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Bible Study Numbers

Numbers | Chapter 7

Exodus 40 all the way through Leviticus and through chapter 6 of Numbers covers just a single month of time, from the original consecration of the temple and the month that follows. Numbers 7 takes us back to the beginning of that month again to show us some of the goings on that, after reading the previous chapters, we perhaps can appreciate even more. 

Specifically, we’re told of how the 12 tribes bring offerings to the tabernacle. It’s an interesting procession, the leader of each of the 12 tribes contributes an ox and they buddy system up to set up two of them per wagon. Moses is told by YHWH to accept the offerings of oxen and wagons and to the Levites so they can use them to execute the tasks they’ve been given to do. Two wagons go to the sons of Gershon, who if you recall from chapter 4 are responsible for hauling all the drapery. That’s heavy business, so they get a couple wagons. Four wagons are given to the sons of Merari, who were the fellas responsible for all the poles, bars, pegs and bases that the drapes go on, also super heavy. 

But wait, you say, we’re out of wagons and there was another group of serving Levites, the sons of Kohath. If you recall, those fellas were responsible for all the holy things after the priests got them all covered up. You might also recall, however, that all those holy things, like the altar, lampstands, tables, etc. have holes where you can put poles in. So, bummer for them, Kohath and company get no wagons, they get poles that they use to attach to those things and haul them on foot. 

Next, there’s a procession that details how the leader of each tribe of Israel brought gifts to the temple, one each day for 12 days. As tends to be the case, the leader of the tribe of Judah goes first. Each leader brings the same thing, a roughly 3 lb silver plate, a 2 lb silver basin, and a 4 oz gold spoon. The plates and basins had oil and flour in them, the basic ingredients for the cereal offering. They also brought animals, the proper ones for the sin, peace, and burnt offerings. What’s the point of all this? Each and every tribe/person contributes equally to the worship of YHWH, the supplies that sustain the community according to His standard of holiness, and the provision for the priests (the cereal offering was their primary source of income). 

The chapter ends on a high note, Moses enters the tent of meeting and speaks with YHWH. The promise of this intention of YHWH to meet Moses there came all the way back in Exodus 25, and as the tabernacle is dedicated, the priests cleansed, and the people having contributed their offerings throughout the community in worship, YHWH keeps that promise and resides among His people.

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a parish house Luke

Luke 7:1-35

The faith of a centurion, the faithfulness of Jesus, and a guy who does a tightrope walk over Niagara Falls.
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Bible Study Hebrews

Hebrews | Chapter 7

If we get caught up only in the curiosity of this Melchizedek character in this chapter, we miss out on a lot. However, the little that Scripture speaks of him is central to understanding the argument the Hebrews writer is making. To get this chapter correctly, it’s wise to read Genesis 14 and Psalm 110 (although the relevant parts of both are quoted in Hebrews as well).

Chapter 6 ends with a quote from Psalm 110, one we’ve already seen in Hebrews prior to this, the promise that the Messiah will be a priest forever after the order of Melchizedek. Further, that v.4 from the Psalm affirms that this is a promise sworn by God, an oath (it’s going to happen, as sure as God keeping his promise to Abraham).

This is a long chapter so I’ll summarize where it’s going. Abraham tithed to high priest Melchizedek, a priest who existed before the priest system that was set up through the Law handed down through Moses. (How did he get the job? God gave it to him.) Melchizedek, in turn, blessed Abraham (and, by proxy, Levi, his future lineage). And since those who give blessings are greater than those receiving the blessings, we should understand that the priest in the order of Melchizedek are greater than the the priestly line that comes from Levi.

Psalm 110 promises that the future Messiah will be a priest in the order of Melchizedek, an indication even in that day that the Levite priests had a time limit. The system that was set up for and through them was not perfect (a better rendering is probably “complete”, meaning that the law and priests and sacrificial system had its purposes but was not capable of fully accounting for the sin in the world or showing the full identity that God has for his people).

