attempt to bring out something of the deep and rich spiritual significance of this, a few remarks need to be made upon the opening sections of Exodus 35. In vv. 21-29 we behold the children of Israel bringing an offering unto the Lord, giving to Him of their substance. At the beginning of 36 we see the appointed artificers actively engaged in their work, the work of the Lord. But before these, at the very beginning of 35, mention is made of the sabbath as "a rest unto the Lord," in which no work was to be done. The doctrinal significance of this is: before we are fitted to work for Him, we must rest in Him: before we can bring to Him, we must receive from Him. Most important for our hearts is this seventh and last mention of the sabbath in Exodus. It was Solomon, "a man of rest" (1 Chron. 22), who alone could build a house to Jehovah’s name.



It is to be noted that an additional feature is here added to the Sabbath restriction: "Ye shall kindle no fire throughout your habitations upon the Sabbath day." As another has said, "That speaks of the absence of consideration for one’s own comfort in a natural way. In keeping a true sabbath one is neither occupied with one’s own activity nor with one’s natural consideration." That needs to be borne in mind in this day of fleshly ease and gratification. God’s word to us on this point is: Thou shalt "call the sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father" (Isa. 58:13, 14).



In its deeper spiritual significance, this mention of the sabbath and the non-kindling of the fire in our dwelling, coming right after what is recorded at the end of Exodus 34, signifies that the privileges of the new covenant and our enjoyment of the glory of God as it shines in the face of Jesus Christ, calls for the setting aside of the desires of the flesh. Only as we rest in God, and only as we give heed to that word, "Mortify therefore your members which are upon the earth" (Col. 3:5), shall we be free to enter into the enjoyments and employments of the new-creation realm. On the other hand, the words "six days shall work be done" announce very distinctly that nought connected with our natural responsibility is to be neglected.



The second thing we have in Exodus 35 is the people’s response to Jehovah’s invitation in 25:1, 2. There we read, "Speak unto the children of Israel, that they bring Me an offering: of every man that giveth it willingly with his heart, ye shall take My offering." The materials out of which the Tabernacle was made were to be provided by the voluntary offerings of devoted hearts. Most blessed is it to read what is said in 35:21, 22, "And they came, every one whose heart stirred him up, and every one whom his spirit made willing, they brought the Lord’s offering to the work of the Tabernacle of the congregation, and for all His service, and for the holy garments. And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man offered an offering of gold unto the Lord." No unwilling donors were these, who had to be begged and urged to give. Spontaneously, freely, joyfully, did they avail themselves of their privilege.



Commenting on what has just been before us, Mr. Dennett has well said: "It is therefore of the first importance to remember that everything offered to God must proceed from hearts made willing by His Spirit, that it must be spontaneous, not the result of persuasion or of external pressure, but from the heart. The church of God would have been in a very different state today if this had been remembered. What has wrought more ruin than the many worldly schemes of raising money? and what more humbling than the fact that solicitations of all kinds are used to induce the Lord’s people to offer their gifts? Moses was content with announcing that the Lord was willing to receive, and he left this gracious communication to produce its suited effect upon the hearts of the children of Israel. He needed not to do more; and if saints now were in the current of God’s thoughts they would imitate the example of Moses, and would shun the very thought of obtaining even the smallest gift, except it were presented willingly, and from the heart, as the effect of the working of the Spirit of God. And let it be remarked, that there was no lack; for in the next chapter we find that the wise men who wrought came to Moses and said, ‘The people bring much more than enough’ (36:5-7).



"If the first Pentecostal days be excepted, there has probably never been seen anything answering to this even in the history of the church. The chronic complaint now is concerning the insufficiency of means to carry on the Lord’s work. But it cannot be too often recalled—first, that the church of God is never held responsible to obtain means; secondly, that if the Lord gives work to do, He Himself will lay it upon the hearts of His people to contribute what is necessary; thirdly, that we are travelling off the ground of dependence, and acting according to our own thoughts, if we undertake anything for which the needful provision has not already been made; and lastly, that gifts procured by human means can seldom be used for blessing."



