Pat Evert sent this contribution way back in June, 2003. It is a huge file, and at the time we didn't have the technical knowledge to post it without a huge editing job on the format. Well. now we know how to give this to you with only a few keystrokes, so here it is. Pat sent it with these comments: "This was a great blessing to me in helping sort out what I believe after leaving the Assembly. This is a summary of Explore the Book by J. Sidlow Baxter. He gives wonderful insight into the meaning of God’s Word. He explains many difficult things to understand, but mostly I appreciate his aid in showing the distinct contribution of each book of the Bible and how it fits into the message of the whole. May God increasingly bless you as you go from book to book learning of the great heart and passion of our God." Baxter comes from the standard conservative evangelical perspective.
Clickable Table of Contents
Overview of the Bible
OVERVIEW OF THE BIBLE
HISTORICAL (17) EXPERIENCE (5) PROPHECY (17)
Basic Law (5) Inner Life-Heart Basic Prophecy (5)
Pre-Exile Records (9) Pre-Exile Prophets (9)
Post-Exile (3) Post-Exile (3)
The New Testament - God's Finished Work in Bringing Man to Himself
HISTORICAL (5) EXPERIENCE AND DOCTRINE (22)
Christ (4) Christian Church Epistles (9)
Church (1) Pastoral and Personal (4)
Hebrew Christian Epistles (9)
* * * T H E O L D T E S T A M E N T * * *
THE HISTORICAL BOOKS
Genesis - Destitution (through the sin of man)
Exodus - Deliverance (through the power of God)
Leviticus - Dedication (accepted through atonement)
Numbers - Direction (by the Divine guidance)
Deuteronomy - Destination (by the Divine faithfulness)
In Genesis we have RUIN through the sin of man. In Exodus we have
REDEMPTION through the blood of the Lamb and the Spirit of power. In
Leviticus we have COMMUNION on the ground of atonement. In Numbers we
have DIRECTION during pilgrimage, by the overruling will of God. In
Deuteronomy we have the double truth of renewed and completed
INSTRUCTION, and the pilgrim people brought to the pre-determined
DESTINATION. Is not this the order of the experience of the people of
God in all ages? There is also an unmistakable 5x progressive revelation
of God in His relationship with His people. In Genesis we see the
SOVEREIGNTY of God in creation and election (in the choosing of Abraham,
Isaac, Jacob and their descendants; and in covenanting the land of
Canaan to them as their predestined inheritance). In Exodus we see the
redeeming POWER of God in His deliverance of Israel from Egypt, "with a
mighty hand and an outstretched arm." In Leviticus we see the HOLINESS
of God in His insistence on the separation and sanctification of His
redeemed people. In Numbers we see the GOODNESS and SEVERITY of God -
severity toward the unbelieving generation which came up from Egypt but
never entered the covenanted inheritance, and goodness toward their
children, in providing, preserving and protecting, till Canaan was
occupied. In Deuteronomy we see the FAITHFULNESS of God - faithful to
His purpose, His promise, His people, in bringing the redeemed to the
promised possession.
Pre-Exile and Post-Exile Records
Joshua - Possession (Israel occupies the land)
Judges/Ruth - Declension (Israel betrays her trust)
I Samuel - Transition (Theocracy now a Monarchy)
II Samuel - Confirmation (Davidic throne confirmed)
I Kings - Disruption (break-away of ten tribes)
II Kings - Dispersion (both kingdoms into exile)
Chronicles - Retrospection (Adam down to the Exile)
- - - - - - - - - - - - - -
Ezra - Restoration (Remnant returns to Judea)
Nehemiah - Reconstruction (Jerusalem wall rebuilt)
Esther - Preservation (of the NON-returned Jews)
From Genesis to Deuteronomy all have to do with Israel's PREPARATION for
Canaan. The remaining 12 historical books have to do with Israel's
OCCUPATION of Canaan. These 12 may be further divided into 9 and 3. The
first 9 cover the pre-exile, the Davidic kingdom is still in the land;
whereas the remaining 3 cover the post-exilic, "Remnant" is back in the
land.
The 400 Year Periods of Israel's History
From Birth of Abram to Death of Joseph in Egypt (The Family Period)
From the Death of Joseph to the Exodus from Egypt (The Tribal Period)
From the Exodus to Saul, the 1st of the kings (The Theocratic Period)
From Saul to Zedekiah and the Exile (The Monarchy Period)
THE POETICAL BOOKS
Job - Blessing through Suffering (self-life dies)
Psalms - Praise through Prayer (the new life in God)
Proverbs - Prudence through Precept (in Wisdom's school)
Ecclesiastes - Verity through Vanity (world cannot satisfy)
Song of Solomon - Bliss through Union (Christ fully satisfies)
These 5 books are EXPERIENTIAL. The 17 historical books are concerned
with a NATION (the Hebrew race); the poetical books are concerned with
INDIVIDUALS (the human heart). There is a spiritual progress in these
poetic books. The book of Job speaks of THE DEATH OF THE SELF-LIFE.
Through the fires of affliction and a new vision of God, Job is brought
to the end of himself. He sees himself as God sees him. The self-life
with all its self-goodness and self-reason and self-religion, etc. is
laid bare and laid low. The man who at first is said to have been the
best man on earth (1:8), is found at last on his face before God
exclaiming, "I abhor myself in dust and ashes!" (42:6).
Next, in Psalms we see THE NEW LIFE IN GOD, expressing itself in praise
and prayer, in adoration and supplication and intercession, in faith and
hope and love, in fear and joy and sigh and song, and in every frame
that godly hearts know.
In Proverbs we are in God's school, learning a HEAVENLY BUT PRACTICAL
WISDOM FOR LIFE ON EARTH; while in Ecclesiastes we are taught not to set
our affection on anything under the sun, but to LET OUR TREASURE BE ON
HIGH. Finally, the Song of Songs completes the progress by symbolically
expressing the SWEET INTIMACY OF COMMUNION WITH CHRIST IN ALL THE
FULLNESS OF HIS LOVE.
This progress is also the necessary order in true Christian experience.
That which the Song of Solomon represents can never be experienced until
we experience the Book of Job. Death is peaceful enough, but dying is
hard. The self-life never dies without a struggle, but the afterward
makes rich compensation!
THE PROPHETICAL BOOKS
The first 5 books are known as the Major Prophets, and the 12 to follow
are the so-called Minor Prophets. And the 12 may be still further
divided into 9 and 3 which are pre-exilic and post-exilic. In the Major
Prophets we find all the basic ethical features of the Old Testament
prophecy and of Messianic prediction. In Isaiah the coming Messiah is
seen both as the suffering Savior and as the ultimate Sovereign who
reigns in world empire. In Jeremiah, where we have Jehovah's full case
against Israel, He is the righteous "Branch" of David, and the ultimate
restorer of the judged and dispersed people. In Ezekiel, looking beyond
intermediate judgments, we see Him as the perfect Shepherd-King in whose
glorious reign the ideal temple of the future is to be erected. In
Daniel, who gives us the most particularized program of times and events
in their successive order, we see the Messiah "cut off" without throne
or kingdom, yet standing up at last as universal Emperor on the ruins of
a crashed Gentile world-system. The 12 Minor Prophets conform to the
general frame already formed for us in Isaiah through Daniel.
The prophets were a succession of messengers raised up for a special
period - that of declension and apostasy. They were inspired of God to
transmit a message of warning and entreaty before the stroke of Divine
judgment laid the two Hebrew kingdoms low beneath the heel of their
heathen captors. "Lamentations" marks Judah's actual plunge into the
night of the Babylonian exile. There were many other unnamed prophets;
there were also many more writings of the prophets not included in the
inspired Scriptures.
The prophet is one who speaks in the place of another. He would make
known the will of One above them, and express higher thoughts and
purposes than his own, as one who is entrusted with direct authority
from God to speak on His behalf. In the course of Israel's history we
notice the rise of five distinct orders - Priests, Levites, Judges,
Kings and Prophets. The office of the prophet was extraordinary rather
than ordinary. As His ordinary servants and teachers, God appointed the
priests and Levites. They taught what the Law enjoined, and they
performed the sacred rites which it demanded. But, when Israel turned
away from it - then appeared the prophet, to rouse, to excite, to warn
the people, and to call them back to the real purport of their own
institutions.
* * * T H E N E W T E S T A M E N T * * *
In the New Testament, every book of the Old Testament is quoted from,
except Ruth, Ezra, Nehemiah, Esther, Ecclesiastes, Song of Songs and
Lamentations. Or, in another way, in the New Testament there are 260
chapters, of which 209 have references to the Old Testament, leaving
only 51 chapters with no reference. Thus the Old and the New Testament
are interwoven with the weave of constant reference, allusion, and
quotation. And no single reference in the New contradicts the Old, or
undermines its authority. They all accept its full authority and its
Divine nature.
Historical & Foundational
The Acts of the Apostles covers a suspense period in which our Lord's
return was contingent upon the reaction of Israel to the renewed offer
of our Lord Jesus as Messiah-Savior-King. Had there been a national
response, the Lord would have returned in kingdom glory without further
postponement.
In the Old Testament there seems to be a sorting out of the true Israel
as through a sieve - dividing the nation, captivity in exile, return of
the remnant. In the New Testament there seems to be the reverse, that of
a growing, spreading, multiplying and maturing of the body of Christ.
The Christian Church Epistles
Romans - Galatians = Christ and the Cross (Origin) {Faith}
Ephesians-Colossians = Christ and the Church (Identity) {Love}
Thessalonians = Christ and His Coming (Goal) {Hope}
Addressed to churches, the emphasis is the mystery of the Church which
is Christ's body. It begins with its doctrinal treatise and ends with
its apocalypse of the Lord Jesus as it relates to the Church. Paul in
this section addresses seven churches (the number of completeness), as
in Revelation. In this we have the complete embodiment of the Holy
Spirit's teaching for us Christian believers for the present
dispensation. They are in a three-fold order: 1) Doctrine, the norms of
the subjects they deal with, 2) Reproof, referring to wrong conduct, and
3) Correction, referring to wrong doctrine.
Chronological Order
Romans - Doctrine I Thess. Corinth AD 52-53 2nd J.
Corinthians - Reproof 2 Thess. Corinth 53 "
Galatians - Correction I Cor. Ephesians 57 3rd J.
Efesians - Doctrine 2 Cor. Macedonia 57 "
Philippians - Reproof Galatians Corinth 57-58 "
Colossians - Correction Romans Corinth 58 "
Thessalonians- Doctrine Colossians Rome 63
Ephesians Rome 63
Philipp. Rome 64
Book Christ Seen The Gospel In Christ Key Word
Romans Power of G. Its Message Justification Righteousness
I Cor. Wisdom of G. Its Ministry Sanctification Wisdom
2 Cor. Comfort of G. Its Ministers Consolation Comfort
Gal. Righteousness Its Mutilators Liberation Faith
Ephesian Riches of G. The Heavenlies Exaltation Blessed
Phil. Sufficiency The Earthlies Exultation Gain
Coloss. Fullness of G. Philosophies Completion Filled
I Thes. Promise Church's Future Translation Working
2 Thes. Reward The antichrist Compensation Waiting
The Pastoral Epistles
These Pastoral Epistles are so named and grouped because they are
addressed to Christian pastors. They have a positional significance
which should not be overlooked, fitting as they do, between the two
cohesive main groups of New Testament epistles, i.e... the nine
Christian Church Epistles and the nine Hebrew Christian Epistles. The
ninefold groups noticeably differ from each other in viewpoint and
emphasis. The Pastoral Epistles, coming between them, fulfill a
meaningful function. As the book of the Acts marks the transition from
the distinctive message of the Gospels to that of the Epistles, so these
Pastoral Epistles, both by their nature and their position, mark the
transition from the special doctrinal contribution of the Church
Epistles to the new emphasis and aspects of the Hebrew Epistles.
