Loving the Poor and Needy--Deuteronomy 24 (SLC 2012)

In the Bible, there is generous justice. There are laws in the bible that protect those who are powerless. These insist on treating people with respect. Men are asked to love their wives and bring them happiness. It is good to lend to the poor, not to be greedy or make a profit from lending to the poor. Don't take their mill stone away so that the poor will return the money quickly, instead think of the welfare of the poor because they might not be able to eat. Don't demean the person who need help, treat them with honour and respect. Avoid doing things that will make them lose their dignity because they are important people.

The bible is practical. Giving a cloak is a sign of sincerity that they will keep their pledge because the person is willing to go cold until the money is returned. Therefore the lender should return the borrower their cloak. Don't pervert justice, we are reminded.

In this book, the Jews were asked to remember they are redeemed people 28 times. As Christians our redemption is even more spectacular than that of the Jews, so we should be joyously grateful. So when we help others it is not out of duty or that we are big shots doing others a favour, but as an overflow of joy. Our past is part of our identity; people who are liberated from poverty may want to distance themselves from their past. Instead, we are reminded of the past. If we never forget that we have been redeemed, we will care for the needy.

The bible encourages those who can work, to work-- but people get an identity, not from work but by becoming a child of God. We need to teach the important concept of adoption and being incorporated into the family of God. A necessarily part of growth is anger after people become Christians because before they became Christians they accepted their impoverish status unquestioned. Living simply allows us to make the poor feel welcome. The importance of being open about money with the poor so that they feel open as well, Fellowship (Koinonia) in the bible refers to business. Give the poor a daily wage so that they do not have to borrow until the next pay check.

One of the key part of a biblical lifestyle is civility: the importance of thinking about their neighbour. The farmers is to leave food for the poor in the fields and people are asked not to take too much. God has a special concern for the poor. Listen to the whole message here

Deuteronomy 9 Loving God's People (SLC2012)

When Moses came down from the mountain and sees that the people have been worshipping the golden calf. ¹³ And the Lord said to me, “I have seen this people, and they are a stiff-necked people indeed! ¹⁴ Let me alone, so that I may destroy them and blot out their name from under heaven. And I will make you into a nation stronger and more numerous than they.”

Moses is the Good Shepherd, he stays with the people. He fasts and prays for 40 days. Commitment to people is a large part of the Christian walk-- a painful and uncomfortable walk. The word "passion" in Latin means "suffering"; biblical leaders are passionate about the people God has given them. The leader embraces stress because he/she loves the people. Paul, Jeremiah, Daniel and other leaders who moan for their people. Are we like the hired hand who leaves when the wolf comes? Or do we pray or interceed before the Lord. There are many biblical leaders whose prayer life is for the people: Abraham, Joshua, Samuel, Jesus, Paul. Moses falls down in prayer which suggest submission and earnestness, This posture reminds us that we are humble flawed human beings going before a mighty God. We are stretched out, in whole hearted, intense pleading. Moses persevered in prayer for 40 days. We may not always be able to talk to people about God but we can always talk to God about people. Prayer is the most important thing a leader does:
If it is then we need to work at it. Get people to pray for you. Hear the whole talk here.

Deuteronomy 6:6-9 Loving God's Word (SLC 2012)

^"6 These commandments that I give you today are to be on your hearts. ⁷ Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. ⁸ Tie them as symbols on your hands and bind them on your foreheads. ⁹ Write them on the doorframes of your houses and on your gates." Deuteronomy 6:6-9

The Word needs to get into our hearts-internalised, into our system so that it influences the way we behave. It needs to be inside us so much so that our instincts are biblical. In many religions the truth is respected, defended but they think it is not practical to live out the truth. Christians are encouraged to live out truth. A right attitude towards the Word is not to take it away or add to it and to be aware of the supernatural nature of the God's speaking. Repetition is needed to get the Word in, advertising does just that; it uses repetition to sell goods. Parents are asked to teach the bible in the home--the facts of scripture and how to apply it. "

"Word-connected" conversations need to happen in everyday life--sharing a meal, travelling, pretty much the whole day. Today, the media has presented ideas that are alternative to what the bible teaches. Christians need to be talking about these ideas in the light of the Word--holy conversation is important. CS Lewis, Tolkien and Charles Williams enjoyed deep and meaningful conversations round a fire.  Developing and encouraging the idea of chatting about the things of God because there is something delightful about talking about truth. Some serious grappling with subtle messages and countering that with Christian thinking. Small group discussions incorporates teaching and conversations. Bible Study is needed for maturity in the Christian faith.

The Christians redeemed the pagan practices in verse 9 and used it for God's glory. Today, we need to look for ways to communicate our faith by investing symbols around us with Christian meaning. However, the art form should not take priority over the joy of truth. In the bible, the communication is sensory--taste, sight, sound, smells etc. Yet, the danger is real that the aid to devotion, can become the object of devotion. Listen to the whole message here.

Ajith Fernando's talks on Deuteronomy at Student Leader's Conference 2012

Loving God
In Deuteronomy, Moses prepares the people after their time of training through a series of sermons.
First, He gives a historical recount, then he tells them how to live in the promise land, then the covenant vows are renewed and he dies.
Ajith Fernando unpacks the words "fear", "hear" and "one God" for us from Deuteronomy 6.
To fear God is similar to having faith in God in the New Testament. One who fears God, is afraid of going against what is the best for us. Fear of God is not a life of bondage but fear is a friend that alerts us to dangers. When we make it our goal to please God, it helps us turn away from the way of disasters.
The call to "hear" is repeated 25 times in Deuteronomy and 6 times in the phrase "Hear, therefore, O Israel". Other nations surrounding Israel had idols to remind them of their God but Israel was warned against idols. Instead they had words that were read or told to them, to remind them of God --to remind them how to live. They were told to "be careful" to do them, after all how we live reflects what we truly believe.
The Lord, our God, is one God. God is incomparable. He is united in purpose and will. He is the only God. The Cannanites worshiped many Gods, Baal. The prophets were angry with the Israelites when they had many Gods and railed at them but to those who did not know God, the Apostle Paul dialogued and persuaded. Hear the whole of Ajith's message here



What's next?

If you managed to Zip with us across the Old Testament for four months, I hope you have gained insights into God who is the great I AM: the dynamic God at work in the past, present and future. A huge thanks to all bloggers, your blogs have been inspiring and you have reached online audiences from about 15 different countries with more than 6 thousand blogviews. Bless you for sharing your reading experience. So what's next?

To those who intended to blog but ran out of courage, focus or energy. Chin up. The point of WORD Up is to set fairly difficult challenges so that we are motivated to block off time to achieve it together. Set up your own more manageable challenge and gather a group of friends to do it with you at another time.

If you were just a random reader, you could be more. You could challenge your friends to read Old Testament books which they have never read before in community and work out how to apply the bible to their lives today. You could use the material on this blog to do challenges of your own over a month/ weekend away. You could use the material and challenge your group on Twitter, Instagram, Pinterest, What's app and Youtube. Remember the more the format or medium of material is reused, retwittered and reworked to fit the lifestyle of your group the better. However, the principles of good biblical interpretation and the content of the bible (whichever version you use) must remain the same.

Engage with the text and let the words point you to fresh insights into what God is saying to you as a group. Ask questions, research answers and record what you learn....this interpretative community is what will make what you are doing different from other efforts to put the bible online using social media like these ones on Twitter. Wrestling with biblical text is engaging with an author who chooses who reveal Himself, there is a sense of the amazing in the experience. The Old Testament contains some of the most puzzling but revealing stories about God's relationship with his people. Seeking to know God more through His revealed works is one of the most exciting adventure of life.

:) Until next summer.

Days 17-18, Leviticus 18-27: Living separately, and in remembrance

You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not walk in their statutes. You shall follow my rules and keep my statutes and walk in them. I am the LORD your God. 

(Lev 18:3-4)

This statement sums up the essence of Leviticus, and the reason for the rules. They weren't just any nation, and they were not to just live like any nation. They were God's nation, and were meant to live as a witness to the nations around them - not copy the immorality and injustices seen in other nations.

The rules herein contained are a mix of sexual morality, care for the poor, truth, spiritual separation and loyalty, and due respect.

Evidently, the phrase 'uncover the nakedness of' is a euphemism for sexual relations. The first section is basically summed up by 'don't sleep with your relatives' to use today's euphemism. There is however a quick glimpse of the proper relations between husband and wife. In 18:7-8 we see that the 'nakedness' of the father is the mother's 'nakedness' and the nakedness of the step-mother (father's wife) is the father's 'nakedness'. In other words, the nakedness or sexual activity of each in a marriage belongs to the other partner - a beautiful description of the sexual intimacy and two become one in marriage.
Intimacy during menstruation was also forbidden - this seems to be due to the ceremonial cleanliness rituals that Israel was to keep to mark them as separate from other nations.
Bestiality, homosexuality, and adultery are also all forbidden - all practices of the nations that were there before Israel, and practices which contributed to God's judgement upon the previous nations.

The rules relate not only to physical actions, but inward attitude. Respect for parents and for God is important. Love is to be shown to all, no matter their circumstances - whether they know it or not. Some may say it doesn't matter to curse a deaf man, but God hears it. The rule is not 'you can do wrong if you can get away with it', but 'do right whether you can get away with it or not, whether people see it or not'. The heart attitude is as important as the action.
We see more descriptions of how Israel is to be separate from the spiritual practices around them - not marking themselves like the pagans did in rituals, not seeking spiritual 'guidance' from people who claimed (rightly or wrongly) to be able to contact spirits/demons.