It is very beautiful to note the relation between the two things which have now been before us: first, the keeping of the sabbath; second, the bringing of an offering unto the Lord, an offering which was the outflow of a heart "stirred up." First the resting in, delighting itself in the Lord, then the affections drawn out towards Him. This too finds its accomplishment on new-covenant-ground. It is a redeemed people, a people who behold the glory of the Lord, that are devoted to His cause. The giving of their substance is not a legal thing, a mere matter of duty, but a privilege and a joy. Here too it is the love of Christ which "constraineth." We love Him because He first loved us, and we delight to give because He first gave to us. Nothing so moves the heart as the contemplation of the love and grace of God as now revealed to us in the glorified Mediator. In article 34 we have already pointed out the typical significance of each part of Israel’s offerings; so we pass on now to notice, briefly, the work of the artificers.



Upon the two principal workmen, Bezaleel and Aholiab, we have already commented in our study  57. There we dwelt upon the significance of the workmen’s names, the equipping of them for their appointed tasks, and the particular service allotted them. Here we read, "Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the Lord had commanded" (36:1). Note carefully the opening word, and also the expression "every one whose heart stirred him up to come unto the work" in v. 2. Ah, wherever there is a spirit of devotion, manifested by a free and liberal offering unto the cause of God, He will not be backward in raising up qualified workers, whose hearts have been stirred by His Spirit, to make a wise and God-glorying use of His peoples’ gifts.



But let us now seek to take note of the connection between this third item and what has gone before. First we have had the sabbath, the soul resting in God; second, we have had the free will offering of the people, the heart’s affections drawn out to the Lord. Now we get active work. This puts service in its true position. Occupying as it does the third place, it shows us that acceptable service to God can only proceed from those who have passed from death unto life. Following, as it does, the other two, it intimates that the vital prerequisites for service are, delighting ourselves in the Lord and the affections flowing forth unto Him. Only then can we truly "abound in the work of the Lord." Anything else is either the outcome of the restless energy, of the flesh, or is merely "bricks" produced under the whip of taskmasters.



There is one detail given us here that has not come before us in the previous chapters. "And all the women that were wise hearted did spin with their hands, and brought that which they had spun, of blue, and of purple, of scarlet, and of fine linen. And all the women whose hearts stirred them up in wisdom spun goats’ hair" (35:25, 26). This brings in the thought of co-operation in the Lord’s work: our sisters have their place and part too. Yet note it is not a subordinate place: they "spun," not provided the material. The character of their work also shows us the legitimate sphere of their labors.



"And the rulers brought onyx stones, and stones to be set for the ephod, and for the breastplate" (35:27). The leaders set the people a godly example. This is as it should be. But, alas, how often is it otherwise. The preacher who sets before his people the teaching of Scripture on the subject of stewardship and the privilege of giving to the cause of God, but who is miserly himself, is not an honest man: he says one thing, but does another. God’s word to pastors is, "Be thou an example of the believers, in word, in faith, in purity" (1 Tim. 4:12). "In all things showing thyself a pattern of good works" (Titus 2:7).



Before turning to the 39th chapter, there is one detail in the 38th which should be noted. In v. 21 we read, "This is the sum of the Tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses." Then we are told, "All the gold that was occupied for the work... was twenty and nine talents... and the silver of them that were numbered of the congregation was an hundred talents," etc. (vv. 24, 25). This conveys to us a most important practical lesson in connection with the work of the Lord. Everything was counted, weighed, numbered. What attention to detail was this! "People talk of essentials and nonessentials, but when they do, you may be sure they are only thinking of man’s side. Every detail of the divine mind is essential to the glory of God in Christ. A missing peg would mean a slack cord, and a slack cord would mean a curtain out of place, and so the disorder would spread. Indeed the whole tabernacle would suffer if one detail were out of place" (C. A. Coates).



In the 39th chapter of Exodus the work of the Tabernacle is finished. Blessed is it to note that all was done "as the Lord commanded Moses." Mark how this expression occurs eight times in that chapter: vv. 1, 5, 7, 21, 26, 29, 31, 43; while in vv. 32, 42 it is added, "and the children of Israel did according to all that the Lord commanded Moses, so did they . . . According to all that the Lord commanded Moses, so the children of Israel made all the work." "The Lord had given the most minute instruction concerning the entire work of the tabernacle. Every pin, every socket, every loop, every tach, was accurately set forth. There was no room left for man’s expediency, his reason, or his common sense. Jehovah did not give a great outline and leave man to fill it up. He left no margin whatever in which man might enter his regulations. By no means. ‘See that thou make all things according to the pattern showed to thee in the mount’ (Ex. 25:40). This left no room for human device. If man had been allowed to make a single pin, that pin would most assuredly have been out of place in the judgment of God. We can see what man’s ‘graving tool’ produces in chapter 32. Thank God, it has no place in the tabernacle. They did, in this matter, just what they were told—nothing more, nothing less. Salutary lesson this for the professing church! There are many things in the history of Israel which we should earnestly seek to avoid,—their impatient murmurings, their legal vows, and their idolatry; but in two things we may imitate them: may our devotedness be more whole-hearted, and our obedience more implicit" (C. H. M.).