If their is any part of the Bible which Christian MINISTERS should study
it is that part which particularly addresses them, namely the Pastoral
Epistles. They are known as such because they have to do with the
organized church from the pastor's point of view, although they are full
of instruction for ALL Christian believers. These Pastoral Epistles have
a special interest in three ways: (1) in their subject-matter, (2) in
their leading ideas, (3) in their positional significance
The Hebrew Christian Epistles
Addressed to Hebrew believers, and contain a Hebrew atmosphere - how the
gospel effects the nation of Israel, and their divinely granted
religion. It begins with its doctrinal treatise and ends with its
apocalypse of the Lord as it relates to the nation Israel. At the
beginning of the "Church Epistles" the Book of Romans shows us that
salvation through our Lord Jesus Christ is the ONLY way. But in Hebrews
we are shown that salvation through our Lord Jesus Christ is the BETTER
way - there is a "better" Deliverer, even Jesus, and a "better"
sacrifice, i.e. Calvary; and a "better" principle, i.e. faith.
Genesis & the Apocalypse
Genesis answers the question, "How did all begin?" In broad outline and
majestic language Revelation answers the question, "How will all issue?"
Mark the contrasts between the two books.
• We see in Genesis . . .in Adam We see in Revelation . . .in Christ
• The first paradise closed The new paradise is opened
• Dispossession through human sin Repossession through Divine grace
• The curse imposed The curse removed
• Access to the tree of life lost Access to the tree of life regained
• The beginning of sorrow and death No more death, neither sorrow
• A garden defilement entered into A city nothing defiling shall enter
• Man's dominion broken Man's dominion restored
• The evil triumph of the serpent The ultimate triumph of the Lamb
• The walk of God w/man interrupt. The walk of God w/man resumed
The Garden in Genesis gives place to the City in Revelation, and the one
man has become a race. In Genesis we see human sin in its beginnings, in
Revelation we see it in its full and final developments, in the harlot,
the false prophet, the beast and the dragon. In Genesis we see sin
causing physical death on earth, in Revelation we see sin issuing in the
dread darkness of the second death in the beyond. In Genesis we see the
sentence passed on Satan, in Revelation we have the sentence executed.
In Genesis we have the first promise of a coming Savior and salvation,
in Revelation we see the promise in its final and glorious fulfillment.
Genesis causes anticipation, Revelation effects realization. Genesis is
the foundation stone of the Bible, Revelation is its capstone.
From the beginning of the world to its end, there is no place you can
look and not see Jesus. He is everywhere. He is All in all. He is before
all things, and in Him all things hold together.
(Colossians1:17)
The central chapter of the Bible is Psalm 118, in between the shortest
and the longest chapters in the Bible. There are 594 chapters before and
after it. What is the central verse in the Bible? Psalm 118:8, “It is
better to trust the LORD than to put confidence in man.” This is the
center of God’s perfect will for our lives.
GENESIS:
THE DIVINE SOVEREIGNTY - IN EVENTS & ELECTION
I. PRIMEVAL HISTORY; FOUR OUTSTANDING EVENTS
The Creation - Divine Sovereignty in Physical Creation
God's Eternal Priority
The Fall - Divine Sovereignty in Human Probation
God's Moral Authority
The Flood - Divine Sovereignty in Historical Retribution
God's Judicial Severity
Babel Crisis - Divine Sovereignty in Racial Distribution
God's Governmental Supremacy
II. PATRIARCHAL HISTORY; FOUR OUTSTANDING PERSONS
Abraham - Divine Sovereignty in Election
Supernatural Call
Isaac - Divine Sovereignty in Election
Supernatural Birth
Jacob - Divine Sovereignty in Election
Supernatural Care
Joseph - Divine Sovereignty in Direction
Supernatural Control
Genesis gives us the origin and initial explanation of all that follows.
Here we have in germ all that is later developed. From Adam to Abraham
we see the course of degeneration: first in the individual Adam, then in
the family-Cain and his descendants, then in the nations - the
antediluvian civilization; and then persisting throughout the race, as
such, at Babel. Then there comes a new departure, we see the process of
regeneration operating: first in the individual-Abraham, Isaac, Jacob;
then in the family-the sons of Jacob; then the nation-Israel; all with a
view to the ultimate regeneration of the race. Running through it all we
see the principle of Divine election. God chooses whom He will in
sovereign grace. Then in the wonderful biography of Joseph, we see the
sovereignty of God in direction - the overruling and infallible
directing of all happenings, however seemingly contrary, to the
predetermined end.
THE CREATION
How did it all begin? To accept this first verse of Scripture makes it
easy to accept all lesser miracles to follow. The first verse simply
states the fact of the original creation, and leaves it there, in the
dateless past. Then verse 2 tells of a chaos which came later. And then
the six days that follow describe the reformation of the earth with a
view to its becoming the habitation of man. In man we see the crowning
purpose of the whole. Man's liberty was to be conditioned by loyalty.
Amid many provisions there was just one prohibition. This constituted
the point of probation.
THE FALL
How did sin get in? The tempter could only tempt. There need not have
been sin, and there was no need to yield. God had made it easy to resist
such temptation. Adam and Eve had been forewarned. The command was
plain. The warning was emphatic. Obedience was easy, for God had
surrounded them with abundant satisfactions, and given them the most
distinguished place in His earth creation. Adam's was a clear choice, it
would seem, to be one with Eve in her fall. As for the results:
Innocence was no longer. They experienced the first appearance of shame.
He lost the pristine glory about his body, the original glory of
unfallen man, in Eden; once bathed in the glory - light of that
unsullied communion with God, their whole bodies must have shone. The
faculty of conscience and with it came fear, Adam and his wife fled from
God and tried to hide from Him. There had come about a spiritual
alienation of man from God. The reign of spiritual death had set in.
THE FLOOD
The Flood is mentioned in such close connection with the fall so that we
don't miss its significance, even though it occurred about 1600 years
later. In Ch.3 we have the fall. In Ch.4 we have Cain and the Cain line
- the sons of men. In Ch.5 we have Seth and the Seth line - the sons of
God. In Ch.6 the two lines cross, with tragic moral results. In Ch.7
judgment falls - the flood. The separation of the two lines was vital.
Their confusion was fatal, and divine intervention became unavoidable.
The Divine insistence all the way through is that the spiritual seed
come out and be separate. The 'sons of God' could not be fallen angels,
for angels are sexless and therefore incapable either of sensuous
experience or of sexual processes; nor are they capable of reproduction.
The flood of Noah's day is different from the prehistoric flood of which
our geologists speak (Ge.1:2;II Pet.3). Noah was the 10th from Adam in
the Messianic line. Satan may do his worst, and man may sink to his
lowest, and judgment may fall to the utmost; but the ultimate purpose of
Jehovah cannot be thwarted.
THE BABEL DISPERSION
Marked restraints are now imposed. The duration of human life is greatly
curtailed. The soil now takes more toil and gives less in return, and
flesh is now included in man's diet. A restraint of fear towards man is
put upon the beasts. A death penalty is put upon the slaying of man by
man. Amid these restraints the faithfulness of God stands out in the
sign of the rainbow; a Divine promise of hope for the future. But, yet
another restraint was imposed, that of the confusion of tongues. The
pluralizing of human language was a culminating restraint measure. It
was precipitated by a human confederacy to establish a big racial
center, with a high astral tower. Its wrongs lay in the fact that its
builders were defying the Divine command to spread and replenish the
earth. "Let us make us a name. Let us not be scattered abroad upon the
face of the whole earth. Let us rebel." And from this time on Babel, or
Babylon, becomes the symbol-city of 'this present evil world,' energized
as it is, by the arch-rebel Satan.
TYPE TEACHING IN GENESIS:
The one all-sufficient authority for Old Testament typology is the clear
warrant of the New Testament. Studied with good sense and a careful eye
to New Testament teaching, the typology of the Old Testament is a
priceless treasure-mine. It argues superhuman wisdom and foreknowledge.
No doctrine should be built upon a type or types independently of direct
teaching elsewhere in Scripture. Types are meant to amplify and vivify
doctrine, but not to originate it. They are illuminative but not
foundational. For if they are types, then they are not originals, but
representations of things other than themselves. Also, the parallelism
between type and antitype should not be pressed to fanciful extremes.
Types, it would seem, are not meant to be exact replicas of those things
which they typify, but to enrich and illumine our understanding of the
more essential features of the antitype.
SEVEN GREAT MEN OF GENESIS:
Adam is a type of the natural man, unregenerate human nature. If we want
to know the awful capacities of evil which are within Adamic human
nature, we only need to trace the Cain line with its records of godless
culture, earthly-mindedness, vanity, violence and rebellion against God.
If we would know what can come from the same human material when under
the renewing and transforming power of Divine grace, we need to follow
the line of the MEN OF FAITH.
1) Abel - The man of "spiritual desire." His name means exhalation or
vapor, speaking of ascent to higher regions. Cain was a tiller of the
ground with earthly interests and holdings. Abel was a keeper of sheep,
a tent-dwelling pilgrim, desiring something beyond. Abel, the man of
spiritual aspiration, offers a sacrifice which is at once a confession
of sin, and the expression of strong desire for fellowship with God on
the ground of forgiveness through sacrifice and faith.
2) Enoch - The man of "spiritual choice." Enoch is forever immortalized
as the man who walked with God. It was not God going Enoch's way, but
Enoch going God's way. Behind this walk with God was Enoch's full and
final 'choice' of God's will and way. His name means dedicated.
3) Noah - The man of "spiritual renewal." Noah's experience of being
saved through water is a typical anticipation of regeneration, of which
Christian baptism is the symbol (I Pet.3:21). In Ch.6 we see Noah still
on the ground of the old world. In Ch.7 we see him separated from the
old world, in the ark (Christ), and by the water (regeneration). And
later we see him going forth into a new life in a new world - which
speaks of newness of life through regeneration.
The post-flood patriachs, following the typifying of regeneration, in
Noah, exhibit in a typical way, the qualities and characteristics of the
regenerate life.
4) Abraham - The life of faith
5) Isaac - The life of sonship
6) Jacob - The life of service
7) Joseph - The life of suffering and glory
Note the progressive order.
EXODUS : THE DIVINE POWER IN REDEMPTION
I. THE EXODUS (1-18)
Projected (1-4)
Obstructed (5-11)
Effected (12-18)
II. THE LAW (19-24)
Moral Commandments (19-20)
Social Judgments (21-23)
Religious Ordinances (24+)
III. THE TABERNACLE (25-40)
Designed (25-31)
Delayed (32-34)
Completed (35-40)
It is here that we mark the transition of the Israelites from being
merely a plurality of kindred tribes into one nation, Divinely adopted,
constituted and conditioned, as such, at Sinai - a founding of the
Israel theocracy. "Exodus" is the very fount and origin of the national
life, law and organized religion of Israel. Here this nation is brought
into a new freedom, government, worship and fellowship. The exodus from
Egypt marks the birth of a nation. Its counterpart in the Gospel is seen
when Moses and Elijah appear with Christ on the Mt. of transfiguration
and they spoke of His 'Exodus,' when He should leave this world. He
would also be a Leader, to take out nations from this house of bondage,
into a new life, liberty and fellowship.
In Egypt the Lord performed a big-scale exposure of idolatry. Egypt at
that time was probably the greatest kingdom on earth, and its gods were
considered correspondingly great. When God was to bring out His people
into their new life and intended national mission of restoring the
knowledge of the one true God, He would at the same time, expose the
falsity of all man-concocted deities (12:12). Egypt is a type of the
world: (1) in its material wealth and power, (2) in its wisdom and false
religion, (3) in its despotic prince, Pharaoh, who is a type of Satan,
(4) in its organization on the principles of force, aggrandizement,
ambition and pleasure, (5) in its persecution of the people of God, (6)
in its overthrow by Divine judgment.