Rejection of God's rule and law brought about severe punishment - the death penalty was appropriate for such deliberate rejection of God and His standards. Whether it was going after foreign gods, killing children for sacrifices, cursing their parents, or sexual immorality, God did not take disobedience lightly. Israel was His people, and He their ruler - He is Holy, therefore they are to be holy (separated) to Him. The emphasis on God's Holiness, and our call to holiness in response is equally present in the New Testament - we live in a different political structure, and are not bound by ceremonial laws, but we are still called to live in obedience to God, imitate His character, and separate ourselves spiritually to Himself.

As a special example of separation, the priests in Israel receive further instruction. They are God's representatives to the people, and are to be an example spiritually, morally, and ceremonially. There is also a high standard to serve in the Temple - descendants of the priests who had physical imperfections/disease could share in the provisions for the priests, but could not serve. Their physical 'perfection' seems a symbol of spiritual perfection demanded, much like the offering of unblemished animals for sacrifice, which are also detailed.

In addition to civil rules, there were also prescribed feasts/holidays to remind the people of Israel about all that God had done for them. The Sabbath, as a weekly day set aside for God. The Passover, reminding of the escape from Egypt and the protection from judgement by the blood. The Feast of Firstfruits and Pentecost (Feast of weeks/fifty days)  - recognising the Lord of the Harvest, and giving thanks for His provision. The Feast of Trumpets, a call to worship the Lord, and repentance. The Day of Atonement, the offering for the sin of the whole nation. The Feast of Booths, remembering the wanderings in the wilderness, and God's provision there. All a reminder to us of the importance of remembering all that the Lord does for us. Remembering regularly, and thanking and praising Him for His provision, both physical and spiritual.

After some arrangements for the continual supply of oil for the lamps and bread for the table in the Tabernacle, we see again a couple of civil rules. To blaspheme God, the Head of Israel, was punishable by death, as this amounted to treason. In other matters, the punishment should fit the crime - life for life, injury for injury. It was not to be like other systems where minor infractions could exact devastating punishment - judicial punishment was limited to the severity of the crime.

In the rules concerning the Years of Jubilee, and Sabbath years, we also see both a reliance upon God's provision, and a care for the poor. By taking a break from working the fields for a year, they relied on God providing through the plants that reseeded themselves. It also provided means for the servants/slaves to leave their masters if they desired, and return land to people that had sold it to cover hard times. Following on from this theme, the poor were to be helped, and not exploited - if the poor asked for help, then the Israelites were not to make a profit off the loans.

The book of Leviticus concludes with a reminder of blessing for obedience, and the judgement for disobedience. Even in disobedience, though there is room for confession and return to God - and we know from later history just how many times this occurred. In this section, it is noteworthy that here is the warning fulfilled later in the Babylonian captivity - 26:34 speaks of enforcing the Jubilee rest for the land (70 years captivity for all the years that the Jubilee was missed), and 26:23-24 speaks of the sevenfold increase in judgement if repentance is not forthcoming (490 years that Daniel is told about after the 70 years pass without full repentance).

Finally, vows are covered, and provision made for redeeming vows made if the original can no longer be offered. This section shows the solemnity of promises made to God, and this can also be applied to the solemnity of promises in general. Unlike some of the Judges (such as Jephthah), there is always a way out of a unwise promise, however. Because of the promise made, breaking it requires adding 20% to the value of it in substitute, in this way the arrangement is still given due solemnity, but allows escape from unwise promises. Similarly with tithes - if the person greatly desires to keep the tithe for the Lord, he can redeem it with something else, but add 20% value to its valuation. The underlying purpose of tithing is respect for the Lord, in acknowledgement that all is His. Again, today, we are not bound by a tithe (the word means 1/10th), but the principle of acknowledging the Lord's provision for us as we steward His resources is still important.

Holy God, we would remember Thee, and live in the light of Your love for us - living in obedience to You, and in holy separation unto You. Help us O Lord, by Your power, to live thus. We thank you for Your Holy Spirit, Who calls us to remembrance of the things we know of You, and empowers us to live for You, to Your glory. This world is Yours, and we are Thine, O Holy God. Amen.

Day 22: Numbers 21-26 - Destruction and Deliverance

These chapters are I suspect amongst the oddest in Christian scripture. There's a talking donkey, extreme warfare, the angel of the Lord (visible only to a donkey, initially), various prophecies, false gods, sexual immorality, and a summarised census of Israel. I guess given the name of the book we might have expected the last item on that list, though perhaps nothing else.

There's lots to think about, but I'll just comment briefly on 'conquering' in the text. How are Christians to read such violent passages? Take as an example, from chapter 24, part of what seems to be in some sense, or in part, a messianic prophecy - "He will crush the foreheads of Moab, the skulls of all the sons of Sheth".

In both the old and new testaments, deliverance is achieved through bloodshed, through warfare or something similar. The old testament describes the temporal physical judgement of rebellious nations, while the new describes the eternal judgment of rebellious individuals. It would be a bleak picture indeed were it not for what I take the centrepoint of the Bible, which describes the end to the requirement for bloodshed, the cross. Following this event, no temporal bloodshed is necessary for purification or the achievement of religious purposes, as God-made-man has shed His own blood on behalf of rebellious individuals.

There's plenty more to say of course, but in general the most helpful way to read violent texts in the old testament that I've found as a Christian, is to see them in light of Christ's ultimate sacrifice. The actions of Israel in entering the promised land are not a direct model for us (and it's a bad idea to simply spiritualise the stories and use them as bizarre moral or life lessons abstracted away from their context)), but the messy history of the people of Israel, who were bought out of slavery and through trials by God, reflects light on the struggles and nature of the true Israel, Jesus, who purchased freedom for His rebellious enemies. Violence is not the final answer, but it was a now-finished part of God's plan to overcome evil.

Genesis 1-3 : Dichotomies

First of all, sorry this post was a lot later than it should have been. I am still nursing the after effects of the Chinese New Year :)
It is interesting that I am starting my section with the 9 of the most challenging chapters of the Bible to me.

Genesis 1: The story of creation.
It is interesting that the Big Bang Theory was proposed by a Belgian priest, George Lemaitre, after being inspired by Genesis 1, and theorizing that the Universe did in fact have a beginning. As someone trained in the field of science for the past 16 years, it is somewhat difficult to reconcile the accounts of Genesis 1 with the scientific discoveries. I have heard many different interpretation of Genesis 1 (the Day-Age, recreation, the 6-day creation), mostly in an attempt to reconcile the apparent disparity between what we know about the origins of the Universe and the accounts in Genesis 1. In the end, whether or not Genesis 1 is meant to be taken literally or allegorically, the only thing that really matters to me in Genesis 1 is that God made everything in the universe, and we belong to God.

Genesis 2: The first pair
I taken a special interest in 2013 after reading some articles regarding gender roles (in church in particular).  As an outsider (not female) ironically both easy to make judgements on what are the gender roles for women and girls, but at the same time difficult to understand the implications of such judgements. Just a few days ago, I met up with some of school friends, and we got into discussion on this after reflecting on a friend's adjustments to a newly married life. We went into discussions on family life, parenthood, and other things married couples should be concerned about. It was really easy to give opinions from a guy's perspective as only one of my friends' wife joined us (their 2 year old daughter isn't old enough to give her own opinions yet :) ) In the end, while it was easy for a guy to say what is the characteristics of a Biblical wife, and mother and of the perfect woman, what is more important for the guys is to know what it means to them to be a Biblical husband and the right man for the wife.

One new term that I learnt from my study on gender roles came from Genesis 2, which was the Hebrew term "Ezer Kenegdo" which is rendered in KJV as help meet. Literally, Ezer means a helper, a support, to make you strong, to save, and Kenegdo means appropriate for or fitting to. This term is a little disconcerting to me, as for a very long time as it implies that there is someone suitable that would make , it challenges my desire to settle down and start a family, against what is possibly a call to singlehood for me. Looking back I know that I am where I should be now because my past relationships did not work out, and looking forward it would be financially irresponsible for me to start any relationship with the intention of settling down and starting a family anytime in the near future, which puts me somewhat at peace with my dating situation. (Ironically, my friend's wife made me pose underneath a sign that said "I will not die until I get married" during our meet-up). To be honest I really wish I know what are God's plan for me in this area, and I mostly laugh it off with a joke whenever my friends ask me about my own plans, but to paraphrase Gen 2:24 I guess that how it is in a Biblical marriage, that the hopes, dreams and plans are no longer my own, but are one with the spouse and in God.

Genesis 3: The entrance of sin
I won't sugar coat it, the concept of sin challenging to me. One key aspect was on the tree of knowledge of Good and Evil.

Days 13-16, Leviticus 1-17: Theocratic rule, sacrifice and cleansing

Leviticus is first and foremost a law, a legal code for living in a theocratic society as God's chosen people. It was written for Israel, and therefore the rules written in that time for Israel as a theocratic nation cannot be applied indiscriminately. However, this is no excuse for ignoring this text - after all the things of Scripture were written for our learning. Much can be gleaned from this book - from the character of God, the offerings pointing to Christ, the intermingling of worship, atonement, thanksgiving, repentance, remembrance, justice and mercy.