Yes, the obedience of Israel is recorded for our learning. We too have received commandment from the Lord concerning the work which He has given us to do. His complete Word is now in our hands, It is to be our guide and regulator in all things. It is given that "the man of God may be complete, thoroughly furnished unto all good works" (2 Tim. 3:17). If we desire God’s blessing, then His work must be done according to His appointments. Human expediency, convenience, originality, are to have no place. The approval of God, not that of his fellows, is what every servant of the Lord must continually aim at. Faithfulness, not success, is what our Master requires. The quality of service is to be tested not by visible results, but by its conformity to God’s Word.



There is ore other detail in Exodus 39 which, in its spiritual application to ourselves, is very searching: "And they brought the tabernacle unto Moses, the lent, and all his furniture, etc . . . And Moses did look upon all the work" (vv. 35, 43). Everything was brought before the typical mediator for his inspection. All had to pass under the scrutiny of his eve. The typical significance of this is obvious. In 2 Corinthians 5:10 we read, "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done whether it be good or had." This does not refer to a general Judgment-day at the end of the world, but to that which follows the Lord’s return for His people, and precedes His coming back to the earth to set up His millennial kingdom.



A further word on this same subject is found in 1 Corinthians 3, "For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation—gold, silver, precious stones: wood, hay, stubble. Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved, yet so as by fire" (vv. 11-15). The reference here is to the Christian’s service: 2 Corinthians 5:10 treats more of his walk. Discrimination is made between two classes of service. On the one band, "gold," the emblem of divine glory; "silver" which speaks of redemption; "precious stones" which are imperishable. Only that which has been done for God’s glory, on the ground redemption, and which will stand the test of fire, shall abide and be rewarded. On the other hand, "wood, hay, stubble," which, though much greater in bulk, will not endure the coming fiery trial. The difference is between qualify and quantity; that which is of the Spirit, and that which is of the flesh.



"And Moses did look upon all the work, and behold, they had done it as the Lord had commanded, even so had they done it: and Moses blessed them" (39:43). So will Christ in the coming Day. That which has been done in full accord with God’s Word, though despised by man, shall be owned and rewarded of Him. His own words, in the final chapter of Holy Writ, are "And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be" (Rev. 22:12). In view of this, how earnestly and prayerfully should we heed that exhortation, "And now, little children, abide in Him: that, when He shall appear, we may have confidence, and not be ashamed before Him at His coming" (1 John 2:28).



In the last chapter of Exodus we have the actual setting up of the Tabernacle. Let us take note, first, of the time when it was erected: "And the Lord spake unto Moses saying, On the first day of the first month shalt thou set up the tabernacle" (vv. 1, 2). It was on the anniversary of Israel’s departure from Egypt (12:2). This is very striking. As their deliverance from the house of bondage constituted the commencement of their spiritual history, so the dwelling of Jehovah in their midst marked an altogether new and most blessed stage in their experiences. That which was foreshadowed by this we shall point out later. Its spiritual application to Christians is given in Matthew 18:20, "For where two or three are gathered together in My name, there am I in the midst of them."



Next we would observe that Moses is the sole actor in this chapter: "And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the pillars thereof, and reared up his pillars" (v. 18). All subordinates disappear from view and only Moses is seen: read vv. 19-33, at the end of which we are told, "so Moses finished the work." The present application of this is given us in Hebrews 3:3-6, "For this Man was counted worthy of more glory than Moses, inasmuch as He who hath builded the house hath more honor than the house. For every house is builded by some man: but He that built all things is God. And Moses verily was faithful in all His house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a Son over His own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end."



Finally, we read, "Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle" (v. 34). The "then" points back to the "so Moses finished the work" of v. 33. The N. T. equivalent was what took place on the day of Pentecost: "And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit."