Supremely, the Exodus was an expression of the Divine power. This
becomes the Old Testament unit of measure for God's power: (1) of
judgment in miraculous plagues, (2) of grace in blood-marked dwellings,
(3) of might in clearing a way through the sea, (4) of guidance in the
pillar of cloud and of fire, (5) of provision in supplying food and
drink, (6) of faithfulness to the Abrahamic covenant, (7) of
condescension in the Tabernacle, where God dwelt with His people. Yet
this Old Testament unit of measure is superseded by the greater
manifestation of the Divine power in the resurrection (Exodus) of
Christ. Like Exodus it is a marvel (1) of judgment in the judicial
dealing of God with sin, at Calvary, and the overthrow of Satan and his
hosts, (2) of grace in the exempting of the blood- sealed believer from
judgment and punishment, on the ground of identification with the cross,
(3) of might in the raising up of Christ from the dead and His
exaltation as Prince and Savior far above all, (4) of guidance in the
giving and ministry of the Holy Spirit, (5) of provision in the blessing
of the believer with every spiritual blessing in the heavenly places in
Christ, (6) of faithfulness in whom all the kindred of the earth are
blessed, (7) of condescension in the abiding of the Holy Spirit within
the believer, transforming the human personality into a 'temple of the
Living God.'
Both the Exodus of Israel and the salvation of Christians were a mighty
emancipation, one a physical and temporal deliverance opening up the way
to an earthly Canaan; the other a spiritual and eternal deliverance
opening up the way to Heaven. Both by the blood of a lamb slain, one the
sheltering blood of many animals, the other that of the precious blood
of Christ. Both were forever afterwards commemorated in a Passover
feast, the one was national and therefore limited, the other universal
with its characteristic word "whosoever."
THE LAW
The Mosaic Covenant is but a development in and of the Abrahamic
Covenant. Canaan was to be possessed, and the nation still to be
blessed, on the promise-and-faith basis. The reason why the Mosaic
covenant brought under the curse of the law, instead of into fuller
benediction, lay in the wrong reaction of the people themselves to it.
From the first they seem to have shifted the emphasis from the
faith-basis to that of acceptance on a works-basis. See their
self-confident response at Sinai, "All that the Lord has spoken we will
do." Why was the Law given? Israel has now been constituted a nation and
a theocracy, it was now necessary to furnish a written and permanent
standard of morality. (1) It provided a standard of righteousness, (2)
It was to expose and identify sin, (3) It revealed the Divine holiness.
When God gave the ten commandments, He also gave the ordinances which
pointed to Christ, and showed the true ground of acceptance, through
vicarious atonement, and by faith. But Israel as a nation, broke the
law, violated the covenant, and fell foul to the high calling of God.
Israel was to keep a Sabbath year every seventh year, and the Jubilee
year every 50th, covenant signs between God and Israel. In them the land
was to be rested, in grateful acknowledgment of the Divine ownership and
goodness. It was because of Israel's unfaithfulness here that the 70
years of desolation came as a long Sabbath of judgment. The law is done
away in Christ, in three ways: (1) The performing of the commandments as
a condition of personal justification is emphatically and conclusively
done away. The keeping of them is not OBLIGATORY to salvation, but the
spontaneous result of salvation. (2) The performing of the ordinances of
the law, as a way of acceptance with God, is now superseded, types and
shadows of which Christ is the fulfillment. (3) The law as a
dispensation, or method of Divine dealing, is also done away.
THE TABERNACLE
The tabernacle was completed and erected exactly one year after the
Exodus. Its structure was in three parts each having its entrance, (1)
the Outer Court with the gate, (2) the Holy Place with the door, (3) the
Holy of Holies with the veil. The Holy of Holies was a cube of 10
cubits. The heavenly city is also described as a perfect cube. Thus we
have a symbol of perfection, the infinite perfection of Israel's God,
indicating also the glorious perfection of that city yet to be. Its
purpose was to be a dwelling place for God among His people. "Behold,
the tabernacle of God is with men, and He will dwell with them, and they
shall be His people.
Concerning the furniture: The brazen altar is intended to teach us, at
the very threshold, the only way of approach for sinful man unto his
holy God is through atoning sacrifice, a Sacrifice which is at the same
time a confession of man's sin and a satisfaction to God. Next we come
to the laver of brass, containing the water for the cleansing of those
who ministered in the things of the sanctuary. This speaks of
regeneration and spiritual renewal. Within the tabernacle we find the
table of showbread which speaks of sustenance for the spiritual life.
And on our left we see the seven-branched golden lampstand speaking of
spiritual illumination. Before us is the golden altar of incense,
fragrantly symbolizing acceptable supplication. Then, within the veil,
we find the ark speaking of covenant relationship between God and His
people, and upon it the blood-sprinkled, shekinah-lit mercy seat
speaking of intercession in the very presence of God, and of the very
life of God imparted.
Remarkable is the progress and perfection of these 7 pieces of
furniture. There is a remarkable parallel in John's Gospel as though
John were leading us, in exactly the same order as found in the
Tabernacle. In Ch.1 we behold the Lamb of God, in Ch.3 he takes us to
the laver, "Unless a man be born of water and the Spirit..." In Ch.4-6
he takes us to the table of showbread and we see that Christ is the
Living Water and the Bread of Life. In Ch.8-9 the golden lampstand is
likened to the Light of the world. In Ch.14-16 Jesus explains to us the
altar of incense, offering up acceptable prayers in His name. Then in
Ch.17 the Lord takes us within the veil and we are given a glimpse of
His high priestly ministry of intercession for us in the presence of
God. He is the ground of our access and acceptance by a new relationship
(Jn.20:17). And in Ch.20:22 the very life of God is imparted to the
blood-bought believer by the Holy Spirit.
The High Priest's garments were for glory and beauty. They are seven in
number. First, in the ephod, the High Priest bears Israel's tribes
collectively upon his shoulders. Then in the breastplate, he bears them
individually upon his heart. Then, as he bears them thus before God, he
bears all their imperfection, and completely covers it all up in his own
glory and beauty, so that instead, God sees `Holiness to the Lord'
shining from the High Priest's brow, and the people are accepted in him.
"It shall be always upon HIS forehead, that THEY may be accepted." As
Aaron was to bear the holy crown ALWAYS, so Christ bears it always for
us, so that in Him WE become ALWAYS ACCEPTED.
LEVITICUS:
THE DIVINE HOLINESS - FELLOWSHIP THROUGH SANCTIFICATION
I. THE GROUND OF FELLOWSHIP - SACRIFICE (1-18)
The Offerings (Absolution) 1-7
The Priesthood (Mediation) 8-10
The People (Purification) 11-16
The Altar (Reconciliation) 17
II. THE WALK OF FELLOWSHIP - SEPARATION (18-27)
Regulations concerning the People 18-20
Regulations concerning the Priests 21-22
Regulations concerning the Feasts 23-24
Regulations concerning the Land 25-27
Leviticus was written to show Israel how to live as a nation in
fellowship with God, and thus to prepare the nation for the high service
of mediating the redemption of God to all nations. Israel then, must be
taught the holiness of God, and Leviticus reveals this in three ways,
(1) in the sacrificial system, "without the shedding of blood there is
no remission," pressing upon the conscience the seriousness of sin; (2)
in the precepts of the law, the one divinely revealed standard for
character and conduct; (3) in the penalties attached to the violations
of the law. Involved in this revelation of Israel's holy God is the
imperative insistence on Israel's separation from the other nations.
God, who dwells among His people in fellowship with them speaks 'out of
the Tabernacle' (1:1). The people therefore, are not addressed as
sinners distanced from God, like those of the other nations, but as
being already brought into a new relationship, even that of fellowship,
on the ground of the blood - sealed covenant. The sacrifices in
Leviticus do not mean to set forth how the people may BECOME redeemed
(for their redemption has already been wrought through the paschal lamb
of the Exodus. No, the Levitical sacrifices are prescribed in such wise
as to set forth how the new relationship MAY BE MAINTAINED. With good
reason Leviticus holds the central place among the five books of Moses,
for with its doctrine of mediation through a priest, absolution through
a sacrifice, and reconciliation at the altar, it is the very heart of
the Pentateuch - and of the Gospel. Leviticus stands in the same
relation to Exodus that the Epistles do to the Gospels. In the Gospels
we are SET FREE, by the blood of the Lamb. In the Epistles we are
indwelt by the Spirit of God. In the Gospels God speaks to us FROM
WITHOUT, in the Epistles FROM WITHIN. In the Gospels we have the GROUND
of fellowship - redemption, in the Epistles we have the WALK of
fellowship with God - sanctification. These Levitical sacrifices are
perhaps the most complete description of our Savior’s atoning work
anywhere given to us. In the first seventeen chapters we are dealing
with NON-MORAL regulations, whereas in the remaining ten we are dealing
with regulations concerning MORALS. The first part has to do with
WORSHIP, the second part has to do with PRACTICE. In the first part all
relates to the Tabernacle, in the second all pertains to character and
conduct. Part one shows the WAY TO GOD - by sacrifice; part two shows
the WALK WITH GOD - by sanctification. The first part deals with
CEREMONIAL and PHYSICAL defilement, the second part deals with MORAL and
SPIRITUAL defilement. In the first part PURIFICATION is provided, in the
second part PUNISHMENT is to be inflicted. The first part has to do with
CLEANSING, the second has to do with CLEAN LIVING. In other words, part
one shows the Godward FOUNDATION of fellowship, the second shows the
manward CONDITION of fellowship. The first part says, "The blood
cleanses us" and the second part says, "...if we walk in the light."
THE OFFERINGS:
The first three are sweet-savor offerings, voluntary; the other two
non-sweet offerings, compulsory. The sweet-savor offerings typify Christ
in His own meritorious perfections. The non-sweet savor offerings typify
Christ as bearing the demerit of the sinner. The sweet-savor offerings
speak rather of what the offering of Christ means to GOD; the non-sweet
savor offerings speak rather of what the offering of Christ means to US.
The BURNT offering typifies Christ's "offering Himself without spot to
God." It foreshadows Christ on the cross, not so much bearing sin as
ACCOMPLISHING THE WILL OF GOD. We are shown the perfection of Christ's
OFFERING of Himself, as God sees it. The MEAL offering exhibits
typically the perfect manhood of Christ. The emphasis here is on the
LIFE which was offered. It sets forth the perfection of character which
gave the offering its unspeakable value. The PEACE offering speaks of
restored COMMUNION, resulting from the perfect satisfaction rendered in
Christ. God is propitiated, man is reconciled, there is peace. As for
the non-sweet savor offerings, the SIN offering typifies Christ as sin
bearer, 'made sin for us,' while the TRESPASS offering speaks of sins
(plural), and typifies Christ as Expiatory, making restitution for the
injury caused by our wrong doing. The Levitical offerings certainly did
not make atonement for sin in the theologically accepted sense of the
word. They merely COVERED, or put away from judicial view, the sins of
the O.T. believers, through the forbearance of God, until the one real
atonement was effected on Calvary, which the Levitical sacrifices
anticipated and prefigured.
THE PRIESTS:
If fellowship is to be maintained, there must not only be a SACRIFICE,
but a PRIEST. The Lord Jesus is both in one, to His believing people, so
that we have access to God by "a new and living way," a new way because
it is the way of the CROSS, which speaks of the one final sacrifice for
sin; and a living way because it is the way of the RESURRECTION, which
speaks of the one ever-living Priest on high. Aaron is anointed (8:12)
BEFORE the slaying of the sacrifice, his sons AFTER it, along with the
sprinkling of the blood upon them (8:30). Aaron the High Priest,
prefigures the Lord Jesus, while his sons typically anticipate the
believer-priests of today. The sinless Lord Jesus needed no
blood-sprinkling before receiving the anointing of the Holy Spirit; and
in Aaron's being anointed alone, before the blood shedding, we see a
discriminating type-picture of the incarnate Son of God, who until He
gave Himself on Calvary, stood absolutely alone. Without the
blood-shedding, Aaron and his sons could not be together in the
anointing.