In the temple sacrifices and the rules for the priests, we can see the importance of purity. Daily washing, washing any time the lavar was passed, and the sacrifice first for the priest's sins before he made offerings. These physical actions were there as spiritual lessons - purity is not a once only thing, but continual; also that one must deal with his own sin before helping others deal with their sin.In the new covenant, we are now also priests, with direct access to God, through our Lord and Saviour Jesus Christ. Though the physical signs are not required, yet the purity of life and continual cleansing our lives of sin is of utmost importance. Like the priests, we approach and have the privilege of standing in the presence of a Holy God - His very nature abhors sin and keeps us from Him. Also like the priests, we represent God to others, and we cannot encourage others well if we are unwilling to put the effort into cleansing our own life - we cannot be self-righteous, as we too rely on the sacrifice of Christ.

There are many lessons that can be drawn from the different types of sacrifices prescribed. Burnt offerings, sin offerings, meal offerings, trespass offerings. The amounts that were burnt, the portions that were burnt, or given to the priests, where the blood was scattered. There is not time to go into them all here, but as I was reading through I noticed particularly that the sacrifices were a mix of offering for sin, and praise. Thankfulness, and repentance. They were a pleasing aroma to God, if brought with a pure heart.

Concerning the strange fire that Nadab and Abihu offered, we are reminded of the import of obedience. In some ways the sacrifices and offerings were worthless, because they in themselves never took away sin. Obedience in life was more important than the ritual sacrifices - as is repeated many times in later books. Yet the sacrificial system was at the same time very important - to not follow the rules was to reject God as Ruler. Even worse was the act of rejecting God's prescribed offering for their own ideas of a suitable offering - trying to gain acceptance from God by their own efforts. It may not be incense we offer nowadays, but the temptation to offer God what we think is best is still a temptation to which we all fall prey at times.

In the rules concerning cleansing, we see a mix of symbolic cleansing, and practical health instructions. The people came from Egypt, where archaeologists and historian tell us that many of the 'remedies' proposed involved fecal material and many other unsanitary items. God knows what is best, and protects His people both practically from the spread of disease, and spiritually by marking a difference between them and the nations around them - making it harder for them to mix with and be corrupted by the idolatrous worship.

In the last part of the section under consideration, we see the sacrifices prescribed on the Day of Atonement - Yom Kippur. The amazing picture of Christ presented by the two goats - one sacrifice that died for sins and the blood presented before God for acceptance. The other goat bearing the sin of the people far away. Christ fulfils perfectly both of those roles. As with many of the other sacrifices, again we see the high priest making atonement first for himself. This part Christ did not need to fulfil - the other high priests were sinful and required atonement for themselves. The Great High Priest required no atonement for Himself, but was perfect, without defect or blemish.

In chapter 17, we see that only one place of sacrifice was acceptable - there was provision for people to kill animals for sacrifice elsewhere, but the fat and the blood must be brought to that one place of sacrifice and present it before the Lord. Similarly, there is only one path to God, through our Saviour Jesus Christ. As He said: "I am the Way, the Truth and the Life. No one cometh unto the Father but by Me." (John 14:6)

Done is the work that saves,
Once and for ever done;
Finished the righteousness
That clothes the unrighteous one.
The love that blesses us below
Is flowing freely to us now.


The sacrifice is o’er,
The veil is rent in twain,
The mercy-seat is red
With blood of Victim slain.
Why stand we then without, in fear?
The blood of Christ invites us near.


The gate is open wide;
The new and living way
Is clear, and free, and bright,
With love, and peace, and day.
Into the holiest now we come,
Our present and our endless home.


Enthroned in majesty
The High Priest sits within;
His precious blood, once shed,
Has made and keeps us clean;
With boldness let us now draw near;
That blood has banished every fear.


Then to the Lamb once slain,
Be glory, praise, and power,
Who died, and lives again,
Who liveth evermore;
Who loved us, cleansed us by His blood,
And made us kings and priests to God! 


William H Havergal

Day 17 - Lev. 18-22 - Sex, Laws, Sin, and Separateness

A bunch of instructions to Israelites about how to live in light of the freedom God has procured for them. Not instructions for 21st Century NZ, not directly anyway, though many of the same principles will apply to us given us sharing our humanity and our Creator with these Israelites - or that's how I read the laws in Leviticus anyway.

Leviticus 18 is awkwardly detailed and repetitive; I think it's okay to acknowledge that parts of God's word are more accessibly written than others. The main message in any case is that Israel was not to be like the nations they were replacing, in particular with regards to their expressions of sexuality. The next chapter has various rules on how to organise one's actions are interactions. As a whole they strike me as rather humane; some are a bit odd and seem mostly about emphasising Israel's distinctiveness, but only one strikes me as reflecting a different moral vision to the kind that would appeal to most in our society - I'll let you guess which one, near the middle of the chapter.

Child sacrifice was the epitomy of the evil actions of the former inhabitants of the land Israel had taken over. It's a pretty horrendous thing. The close link between 'religious ' or spiritual issues like mediumship and more practical things like sex and family life are interesting, and challenge our culture's separation of spiritual and ordinary life. Sin deserves death, we're told - it's not a nice message, but if it's true it's probably worth knowing.

The priests had particular additional rules; the central point of this that I take away being that mediating a relationship with God is a tough job - I'm glad I have someone to do it for me, who unlike the priests of Leviticus is perfect.

Day 15 - Lev. 8-10 - priests & fire

A series of priest-related events lead up to the appearance of the glory of God at the end of chapter 9. Various offerings for the priests and the people must be presented before the assembled people can look on the glory of God and live to speak of it. There is a clear distance between God and man, and the relationship available, such as it was, had to be mediated by men chosen to stand in the gap and ensure that the gravity of sin was recognised and symbolically dealt with. God's presence was in the tabernacle and the people were outside, and woe to anyone who did not respect the distinction! Though I tend to forget, our God is a consuming fire; and contrary to the sense of some worship songs (or what I get out of them anyway), that term doesn't just mean He makes us feel good or particularly devoted sometimes.

In response to God's fire on the offering, the assembled people were overjoyed - the offering was accepted and God was with them. Perhaps surprisingly given all the blood around, this was not a completely solemn occasion - the proper relationship between reverence and joy is worth thinking about! Likewise perhaps, we can rejoice in Christ's sacrifice and boast in the cross, while recognising its tragedy and pain and the seriousness of our sin which caused it.


Aaron's sons tried to add something to the prescribed offerings, for whatever reason. They were treated as blasphemers and consumed by God's fire. Nothing can be added or taken away from God's covenant with His people; God's holiness or separateness requires obedience. This runs directly against our culture's emphasis on self-rule, self-expression and freedom, but if anyone has the prerogative to run counter to culture, I guess it's the Creator of the universe.

Days 9-12, Exodus 16-40: The beauty of law

This passage includes the journey to Mount Sinai after the Egyptian army was defeated by God, and outlines first the laws of God which the people of God are to obey, and the tent which they are to make as a place of worship.

Given that we are dealing with the law, justice and righteousness come through strongly in this passage. In the instructions for the Tabernacle, worship, purity, and praise are the focus. Amongst this direction from God, we have the reactions of the people, and the response of Moses as leader.

Backtracking a little into Chapter 15, the first response of the Israelites we see after the songs of praise over the destruction of the Egyptian army was to complain about a lack of water, and then a lack of food, and then a lack of water again. Again and again, they see God's provision, but again and again they grumble rather than trusting God to provide. We see God's provision in battle also in defeating the Amalekites. it is a good reminder that our God is not simply a spiritual help, but a great physical Provider also - He delights to give us what we need. We also see that when He provides, we should not grumble at the means of His provision, nor disobey His instructions in gathering in His provision. I know that too often I  forget or take for granted all the many blessings He has provided.

In the battle with Amalek the importance of support and teamwork is illustrated for us, with Aaron and Hur holds up Moses' hands when he is tired. It also illustrates the importance of intercessory prayer - God could easily have saved the Israelites without Moses' arms raised had He wanted - but God delights to act through the requests of His people (requests made in accordance with His Will). Teamwork and sharing the burden of leadership is also illustrated clearly in the next chapter, where we see Jethro providing sound advice regarding delegation of responsibility. We should never think we are alone in shouldering burdens for the Lord. There are often others that are able and willing to help - we see a similar situation with Elijah and Elisha in I Kings.

Arriving then at the Mount Sinai, we are impressed with the magnitude of the events about to unfold. This is Holy God writing down the laws of righteousness - all the people must be cleansed, and only the representative of the people is allowed upon the mountain.
The laws themselves are a beautiful expression of Who God is, and indeed what righteousness looks like. Looking at them in the light of the New Testament, it has been said that under the old covenant they were commands - under the new covenant they are promises. Each of them is to be read in spirit, and not in letter - understanding and obeying the spirit will fulfill the letter, but reducing the law of God to 'manageable rules' as the Pharisees did is no different, and in some ways worse, than flouting the law. None of the law can be keep fully in our own strength - only by the power of God are we able to obey. Praise God that He has now redeemed us and destroyed the power of sin - and will one day remove also the presence of sin, when we will all serve Him in full obedience!
Moving through the laws about specific cases, we see a protection of both the victim and the perpetrator - the victim is to be reimbursed by the perpetrator, if recompense can be made, and the wrongdoing punished. Yet escalation of revenge is not allowed. All of society is included - justice is to be done for the women and slaves as well as men and landowners, the stranger as well as the Israelite. The poor are to be protected, and not exploited - but neither are they to get a 'free pass' in the courts.
The Mosaic covenant is then confirmed (which includes the above law, and a promise of conquest) - read to the people, the people commit to it, and it is sealed by the sacrifice of peace offerings.