As an appendix to this glorious incident we are told in the closing verse of our book, "For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel throughout all their journeys." They needed only to keep their eyes on the Cloud. "The Lord thus undertook for His people. He had visited them in their affliction in Egypt: He had brought them out with a high hand and an outstretched arm: and had led them forth through the Red Sea into the wilderness. Now He Himself would lead them ‘by the right way that they might go to a city of habitation.’ Happy.’ we might well exclaim, ‘is that people that is in such a case; yea, happy is that people whose God is the Lord.’ For surely there was nothing more wanted to the blessing of Israel. Jehovah was in their midst. The cloud of His presence rested upon, and His glory filled the tabernacle" (Mr. Dennett).



It or by remains for us now to point out the most striking and lovely dispensational picture which is presented before the anointed eye in the last six chapters of Exodus. What is recorded there is that which followed the second descent of Moses from the Mount. In the opening paragraphs of article 61 we called attention to the fact that when Moses was called up unto Sinai to receive from Jehovah the tables of stone (the words of which formed the basis of His new covenant with Israel—the old one being the Abrahamic) Moses descended twice( having, of course, returned thither in the interval): see 32:15; 34:29. What immediately followed these two descents foreshadowed that which shall follow the two stages of the second coming of Christ, as these bear upon the Jews. Just as the first descent of Moses was succeeded by sore judgments on Israel, so the descent of Christ into the air to catch up His saints unto Himself (1 Thess. 4) will be succeeded by the great Tribulation, the Time of Jacob’s trouble. But let us now review that which attended the second descent of Moses. First, he appeared before them with radiant face: type of the glorified Mediator as He will come back to Israel (Col. 3:4). Second, the tables of stone were not broken this time, but deposited and preserved in the ark (Deut. 10:4): so when the Lord Jesus makes the new covenant with Israel, He declares, "I will put My law in their inward parts and write it in their hearts" (Jer. 31:33). Third, this last section of the book of Exodus opens with a reference to the sabbath (35:1-3), telling us that it is in the Millennium when all of this shall be made good. Fourth, the next line in the picture is the hearts of Israel flowing forth unto the Lord in free-will offerings (35:23, 24): the antitype of this is seen in Zephaniah 3:9, 10, "Then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve Him with one consent. From beyond the rivers of Ethiopia My suppliants, even the daughter of My dispersed, shall bring Mine offering." Fifth, next we see Israel engaged in the work of Jehovah, doing all "as He had commanded:" so in Ezekiel 36:27, we read, "And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments and do them." Sixth, the tabernacle was now set up: compare with this, "Behold the Man whose name is the Branch; and He shall grow up out of His place, and He shall build the temple of the Lord... and He shall bear the Glory" (Zech. 6:13). Seventh, the Lord then dwelt in Israel’s midst: "Sing and rejoice, O daughter of Zion: for. lo, I come, and I will dwell in the midst of thee, saith the Lord" (Zech. 2:10). Eighth, the glory of the Lord was visibly displayed: "And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day. and the shining of a flaming fire by night: and above all the glory shall be a covering" (Isa. 4:5). May the Lord hasten that glad time.



Thus, in the closing chapter of this book of redemption we behold the full and perfect accomplishment of God’s purpose of grace. Notwithstanding man’s failure, notwithstanding Israel’s sin of the golden calf, notwithstanding the broken tables of stone: in the end, grace superabounded over sin, and all the counsels of God were made good by the typical mediator. In its ultimate application what has been before us points forward to the new earth: "Behold, the tabernacle of God is with men, and He will dwell with them and they shall be His people and God Himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more plague: for the former things are passed away" (Rev. 21:3, 4).





To Be continued . . .

"Doc Notes" The Mediator (Part 71)

Gentle Readers, Read with me:

Exodus 34:28-35



The Law had "a shadow of good things to come" (Heb. 10:1). A beautiful illustration and exemplification of this is found in the closing verses of Exodus 34, in which we behold Moses descending from the mount with radiant face. The key to our present portion is found in noting the exact position that it occupies in this book of redemption. It comes after the legal covenant which Jehovah had made with Israel: it comes before the actual setting up of the tabernacle and the Shekinah-glory filling it. As we shall see, our passage is interpreted for us in 2 Corinthians 3. What we have here in Exodus 34 supplies both a comparison and a contrast with the new dispensation, the dispensation of the Spirit, of grace, of life more abundant. But before that dispensation was inaugurated, God saw fit that man should be fully tested under Law, and that, for the purpose of demonstrating what he is as a fallen and sinful creature.