THE PEOPLE:
They must be clean both inwardly and outwardly, both sanitarily clean
and sacrificially cleansed. The purpose of the teaching of this section
is to, “make a difference between the unclean and the clean" and "the
priest shall make an atonement for you to cleanse you, that you may be
clean from all your sins before the Lord." This section deals with clean
foods (11), clean bodies(12-13), clean clothes (13), clean houses (14),
clean contacts (15), and a clean nation (16).
THE ALTAR:
Five times, and with severe explicitness, the one Divinely ordained
place of sacrifice is stipulated. There is one place, and only one,
where God, in sovereign grace, has elected to meet with penitent
sinners, and that is the cross - of which the altar at the door of the
Tabernacle was a type. None other sacrifice! None other priest! None
other altar! It is well to note that even the blood has no atoning value
unless it be on the altar (17:11). It must be the blood; and it must be
the one altar. Every offering was an execution of the sentence of the
law upon a substitute for the offender, and every such offering pointed
forward to that substitutional death of Messiah which alone vindicated
the righteousness of God in passing over the sins of those who offered
the typical sacrifices.
OUR WALK:
Mere POSITIONAL sanctification (as in part one) is not enough; there
must be PRACTICAL sanctification (which is the purpose in part two). We
have in Ch.18 sex prohibitions, Ch.19 general admonitions, and Ch.20
penal sanctions against offenders. Here God shows us His estimate on
chaste sex relationships. There's nothing more vital to any people than
the adequate safeguarding of matrimonial and family relationships.
THE PRIESTS:
As the tabernacle was a three-fold structure, so corresponded the nation
(1) the congregation, (2) the priesthood, (3) the High Priest. And as
the three parts of the Tabernacle became successively holier, so was it
to be with the nation - Israel's sanctification was to reach its
culminating expression in the High Priest. Every true believer is a
priest by virtue of life-giving union with the Lord Jesus, and nothing
can break that union where it really exists; but all Christians do not
enjoy the same intimacy of fellowship, or exercise the same ministry
within the veil! Union is one thing, communion is another. Life is one
thing, ministry is another. Standing is one thing, state is another.
Relationship is one thing, serving within the veil is another. What
deformities and defilements debar many of us from that elevated walk and
ministry which might be ours!
THE FEASTS:
There were 5 annual set seasons (mo'adim) shown in Ch.23.
1) The Feast of Passover v.5-14
2) The Feast of Pentecost v.15-22
3) The Blowing of Trumpets v.23-25
4) The Day of Atonement v.26-32
5) The Feast of Tabernacles v.33-44
Of these only 3 were really feasts (chaggim). The three great feasts of
Israel were (1) the Feast of Passover, which included the Feast of
Unleavened Bread, (2) the Feast of Pentecost, also called the Feast of
Weeks, and the Feast of Firstfruits, and (3) the Feast of Tabernacles,
also called the Feast of Ingathering. All five annual gatherings were
special SABBATHS; and they were all times of holy CONVOCATION, or
assembling together of the people for worship and joyous thanksgiving.
The Sabbatical system of Israel was meant to be a 7-fold revolving cycle
of seventh day, seventh month, seventh year, and a seven-times-seven of
years. There seem to have been ten Sabbaths given, the five above, and:
6) The weekly Sabbath
7) The seventh day of Unleavened Bread
8) The eighth day of Feast of Tabernacles
9) The seventh year Sabbath
10) The Jubilee Sabbath
The purpose of all these set seasons was to acknowledge that all harvest
and other blessings came from God; that each new month and year should
be dedicated to Him. The unifying idea running through them is the
recognition of Jehovah as the Source and Sustainer of His people's life.
They are called the feasts OF THE LORD; but alas, in the New Testament
times they'd deteriorated into feasts OF THE JEWS.
The Passover was commemorative of Israel's deliverance from Egypt. The
slaying of the lamb speaks of salvation, the feasting speaks of
fellowship. The seven days of unleavened bread speaks of the daily walk
of the redeemed, that they must be separate from evil, and be a holy
people. The cessation from works speaks of resting in our acceptance
with God through the ascending odor of the burnt offering. The Passover
barley-sheaf marked the COMMENCEMENT of the grain harvest; the Pentecost
wave-loaves marked its COMPLETION. The Passover wave-SHEAF was the grain
as direct from God's harvest; the Pentecost wave-LOAVES were the grain
as ready for man's food. Pentecost typifies God's people gathered by the
Holy Spirit and presented before Him in connection with all the
preciousness of Christ. The two wave-loaves were baked with leaven, that
is, despite the presence of evil in the nature, there is acceptance and
communion through the divinely provided sacrifice of Christ.
The next three 'set seasons' came within a few days of each other. Also
they were separated by a wide gap from the earlier two feasts of the
year. These observances of the seventh month look on to the time of
Israel's regathering at the end of the present age. The blowing of the
trumpets is in preparation of the two great events which followed in
this seventh month, namely, the annual Day of Atonement, and the Feast
of Tabernacles, the completion of the harvest ingathering. The Lord
Jesus, Israel's true High Priest, has entered into the heavenly
sanctuary, with the blood of the one perfect sacrifice, but He is yet to
come forth again to His people. At that time there shall be a penitent
Israel. Then shall they look, in believing contrition, on Him whom they
pierced, and they shall be saved. It will be then, also, that the type
fulfillment of the Feast of Tabernacles will take place, and the glory
of Israel's final ingathering. This feast lasted longer than any other
and it was to be the year's supreme season of festive joy. It points us
forward to that seventh millennium of history yet to be (Zech.14).
THE LAND:
The land is mentioned 30x in these three chapters. The two periodic
Sabbaths of rest unto the land were to be an acknowledgment of the
Divine proprietorship of the land, and of Israel's tenure on the ground
of covenant relationship. They also were to serve as a check upon
covetousness. Every seventh year the Hebrew must suspend effort after
gain, and in the Jubilee all must go out free. These were meant to
develop the people's faith in God. This was also to secure as far as
possible the equal distribution of wealth, by preventing excessive
accumulation of land or capital in the hands of a few while the mass
should be in poverty. The key to the seventh-year Sabbath is the word
REST. It was a rest (1) for the land, (2) from manual toil, (3) from
debt. The key to the year of Jubilee is the word LIBERTY. It brought
liberty (1) to the slave, (2) to property, (3) to the ground itself. The
seventh year Sabbath of rest following the six years of toil, speaks of
that seventh great thousand-year period yet to be which will be brought
in by the second coming of Christ. The Jubilee speaks of that glorious
condition of things FOLLOWING the millennial reign of Christ. After (the
seventh) seventh day Sabbath of the old week and the old dispensation,
the day of resurrection, of the outpoured Spirit, of a new order of
things; so the Jubilee looks on to the new heaven and new earth yet to
be, during which all rule and authority shall have been brought beneath
Christ's feet, even death. That inheritance of the earth which was
forfeited through sin, this glorious Jubilee of the ages shall bring
back to us. The new Jerusalem descends from heaven, and the redeemed and
glorified assume possession of the purchased inheritance (Ro.8:21).
The central figure in Leviticus is the High Priest. The central chapter
is 16 - the annual Day of Atonement. The central theme is fellowship
through sanctification. The central lesson is "you shall be holy; for I
the Lord your God am holy." The word "holy" is used over 80x in
Leviticus.
NUMBERS: THE DIVINE GOODNESS & SEVERITY
THE OLD GENERATION (SINAI TO KADESH) 1-14
The Numbering 1-4
The Instructing 5-9
The Journeying 10-14
THE TRANSITION ERA (IN THE WILDERNESS) 15-20
The Wandering
THE NEW GENERATION (KADESH TO MOAB) 21-36
The New Journeying 21-25
The New Numbering 26-27
The New Instructing 28-36
The Hebrew and Greek names for the book certainly give its gist, "in the
wilderness" and "numbers." First the census is taken, with the primary
object of determining Israel's military strength. Then the camp is
strategically distributed with a view to facilitate orderly mobility.
Asher Dan Naphtali
Benjamin Issachar
Merarites
Moses
Ephraim Gershon. TABERNACLE Aaron Judah
Priests
Kohathites
Manasseh Zebulun
Gad Reuben Simeon
Numbers deals with two different generations of people - first with the
generation that came up from Egypt but perished in the wilderness; and
second, with the new generation that grew up in the wilderness and then
entered Canaan. Coming between the two groups, and unmistakably marking
them off, we have the wilderness "Wandering"- the period of transition
during which the old generation died off and the new generation grew up.
The twentieth chapter records the death of Aaron. Numbers 33:38 tells us
that Aaron the priest "died there, in the fortieth year after the
children of Israel were come out of the land of Egypt." Thus the death
of Aaron marked the lapse of forty years from the Exodus, and
thirty-eight years from the beginning of the 'wandering'; and we know
that 38 years completed the 'wandering.' Aaron's death is the most
important time mark in the whole book of Numbers. The central message of
the book is Romans 11:22, "Behold therefore the goodness and severity of
God." In the one case we see the awful inflexibility of the Divine
justice. In the other case we see the unfailing faithfulness of God to
His promise, His purpose and His people. The New Testament interprets
the book of Numbers for us:
1) Behold the goodness and severity of God (Ro.11:22)
2) Let him that thinks he stands take heed... (I Co.10:12)
3) Take heed lest there be in you...unbelief (He.3:12)
THE OLD GENERATION:
Estimatedly two and a half million people were mobilized, and the
quadrangular camp round about the Tabernacle was about twelve miles
square. The primary purpose of this numbering was a military one. It
gives us the man-power of the newly-formed nation. The Levite census,
unlike the others, was to include all Levite males from a month old. God
would count all the Levites as peculiarly His own instead of the
firstborn from all the other tribes. Mark clearly the difference between
the ministry of the Levites and that of the priests. The priests had to
do with the ceremonial, sacrificial and spiritual ministries of the
Tabernacle. The Levites had to do with the material of the Tabernacle
itself - its erection, transportation, preservation and maintenance;
such as the tending of animals for the sacrifices, and the preparing of
incense. In the first few chapters we have the soldier, the priest, the
Levite - warrior, worshipper, worker. Both warring and working were to
center in fellowship with God - with the Tabernacle at the heart of the
camp. In the consecration of the Levites, their cleansing was twofold,
partly done UPON them and partly done BY them; even so in our cleansing,
there is the Divine side and the human side. The cleansing done BY them
was to "shave all their flesh, and wash their clothes" (8:7). There must
be a detachment from all those habits and impurities of common life
which cling to us as closely and easily as our clothes, and which seem
as much a part of us as our very hair. Especially in our Christian
service there must be the application of death to that which is merely
natural and of the flesh by the bringing of the word of God to bear on
heart and conscience. There must be the water - daily cleansing of our
conduct in the teaching of the word; and there must be the razor - daily
self-judgment and uncompromising disallowance of that which grows of the
flesh.
The first four chapters have given us the outward formation of the camp.
The next five deal with the inward condition of it. The key is 5:3,"That
they defile not their camps, in the midst whereof I dwell." After the
mobilization of the people for war (1-2), the appropriation of the
Levites for service (3-4), and the instruction of the camp in holiness
(5-8), comes the crowning lesson of fellowship and guidance (9-10:10).
The people's pilgrimage Passover in Ch.9 was both retrospective and
prospective. It was the memorial of a past deliverance, and it was the
pledge of a prospective inheritance. Similarly, to the Christian pilgrim
today, the Lord's table is both a memorial and a pledge. As for the
Divine guidance, it was unmistakable and infallible. Israel's many
thousands were spared the confusion of being left to search out by
themselves a doubtful course which might have brought them to disaster.