Now the covenant has been confirmed, the description for the place of worship is made. Of important note, the people are asked to contribute towards it - the supplies are provided by the people, but made according to God's design. I am going to make little comment about the design, but the wood reminds us of humanity, and the gold reminds us of deity, two important materials that keep coming up in the design. For a great description of the symbolic nature of the materials, see this link: The holy materials used in the Tabernacle
Not only the building is carefully described - the priests, as the representatives of God to the people and the people to God also have careful descriptions of their garments and rituals. Skilled craftsmen are specifically called by God to lead the build, with many others working under them.

While receiving these instructions for the Tabernacle about the worship of the True God, and the service of Aaron and his sons as priests, we see a dreadful rejection of God in the camp of Israel. Not long after having confirmed the covenant, having received the laws of God and His promises, they act in direct disobedience and make a calf out of gold and pretend that this is their god. Aaron is also carried away in this. Though admittedly pressured, he held responsibility for not only allowing them to pursue their sin, but enabled them - as a leader he should have reminded them of God and His continual provision for them thus far - he was afterall the spokesperson for Moses!
When Moses comes, he smashes the tablets of stone with the law on - some think that this is to prevent God immediately consuming the Israelites as the Holy law (which they have confirmed their obedience to) is brought into the presence of such blatant sin. It is certainly possible. There are still consequences though - many Israelites are slain by the sword and many by plague. The intercession of Moses for the people after this is a beautiful insight into servant leadership, Godly prayer, and reliance only upon the Lord. He finds favour in God's sight, and is granted the awesome privilege of seeing God's glory (at least in part).
Two interesting notes we find in this section - Joshua does not participate in the rebellion, as he was waiting for Moses near the base of the mountain, and it is the Levites who come to Moses when he asks 'who is on the Lord's side?' - their father wrongly bore the sword (along with Simeon) against a city in revenge over his sister, and the tribe now uses the sword rightly as instruments of the Lord.
After this rebellion, the law is written again by God Himself on the stone tablets, the covenant is re-confirmed, and the Tabernacle is constructed. The people not only contribute the materials, but are so eager to do so that they quickly have too much and must be prevented - a great display of generosity and willingness to give God their best. The repetition of the dimensions and instructions emphasises the fact that everything was done by God's instruction, and not by man's design. Finally, it is finished, and God confirms the work by His Glory resting upon and filling the Tabernacle.

Tell out, my soul, the greatness of the Lord!
Unnumbered blessings give my spirit voice;
tender to me the promise of his word;
in God my Savior shall my heart rejoice.

Tell out, my soul, the greatness of his Name!
Make known his might, the deeds his arm has done;
his mercy sure, from age to age to same;
his holy Name--the Lord, the Mighty One.

Tell out, my soul, the greatness of his might!
Powers and dominions lay their glory by.
Proud hearts and stubborn wills are put to flight,
the hungry fed, the humble lifted high.

Tell out, my soul, the glories of his word!
Firm is his promise, and his mercy sure.
Tell out, my soul, the greatness of the Lord
to children's children and for evermore!

Tell my soul - St Edmond's School

Leviticus 1-4 - It's not just the thought that counts - details on offerings

Atonement for sin is a messy business; according to the biblical picture, it is in a sense bloody expensive.

Just a couple of comments on this section.

Firstly, the sacrifices are quite 'participatory' - e.g. the burnt offering involves identifying oneself with the slaughtered animal through laying hands on it, and the sin offering involves the priest dipping his finger in the blood of a bull and sprinkling it in the sanctuary. It seems to me that atonement was made tangible in these ways. Today perhaps a similar participation for us is to take part in the Lord's Supper, chewing the bread and gulping the wine in remembrance of the one-time sacrifice that unlike these ones mentioned in Leviticus does not need to be repeated and facilitated by a succession of priests.

Secondly, unintentional sins are also taken very seriously, whether of the community's leaders or of other community members (chapter 5). As Christ's sacrifice is a fulfilment of these things too, it has covered both our intentional and unintentional wrongdoings - both are in need of forgiveness, and both have the same ultimate solution. Thanks are due to God for making a way to right our broken relationship with himself; broken in various ways - sometimes publicly, sometimes privately - and often without our explicit awareness, but mended in just one, public, way.

Day 12 - Exodus 35-40 - the furniture in God's house

The materials required for the tabernacle are detailed, and whoever is willing and able to provide should do so; and so, the people of Israel provide the various special things. These things were provided for by a free will offering, not a tax, obligation, or forced collection - likewise, incidentally, with all our service for the kingdom of God. (It actually turns out in chapter 38 that there was also a tax to cover some of the costs, but the earlier emphasis is on free giving, so we'll focus on that for now.)

It's fascinating to see gifts of creativity and artistic skill, and the ability to teach these things, all recognised as coming from God (e.g. vss 34-35). As careful as we must be in translating this to our own context, there is, it seems, a place for beauty and art in true worship. The offerings from these skilled people overflowed, presumably out of thankfulness, and Moses asked people to stop giving once the required amount was attained - it's not always a case of the more the merrier, at least when it comes to collections of sea cow hides.

Then the inner intricacies of the temple are described in depth. It is carefully made and expensive; no doubt the most impressive structure to be seen in that particular desert through which the Israelites wandered, but it was all just a faint shadow of things in heavenly places, which with the coming of Jesus were to be revealed fully.

I don't know much about the significance of the particular items; some people could talk for many hours on these things I expect, but I can just see intricacy and beauty in amidst a confusing amount of detail and quite a lot of gold. Particularly striking as I reflect, the splendid complexity of the altar in chapter 38 sharply contrasts with the ugly simplicity of the cross on which Jesus died, the site of a far more efficacious sacrifice.

Sometimes we may wonder at the flashy clothing worn by some tele-evangelists - but check out the bling worn by the priests! (chapter 39) Blue, purple and red cloth, with thin strands of actual gold mixed in for added sparkle (or something). Of course, the task of an evangelist and of a priest are rather different things. There is no more need for tabernacle attendants, but if a slot opens up, the clothing allowance will presumably be impressive.

The beauty of the tabernacle was a visual reminder of Israel's relationship with God. Once completed, things went to a whole new level [gross understatement] when the presence of God appeared and filled this mobile tent, being visible to the whole of Israel as a cloud, with fire at night time. As we consider this and marvel, let us remember that just as God was with Israel, He is with us, but in an even more real and personal way, by his Spirit dwelling with us and pointing us to Jesus, God-with-us.

God at Work. Esther

The last book of the History Books is Esther. The events take place during the exile, when the Jews are scattered throughout the Persian Empire and King Ahasuerus (AKA Xerxes) is in charge. Though the book does not mention God by name, his working is still present in protecting and exalting his people.

The story opens with an act of rebellion against the king, when his wife refuses to come at his command. He then bans her from seeing him again, and he made a decree for all the inhabitants of the empire. - All women will give honor to their husbands - . The next sentence makes me laugh: 'This advice pleased the king and the princes'. Yes, I imagine they would be very pleased to themselves, and I can picture the men gathered around slapping each other on the back "Jolly good show, chaps, that'll show these women who's boss" (Why yes, the Persian royals in my head do speak with English accents. Problems?). This displays the power hierarchy in place: the King at the top with wide-reaching (India to Ethiopia) influence, and women far down at the bottom. Even the queen has little power.

Against this power comes Esther, a young girl, an orphan, and a Jew, one of the conquered and scattered peoples. After a year of beautifying, she would get just one night with the king, and unless she was exceptional, would be just one more of the countless other young girls met by the king. Yet Esther won grace and favour in his eyes above the other girls, and she was made queen.

Enter the villain, the vain Haman, who gets mad at Mordecai refusing to bow to him and by extension is mad against all the Jews. He institutes his evil plan of world domination, influencing the king to issue a degree to kill all the Jews. He builds a gallows to hang Mordecai himself. He wants the king to honour him with royal robes. Reading this, I was reminded that somewhere in the Bible it talks about falling into one's own pit, but I couldn't remember where. Then what did I read this morning? Psalm 7:14-16,

Behold, the wicked man conceives evil,
and is pregnant with mischief
and give birth to lies.
He makes a pit, digging it out,
and falls into the hole that he has made.
His mischief returns upon his own head,
and on his own skull his violence descends.

This sums up what happens to Haman pretty well. His plot exposed, his plan foiled, and he is killed on the gallows he made for Mordecai.

This is brought about by the courage of Esther, the wisdom of Mordecai, and the work of God. We've seen how the odds were stacked against Esther, and how she was facing death by approaching the king with a request. Yet she had the courage to do so. Mordecai was able to see (by faith) the bigger picture and so could encourage Esther to make her request. He could glimpse God working "Perhaps you have come to the palace for such a time as this?" The way the story played out relied on many coincidences, which might be able to be explained (or at least a probability placed on them), but more readily point to God working behind the scenes to bring about his purpose and save his people. It is a plan the has been in progress for years, without the fruit or the purpose yet made clear. Esther was orphaned, and raised and advised by Mordecai. Years before, Esther made her way into the service of the King. There was a plot that Mordecai discovered. Then the very night that Haman was so near to succeeding in his plan, the king could not sleep, so that he was reminded about Mordecai. Coincidence?