As was shown in our last study, man’s trial under the Mosaic economy demonstrated two things: first, that he is "ungodly;" second, that he is "without strength" (Rom. 5:6). But these are negative things: in Romans 8:7 a third feature of man’s terrible state is mentioned, namely. that he is "enmity against God." This was made manifest when God’s Son became incarnate and tabernacled for thirty-three years on this earth. "He came unto His own, and His own received Him not" (John 1:11). Not only so, but He was "despised and rejected of men." Nay, more, they hated Him, hated Him "without a cause" (John 15:25). Nor would their hatred be appeased till they had condemned Him to a malefactor’s death and nailed Him to the accursed cross. And, let it be remembered, that it was not merely the Jews that put to death the Lord of glory, but the Gentiles also: therefore did the Lord say, when looking forward to His death, "Now is the judgment of this world" (John 12:31)—not of Israel only. There the probation or testing of man ended.



Man is not now under probation. He is under condemnation: "As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no not one" (Rom. 3:10-12). Man is not on trial: he is a culprit, under sentence. No pleading will avail: no excuses will be accepted. The present issue between God and the sinner is, will man bow to God’s righteous verdict.



This is where the Gospel meets us. It comes to us as to those who are already "lost," as to those who are "ungodly, without strength, enmity against God." It announces to us the amazing graces of God—the only hope for poor sinners. But that grace will not he welcomed until the sinner bows to the sentence of God against him. That is why both repentance and faith are demanded from the sinner. These two must not be separated. Paul preached, "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21). Repentance is the sinner’s acknowledgement of that sentence of condemnation under which he lies. Faith is the acceptance of the grace and mercy which are extended to him through Christ. Repentance is not the turning over of a new leaf and the vowing that I will mend my ways; rather is it a settine of my seal that God is true when He tells me that I am "without strength," that in myself my case is hopeless, that I am no more able to "do better next time" than I am of creating a world. Not until this is really believed (not as the result of my experience, but on the authority of God’s holy Word), shall I really turn to Christ and welcome Him—not as a Helper, but as a Savior.



As it was dispensationally so it is experimentally: there must be "a ministration of death" (2 Cor. 3:7). before there is a "ministration of spirit" or life (2 Cor. 3:8):—there must be "the ministration of condemnation," before "the ministration of righteousness" (2 Cor. 3:9). Ah, a "ministration of condemnation and death" falls strangely upon our ears, does it not? A "ministration of grace" we can understand, but a "ministration of condemnation" is not so easy to grasp. But this latter was man’s first need: it must he shown what he is in himself: a hopeless wreck, utterly incapable of meeting the righteous requirements of a holy God—before he is ready to be a debtor to mercy alone. We repeat: as it was dispensationally, so it is experimentally: it was to this (his own experience) that the apostle Paul referred when he said, "For I was alive without the law once: but when the commandment came, sin revived, and I died" (Rom. 7:9). In his unregenerate days he was, in his own estimation "alive," yet it was "without the Law," i.e., apart from meeting its demands. "But when the commandment came," when the Holy Spirit wrought within him, when the Word of God came in power to his heart, then "sin revived." that is, he was made aware of his awful condition; and then he "died" to his self-righteous complacency—he saw that, in himself, his case was hopeless. Yes, the appearing of the glorified mediator comes not before, but after, the legal covenant.



"And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water." And he wrote upon the tables the words of the covenant the ten commandments" (v. 28). Our passage abounds in comparisons and contrasts. The "forty days" here at once recalls to mind the "forty days" mentioned in Matthew 4. Here it was Moses: there it is Christ. Here it was Moses on the mount: there it was Christ in the wilderness. Here it was Moses favored with a glorious revelation from God: there it was Christ being tempted of the Devil. Here it was Moses receiving the Law, at the mouth of Jehovah: there it was Christ being assailed by the Devil to repudiate that Law. We scarcely know which is the greater wonder of the two: that a sinful worm of the earth was raised to such a height of honor as to be permitted to spend a season in the presence of the great Jehovah, or that of the Lord of glory should stoop so low as to be for six weeks with the foul Fiend.



"And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with Him." Very blessed is it to compare and contrast this second descent of Moses from the from the mount with that which was before us in the 32nd chapter. There we see the face of Moses diffused with anger (v. 19): here he comes down with countenance radiant. There he be held a people engaged in idolatry, here he returns to a people abashed. There we behold him dashing the tables of stone to the ground (v. 19): here he deposits them in the ark (Deut. 10:5).