They were to make no plans of their own. They were not to know the route
for even one day ahead. When they camped they could not say how long
they would be staying. When they marched they could not say how long
they would be moving. To watch that guiding pillar was all they were
required to do. On that guidance they were absolutely dependent; and
following that guidance they were absolutely safe. If He guided Israel
thus, how much more will He guide us who are, through grace, members of
His body, one spirit with the Lord!
In the first ten chapters we see the camp of Israel at Sinai, marked by
every preparation and provision for advance, for conquest and
possession. At the very heart of the camp giving unity, strength and
glory to it was the sanctuary, speaking of God as the center of His
chosen people. Chapters 10-14 make sad reading. How strange to find
Moses saying to Hobab his Midianite father in law, "Leave us not, I pray
thee... that thou may be eyes to us!" How soon the temptation comes to
look away from the guiding pillar of cloud and fire! Such is the
weakness of the human heart; we profess to trust in God, and then look
to man. Then after only three days' journey the people are complaining.
Murmuring against God's providences leads on, bit by bit, to open
rebellion. They murmur at the way God led them, and at the food God gave
them. Soon Israel's highest leaders, Aaron and Miriam contentiously
question Moses' leadership. Trace Israel's downward course in numbers
from discontent to lust, despising the Lord, speaking against His
servants, provoking, tempting, doubting God, rebellion, presumption,
discouragement, striving and speaking against God, and at last gross
whoredom and idolatry. The details of Israel's breakdown at Kadesh are
well known. The ten saw with the eye of the flesh. The two saw with the
eye of faith. Israel disbelieved, then rebelled, even bidding that Caleb
and Joshua be stoned (14:10), and suggesting the appointment of a new
leader who should take them all back to Egypt (14:4). The cutting irony
is that Israel was but a stone's throw from the prize. Israel disobeyed.
Judgment fell. Moses' touching intercession is heard for the nation; but
the judgment of the 40 years' "wandering" is imposed (14:29-30).
UNBELIEF DEFEATS THE UNBELIEVER.
THE WANDERING:
This needless, tragic delay of 38 years intervenes, and Numbers thus
becomes distinguishingly THE BOOK OF ARRESTED PROGRESS. Within two years
the people of Israel were at Kadesh-Barnea the gate of Canaan.
Thirty-eight years later, there they were again, at the very same spot.
Why? Well, there was the mixed multitude of pseudo-Israelites who were
allowed to travel with them, and who were not really one at heart either
with the people or with the project. At the Kadesh mutiny there was a
collapse of organization. The people ceased to be pilgrims, and became
nomads. During the "wanderings" there is no record of any concerted
movings. It would rather seem that the Tabernacle abode throughout at
Kadesh, and that roving, breakaway bands dispersed more or less widely
into the surrounding region, recognizing Kadesh as a center, and
regathering there toward the end of the long delay. There were not two
comings to Kadesh - one at the beginning of the 38 years of wandering
and the other at the end. There was only one coming recorded in the
summary of Israel's movements given in Numbers 33, and similarly, in the
review of the journeyings given in Deuteronomy 1 & 2. Also in Num.20:1
it says that the people "abode" in Kadesh, suggesting a long stay there
(Deut.1:46). Kadesh, which means holy or sanctuary, may possibly have
received its name because of the long stay of the Tabernacle there. The
Hebrew word translated `shall wander' in 14:33 is literally ‘shall
pasture.’ Going with the judgment is an implicit assurance that the Lord
will shepherd them and provide for their needs. The generation which
excommunicated itself at Kadesh had henceforth no heritage in Israel.
Their lives were spared at the time, but their own professed wish that
they had died in the wilderness was turned back on them (14:2,28); and
another generation took their place before the history of the theocracy
could be resumed. The Kadesh breakdown and the thirty-eight years'
suspension may well speak to us of that still graver breakdown at
Calvary and the present long suspense-period in Israel's history, during
which God is calling out for Himself a spiritual people in Christ
irrespective of nationality. Chapter 15 begins, "And the Lord
spoke...When you come into the land..." We don't know how soon or how
long after the Kadesh revolt these words are spoken, but it is striking
that the first recorded word of God after Israel's turning from the land
is a reference to their eventual entering it. Man's delay does not mean
God's defeat. Greater than man's failure is God's faithfulness. In the
20th chapter we find significantly grouped together the death of Miriam,
the sin of Moses, and the death of Aaron. Aaron's death is the event by
comparison with 33:38 marks the end of the wandering. Thus Aaron,
representative of the priesthood, could not lead Israel into the
promised rest; nor could Miriam, representative of the prophets; nor
could Moses, representative of the Law. This was reserved for Joshua,
who in a unique way was a type of our heavenly Savior and Captain, the
Lord Jesus Christ. The Meribah rock-smiting incident is stamped with
strong type-teaching. Moses was told simply to SPEAK to the rock, but he
exasperatedly struck it twice with the rod. The Rock (Christ I
Cor.10:4), having been once smitten (Ex.17:5) need not be smitten again.
The striking of it again would imply, in type, that the one sacrifice
was inadequate, thereby contradicting the finality and abiding efficacy
of Calvary.
THE NEW GENERATION:
The old generation is no more. A new generation has arisen. First, there
is JEHOVAH'S NEW RESPONSE TO ISRAEL. "The Lord hearkened to the voice of
Israel and delivered up the Canaanites" (21:3). During the wandering,
there has been no such response. Rather the contrast is seen in Dt.1:44,
"And the Amorites...chased you as bees do, and destroyed you...but the
Lord would not hearken to your voice, nor give ear unto you." Second,
here is ISRAEL'S NEW VICTORY. Hormah was the place of humiliating defeat
at the beginning of the wandering (14:45). Now, at the end of the
wandering, as Israel re-emerges into the light of the Divine purpose and
favor, there is victory in the place of the old defeat. Also, there is
the WELL OF SINGING (v.16-18). There is no record of any singing between
this well of song and that which Israel had sung at the Red Sea. Have we
found that just beneath the hard surface of life's most arid stretches
there is that crystal stream following us from the Rock, and ready to
gush forth at the voice of prayer and the song of faith. In the new
numbering the total harmonizes with the whole story of Numbers. At the
beginning of the forty years the number is roughly 600,000; and again at
the end of the forty years. They are no further forward for the whole
period. There is arrested progress even numerically.
Balaam is a walking paradox - a true and a false prophet both in one. He
is a true prophet in that he knows the true God, has a real faith in
Him, has real dealings with Him, receives real communications from Him,
conveys real messages from Him. Yet he is a false prophet in that he
also resorts to the use of magical arts, is called a soothsayer
(Josh.13:22), and prostitutes his strange prophetic gift for base gain.
The Spirit of Jehovah, whom Balaam is double-mindedly invoking, comes
upon this man not because he is a worthy vehicle, but despite him,
crushing his secret thought to curse Israel, and sovereignly overriding
the stratagems of hypocrisy, so that he who in his heart would fain
curse Israel for reward is actually made the mouthpiece of marvelous
benedictions. Balaam himself seems to have been driven eventually to
realize the futility of any endeavoring to circumvent the will of God,
for in chapter 24:1 we are told that "when Balaam saw that it pleased
the Lord to bless Israel, he went not, as at other times, to seek for
enchantments." Note the three New Testament references to Balaam. In II
Pet.2:15 we read "the WAY of Balaam" which is the prostitution of a
spiritual gift for base gain. In Jude 11 we read "the ERROR of Balaam"
which is the secret idea that the will of God may be circumvented under
the cover of an outward respect for His word. In Rev.2:14 we read "the
DOCTRINE of Balaam" which is the counsel to ruin by seduction the people
who cannot be cursed by permission (31:16).
The three main types in the Book of Numbers are the Smitten Rock
(20:7-11;I Cor.10:4), the Brazen Serpent (21:4-9;Jn.3:14), the Cities of
Refuge (35;Heb.6:18). Salvation by this serpent of brass was outside the
Tabernacle, and apart from all ordinances, sacrifices and priestly
ministrations. It was not Aaron the priest who had to erect the brass
serpent, but Moses the layman. The Lord Jesus, according to Jewish law,
was a layman, for He was neither of the family of Aaron nor of the tribe
of Levi. So also were the apostles. The point is that the Tabernacle was
the appointed means of access for those who were already in covenant
relationship with God, and who were healed of the serpent venom.
DEUTERONOMY: THE DIVINE FAITHFULNESS
I. LOOKING BACKWARD (1-11)
Review of the Way since Sinai (1-3)
Review of the Law from Sinai (4-11)
II. LOOKING FORWARD (12-34)
Final Rules and Warnings to Israel before
Entering the Earthly Inherit. (12-30)
Final Words and Actions of Moses before
Entering the Heavenly Inherit. (31-34)
The Hebrew name `Haddebharim' means "The Words" and our own title
Deuteronomy was taken from the Greek Septuagint `deuteros' (second) and
`nomos' (law). In Deuteronomy we have a second giving of the Law, or
rather a new expounding of it to the new generation of Israel who had
grown up in the wilderness and were needing to have the Law repeated and
expounded to them before their entering into Canaan. Deuteronomy is not
the giving of a new law, but an explication of that which was already
given. Deuteronomy is a book of TRANSITION. First, it marks the
transition to a new GENERATION; for with the exception of Joshua and
Caleb, and Moses himself, the old generation which came up from Egypt
and was numbered at Sinai, had passed away, and a new generation had
grown up. Second, it marks the transition to a new POSSESSION. The
wilderness pilgrimage was to give place to the national occupancy of
Canaan. Third, it marks the transition to a new EXPERIENCE, to a new
life - houses instead of tents, settled habitation instead of wandering,
and instead of the wilderness diet, the milk, honey, corn and wine of
Canaan. Fourth, it marks the transition to a new REVELATION OF GOD - the
revelation of His LOVE. From Genesis to Numbers the love of God is never
spoken of. In Deuteronomy we have the wonderful words, "The Lord did not
set His love upon you, nor chose you because you were more in number
than any people, for you were the fewest of all people; but because the
Lord loved you" (7:7-8). There is a striking parallel between the Acts
of the Apostles, the 5th book of the New Testament, and Deuteronomy, the
5th book of the Old. The Acts, like Deuteronomy marks a great
transition. It marks the transition from the distinctive message of the
gospels to that of the epistles. Like Deuteronomy, it marks the
transition to a new GENERATION - a regeneration in Christ. Like
Deuteronomy, it marks the transition to a new POSSESSION - a spiritual
Canaan with "all blessings in the heavenlies in Christ." Like
Deuteronomy, it marks the transition to a new EXPERIENCE - a new birth,
a new life, a new dynamic in the Holy Spirit. Like Deuteronomy it marks
the transition to a new REVELATION OF GOD - the revelation given in the
Church epistles of "the mystery which from the beginning of the world
hath been hid in God," namely the CHURCH; so that now "there might be
known, by the Church, the manifold wisdom of God" (Ef. 3:10). What is
equally striking is that both Deuteronomy and Acts are books in which
God gives His people a SECOND CHANCE. Before the new generation is
committed to Joshua's charge, Moses at God's command, rehearses the Law
to them. What is the book of the Acts? It is the second offer of the
Kingdom of Heaven to the Jews, first at the capital, to those of the
homeland, and then throughout the empire, to the Jews of the dispersion.
The first eleven chapters are RETROSPECTIVE, and the remaining chapters
are PROSPECTIVE. In view of the transition now upon them, they are to
look backward and then forward, and to ponder both. The central message
is the Divine faithfulness. In both parts of the book this is brought
out in God's gracious, wise and righteous dealings with the nation in
the past, and in His renewed pledges to the nation concerning the
future. The basic FACT beneath all else is that which is declared in
4:4-5:
"Hear, O Israel: the Lord our God is one Lord, and thou shalt
love the Lord thy God with all thine heart, and with all thy
soul, and with all thy might."