The Feast of Purim was instituted to remember how God took the condition that the scattered Jews were in, saved them from death, and placed them in power to destroy their enemies. The story of Esther is an example that illustrates Romans 8:28, "that God works in all things for the good of those who love him".

50 First Dates. Nehemiah

The book of Nehemiah covers the return of more exiles and the rebuilding of the walls of Jerusalem, the city of God. It is the last of the History books, chronologically. But it echoes what Joshua told the people in the first of the History books: "Consecrate yourselves, and tomorrow the Lord will do wonders among you" (Joshua 3:5). It repeats what many leaders have done throughout Israel's history, like Hezekiah and Josiah leading their people to repent. Nehemiah leads the returnees to once again consecrate themselves (and their cities and land) for the service of God.

Consecration is the setting apart and the 'cleaning up' of life so that it is worthy of God. It's turning away from sinful practices. It shows expectancy and hope that God will work, displays the humility of a repentant heart, and is a response to the grace of God already shown. The renewal led by Nehemiah is just one of the many times this happens throughout the Bible. One of the common factors each time, and perhaps the leading cause, was the reading of the Word of God.

It's kind of like the movie 50 First Dates. (Minor spoiler alert) It's the story of Henry, who falls in love with a lovely girl named Lucy. But some time ago, Lucy had been in a car accident, and cannot remember anything since that day. In her mind, it's just October 13 (the day of the crash), and she wakes up ready to do October 13th stuff. So everyday she wakes up and drives to get breakfast as she did on that day. She watches an American Football game, celebrates a birthday, and goes to bed, before waking up the next day to do it all again, completely oblivious. So every day, when Henry meets her, it's as though she is meeting him for the very first time.
Then one day (yet every day), she wakes up and sees a video by her bed and a note saying 'watch this'. The video was made by Henry, and describes the crash and her amnesia. It tells of the state of their relationship, and so they can continue from where they left off. Each day (apparently the same day to Lucy) she plays it, so she can re-remember her story and their story.

The Israelites, and us, are kind of like Lucy. We forget who we are. We forget who God is. We forget what he has done for us. And the Bible is like the video to play each morning. It reminds us who God is. It reminds us what he has done for us. It reminds us who we are.

Days 7&8, Exodus 1-15: Who holds the power?

The story in these first 15 chapters is the rescue of Israel from Egypt - pulling His people out of captivity and redeeming them to the Himself.

The theme here seems to be the control of God over this situation, and indeed all situations. When Pharoah gives the order to kill newborn males, the Hebrew wives have birth before the midwives arrived, and the midwives don't fulfil the orders. The man God chooses to lead His people out of Egypt is protected by Pharoah's own daughter - with Moses' mother paid to care for her own son in his early years. Surely such a situation is clear evidence of God's control!

As Moses grows up, we begin to see the type of man he is. Probably as a result of his mother's influence in his younger years, he tries to stand up for his oppressed kinsmen, but flees when he thinks he is found out. The next situation we see him in, he stands up for some ladies tending their father's sheep when the other shepherd try to drive them away. Therefore we see a track record of standing up for the oppressed, and a rejection of the 'privileged life' when it comes at the expense of doing right - further expanded upon in Hebrews 11.

Moses' call by God is the first time we see Him use the name 'I AM' (YHWH). The essence of this name really sums up the role of God in Israel, and especially in the next few chapters with the demonstration of power in Egypt. He is the God that IS - and all the false gods in Egypt are nothing in comparison. Moses shows due humility to this message from God initially, but is then unwilling to play the part that God asks of Him - and so he is aided by Aaron. It reminds me of the need not only to recognise our dependence upon God for all things, and to recognise the skills and strengths of others - but also to recognise the call that God has given us. Even if we seem not to have the best skills for the job, sometimes we are the right people for the job simply because God has given us the responsibility for it, and we can trust Him to provide the skill necessary to complete it, however difficult it may be for us.
The importance and responsibility of the role of leader of the nation of Israel is evident in that incident of circumcision. Whether Zipporah knew about God's requirement of circumcision for the Israelites from Moses, or from Midianite history (Midianites were also descendents of Abraham), Moses must have known about it, and yet he had not followed God's command with his own son. All people, but especially leaders have a responsibility to set their own lives in order before they go to lead others.

Coming to Egypt, there are three themes - the obstinacy of Pharaoh, the apathy and hostility of the Israelites to being rescued, and the display of God's power over all the power of Egypt.

The obstinacy of Pharaoh is caused both by his own hardness of heart, and God's reinforcement of his attitude in order to display His power. Initially, his magicians could 'replicate' God's power by their own slight of hand and tricks, but they were quickly forced to admit that this power was beyond themselves and could only be God. Once his magicians were unable to imitate the plagues, Pharaoh had no real excuse to deny the power of God, but in pride he held out, to the suffering of both himself and the Egyptians.

In some ways, the apathy of the Israelites to being rescued is surprising, in other ways it is not. It seems to indicate that through the generations of enslavement, they do indeed have a slave mentality - the idea forced on them of being inferior to the Egyptians, and that resistance is futile and would only bring more hardship. The display of God's power should have been enough to convince them of the ability of God to protect them, but we will see a constant theme coming through the wilderness journey that they want to go back to Egypt, because they trust Egypt to provide the bare necessities more than they trust God to do so. In a way, this increases the glory of God in this event - there was no uprising of the people that released them from Pharaoh's control, it was all of God.

The 10 plagues were not only to afflict the Egyptian people, and Pharoah, whether to encourage the release of the Israelites or as a punishment for the years of slavery. They were a direct display of God's power over the non-existent gods of Egypt. Chart of Egyptian 'gods' proven without power in each plague

At the end of the plagues we have that great festival that has so much foreshadowing of the sacrifice of Christ. Instituted here as a remembrance of God's protection of His own during judgment upon the Egyptians, there are so many things that point to Christ  - the Perfect Passover Lamb. Reading through the instructions, I am reminded of all that Christ has done in providing that sacrifice to protect me from judgement and rescue me form slavery. The blood on the doorposts forming the shape of 'chet' the Hebrew letter whose meaning is 'sin' - for without shedding of blood is no remission of sin. The bringing in of the lamb to live as a pet in the house before killing it and eating it - for the sacrifice of Christ was costly to the Father, He was beloved. Not leaving any of the meat to the morning - Christ's one sacrifice was once, enough for all, and would never be repeated (unlike the Passover meal, which was repeated year after year). Beautiful pictures of a beautiful Saviour!

Finally, we have the conquest of the Egyptian army by God - their gods could not save them, nor their military power. Only with God is there true power. Fittingly, this triumph of God is followed immediately by an outburst of praise.

Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? (Exodus 15:11)

Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. (Exodus 15:13)

'Honey, I'm Home', and the dozens of divorces. Ezra

It has been 70 years that the people of Israel have been without their land and without their temple. But Cyrus, the king of Persia, finally decrees they may return and rebuild their altars. So the remnant returns, despite opposition, and begins to rebuild. It is a time of both sadness and joy. Sadness and weeping for those old men who remembered the past glory of the temple. Joy and shouting for those who saw the hope of the new start. And the sounds of weeping and shouting mixed together and could be heard far away.

After the temple was finished, another group of exiles returned, led by Ezra. Ezra, we are told at least three times, was well versed in the Law of Moses. He would need to use his knowledge to lead the returned people to live well in their new old home. One of the first major issues is that some of the Israelites had married people from the surrounding nations. So after prayer, fasting and counsel, they led the Israelite men to put away their foreign wives.

This story rankles with many, especially since for many people, Christianity consists of or at least very closely aligns with the respectable family - man, woman and kids. Also, love (and society in general) should be 'colour-blind', and the nationality of the other person should not make a difference in how they should be treated. How can we faithfully look at Ezra's instructions? Do we need to enfoce the divorce of any mixed-race couples we see?

First of all, we need to be clear that marriage at that time was not the same as it is today, legally or socially. The language of men that 'have taken some of their daughters as wives' may well be literally true, in that it was common for a man to see a woman, and think 'mm good child-bearing hips, I should give her dad some cows and take her home'. The woman is like property to be purchased. This is in marked contrast to the western modern view which is much more egalitarian and based on mutual feelings.

The main difference between the two contexts is in what it means to be a member of God's people. Under the old covenant, God's people consisted of those who were descendants of Abraham. They were offered God's righteousness, made possible by sacrifices made in the temple. Along with the sacrificial system for dealing with sin, there was the day-to-day living in righteousness, achieved by separation from unclean and unholy "other" objects and actions.
The new covenant was a fulfillment of this old covenant, in that it 'fills it up' and expands its reach. Life under the new covenant is again characterised by living in righteousness, and avoiding outside and unholy things. The sacrificial system is still in place, but it is completed, since Jesus Christ was and is the perfect sacrifice. So personal and repeated animal sacrifices are gone. Finally, the boundaries of 'God's people' have shifted outwards. It is no longer only hereditary descendants of Abraham, but spiritual descendants "grafted in" to the family tree through Jesus Christ (the grafting metaphor comes from Romans 11).

Under the old covenant, the Israelites were warned against intermarrying with other people in the land. This was because the others were not holy or covered by the covenant. For a start, they are unholy simply by virtue of the fact that they are not of God. But they also have their own gods and traditions which would lead the Israelistes into abandoning God and into idolatry. Joining the holy with the unholy makes the holy unholy (except in exceptional circumstances. See: Jesus).

