By his questions in verse 1, David implied that God saw the trouble but purposely stood afar off and did not intervene. In subsequent verses, David continued to pursue this theme, which troubled him for the moment. However, as the Psalms progressed, David developed and matured in understanding.
Posts Tagged ‘ Red Sea ’
God told Moses to make a copper serpent transfixed to a pole, the copper picturing perfect humanity. The serpent had to be reasonably large—larger than life-size—in order for the nation to view it. To hold the copper serpent, the pole required a crosspiece. Otherwise, the serpent would circle the pole all the way up, giving the appearance of a barber pole. With the crosspiece at the upper end of the pole and the serpent wrapped around the crosspiece, the result resembled the symbol for medicine, Aesculapius. How interesting, for if those who were bitten looked upon the serpent on the pole, they were cured!
It is a known fact in chemistry that poison is fought with poison. Sometimes medicinal cures even have a skull and crossbones on the outside. The “X” crossbones is a symbol of Christ, and the skull indicates death. Of course the average person does not understand the symbolism, but it has been overruled, just as many places and events have been overruled to teach spiritual lessons. Thus it took death to cure death. The fiery serpents were a curse to whomever they bit, but looking at the brazen serpent, pictured as a curse, had a negating or blocking effect that disannuled the death penalty. In the antitype, the serpent on the cross is Jesus, who said, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14). The serpent on the pole is probably more representative of Jesus’ death than of his resurrection, for it pictures his crucifixion and his being made a curse upon a tree. God pronounced a malediction on Adam for his sin, and it takes a curse to nullify a curse. A tree brought the curse upon Father Adam, and subsequently the dying race was started in his loins.
“We hear so much said of this suspected text, and that doubtful passage; of this probable interpolation from the margin, and of the long quarrel which scholars have waged over that Greek letter, mark, or accent, that we sometime forget that God, in his constitution of the Bible, has made it impossible to seriously pervert it.
Joshua was saying that Terah and Abraham were ungodly unbelievers in the world, but they were called out. God took Abraham, the Israelites’ forefather, out of that environment and made him a believer. Abraham was brought through the “flood” (across the Euphrates) just as the Israelites were brought through the Red Sea and across the river Jordan. The spiritual lesson is that the heritage of the old man, which is ingrained in our human nature, will again conquer us if we do not fight. We must resist the world, the flesh, and the devil. Joshua was telling the Israelites to resist temptations—to remain obedient. By tracing this history, Joshua showed how God led the Israelites.
The Israelites’ felt they were the prey for people to kill them “by the sword” because they feared the Canaanites, the Amalekites, etc. (Num. 13:29). They were saying, in effect, that they were an unarmed host and that they were untrained for warfare—even though they had been tightly organized, numbered for warfare, given silver trumpets and an order of march, told that God would go before them, and blessed through a prayer by Moses (Num. 10:35,36).
The Book of Deuteronomy is the fifth (and last) book in the Pentateuch. The name is somewhat an abbreviation of the Latin Deuteronomium, meaning “second law.” It has been suggested that this word indicates a reiteration of the Law to Israel, with which the previous generation was acquainted. However, since that generation died in the wilderness, not all of the current generation were cognizant of the experiences of the earlier generation. Therefore, Moses reviewed the experiences of Israel, who had departed from Egypt to meet God at Mount Sinai, where they were instructed as to the course they would subsequently follow as His people. All of these thoughts seem to be embodied in the expression “Deuteronomy.”
In addition, the latter part of the name, “onomy” (onomos), is like astronomy, which means the law of the stars, and “Deuter” means two, second, or repetition. God’s method in instructing His people is always to have two or three confirmatory witnesses to attest whatever important lesson He wishes to convey to His people (both natural and spiritual Israel). Hence those who profess to honor and serve Him will be without excuse as to the availability of instruction. They will not be able to say in the future, “Why didn’t you tell me?”
We are investigating this subject not merely to gain a knowledge of Jewish history—its forms, ceremonies, and worship—but also to be edified by understanding the antitype from an examination of the type, as designed by God. He providentially overruled with respect to the detailed recording of certain events in the lives of prominent individuals and some of the historical experiences of the nation of Israel for the purpose of setting forth higher spiritual lessons and future realities based upon the former literal and, in a sense, typical incidents of the past. “Now all these things happened unto them for ensamples [examples]: and they are written for our admonition, upon whom the ends of the world [age, Greek aion] are come” (1 Cor. 10:11).
Verses 1–6 are a historical commentary on what took place at the foot of Mount Sinai in Moses’ absence. In verses 7–14 God informed Moses, who was still up on the mount, about the events just described by the commentator. We will consider these verses in more detail. When Moses delayed to come down from the mount, the people demanded that Aaron make gods to go before them in returning to Egypt (Acts 7:37–40). Moses was on Mount Sinai for 40 days and nights. We do not know how much time elapsed before the molten calf was built, but probably about 10 days remained from the time the people went to Aaron; that is, they may have waited a month before going to him.
What seemingly justified the people in taking up this matter with Aaron? What were they thinking? They reasoned that Moses was dead and that thus he was not coming back. They showed disrespect for Moses in saying, “This Moses, the man that brought us up out of the land of Egypt …” They lacked faith and felt they were abandoned in the desert. Hence they were thinking about going back to Egypt.
The report in the UK paper quoted unnamed diplomats as saying Israel was prepared to offer concessions on the formation of a Palestinian state as well as on its settlement policy and “issues” with Arab neighbors, in exchange for international backing for an Israeli operation in Iran.
“Israel has chosen to place the Iranian threat over its settlements,” one senior European diplomat said.