Jehovah is a plurality in unity. The word translated "our God" is
ELOHENU, which is the plural ELOHIM (gods), with the first personal
possessive plural suffix appended to it, causing it to become elohenu,
that is "our Gods." The Hebrew word translated as "one" (echad) is a
word which, strictly taken, expresses "one" in a collective sense. That
is, it signifies not an absolute unity, but a compound unity. The Hebrew
word for "one" in the sense of absolute unity (yacheed) is never used to
express the unity of the Godhead. The name Jehovah occurs just the three
times. Certainly the declaration clearly conveys that God is a plurality
in unity; and it possibly suggests the Divine trinity. Israel's God, the
only true God, is One, indivisible, and incommunicable, the absolute and
infinite One, on whom all depend, whom all must ultimately obey, and who
alone is the true Object of the creature's worship. To Jehovah,
therefore, Israel's undivided devotion and love are due. The basic TRUTH
laid down in Deuteronomy is:
"And He brought us out from thence, that He might bring us in,
to give us the land which He swore unto our fathers" (6:23).
As for the fact "He brought us out," we see the power of God. As for the
purpose "that He might bring us in," we see the grace of God. As for the
reason "He swore unto our fathers," we see the faithfulness of God. In
the type teaching of Scripture, Canaan stands not so much for heaven,
but for an experience of holiness and spiritual fullness realizable by
Christians here and now, in this present life. "Faithful is He that
calls you, who also will do it" (I Th.5:24). What we cannot attain by
self-effort we may obtain in Christ. The basic REQUIREMENT which God
makes of Israel is:
"And now, Israel, what doth the Lord thy God require of thee,
but to fear the Lord thy God, to walk in all His ways, and to
love Him, and to serve the Lord thy God with all thy heart
and with all thy soul; to keep the commandments of the Lord,
and His statutes..." (10:12-13).
The basic requirement is obedience, loving obedience, flowing from the
grateful consciousness of covenant relationship and fellowship with this
glorious and faithful God. Obedience is the key-note of almost every
chapter. The word "do" occurs approximately 100 times.
It is important to understand that Israel entered Canaan under the
conditions set forth in the Sinai covenant, which is not the last word
between God and Israel. No, there is another covenant relationship
between God and Israel which lies BEHIND, stands OUTSIDE and GOES BEYOND
the Sinai covenant, a covenant to the which there is no end; that is the
ABRAHAMIC covenant. Nothing can destroy this covenant, which was not
only sealed with blood, but confirmed with a Divine oath. No, not even
Israel's unfaithfulness can nullify it! It is an unconditional and
everlasting covenant to Abraham and his posterity. Now Israel has never
yet possessed Canaan under the unconditional Abrahamic covenant; the
nation entered Canaan under the terms of the Sinai covenant, and we know
the result. Nor has Israel ever possessed the WHOLE land as it was given
to Abraham (Ge.15:18), but only the portion as it was assigned in
connection with the Mosaic covenant (Nu.34:1-12). Because of the
Abrahamic covenant, despite Israel's failure, God's covenant
relationship with Israel continues. Notice that in each case the extreme
penalty for violating the Sinai covenant is mentioned, namely the
dispersion of Israel and the desolation of Canaan, there is an immediate
follow-up reference to the Abrahamic covenant, showing that even when
the Sinai covenant has exhausted itself in its final penal infliction on
Israel, God can and will still be gracious to Israel on the ground of
the earlier and greater Abrahamic covenant. Take for example Lev.26:33,
Deut.4:27-31; 30:20. Nothing can nullify the Abahamic covenant; for
Jehovah Himself accepts responsibility for the fulfillment of the whole.
He undertakes for the people's part of the covenant as well as His own;
for here in Deuteronomy 30:6 we read, "And the Lord thy God will
circumcise thine heart, and the heart of thy seed, to love the Lord thy
God with all thy heart and with all thy soul, that thou mayest live."
See also Jer.31:31-34.
Note a certain basic DIFFERENCE between the old dispensation and the
new. In the Old Testament the emphasis is upon a PLACE, whereas in the
New the emphasis is upon a PERSON (Dt.12:10-14). This emphasis on a
place gave focus to the religious life of the nation of Israel; it
fostered the sense of national unity; it was suited to the nature of the
old dispensation; and without doubt, it took deep hold on the thought of
the people. To the old-time Hebrew, nearness to Jerusalem and to the
Temple came to mean nearness to the special presence of God. The
Gentiles, living in the lands beyond, were the "far off ones." See
verses like Is.49:1; 57:19; Acts2:39; and Ep.2:17. In the New Testament,
this localization of the Divine presence and of worship is gently but
completely superseded. The emphasis is transferred from a PLACE to a
PERSON. It is no longer a material temple and a locality, but a
spiritual Presence having the attribute of universality. This
transference of emphasis may be seen in our Lord's dealing with the
Samaritan woman at the well of Sychar. The woman said to Him: “Our
fathers worshipped in this mountain, and you say that in Jerusalem is
the place where men ought to worship." The Lord said: "Woman, believe
Me, the hour is coming when you shall NEITHER IN THIS MOUNTAIN NOR YET
AT JERUSALEM worship the Father; but the hour is coming, AND NOW IS,
when the true worshippers shall worship the Father in spirit and in
truth, for the Father seeks such to worship Him. God is Spirit, and they
that worship Him must worship Him in spirit and in truth." Then the
woman said: "I know that Messiah comes, which is called Christ; when He
is come He will tell us all things." The woman herself thus looked off
from place to Person; and her words evoked the wonder-inspiring reply,
"I AM who am speaking to thee." It is no longer God in a temple merely,
but in the Person of the Lord Jesus Christ. The same transition from
place to Person is seen in Acts 8, in the account of the Ethiopian
eunuch. The man had been to the right PLACE, Jerusalem; he had been for
the right purpose, worship; he was reading the right book, the
Scriptures; but he was returning unsatisfied. He needed a new emphasis -
on the PERSON. God sent Phillip for this very reason. "Then Phillip
opened his mouth, and began at the same scripture, and preached unto him
JESUS."
The last utterance of our Lord before His ascension is a finally renewed
emphasis on this change from place to Person: "Lo, I am with you always,
even unto the end of the age." The emphasis here upon the Person is THE
STRONGEST POSSIBLE. There are two words used in the Greek, the one
emphasizing "I" the other emphasizing the "am." It is the God-Man
speaking. "I AM" - with you. See here His Divine omnipresence - He is
with us always and everywhere. See here His Divine omnipotence - all
power in heaven and on earth. See here His Divine omniscience - seeing
the end from the beginning, and speaking of the consummation of the
ages. The omnipresent Christ is with each of His blood-bought people. He
delights to be with the poorest and humblest of us; and He will never
leave us or forsake us, for He is with us to the end.
In chapters 27-30 we see that the Law is a ministration of condemnation
and death (II Co.3:7,9). The Law, although in itself holy, can only
administer a curse upon such as Adam's fallen sons, if they are placed
under it, because of the perversity of their nature. First, on Mount
Gerizim, the mount of blessing, no stones with the Law written on them
are to be erected. Why? The mount could not have been the mount of
blessing had the Law spoken from it. Second, although blessings were to
be proclaimed from Mount Gerizim, where are they? The chapter gives no
record of any such proclamation. There is a mercifully relieving feature
however. Not only are there the great memorial stones of the Law erected
on Mount Ebal; there is also an altar. As the Law testified to sin, so
the sacrifices on that Mount Ebal altar testified to grace - to the
provision of mercy, which lay within the Covenant, for the covering of
guilt. Oh, well may we rejoice before the Lord our God at that altar!
The old dispensation pronounces curse, yet is made to point to the new
dispensation in Christ, which administers blessing. Under the old -
curse; under the new - blessing. Thank God, the old has given place to
the new!
JOSHUA : THE VICTORY OF FAITH
I. ENTERING THE LAND (1-5)
II. OVERCOMING THE LAND (6-12)
III. OCCUPYING THE LAND (13-24)
1. Joshua Charged - The Warrant of Faith
2. Jericho Spied - The Prudence of Faith
3. Jordan Crossed - The Crisis of Faith
4. Memorials Built - The Witness of Faith
5. Gilgal Occupied - The pruning of Faith
6. Fall of Jericho - Faith Triumphant
7. Sin of Achan - Faith Disabled
8. Sack of Ai - Faith Re-empowered
9. Guile of Gibeon - Faith Endangered
10-12.Rout of All Foes - Faith All Victorious
13-19.Division of Canaan - Faith Rewarded
20. Cities of Refuge - Faith Rewarded
21. Portion of Levites - Faith Preserved
22. Altar of Witness - Faith Unifying
23-24. Farewell of Joshua - Faith Continuing
The five books of Moses lead Israel UP TO Canaan, and Joshua compliments
these by leading Israel INTO Canaan. The further 12 books cover Israel's
history INSIDE Canaan. The book of Joshua covers a period of about 25
years. Entering, overcoming, occupying! The key thought or central
message is clearly THE VICTORY OF FAITH. In this, the book of Joshua
stands in sharp contrast to that of Numbers where we see the failure of
unbelief - failure to enter (14:2-4), failure to overcome (14:44-45),
failure to occupy (14:28-34). Spiritually interpreted, the exploits of
Israel under Joshua proclaim the great New Testament truth, "This is the
victory that overcomes the world, even our faith" (I Jn.5:4).
CANAAN AS A TYPE: If Jordan is death and Canaan Heaven, than it follows
that the whole of the Christian life, right till the hour of death,
corresponds to the wilderness through which the Hebrews tramped. Canaan
was a place of conquest through conflict. There had been little fighting
during the wilderness years, but as soon as Canaan was entered Israel
must draw the sword. Enemies must be destroyed, Israel must fight. How
then can Canaan typify the calm restfulness of the ultimate inheritance
in heaven? Moreover, it was possible for Israel to be ejected from
Canaan by powerful foes; which eventually happened. How then can this
typify that heaven of uninterrupted felicity which is pledged to the
justified in Christ? We are expressly taught, in Hebrews 3 & 4, what the
typical meaning of Canaan really is. They make it quite clear that
Canaan pictures the believer's PRESENT position and possession in
Christ. It was ordained to pre-figure that spiritual Sabbath-keeping
into which we may enter here and now. "We which have believed DO enter
into that rest...For if Joshua had given them rest God would not have
spoken afterward of another day (of rest). There REMAINS therefore a
rest for the people of God. For he that is entered into His rest has
himself also rested from his works as God did from His. Let us therefore
GIVE DILIGENCE TO ENTER into that rest" (He.4:3,8-11).
Jordan does no typify death of the body and departure into the beyond,
but that deeper union of our hearts with Christ in HIS death whereby we
become completely separated unto Him, and introduced into "the FULLNESS
of the blessing of the gospel of Christ." Canaan is that "breadth and
length and depth and height" of the spiritual life in which we really
"possess our possessions" in Christ. God has opened up to us in Christ a
present experience of sanctification comparable to a fertile, fragrant,
fruitful, sunbathed Canaan - a "land of corn and wine, a land flowing
with milk and honey." The personality becomes controlled by the Holy
Spirit (Ep.5:18), "I live, yet not I; Christ lives in me" (Ga.2:20).
Perfect love fills the heart and casts out fear (I Jn.4:18). The soul is
in Beulah Land (Is.62:4). There are three things that are outstandingly
characteristic.
First, Canaan was Israel's promised REST. Itineracy was to give place to
settled dwelling. Instead of the inhospitable wilderness there was to be
a home where they should sit down, every man "under his vine and under
his fig tree." The tired hands and blistered feet were to find
refreshing contrast in the responsive yields of Canaan's fertile plains
and valleys. The promised rest had been wonderfully prepared for their
coming. They should not even need to build the cities and houses which
they would need to live in, for they were to possess "great and goodly
cities which you did not build, and houses full of all good things which
you did not fill, and wells dug which you did not dig, and vineyards and
olive trees which you did not plant" (Dt. 6:10-11); and here they should
lie down in safety, none making them afraid (Lev.26:6).