Under the new covenant, our primary heritage is no longer our ancestors but our spiritual heritage, that is, Jesus Christ. Galatians (3:26,28) reads 'For in Christ Jesus you are all sons (and daughters) of God, through faith. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Jesus Christ'. So the great news is that people of every race, tribe and nation can be and are a part of God's family. Thus they are legal marriage material (and there are many couples breathing a sigh of relief).

As I try to apply this passage to today's world, I find myself on shakier ground, as I feel very unqualified to give marriage advice. I think that the modern analogue of of Ezra's situation would be marriages between people of different faiths. If you are a Christian aiming to follow in Christ's footsteps, why would you unite yourself with someone who is not? The situation gets muddied when we consider those who are already married when one comes to faith. The New Testament writers (and I'll include Jesus under this umbrella) were opposed to divorce except for adultery, and in fact Peter even encourages wives to remain in marriage to an unbelieving husband (1 Peter 3:1). But they also are clear about eliminating anything that leads to unrighteousness and/or hinders your walk with God (eg If your eye causes you to sin, pull it out). But then again there's the need for grace and acceptance of "sinners". So, it requires discernment for each situation.

Ezra covers the return of the Israelites to their land, and the re-establishment and re-alignment of their lives according to God's word.

Days 2-6, Genesis 10-50: Sojourners on earth, trusting Him

The history of people after the flood is a familiar story of self-importance and rejection of God. God's direct intervention by the creation of different languages struck to the heart of the ideal of unity and togetherness that they held. It is a reminder that unity of purpose is only a good thing when you are following the right path.

Moving on to the patriarchs, the narrative changes from an overview of world events to the tale of individuals and God's plans worked out through them. Abraham, Isaac, Jacob, Joseph, all have very different personalities, and all interact with God in different ways. In their lives we see failures, we see successes, we see faith, and we see some hints of the Redeemer to come. It is primarily a history of the ancestors of the Israelites, the origin of their customs, their people, their purpose, and their interactions with the One True God.

The life of Abraham is noted in Hebrews as one of faith. His tale is not without its low points of faith, but his reputation stands as faithful despite the failings. God, on the other hand, is faithful always. Abram's faith is seen in his willingness to leave to a country that he didn't know, in reliance upon God.
There are times of discouragement, where he tries to rely upon himself and his own cleverness. The main examples are his two experiences in Egypt, where he deceives the king because of his fears for his safety and that of his wife, and his attempt to fulfil God's promise of an heir by lying with Hagar.
His examples of faith stand clear. Despite his attempt to fulfil God's promise by Hagar, he did still have faith in God both before and after that God would fulfil the promise. His faith is so strong that even when God tests that faith by asking Abraham to sacrifice Isaac on the altar, he is sure of having hiers through Isaac, even to the point of trusting God to resurrect Isaac.
God's demonstration of faithfulness is even more clear. The sealing of His covenant with Abram in chapter 15 is a very visual demonstration of this. Usually the weaker of the two covenant pairs would pass through the path between the split animals - a pledge to fulfil the covenant or he would pay the price the animals paid. Here however, the stronger party passes through between - God represented by the flaming pot. And indeed, the heir is provided, and we know from history that many nations food come from Abraham, and the people were given the promised land after the foretold time in 'a land not their own'. His provision of a substitute for Isaac gives us a picture of Christ.
Even in Abraham's failings God is faithful. He prevents the kings of Egypt from committing evil because of Abraham's deceit, and cares for Hagar and Ishmael. With Lot, God keeps him and his daughters safe when Sodom and Gomorrah are destroyed for their sin - even though Lot had chosen to live in the wicked city.
It reminds me that even though we fail often and make poor decisions, God is ever gracious to us.

With Isaac we see a quiet life lived for God, but a lack of communication in the household led to divisions. The first we see him is as a sacrifice. Uncomplaining in the face of death. His wife also is brought by faith, faith of a father, a servant, and Rebekah herself.

Jacob we see first as a deceiver. He values the right things, possibly from listening to his grandfather - Jacob was around the tents more than his brother. This he values the birthright and blessing highly. He goes about it in the wrong way, however, and must learn to trust God the hard way. He does learn though. Beginning with the dream at Bethel, setting God's protection during the years with Laban, ridding his household of idols, and culminating with the wrestling with God, he learns patience and trust.
The example of Jacob's wives shows how God doesn't always work in the way we expect. In a Hollywood tale Jacob and Rachel seem to be the start crossed lovers, with the elder sister getting in the way due to tradition and interference of the father. Yet it seems it is Leah that is more favoured by God. The reason we are given is that He saw she was hated - so we see his heart of compassion for the downtrodden. However we also have hints of other things. In particular, Rachel is recorded as hiding stealing idols and hiding them.
In terms of the deceit, Leah seems chosen by God as Jacob's wife. She was the eldest, teaching Jacob respect for the tradition of the eldest. She was also the mother of the messianic line, and buried with Jacob in the family tomb.

Joseph is the one patriarch about whom nothing evil is recorded. Again we have a type of Christ, suffering unjustly and redeeming the people. His short also provides a fitting bookend to the patriarchs. Abram was told by God in the beginning of this section that his descendants were to be a blessing to all the nations. Israel never truly lived up to this purpose during their history, but here before the nation was founded we see Joseph providing physical blessing, as Christ later fulfilled the purpose of being a spiritual blessing to all people. His life is a testimony of doing the right thing, whether wrong or not, and always giving credit to God for the wisdom and interpretation of the dreams. Yet he was not a pushover - he did test his brethren to confirm that they were truly  changed from the time they were about to kill him and sent him away as a slave.

There are many other stories in this book, many other characters - particularly of Jacob's sons - that can be considered. Through them all though, God is true. Some stories are just recorded as history - good nor evil is said of them, and God is not directly mentioned. In others He takes a direct role. Consequences are sometimes not seen, or may come late - as with Reuben, who forfeited his birthright because of his immorality (the birthright [double portion] went to Joseph, which is why we have the tribes of Ephraim and Manasseh, rather than the tribe of Joseph).

Finally, the book concludes with both blessing and faith. Blessing has characterised much of the lives of the patriarchs - blessing from God, and blessings handed from father to son. Faith too, is an essential theme - concluded here by both Jacob and Joseph assuring their descendents that God would return them to the land.

It is good to remember that faith in God is important. Faith may require patience - trying to accomplish the promise by our own efforts may fail (as with Abraham), or may succeed (as with Jacob's blessing), but both learnt that the best way was to wait on God's timing. God does not give us faith flippantly, either - He strengthens our faith by putting us in situations where we can practice our faith.

I am trusting Thee, Lord, Jesus,
Trusting only Thee;
Trusting Thee for full salvation,
Great and free.

I am trusting Thee for pardon;
At Thy feet I bow;
For Thy grace and tender mercy,
Trusting now.

I am trusting Thee for cleansing
In the crimson flood;
Trusting Thee to make me holy
By Thy blood.

I am trusting Thee to guide me;
Thou alone shalt lead;
Every day and hour supplying
All my need.

I am trusting Thee for power,
Thine can never fail;
Words which Thou Thyself shalt give me
Must prevail.

I am trusting Thee, Lord Jesus;
Never let me fall;
I am trusting Thee forever,
And for all.

His Steadfast Love Endures Forever. 2 Chronicles

2 Chronicles covers many of the same stories as in 1 and 2 Kings, from Solomon through to the time of exile. The focus however is on the kings of Judah, that is, the descendants of David. By contrast, Kings follows both Israel and Judah, but Chronicles mentions the king of Israel only when they directly inpact the history of Judah.

The book follows the ups and downs of the kings, their good and bad times. There were times of repentence and renewal as God's Law was found and followed. There were times of idolatry and pride. This was in a sense foreseen by Solomon, in his prayer of dedication for the temple (1 Chronicles 6). He makes a plea to God to listen to the prayers of his people, at all times. If (or when) a man sins against his neighbour, when Israel is defeated in battle, when there is no rain, when there is famine or pestilence or plague, when a foreigner enters, when anyone sins against God, when they are carried into exile - If any of these happen, and the people pray to God, then hear them and answer their prayers. Solomon knew that the people would sin ('for there is no one who does not sin') and that these disasters would come because of their sin. Yet he also knew that people would repent and turn back to God. And so they did. It's like Jesus speaking to Peter before his denial, "when you have turned again...". He knew that Peter would deny him, but he also knew that Peter would return ("when"). I guess this gives me, not a justification to sin, nor a casual acceptance of sin, but the comfort that my sin is not a surprise to God, and nor is it the end of the story. Time and time again, we see God restoring his people who repent.

This lineage (the kings of Judah) was the fulfilment of God's covenant with David, found in 1 Chronicles 17. "I will raise up your offspring after you, one of your own sons, and I will establish his kingdom. He will build a house for me, and I will establish his throne forever. I will be to him a father, and he shall be to me a son. I will not take my steadfast love from him, but I will confirm him in my house and in my kingdom forever, and his throne will be established forever." There were many times when it looked like this line would come to an end, when the king and their brothers and sons seemed to be all killed in one fell swoop, or invasion and assassination appeared immanent. But God continually kept the line alive.