"And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with Him." This also reminds us of a N. T. episode, which is very similar, yet vastly dissimilar. It was on the mount that the face of Moses was made radiant, and it was on the mount that our Lord was transfigured. But the glory of Moses was only a reflected one, whereas that of Christ was inherent. The shining of Moses’ face was the consequence of his being brought into the immediate presence of the glory of Jehovah: the transfiguration of Christ was the outshining of His own personal glory. The radiance of Moses was confined to his face, but of Christ we read, "His raiment was white as the light" (Matthew 17:3). Moses knew not that the skin of his face shone: Christ did, as is evident from His words. "Tell the vision to no man" (Matthew 17:9).



This 29th verse brings out, most blessedly. what is the certain consequence of intimate communion with the Lord, and that in a twofold way. First no soul can enjoy real fellowship with the all-glorious God without being affected thereby, and that to a marked degree. Moses had been absorbed in the communications received and in contemplating the glory of Him who spake with him: and his own person caught and retained some of the beams of that glory. So it is still: as we read in Psalm 34:5. "They looked unto Him, and their faces were radiant" (R. V.). It is communion with the Lord that conforms us to His image. We shall not be more Christlike till we walk more frequently and more closely with Him. "But we all, with open face, beholding as in a glass the glory of the Lord. are changed into the same image from glory to glory, by the Spirit of the Lord" (2 Cor. 3:18).



The second consequence of real communion with God is that we shall be less occupied with our wretched selves. Though the face of Moses shone with ‘a light not seen on land or sea,’ he wist it not. This illustrates a vital difference between self-righteous phariseeism and true godliness: the former produces complacency and pride, the latter leads to self-abnegation and humility. The Pharisee (and there are many of his tribe still on earth) boasts of his attainments, advertises his imaginary spirituality, and thanks God that he is rot as other men are. But the one who, by grace, enjoys much fellowship with the Lord, learns of Him who was "meek and lowly in heart." and says "Not unto us, O Lord. not unto us, but unto Thy name give glory" (Ps. 115:1). Being engaged with the beauty of the Lord, he is delivered from self-occupation, and therefore is unconscious of the very fruit of the Spirit which is being brought forth in him. But though he is not aware of his increasing conformity to Christ, others are.



"And when Aaron and all the children of Israel saw, Moses, behold the skin of his face shone: and they were afraid to come nigh him" (v. 30). This shows us the third effect of communion with God: though the individual himself is unconscious of the glory manifested through him, others are cognizant of it. Thus it was when two of Christ’s apostles stood before the Jewish Sanhedrin: "Now when they saw the boldness of Peter and John and perceived that they were unlearned and ignorant men, they marveled: and they took knowledge of them, that they had been with Jesus" (Acts 4:13). Ah, we cannot keep company very long with the Holy One. without His impress being left upon us. The man who is thoroughly devoted to the Lord needeth not to wear some badge or button in his coat-lapel, nor proclaim with his lips that he is "living a life of victory." It is still true that actions speak louder than words.



"And when Aaron and all the children of Israel saw Moses, behold, the skin of His face shone: and they were afraid to come nigh him." The typical meaning of this is given in 2 Corinthians 3:7, "But if the ministration of death, written and engraven in stones was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance." Concerning this another has said: "Why then, were they afraid to come near him? Because the very glory that shone upon his face searched their hearts and consciences—being what they were, sinners, and unable of themselves to meet even the smallest requirements of the covenant which had now been inaugurated. It was of necessity a ministration of condemnation and death, for it required a righteousness from them which they could not render, and, inasmuch as they must fail in the rendering it, would pronounce their condemnation, and bring them under the penalty of transgression, which was death. The glory which they thus beheld upon the face of Moses was the expression to them of the holiness of God—that holiness which sought from them conformity to its own standards—and which would vindicate the breaches of that covenant which had now been established. They were therefore afraid, because they knew in their in-most souls that they could not stand before Him from whose presence Moses had come" (Mr. Ed. Dennett).



Typically (not dispensationally) the covenant which Jehovah made with Moses and Israel at Sinai, and the tables of stone on which were engraved the ten commandments, foreshadowed that new covenant which He will yet make with Israel in a coming day: "For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will sprinkle clean water upon you, and ye shall lie clean from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments and do them. And ye shall dwell in the land that I gave to your fathers: and ye shall he My people, and I will he your God" (Ezek. 36:24-28). "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah... After those days, saith the Lord. I will put My law in their inward parts, and write it in their hearts;... and they shall teach no more every man his neighbor, and every man his brother, saying. Know the Lord: for they shall all know Me. from the least of them unto the greatest of them, saith the Lord" (Jer. 31:31-34).