Second, Canaan was the place of BOUNTY. This was the land flowing with
milk and honey, a good and a large land (Ex3:8), a land of olives and
vines, of firs and cedars, of rich fruits and harvests where an obedient
people should eat to the full, where the threshing should reach unto the
vintage and the vintage unto the sowing time (Lev.26:5). "The land where
you are going into possess it is not as the land of Egypt from where you
came out, where you sowed your seed and watered it with your foot as a
garden of herbs; but the land where you go to possess it is a land of
hills and valleys, that drinks water from the rain of heaven, a land
which the Lord your God cares for, the eyes of the Lord your God are
always upon it, from the beginning of the year even unto the end of the
year" (Dt.11:10-12).
Third, Canaan was the place of TRIUMPH. Were there enemies in Canaan?
Yes, but they were a defeated foe before Israel ever struck the first
blow, for God had said, "The Lord your God shall...cast out many nations
before you, the Hittites, and the Girgashites, and the Amorites, and the
Canaanites, and the Perizzites, and the Hivites, and the Jebusites,
seven nations greater and mightier than you" (Dt.7:1). Israel was to
remember what Jehovah had done `unto Pharaoh and unto all Egypt' and not
be afraid. Five of them should chase a hundred, and none of their
enemies should be able to stand before them. God was calling Israel not
merely to conflict but to an assured VICTORY. Yes, to a faithful Israel
Canaan was to be the place of triumph. Resting, abounding, triumphing -
this is our rich inheritance in Christ; and it may be ours in actual
experience.
There is a remarkable parallel between the Book of Joshua and the
epistle to the Ephesians, which is distinctively the epistle of the
"heavenly places in Christ." "The heavenlies," denotes the sphere of
this higher and fuller life. It indicates a union of life and mind and
will with the risen Christ, a union with Him in nature, relationships
and purposes, a union with Him in death to sin and to the flesh and to
the world, a union with Him in service and suffering and desire, a union
with Him in His resurrection and ascension, which lifts the believer to
a level where there is a fullness of light and love and power and
spiritual understanding unknown to others. This is life on the highest
plane. Yet this indeed is God's provision; this is our inheritance in
Christ Jesus. Now in Joshua we see Israel entering and possessing the
earthly inheritance given in Abraham. In Ephesians we see the Church
entering and possessing the heavenly inheritance given in Christ. There
is a five-fold parallel, marked by the five occurrences of that
expression, "the heavenlies," in Ephesians.
1) EACH WAS THE PREDESTINED INHERITANCE OF A CHOSEN PEOPLE.
God had said to Abraham, "all the land which you see, to thee will I
give it, and to thy seed forever" (Ge.13:15). And when He brought Israel
up from Egypt He said, "The Lord shall bring you into the land ... which
He swore unto your fathers to give you"(Ex.13:5). In Ephesians, we find
that here we have the predestined inheritance of the Church, in Christ.
"Blessed be the God and Father of our Lord Jesus Christ, who
hath blessed us with every spiritual blessing IN THE HEAVENLIES
in Christ, according as He has CHOSEN US IN HIM before the
foundation of the world, that we should be holy and without
blame before Him in love" (Ep.1:3-4).
Israel was blessed with all MATERIAL blessings in EARTHLY places in
ABRAHAM. The Church is blessed with all SPIRITUAL blessings in HEAVENLY
places, in CHRIST. Note also, that to enjoy this fullness of material
blessings Israel must be IN THE LAND. Similarly, to enjoy the fullness
of spiritual blessings in Christ we must be IN THE HEAVENLIES. The
reason why we miss them is because we are not in the place where God
bestows them.
2) EACH WAS OPENED UP BY A DIVINELY ORDAINED LEADER.
"Unto this people shall YOU divide for an inheritance the land which I
swore unto their fathers to give them" (Jos.1:6); and "YOU shall cause
them to inherit it" (Dt.31:7). Joshua was thus the appointed
administrator of the Israelite settlement in Canaan(Jos.11:23). In
Ephesians we find that the Church's inheritance is opened up by the Lord
Jesus.
"That you may know...what is the exceeding greatness of His power
toward us who believe, according to the working of His mighty
power which He brought about in Christ when He raised Him from
the dead, and set Him at His own right hand IN THE HEAVENLIES. . .
and gave Him to be the HEAD OVER ALL THINGS TO THE CHURCH" (Ep.1:18-22).
Thus is Joshua a beautiful type of Christ as the trustee and
representative of His people. It is the ascended Savior who divides the
goodly inheritance, and allots it to His believing people as by faith
they plant their feet upon the promises.
3) EACH WAS A GIFT OF GRACE TO BE RECEIVED BY FAITH.
Canaan was given to Israel in Abraham, not in Moses the man of the Law.
By the Law Israel could never have become entitled to Canaan. Moses was
not even privileged to lead the people in. Nor can the Law ever lead US
into God's promised rest for our souls in Christ. Hence, Moses must die,
and Joshua must take His place; and Joshua must open up the inheritance
(1:1-2).
"Even when we were dead in sins God made us alive together with
Christ (by GRACE are you saved); and has raised us up together,
and made us sit together IN THE HEAVENLIES in Christ Jesus,
that in the ages to come He might show the exceeding riches
of His GRACE in His kindness toward us through Christ Jesus.
For by GRACE are you saved, through FAITH, and that not of
yourselves, it is the gift of God" (Ef.2:5-8).
The Old Covenant rest-day was the SEVENTH. The New Covenant rest-day is
the FIRST. Under the Old Covenant we must work the six days UP TO the
rest. Under the New Covenant we work DOWN FROM it - from a perpetual
rest already possessed in Christ.
4) EACH IS THE SPHERE OF A STRIKING DIVINE REVELATION.
Israel's entering and possessing of Canaan was intended to be a
revelation of the true God to the nations of that day - "That all the
people of the earth might know the hand of the Lord, that it is mighty,
that you might fear the Lord your God forever" (4:24). Israel's yet
future regathering to Canaan will consummate that revelation, see
Is.11:11-12; Jer.23:5-8. The Church is a wonderful revelation of God to
the powers of the spirit-realm.
"That I should preach among the Gentiles the unsearchable riches
of Christ; and to make all men see what is the fellowship of
the mystery which from the beginning of the world has been hid
in God, who created all things by Jesus Christ, to the intent
that now UNTO THE PRINCIPALITIES AND POWERS IN THE HEAVENLIES
MIGHT BE MADE KNOWN BY THE CHURCH THE MANIFOLD WISDOM OF
GOD" (Ep.3:8-10).
The consummating display of the Divine wisdom and purpose through the
Church, to the spirit-powers in the heavenlies will be affected by the
second coming of Christ, when the completed Church will be manifested
with Christ in glory.
5) EACH IS DESCRIBED AS A SCENE OF CONFLICT.
In the earthly Canaan there were the giant sons of Anak, and cities
walled up to heaven, and seven nations greater and mightier than Israel.
They were exceedingly evil nations, and they had to be dispossessed and
destroyed. God was with Israel; conflict was inevitable, but defeat was
impossible, for there was an alliance invincible. So it is with that
spiritual Canaan which is ours in the heavenlies.
“We wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of the
darkness of this world, against spiritual wickedness IN
THE HEAVENLIES" (Ep.6:12).
Thank God as no power could withstand Joshua and Israel, so no power in
the spirit-realm can withstand the power of Christ, for He has defeated
Satan, and is now far above all principality and power and might and
dominion (Ep.1:21). In Him victory is ours. In Him our prayer life may
become a victorious spiritual warfare which shall be effectual to the
pulling down of Satanic strongholds, the casting down of imaginations
which oppose themselves to God, and the releasing of regenerating forces
among men.
A BRIEF SUMMARY:
Chapter 3 gives us the crossing of Jordan, a major crisis of faith. To
be `brought out' of Egypt was one thing, but it was another thing
altogether to `go over this Jordan' and thus become committed, without
possibility of retreat, to the struggle against the powers of Canaan in
their seemingly impregnable fastnesses, with their chariots of iron, and
their large armies among which were the renowned giants. To do this was
to commit themselves to a course which had been condemned by ten out of
the twelve spies. To the natural eye it was to hazard everything on the
chance of battle, to have no retreat, and to run the risk of losing
everything. That intense crisis of the soul in which we are forced to
the supreme choice whether there shall be an utter once-for-all
abandonment of ourselves to the will of God, so that henceforth God is
absolutely first in the soul's love and life, or whether we shall take
what seems to be the easier way. Chapter 5 gives us the occupying of
Gilgal. Before ever the covenant people draw the sword against the foe,
God draws the knife upon THEM. Even so with ourselves, that soul crisis
of death and burial to selfism, of which Jordan is the type, must be
perpetuated by that continuous denial of the flesh, of which
circumcision speaks. Following Israel's circumcision at Gilgal comes the
Passover feast, speaking of this new fellowship with God in the place of
blessing (v.10).
In chapter 7 we see that secret compromise temporarily DISABLES faith.
In all the 7 years' war we have the only loss, that of 36 Israelites.
Notice the CENTRAL campaign (6-9), the SOUTHERN campaign (10), and the
NORTHERN campaign (11). The most formidable coalitions were no match for
the supernatural power which operated through Israel. The dividing of
the land was by "casting lots before the Lord" (18:6). The same blend of
impartiality and sovereignty is seen in the administration of spiritual
gifts by the Holy Spirit in the Church of Christ (I Co.12:4-11).
Notice an appearance of contradiction in verses 11:23 and 13:1 which
say, "So Joshua TOOK THE WHOLE LAND, according to all that the Lord said
unto Moses...There remains yet very much land TO BE POSSESSED." But
these two verses are really complimentary. They are two aspects of the
same situation, and it is the same with us. The decisive blow has been
struck at sin and Satan and the powers of darkness by our heavenly
Captain; and therefore the entire inheritance of "all blessings in the
heavenlies in Christ" is ours. But we must now apply that victory,
carrying it through the whole realm of our thought and life, and
pressing it home to the last detail. Especially in our prayer life
should there be a pressing forward in the power of this decisive
victory. The distribution of the Levites (21) through the tribes is of
obvious significance. They permeated the whole land with the hallowing
influence of Shiloh. The teaching of the Law was a special prerogative
of the Levites, who appear to have traveled through their apportioned
districts. They caused the people to discern between the unclean and the
clean, and in controversy stood to judge (Dt.33:10). The distribution of
the Levites was the Lord's provision for the preservation of Israel's
faith in the land. The gist of the closing chapters for a CONTINUING in
the experience of the "fullness of blessing" there must be: 1) living
close to the word of God, 2) consistent separation from all known wrong,
and 3) cleaving to God with the best love of the heart.
JUDGES : THE BOOK OF DECLENSION
EXPLANATORY PROLOGUE 1-2
MAIN NARRATIVE 3-16
ILLUSTRATIVE EPILOGUE 17-21
APOSTASY SERVITUDE DELIVERER
3:5-8 To King of Mesopotamia 8 years Othniel 3:9-11
3:12-14 To King of Moab 18 years Ehud & Shamgar 3:15-31
4:1-3 To King of Canaan 20 years Deborah & Barak 4:4-5:31
6:1-10 To the Midianites 7 years Gideon 6:11-8:35
10:6-18 To Philistines, etc. 18 years Jephthah 11:1; 12:7
13:1 To Philistines 40 years Samson 13:2; 16:31
This book covers roughly the first 350 years of Israel's history in
Canaan. This is the period of the Theocratic regime, in which Jehovah
Himself is Israel's "King Invisible." The Judges here described were not
a regular succession of governors, but occasional deliverers raised up
by God, to rescue Israel from oppression, and to administer justice.