Once I finished reading 2 Chronicles, I went forward to the first chapter of Matthew. And there again was this (now) familiar line of fathers and sons. God continued his work, and it culminated in the birth of Jesus Christ, in and from this very lineage. God fulfilled his promise to David, not because of the deservingness of the descendants and followers whose heads turned every which way and only occasionally back to God. But because of his great love and purpose. So, the oft repeated cry of Chronicles, 'Give thanks to the Lord, for he is good. His steadfast love endures forever!'

He Tangata. 1 Chronicles

The first chapters of 1 Chronicles are some of those genealogies that make my eyes glaze over. In fact, this whole book contains the highest proportion of names that I've seen in any text outside a phone book. Every so often you'll get to one that you recognize: Look, there's Boaz who married Ruth, or there's Caleb who spied out the land. But mainly they seem to be unknowns, who lived out their lives without much hue or cry. Yet this was enough to be included in "all Israel", God's people. Because people matter. An old Maori proverb goes: "He aha te mea nui o te ao? He tangata! He tangata! He tangata!" What is the most important thing in the world? It is people! It is people! It is people!

Now I don't know if this is exactly how it went down, but maybe David got to a point where he decided 'I don't care about the individuals any more; I just want to find out how many people there are'. Maybe that's why God' response was 'When you reduce the people you are leading to just a number, you're missing the point', and he sent pestilence as punishment.

Many bible stories focus on the big personalities, the movers and shakers, like the judges or the kings. Chronicles shows the worth and even the necessity of the 'ordinary' folk. Those who work the pastures and raise their families during the span of the genealogies. Those who sing and play instruments. The workmen: 'stonecutters, masons, carpenters and all kinds of craftsmen'. Those 'having the care of the courts and the chambers, the cleansing of all that is holy'. Those whose role was to 'assist with the showbread, the flour, the wafer, the baked offering'. Those who kept the gates, and those who kept the money, and those who kept the divisions of soldiers in order (and those soldiers themselves). All these people and more served God. In fact, 'every willing man with skill in any kind of service' was of service the Solomon, God's king.

So then, how can we hold back the skills that we have? David prays 'For all things come from you, and of your own have we given you'. This 'all things' refers to both the talents of money, and the talents of skill. We can offer what we have no matter how small or large we think it is, for the service of God and people.

One more application: We can pray for, thank and encourage those who are serving faithfully behind the scenes in church and in the community, living 'ordinary' lives for an extraordinary God.

Day 1, Genesis 1-9: His-story of our beginning

A bit of a pun in the title there. One of the favorite sayings of a beloved mentor of mine was that history is His story. Given that we are now considering the beginning of His story, the pun seemed appropriate.

Genesis, with the name meaning beginning, is indeed a book of beginnings. The foundation of all of the teaching of the Bible can be found in the beginning chapters of Genesis. God's perfect creation, our rejection of Him, the promise of a Redeemer, the necessity for the shedding of blood, the temptation both within and without, the creativity and ingenuity of man (made in the image of a Creator, after all), and the devastation of righteous Divine judgment.

The editor of Genesis is accepted to be Moses, inspired by God to collate and write this book, quite possibly on Mount Sinai itself. It also seems apparent from the style of some of the early stories particularly that they were recorded by people close in time to the events, and so there was definitely a history handed down through the generations perhaps orally, perhaps in written form. We don't know the details of the means of human authorship, but as with all the Bible, we can be sure of the Divine authorship.

I have always enjoyed reading the story of Creation. Trying to picture what the earth would look like 'formless and void', trying to visualise the stretching out of the heavens and the separation of waters! They are unknowns in many ways, because we have no real experience to compare them to. Yet they show us the hands-on nature of God's approach to Creation, while other aspects show the instant nature of His power. Sometimes He hovers over the water, sometimes He gathers land together, other times He speaks and it is done. His power and Majesty are on display, preparing a home suitable for man, whom He makes in His own image. There is order and regularity - He could have 'snapped His fingers' and everything could have been done instantly. He could theoretically have done it over millions of years - here a bit, there a bit. But He chose to do it in six days. He sets an example for us to imitate in designing and creating. He sets a pattern for us to work for six days and rest on the seventh day. He shows satisfaction at a job completed - all was good at the end of each day, but only when all six days and thus the whole of Creation were complete was everything 'very good'.

In the second chapter we get further insight into the sixth day of Creation. Here we see the importance of relationships established - the relationship of God with man, the insufficiency of animals or the rest of Creation to fill that position as 'complement and help-meet to male human'. God always intended to make a women - so why didn't He make them a pair like He seemed to all the others? I think it was to make that point that relationship with other people is a good thing. The joy at seeing that perfect match for himself was all the greater for knowing the absence of it. We see God's care, in His forming a garden and making the trees that bore fruit to eat grow in the garden. We see His sustaining hand under all of Creation, especially humans, through the life breathed into man's nostrils. We see the perfect equality of male and female, and yet a distinctness between them - they are complements, not clones - the material that formed Adam was taken to form Eve, and yet she was formed very different. Just on the subject of one formed from the other, I was thinking of an old quote when I read this passage, and thought I should share it here for others to enjoy:

“Eve was not taken out of Adam's head to top him, neither out of his feet to be trampled on by him, but out of his side to be equal with him, under his arm to be protected by him, and near his heart to be loved by him.” 

― Matthew Henry

Continuing into chapter three, we see all the good from before broken. The relationship between husband and wife becomes one where the temptation is to conflict - the wife to usurp rule of the husband, the husband to abuse authority and power. The relationship between man and the ground is broken - where work was previously easy and pleasant (for there was still work before the curse), it now required hard labour and sweat and pain. Pain also comes to the women through childbirth, and yet the blessing of a promises comes through also, that her seed would be their Redemption. Most importantly, the relationship between God and man is broken. He was in the habit of walking with them in the garden, having a close and intimate relationship with them, but with their sin - their rejection of Him - His holiness and righteous justice would destroy them just by His presence. They are evicted from the specially crafted garden, and blood is shed to cover their shame - yet again a promise in a way, a sign of Christ coming to cover the shame of the world with His blood.

Moving on a bit quicker now, as it is getting late! We see in the story of Cain and Abel the unfortunate consequences of the evil of their parents - imperfection cannot produce perfect, and so sin is handed down the generations. Cain, though warned of God that sin 'desires to have him' - incidentally the same word for desire as in the curse pronounced on Eve - still listened to his sinful nature rather than God, and committed the first murder. Again, we have a story of fall, and then hope - at the end of the chapter, Eve gives birth to Seth, and after the story of Lamech who broke the design set by God of one man with one woman, we see his descendents as the fathers of nomadic life, of intricate musical instruments and tools - no bronze age or iron age here!

In chapter five, we have the all important record of history - generations. A means to trace ancestry back. It is sobering to think that each of the names recorded in this chapter was my ancestor. It is also enlightening to realise that the dates in this chapter tell us that this covers about 1/4 of Earth's history! We have that snippet of info about Enoch - a Godly man, who was taken by God, because he walked with God. Oh to have that simple testimony of one's life - "........... walked with God"!

In chapters 6-9 we have that well-known story of the Flood. Again a sobering read. I remembering watching the Titanic when I was maybe 12 years old. I had read in history books and in school work about the sinking of the Titanic, and I wasn't bothered at all. Seeing it brought to life on film was another thing, though. Fortunately I had grown out of my tendency for nightmares, but that film gave me many nights before I went to sleep contemplating the reality of so many people dying and being helpless to do anything about it. How much more terrifying to know that the whole world was going to perish! Noah preached to the people, as we learn from the New Testament, but only his sons and their wives joined him and his wife on the ark. God's intolerance of evil comes out clearly in the passage - and the horrific nature of judgment from our rejection of Him. It is coming again - not by water, but by fire. Like Noah, we are God's witnesses to a perverse world. Unlike Noah, we are not alone, and there are people listening, by the grace and work of God.

Just a few more comments on Noah - obviously we have the type of Christ seen with the ark as a protection from judgment - protection from sure death through trust in God. We also have God's control seen and ownership of the situation  - He shut the door, not Noah.
Also, we see that even the most righteous people on earth also fall prey to sin. Noah falls prey to drunkenness - some have called it survivor's guilt, perhaps it was, we don't know. Ham disrespects his father by mocking him, sinning also. Shem and Japheth remedy the situation instead, trying to minimise consequences, and are blessed for it. It is curious to note that Ham is not cursed, but Caanan is. An interesting commentary I heard on that recently explained that Ham was a believer in God - evidenced by his willing presence on the ark, and with Ham 'protected' by his genuine faith in God, the curse fell on his descendent who did not believe in God.

So to sum up, we have God manifesting His Creative goodness and design in making the world, His forming personally man and wife in a private garden, with great stress laid on the importance of relationship between humans and between humans and God. Our rejection broke the goodness that He created, and began suffering, but hope and promise of redemption was provided. We see man's creativity, the majority of men rejecting God, and a few choosing to walk with God. We see the just devastation of the world, and the mercy of God in saving those who accept His salvation. Praise the Lord for His bountiful goodness towards us all!

Good King, Bad King, King of Kings. 2 Kings 10-25 Or, On the Interpretation of Scripture.

The classic detective story trope is that of  'Good Cop, Bad Cop'. Here in the book of 2 Kings there are instead cycles of Good King, Bad King. It covers several generations and decades of history of two nations (Israel and Judah). But for many kings, all we get is a paragraph as epitaph, containing bulletpoints of their deeds and a thumbs up or down from God. The good kings, including Jehu, Hezekiah and Josiah, bring the nation to repentance and cut back at the idolatry in the nation. The bad kings either simply continue what their 'bad' fathers did, or seek out new ways to displease God, like setting up new altars to idols and the gods of the surrounding peoples. And in the end, the bad outweighed the good, and God's judgement on his people finally came, and first Israel and then Judah were taken into captivity and exile.