Spiritually, this is made good for Christians even now. Under the gracious operations of the Spirit of God our hearts have been made plastic and receptive. It is to this fact that Paul referred at the beginning of 2 Corinthians 3. "The saints at Corinth had beer, ‘manifested to be Christ’s epistle ministered by us, written not with ink, but the Spirit of the living God: not on stone tables, but on fleshly tables of the heart.’ Their hearts being made impressionable by Divine working, Christ could write upon them, using Paul as a per, and making every mark in the power of the Spirit of God. But what is written is the knowledge of God as revealed through the Mediator in the grace of the new covenant, so that it might be true in the hearts of the saints—‘They shall all know Me.’ Then Paul goes on to speak of himself as made competent by God to be a new covenant ministry, ‘not of letter, but of spirit’" (C. A. Coates).



"And Moses called unto them: and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them. And afterward all the children of Israel came nigh: and he gave them in commandment all that the Lord had spoken with them in Mount Sinai. And till Moses had done speaking with them, he put a veil on his face" (vv. 31-33). Ah, does not this explain their fear as they beheld the shining of Moses’ face? Note what was in his hands! He carried the two tables of stone on which were written the ten words of the law, the "ministration of condemnation." The nearer the light of the glory came, while it was connected with the righteous claims of God upon them, the more cause had they to fear. That holy Law condemned them, for man in the flesh could not meet its claims. "However blessed if was typically, it was literally a ministry of death, for Moses was not a quickening Spirit, nor could he give his spirit to the people, nor could the glory of his face bring them into conformity with himself as the mediator. Hence the veil had to be on his face" (C. A. Coates).



The dispensational interpretation of this is given in 2 Corinthians 3:13: "And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of what which is abolished." Here the apostle is treating of Judaism as an economy. Owing to their blindness spiritually. Israel was unable to discern the deep significance of the ministry of Moses, the purpose of God behind it. that which all the types and shadows pointed forward to. The "end" of 2 Corinthians 3:13: is parallel with Romans 10:4. "For Christ is the end of the law for righteousness to every one that believeth." "The veil on Israel’s heart is self-sufficiency. which makes them still refuse to submit to God’s righteousness. But when Israel’s heart turns to the Lord the veil will be taken away. What a wonderful chapter Exodus 34 will be to them then! For they will see that Christ is the spirit of it all. What they will see, we are privileged to see now. All this had an ‘end’ on which we can, through infinite grace, fix our eyes. The ‘end’ was the glory of the Lord as the Mediator of the new covenant. He has come out of death and gone up on high. and the glory of all that God is in grace is shining in His face" (C. A. Coates).



"But when Moses went in before the Lord to speak with Him, he took the veil off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded. And the children of Israel saw the face of Moses. that the skin of Moses’ face shone: and Moses put the veil upon his face again. until he went in to speak with Him" (vv. 34, 35). Moses unveiled in the presence of the Lord is a beautiful type of the believer of this dispensation. The Christian beholds the glory of God shining in the face of Jesus Christ (2 Cor. 4:6) therefore, instead of being stricken with fear, he approaches with boldness. God’s law cannot condemn him, for its every demand has been fully met and satisfied by his Substitute. Hence, instead of trembling before the glory of God, we "rejoice in hope of the glory of God" (Rom. 5:2).



"There is no veil now either on His face or our hearts. He makes those who believe on Him to live in the knowledge of God, and in response to God, for He is the quickening Spirit. And He gives His Spirit to those who believe. We have the Spirit of the glorified Man in whose face the glory of God shines. Is it not surpassingly wonderful? One has to ask sometimes, Do we really believe it? ‘But we all, looking on the glory of the Lord with unveiled face, are transformed according to the same image from glory to glory even as by the Lord the Spirit’ (2 Cor. 3:18). If we had not His Spirit we should have no liberty to look on the glory of the Lord, or to see Hint as the spirit of these marvelous types. But we have liberty to look on it all, and there is transforming power in it. Saints under new-covenant-ministry are transfigured.



"This is the ‘surpassing glory’ which could not be seen or known until it shone in the face of Him of whom Moses in Exodus 34 is so distinctly a type. The whole typical system was temporary, but its ‘spirit’ abides, for Christ was the Spirit of it all. Now we have to do with the ministry of the Spirit and of righteousness, and all is abiding. The ministry of the new covenant subsists and abounds in glory" (C. A. Coates).