So, the Jews should have been expecting, at some point, this Messiah figure who would be in the order of Melchizedek, one who is outside of and greater than the system administered by the Levite priests. And the Hebrew writer is making the case that Jesus is indeed this Messiah and High Priest. Now, the lineage of Jesus is the tribe of Judah (descendant of David), which means he certainly isn’t a Levite (something that would be quarrelsome to the Jews if there wasn’t this Melchizedek angle).

But Jesus qualifies to be High Priest, not because he is a descendant of Levi but because he was appointed by God (like Melchizedek) to fulfill the oath God made in Psalm 110 and the fact that Jesus has (and will continue to) lead a perfect life. And ultimately, this is better. In the old agreement between God and His people, the priests had to change all of the time because they died off. However, Jesus serves permanently, his intercession on our behalf never ends!

And, unlike the Levites, continuous sacrifice is not necessary because Jesus does not have his own sins to atone for. He was able to offer the perfect sacrifice (himself) by the perfect High Priest (himself) which does the deal forever.

Now, a few random notes. Melchizedek is a bit of a mysterious figure but the ESV kind of adds to this unnecessarily with its translation about him having no beginning or end. It’s probably more clearly rendered as: “No mention is made of his father or mother or genealogy, nor the beginning or end of his earthly life.” Basically, it’s not that he doesn’t have a beginning or end or a mom and dad, it’s that the Bible doesn’t mention it. This, coupled with the explanation of his name being king of righteousness, king of Jerusalem, king of peace, are all designed to help point to Jesus, who will resemble these same things in word and deed.

Also, we get an explanation of the fulfillment of the Law in Jesus where it is noted that there is a change in the law when there is a change in the priesthood. The tension here with the Law, though, is a bit difficult when the writer refers to it as “useless” and “weak”. I wonder if we are to think of the Law in this way specifically in relation to Jesus and what He accomplishes. As understood from Psalm 110, it was understood that the Levite priesthood was only temporary, which implied that it wasn’t capable of fulfilling the entirety of God’s purposes. Now that time has come, and any attempt to attribute the final, complete and perfect work that Jesus has done as if it could have been delivered from the Law are weak and useless.

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Bible Study Amos Study Amos

Amos – Chapter 7

Chapter 7 opens with a series of visions God gives to Amos. The first two are visions of circumstances that would bring destruction to Israel (forming locusts to basically eat the budding wheat crop after the king’s share has already been paid and a fire judgment so fierce that it consumes the land and the water). Amos, even after he has been the conduit through which judgment has been proclaimed to Israel up to this point, begs God to forgive and relent and, interestingly, God agrees.
 
The third vision has God himself standing next to a wall with a plumb line (this is not a unique use of this metaphor in Scripture) and the gist is that they don’t measure up. They are out of balance and will fall under their own weight. You should read, “…never again pass by them…” as “I will not pass over their transgressions ever again.” The false temples will be destroyed and the king, Jeroboam, is held accountable (which foreshadows a conversation that is about to take place between Amos and Jeroboam’s adviser.)
 
Then Amaziah shows up, a “priest” at Bethel (dig the quotes, remember this is a false temple this man is presiding over.) He’s here to warn Jeroboam about what Amos is saying, primarily that Jeroboam is to die and Israel to be removed from their land. Then Amaziah addresses Amos directly, telling him to leave Israel and go home to Judah and basically spout your crapola back there, but keep your words from Bethel because it (you know, the false temple) is the king’s sanctuary (oh man, that can’t be good) and it is a temple of the kingdom (ding, ding, ding, we have a loser and an understanding of how the wall is all jacked up compared to the plumb line God has out.)
 
Amos defends himself, basically saying that he didn’t ask for this job, he’s a fig man, not a prophet. But when God tells you to do the thing you do the thing. And God goes to bat for Amos against Amaziah and says that everything he holds dear will be taken from him (wife becomes a prostitute, kids will die in battle, land will be taken from you and given to others), and, of course, Israel is still getting the boot.
 
Lesson here, you don’t attempt to shut up the words of the prophet (note they have consistently done this, as Amos pointed out earlier). Telling the prophet not to speak doesn’t change what is going to happen, it just causes you to not know about it.

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a parish house

Revelation Chapter 4 – 7

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