See, here's my problem: How do we faithfully interpret this? By this I mean many of the history books in general, but particularly thinking of Jehu tricking and slaughtering the prophets of Baal (2 Kings 10), which is followed by the Lord's proclamation 'you have done well in carrying out what is right in my eyes'.
For a start, we could say it's just a story of what happened long ago. And if it's just 'what happened' then it transfers just facts, with no need for action or response. But then 1 What is it doing in the Bible? and 2 We could follow that reasoning and ignore pretty much everything else in the Bible (and every other book we've ever read).
At the other end of the spectrum is the reasoning that the story is an example and we should do the same. So it becomes ludicrously specific and thus impractical - OK, next time I happen to find myself in the position of king over an ancient Middle Eastern nation, I'll be sure to destroy all the idols and altars I can lay my hands on. But since we'll never be royals (roooyals), we again reject any sort of action. So we take a step back from the context, and conclude that OK, I need to burn down that Buddhist temple just down the block from my house. I'm sure that you will reject that conclusion, on any number of grounds, including that I can't picture Jesus doing that. And since I call myself a follower of Jesus and not a follower of Jehu, that's pretty important.
What then, do we split God up into Good God, Bad God, the nasty Old Testament God of Judgement and the nice New Testament God of Grace? Is God schizophrenic? The problem is that this leads us to ignore most of the Bible (OT is approximately 80% of the text), and gives us a too convenient excuse to ignore the bits that we don't like.
Maybe we can simply say that the moral of the story is Be Good. That makes sense; be good and God will be happy, don't be bad because that will make God angry. But I'm dissatisfied with that. I'm not saying it's wrong, just that it's lacking. The moral Be Good I can get from practically anywhere; a school assembly, a fortune cookie, a bedtime story. Any religion will tell you to Be Good, with only superficial differences between what 'good' is. I don't need the Bible to tell me to Be Good. Doesn't it seem reasonable that, assuming that the God of the Bible is the true God, his word is somehow distinctive and different to the rest?
Surely we know from our view of the world that Be Good doesn't work? Being Good doesn't guarantee reward in this lifetime. Be Good (good enough to get into heaven) doesn't bring hope to people struggling with guilt and shame. Nor does Being Good trick God into letting us into heaven. Christianity is not about Being Good, nor following XYZ rules, but about the love and grace of God. Our reasoning and formulae fall short when we are met with the grace of God.

So then, in light of these pitfalls and blind alleys, how do we interpret scripture?
I want an interpretation that is faithful to: The God revealed through the whole scope of scripture. The revelation of God personified in Jesus Christ and his life and teachings. The cross of Christ, and the grace it brings. The context of the original text, and the context of my active interpretation.
Bullet points to make my emphasis clear: God - all scripture. Jesus - the person (embodiment of God), +action, +teaching. Cross - grace. Context - Then, now.
And permeating and enabling all of this is the Spirit of God.

Paul writes to the Corinthians about the history of the people of Israel. Look at the kings who followed idols, and were led into exile. "These things took place as examples for us, so that we might not desire evil as they did... they were written down for our instruction... Therefore flee from idolatry." 1 Cor 10: 6, 11, 14 (and you may want to check for yourself if I've done a legitimate cherry picking of verses). The picture is of life in the middle, with temptations all around. Paul's question is why would you go there? Why would you follow these other paths, when you know where they lead? Why would you follow these paths away from the centre, where you have found freedom?
It's a similar picture with interpreting scripture. In the middle, there's this big area of freedom, of grace, of questions and tensions, where we can wrestle with things, and disagree and get confused and frustrated. But around the edges there are many paths which lead away from truth and away from grace. Why would we follow these dead ends?

Now obviously I've merely touched the tip of the iceberg of approximately 79 different tangents. So there's plenty of room for refinement, expansion, clarification, discussion and disagreement in this centre space.

Day 30, Esther: Here for a time such as this...

Esther is an unusual book in many ways. It does not mention Israel, but the main plot is the plan to flippantly destroy the Jews. It does not mention God, and yet His presence permeates the pages. It is also one of only two books named after a woman, and predominantly about her story. Unlike Daniel (called Belteshazzar), whose prophecies are written under his Hebrew name, the story of Hadassah (called Esther) is known by her Persian name.
In regards to setting, the events of Esther took place between chapters 6 and 7 of Ezra, between the first return of the captives after 70 years, and the later return led by Ezra. So the Jews mentioned are the ones who have chosen to stay in the foreign lands, they are no longer there by compulsion.

There are four main characters in this book, and a number of minor characters. Reading through, I was given to think about the characters presented and how they responded to situations.

Beginning with a minor character, and yet a strong moral character - Queen Vashti. We know little, but her refusal to allow herself to be exploited as a showpiece to drunken dignitaries speaks highly of her. Admittedly, this is partly conjecture, as her reason is not recorded, but I do admire what seems to be a strong self-respect in this manner.

We also have the kings advisors - selfish, caring more about their own pride and concerns than the king or the nation, there is little f interest in their character seen. Haaman, though a major character, is almost identical to these advisors - a little more devious and vengeful, perhaps, but ultimately his actions are just a prideful and selfish heart sitting in a powerful position in the land. God frustrates his efforts - no one else apart from the Jews (whom he is targeting) seem concerned.

The king himself is seen as more complex, but ultimately self-concern seems to rule his life. He wanted to show off Vashti in a show of pride, then reacts in anger, gets revenge by shutting her out, and then is lonely - he doesn't act before he thinks. Similarly when Haaman presents the plot against the Jews, he seems fine with it - he gets more money in the treasury, and he is not concerned with the lives of a few foreigners living in the land. What's that saying 'a million is only a statistic'? Here it takes the statistic to take the face of someone close to him (his wife) before he regrets the command. He does show some 'good' characteristics. He seeks to repay Mordecai for saving his life, and he does allow Esther and Mordecai to provide a solution to the plot against the Jews - so he cares about those he likes, but ultimately he seems to be summed up as a powerful king that does as he pleases for himself and his friends, and doesn't consider God at all.

Mordecai is a far more interesting character to consider after these prideful and selfish people. He is protective, showing care and concern for Hadasseh/Esther as she grows up as his niece. His care for the his people is present from the first mention of his name, to the last chapter, with his reputation for seeking the welfare and peace of his people.
When Esther is taken as the king's wife, he looks out for her still. It would be interesting to know what would have happened if he hadn't warned her to keep her mouth shut about her ancestry. Was it wise caution, or over caution? We don't know, but again it shows his care - there was clearly some anti-Jewish animosity in the palace and in the land. He looks out not only for Esther, but also the king - showing respect and acknowledgement of the authority in power. Yet he refuses an order to bow before Haaman, because the king's law does not trump God's law.
His caution does not come above doing the right thing - he encourages Esther to go before the king, knowing the king could kill her on sight, rather than hide behind her unknown ancestry and position as queen. It is not so much his faith in Esther as his faith in God that comes through though - he encourages Esther to do it because it is the right thing, and she should do so - but he is confident that even if she does not, then God will still protect His people some other way. It is a reminder that though God places us in positions to be of use, and we should always do the right thing (of benefit to us spiritually, whether it is physically beneficial or not), but He is not limited by us - He can work His purposes with or without our cooperation.

Finally we come to the main character, Esther. In an unfamiliar environment, in a foreign country, married to a pagan king (who may turn against her on a whim), and finding herself in the middle of a plot against her people. Yet her strength of character also is strong. She listens to advice, and considers options carefully. Even when she is fearful of her life, she is willing to risk everything to do the right thing before God. She is wise, not asking the king directly about the plot to kill her people, but seeking to gain his interest and favour through the dinners (particularly important since he hadn't seen her in a month and she might have lost his interest). Most importantly, though, she is dependent upon God. Realising what she needs to do, her reaction is to fast and pray before God, and instructs not only the Jews to join her in seeking God, but her servants also join her in this. She was indeed put in place by God for that very time, and did not shrink from the occasion, but did what was right and came before the king with faith in God to protect her. She used the power and influence that she did have (which was not much - look how easily Vashti was thrust aside) - but what power and influence she had, she used for God. May our first reaction to a difficult situation also be to come in prayer before our King, reliant on Him for everything, including our safety. May we also be responsible with any power we are given stewardship for, and use it to work justice and righteousness for God, for the care and protection of all people, for all are precious in His sight.

Guide us, O Thou great Jehovah,
Pilgrims through this barren land.
We are weak, but Thou art mighty;
Hold us by Thy powerful hand.
Bread of heaven, Bread of heaven,
Feed us now and evermore;
Bread of heaven, Bread of heaven,
Feed us now and evermore.

Lord, I trust Thy mighty power,
Wondrous are Thy works of old;
Thou deliver’st Thine from thraldom,
Who for nought themselves had sold:
Thou didst conquer, Thou didst conquer,
Sin, and Satan and the grave,
Thou didst conquer, Thou didst conquer,
Sin, and Satan and the grave.


While we tread this vale of sorrow
May we in Thy love abide;
Keep us, O our graceous Saviour!
Cleaving closely to Thy side:
Still relying, still relying
On our Father's changeless love.
Still relying, still relying
On our Father's changeless love.