Without assuming the state of royal authority, they acted for the time
as vice-regents of Jehovah, the invisible King. The authorship of the
book is not known, though Jewish tradition attributes it to Samuel. The
moral character of the Israelites seems to have greatly deteriorated.
The generation who were contemporaries with Joshua were both courageous
and faithful, and free in a great measure from the weakness and
obstinacy which had dishonored their fathers (2:7). Their first ardor
had now somewhat cooled, and more than once they fell into a state of
indifference which Joshua found it needful to rebuke. As each tribe
received its portion, they became so engrossed in cultivating it, or so
much fonder of ease than of war, that they grew unwilling to help the
others possess their inheritance. Another generation arose. Living among
idolaters, the Israelites copied their example, intermarried with them,
and became contaminated with their abominations (2:13; 3:6).
The Judges whom God raised up were living object lessons by which God
sought to preserve in Israel the understanding that faith in Jehovah,
the only true God, was the one way of victory and well being. But the
people responded so far as served the selfish end of the moment - the
saving of their necks from bondage. They did not LOVE Jehovah one whit
more for His painstaking patience; nor did they even take the lower
level of serving Him from a sense of DUTY. Speaking generally, the God
of their fathers was simply a convenient resort in time of extremity.
When things were tolerably comfortable, barefaced betrayal of Jehovah
was the order of the day. The people chafed under the disciplinary
requirements of God's high calling to Israel through Abraham and Moses.
They neglected the book of the Covenant, and turned quickly out of the
way to indulge in the unclean and forbidden. From time to time, out of
sheer pity for His humiliated and groaning people, God raised up these
men, the Judges, whose exploits of deliverance - despite vulgarities and
crudities in the character and behavior of the Judges themselves - were
so manifestly miraculous interventions of Jehovah, in response to faith
in Himself, that Israel was thereby forced to recognize Jehovah again as
the one true God, and was thus encouraged to return to their first faith
and love. Yet these gracious interventions had no durable effect; and
Israel's early obstinacy developed into incurable obduracy. So much,
alas, for Israel's first 350 years in Canaan! It is a pathetic
anti-climax to the book of Joshua.
The central message of the book is "FAILURE THROUGH COMPROMISE." The
exploits of the Judges teach the lesson that a return to the true faith
brings renewed victory; yet in their very teaching of this they but
accentuate the main, stark reality, that all the failure is due to
COMPROMISE. It all began when the 9-1/2 tribes which settled in Canaan
did not destroy or even drive out the Canaanite nations, as God had
commanded. They suffered them to remain. The other 2-1/2 tribes, Reuben,
Gad, and the half tribe of Manasseh, had already sadly compromised in
choosing to settle in Gilead, on the eastern side of the Jordan.
Incomplete mastery of an evil at the outset always means constant
trouble from it afterwards, and often defeat by it in the end. Then,
having only partially mastered the Canaanites, Israel now makes leagues
with them (2:2), a thing which God had prohibited. Then, having made
league with them, Israel intermarries with them (3:6), another thing God
has prohibited. Then, having mixed blood in marriage, Israel descends to
their ways, bows to their idols, forsakes Jehovah, and serves Baal and
Ashteroth (2:13; 3:6).
Mark well these stages - incomplete mastery, military leagues,
intermarriage, idolatry and complete apostasy - followed by humiliating
captivity (2:14). The judges who were mercifully raised up to recall and
deliver Israel, stopped the rot for the moment, but it set in again
worse than before as soon as the grave silenced each Judges voice. Read
Judges 2:18-19. Let these words `Failure through Compromise' burn into
our minds, and burn out any easy-going toleration of the unholy or
questionable thing. We can never enjoy God's promised rest for long if
we tolerate only partially crushed sins to continue with us. If we make
league with questionable things because they seem harmless, we shall
soon find ourselves wedded to the desires of the flesh again, and down
from the heights to which God had lifted us.
"Wherefore come out from among them, and be you separate, says
the Lord, and touch not the unclean thing, and I will receive
you, and will be a Father to you, and you shall be My sons and
daughters, says the Lord Almighty" (II Co.6:17-18).
Twelve Judges are successively spoken of. Of these, six stand out
pre-eminently, because the whole story gathers round six successive
apostasies and servitudes of Israel, and these six deliverer-judges. The
six major apostasies are signalized, in each case, by the words, "And
the children of Israel did evil in the sight of the Lord," and in each
case judgment falls, and servitude ensues. All these six servitudes of
Israel are said to have been brought about by Jehovah Himself. Israel's
servitudes were not just accidents. They were punishments. God may
confer special privileges on certain persons and nations, but He is no
respecter of persons in any sense of indulgence to favorites. God may
give many privileges, but He never gives the privilege to sin. The six
cycles are each set out in a four-fold order: SINNING, SUFFERING,
SUPPLICATION, AND SALVATION. There are things in the moral realm which
are indissolubly wedded. Sin and suffering always go together, they
cannot be divorced. Oh that human hearts might be persuaded of this! It
is also true that supplication and salvation are similarly joined. God
will be entreated by a true supplication in which there is a putting
away of the evil thing; and then He will show His salvation.
Gideon, the fifth Judge of Israel, is one of the outstanding heroes in
Israel's early history. Yet we need to realize his heroism was not a
product of his natural make-up, but the outcome of a transforming
spiritual experience. When we first see Gideon he cuts a pathetic figure
of unbelief (6:11-23). In his successive exclamations and lamentations
we have the skeptical surprise of unbelief, then its uncertainty and
questioning and its complaining and its false humility and its
resourcelessness and its persistent doubtfulness and its seeking for
signs. But now look at Gideon's transforming experience. In the first
place he became CONVERTED. "Then Gideon built an altar there unto the
Lord, and called it Jehovah-Shalom" (v.26). When Gideon built that altar
to Jehovah he turned his back on false gods and became a worshipper of
the one true God. But Gideon went further, he became CONSECRATED. He
yielded his own will to the will of God. To wreck Baal's altar was to
run counter to the popular will, and to invite death. But Gideon did it.
And how remarkable was the result! Gideon's father became converted too
(v.28-32). Finally, Gideon became CONTROLLED, controlled by the Spirit
of God. "The Spirit of the Lord came upon Gideon..." (v.34). He became
at once a leader and a savior of his people.
JUDGES is a perfect picture of sin, in which we let our enemies live and
destroy ourselves.
RUTH: THE LOVE THAT SUFFERS, REIGNS AT LAST
CH.1 - LOVE'S RESOLVE: RUTH'S NOBLE CHOICE
Ruth the faithful daughter cleaves
to Naomi in her sorrow.
CH.2 - LOVE'S RESPONSE: RUTH'S LOWLY SERVICE
Ruth the Moabitess gleaner responds
to Naomi's pressing need.
CH.3 - LOVE'S REQUEST: RUTH'S TENDER APPEAL
Ruth the virtuous suppliant appeals
to the chivalrous kinsman.
CH.4 - LOVE'S REWARD: RUTH'S MARITAL JOYS
Ruth the beloved wife and mother
joys in the blissful consummation.
The book opens with the words, “Now it came to pass in the days when the
judges ruled..." The story clearly belongs to the period covered by the
book of Judges, a tragic period indeed. Such a lovely story we should
least expect in such a setting. The general condition was one of moral
deterioration, but amid the general degeneracy there were instances of
noble love and godly chivalry and high ideal. It is a true story. The
principle personages were ancestors of king David. That there was a
Moabitish link in the chain of his genealogy must have been well known
to the king, his household and most of the people of Israel.
This is one of the two books in Scripture which bear the names of women.
Ruth is a young Gentile woman who is brought to live among Hebrews and
marries a Hebrew husband in the line of royal David. Esther is a young
Hebrew woman who is brought to live among Gentiles and marries a Gentile
husband on the throne of a great empire. Ruth, however, is the only
instance in the Bible in which a whole book is devoted to a woman. The
book of Ruth is a love story; and one of its purposes is to extol
virtuous love, and to show how it can overcome all alienations and
prejudices. But it is not a love story of a romantic love between a
young man and a young woman; it's the story of a woman's love for a
woman, a young wife's passionate and devoted love for her mother-in-law.
The three pivotal figures in the book are Naomi, Ruth and Boaz. Ruth is
the heroine here, despite the fact that, unlike the other two, she is
not of Israel. When we think of the jealous exclusiveness of the
old-time Jews, it is remarkable to find this ungrudging portrayal of
Moabitess Ruth as the focus of admiration. She is seen to excel even
Israel's daughters; yet this occasions not the slightest resentment, but
the admiration which it merits. That the grace and virtue of Moab's
sweet-spirited daughter should have had such frank recognition speaks
well for the author himself. The whole story is written in a spirit of
charity. It bases itself on the truth which Christ has made the common
property of the race, that in every nation a pure and unselfish love is
acceptable to God. So far from asserting the exclusive privilege of the
chosen people, it rather invites other races to come and put their trust
under the wings of Jehovah, by showing that as soon as they trust in Him
the privilege and blessings of Israel become theirs. Again, it is
striking that this young Moabitess, Ruth, should not only have married
so honorably in Israel, but have actually become the great- grandmother
of David and one of the mothers in the line of which came Messiah. The
other three - Tamar, Rahab, and Bathsheba, recall unworthy conduct; but
virtuous Ruth redeems them. And what of Boaz? It was Boaz who took
Gentile Ruth into the Davidic ancestry and the Messianic line; and as
Ruth passes into that line she representatively takes all the Gentiles
with her, so that now both Jews and Gentiles share common hope in the
coming of Him who was to be "a Light to lighten the Gentiles, and the
Glory of His people Israel.
LOVE'S RESOLVE:
Ruth has grown so to love Naomi that she is prepared to forgo everything
for widowed Naomi's sake, and assures her that nought but death itself
should part them (1:16-17). Naomi had just urged them to return to the
shelter of their own parents homes. In the ancient Orient the position
of unmarried women and young widows was perilous. The one place where
they could find safety and respect was in the house of a husband. This
alone was a woman's safe shelter from servitude, neglect or license. If
they were to stay in Moab there was good prospect of their finding a
husband's shelter; but there was no such prospect if they travel to
Canaan, for the Hebrew sons are forbidden by their law to marry any
aliens. Ruth, knowing the cost full well, she will gladly give up all,
and suffer all, for Naomi!
LOVE'S RESPONSE:
Naomi is so destitute that she must allow Ruth to go even as a
poverty-stricken gleaner among the roughish reapers, to fetch home at
least some little for food. With beautiful self - forgetfulness Ruth
goes to the fields, only too willing to make this somewhat humiliating
yet honest effort after sustenance. Boaz is only too glad to extend
special privileges and protection to her for the full duration of the
harvest.
LOVE'S REQUEST:
Chapter 3 gives the crisis. An attachment has developed between Boaz and
Ruth, yet the wealthy kinsman has not taken any practical step about it.
Naomi detects the sadness that creeps over Ruth's tender spirit, and
contrives a plan to find out what the intention of Boaz is, so as to
bring things to a head. According to Hebrew custom and the Mosaic Law.
"If brethren dwell together, and one of them die, and have no child, the
wife of the dead shall not marry without unto a stranger; her husband's
brother shall take her to him to wife, and perform the duty of a
husband's brother unto her. And it shall be that the firstborn which she
beareth shall succeed in the name of his brother which is dead, that his
name be not put out of Israel" (Deut.25:5-6).
Now when Naomi sent Ruth to Boaz, as described in this chapter, she was
really appealing to him to honor this Israelite law, and thus, at the
same time, give a husband's shelter to Ruth, and honor the name of
Mahlon, her deceased Hebrew husband. Boaz clearly understood this, as
his noble words show (10-13). Notice how both Ruth and Boaz use the word
"kinsman."
Ruth, in creeping softly to the resting place of Boaz, and nestling
under the corner of his long robe (v.7), was simply making a legal claim
in the approved manner of the time. When Ruth said, "spread thy skirt
over thine handmaid," Boaz fully understood the ap