As a sort of appendix to this study we shall proffer, for the sake of those who may value it, an outline of the apostle’s argument in 2 Corinthians 3. The authority of Paul’s apostleship had been called into question, by certain Judaisers. In the first verses of this chapter he appeals to the Corinthians themselves as the proof of his God-commissioned and God-blessed ministry. In v. 6 he defines the character of his ministry, and this for tire purpose of showing its superiority over that of his enemies. He and his fellow-gospellers were "ministers of the new testament" or covenant. A series of contrasts is then drawn between the two covenants, that is, between Judaism and Christianity. That which pertained to the former is called "the letter" that relating to the new, "the spirit," i.e., the one was mainly concerned with that which was external, the other was largely fraternal: the one slew, the other gave life—this was one of the leading differences between the Law, and the Gospel.



In what follows the apostle, while allowing that the Law was glorious, shows that the Gospel is still more glorious. The old covenant was a "ministration of death." for the Law could only condemn; therefore, though a glory was connected with it, yet was it such that man in the flesh could not behold (v. 7). Then how much more excellent would be, must be, the glory of the new covenant, seeing that it was "a ministration of the Spirit" (v. 8)—compare v. 3 for proof of this. If there was a glory connected with that which "concluded all men under sin" (Gal. 3:23), much more glorious must be that ministration which announces a righteousness which is "unto all and upon them that believe" (Rom. 3:22). It is more glorious to pardon than to condemn; to give life, than to destroy (v. 9). The glory of the former covenant therefore pales into nothingness before the latter (v. 10). This is further seen from the fact that Judaism is "done away," whereas Christianity "remaineth" (v. 11)—compare Hebrews 8:7, 8.



At verse 12 the apostle draws still another contrast between the two economies, namely, the plainness or perspicuity over against the obscurity and ambiguity of their respective ministries (vv. 12-15). The apostles used "great plainness of speech," whereas the teaching of the ceremonial law was by means of shadows and symbols. Moreover, the minds of the Israelites were blinded, so that there was a veil over their hearers, and therefore when the writings of Moses were read, they were incapable of looking beyond the type to the Antitype. This veil remains upon them unto this day, and will continue until they turn unto the Lord (vv. 15. 16). Literally the covenant of Sinai was a ministration of condemnation and death, and the glory of it had to be veiled. But it had an "end" (v. 13). upon which Israel could not fix their eyes. They will see that "end" in a coming day: but in the meantime, we are permitted to read the old covenant without a veil, and to see that Christ is the "spirit" of it all, and that it had in view that which could only have its fulfillment under new covenant conditions, namely, God’s glory secured in and by the Mediator.



The language of v. 17 is involved in some obscurity: "Now the Lord is that Spirit." This does not mean that Christ is the Holy Spirit. The "spirit" here is the same as in v. 6—"not of the letter. but of the spirit:" cf. Romans 7:6. The Mosaic system is called "the letter" because it was purely objective. It possessed no inward principle or power. But the Gospel deals with the heart, and supplies the spiritual power (Rom. 1:16). Moreover, Christ is the spirit, the life, the heart and center of all the ritual and ceremonialism of Judaism. He is the key to the O. T. for, "In the volume of the Book" it is written of Him. So also Christ is the spirit and life of Christianity; He is "a quickening Spirit" (1 Cor. 15:45). And "Where the Spirit of the Lord is, there is liberty." Apart from Christ, the sinner, be he Jew or Gentile, is in a state of bondage: he is the slave of sin and the captive of the Devil. But where the Son makes free. He frees indeed (John 8:32).



Finally the apostle contrasts the two glories, the glory connected with the old covenant—the shining on Moses’ face at the giving of the Law (when the covenant was made)—with the glory of the new covenant, in the person of Christ. "But we all, with open (unveiled) face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Note here: first, "we all." Moses alone beheld the glory of the Lord in the mount: every Christian now beholds it. Second, we with "open face," with freedom and with confidence; whereas Israel were afraid to gaze on the radiant and majestical face of Moses. Third, we are "changed into the same image." The law had no power to convert or purify: but the ministry of the Gospel, under the operation of the Spirit, has a transforming power. Those who are saved by it, those who are occupied with Christ as set forth in the Word (the "mirror") are, little by little, conformed to His image. Ultimately. when we "see Him as He is" (1 John 3:2). we shall be "Like Him"—fully perfectly, eternally.


To Be continued. . .