The Invasion of Gog

From Ezekiel 36:22 to the end of the chapter, God has Ezekiel speak to the people of Israel, where they learn of their gathering to their land in the last days. “Thus saith the Lord Jehovah: I do not this for your sake, O house of Israel, but for my holy name, which ye have profaned among the nations, whither ye went. And I will sanctify my great name, which hath been profaned among the nation …. and the nations shall know that I am Jehovah, … when I shall be sanctified in you before their eyes” verse 22,23. God will so change this people in the eyes of the nations, that they will magnify his name. This is the witness God had intended Israel give, this is the fruition of God’s intent for this people, that they might be a beacon on a hill, to point the way of salvation to all nations.

“I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God” verse 25-28. This does not come without difficulty, “Then shall ye remember your evil ways, and your doings that were not good; and ye shall loathe yourselves in your own sight for your iniquities and for your abominations” verse 31. It seems fitting that Israel is next described as a flock of sheep, they like sheep, are now dependent on God as their shepherd. “I will increase them with men like a flock. As the flock for sacrifice, as the flock of Jerusalem in her appointed feasts, so shall the waste cities be filled with flocks of men; and they shall know that I am Jehovah” verses 37, 38.

As we come to the close of chapter 36, we might think, here is a good place to conclude this prophecy, but this may not be the prophet's intention. let’s consider a scenario which links chapter 36 with 38 and 39. With this view, the cleansing and blessing of Israel before the nation spoken of in Ezekiel 36 causes a controversy and division among the nations. Many who see what is happing in Israel say, this could only be the work of God, others say, no it is not. Those not touched by the display of God’s goodness to Israel, in jealousy gather an army called Gog of the land of Magog.

            If chapters 38 and 39 are a continuation, of chapter 36 we might wonder why would God cleans Israel of all her sins and then draw Gog to invade Israel? Here, is an abbreviated portion of chapter 38, “I will turn thee (Gog) about, and put hooks into thy jaws, and I will bring thee forth … a great company … with shield and helmet armor, and all his hordes; … Togarmah . . . all his hordes … many peoples … all thy companies … thou shalt come into the land that is brought back from the sword, that is gathered out of many peoples … which have been a continual waste … they shall dwell securely, all of them … thou shalt come like a storm … like a cloud to cover the land … thy hordes … many peoples. I will go to them that are at rest, that dwell securely, all of them dwelling without walls, and having neither bars nor gates … to take the spoil … against the people that are gathered out of the nations, that have gotten cattle and goods. … thou shalt come up against my people Israel, as a cloud to cover the land it shall come to pass in the latter days, that I will bring thee against my land, that the nations may know me, when I shall be sanctified in thee, O Gog, before their eyes”.

Chapter 36 describes not only Israel's time of cleansing, but also the time when Israel bares their shame, “Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations”, verse 31. Chapter 39 makes reference to this same period, “After that they have borne their shame and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land and none made them afraid” also, “and am sanctified in them in the sight of many nations”. Theses verse in Chapter 39:26, 27 help us to understand that the time of Israel’s cleansing, and bearing their shame spoken of in chapter 36, is also the time when Israel dwells safely. When we understand this, we can connect the events of chapter 36 to the events of chapters 38 and 39.

In chapter 36, God transforms Israel openly, before the nations (before their eyes), in order to test the nations. Where the nations fall, either with Gog or not, rests solely on each person’s perception of what has been happening to Israel as the unseen hand of God transforms this nation into an exemplary people. As Gog approaches, neither Israel nor the nations have seen any out word manifestation of God in the earth, other than Israel’s transformation and blessing, those who align with Gog construe this change as having nothing to do with God.

The dreams which God gave Joseph, as a young man, increased his brothers' jealousy toward him, the blessings God gives Israel in chapter 36, in jealousy draws Gog against Israel. God uses Israel as a way to sift the nations and forever remove the enmity, which the seed of the serpent holds for the seed of the woman.

The invasion of Israel serves another purpose, in chapter 14 of Zechariah God draws all nations against Jerusalem, after God’s defense of the city all the pots in the city are made holiness to God. We might think of Israel at the end of Ezekiel chapter 36 as a clean vessel, but God uses the invasion of Gog to crystalize and elevate Israel, as they pass through this experience.

As Gog enters the land of Canaan, God reacts “my fury shall come up in my face”. God defends Israel with what may seem an extreme reaction there is a great shaking of the earth “every wall shall fall to the ground” Ezekiel 38:20. This great judgment against Gog then becomes the occasion for exalting Israel. The destruction of Gog and the elevation of Israel are related, the act which destroys the one is the very thing which elevates the other. Israel and Gog are in the position which the first born of Israel, and first born of Egypt, held at the original Passover. Both stand in jeopardy, both Israel and Gog have entered Canaan and stand on holy ground. This is the land of which it was said, devours its inhabitants. Now God draws near, those who pass through untouched, are elevated in the eyes of the nations, and seen as a holy nation before God.

Chapter 38 and 39 of Ezekiel is much like Isaac giving the blessing to Jacob, the Jealousy which Gog has for Israel is like the story of Cana and Able, Gog who is the seed of the serpent is forever removed, and the way is open now for the final judgment of the nations who remain. Just as, the deliverance of the first born in Israel opened the door, and removed any obstacle to Israel leaving Egypt, so now the deliverance of Israel and the destruction of Gog opens the door for the nations to come to Zion. Now the river of Ezekiel 46:12 begins to flow from under the temple the trees on either side of the river are for the healing of the nations.

The sequence of events, we have considered, follows Revelation chapters 20 and 21. The time of Israel’s cleansing, and baring their shame, would correspond to the millennium, this is the time when Israel dwells safely without walls or gaits. During this time, the nations would not know they are in the millennium, they would only know that they are living in a time of peace. Israel would consist of believing Jew and gentile. Generations would live and die as they do now, with one difference, through this time Israel would be cleansed and greatly prosper above all nations. Gog’s invasion would correspond to the little season, after these events the river of the water of life would flow from under the temple to the nations this would be the time of the great white throne judgment and the resurrection. If this scenario is correct, it seems that God holds the judgment of the nations until the issue between the seed of the woman, and the seed of the serpent is resolved, then the cover is removed, salvation is then clearly seen in Israel.

Why should not the nations seek salvation in Zion during the millennium, need they wait until after the little season? We might think of the land of Canaan as like the tabernacle during the Day of Atonement, where no one was allowed to enter until the atonement was completed. In chapters 36 and 38 we find twice it states that God is sanctified in the eyes of the nations, first by the cleansing of Israel and next when Gog is judged. “when I shall be sanctified in you (Israel) before their (the nations) eyes” 36:23, “when I shall be sanctified in thee, O Gog, before their (the nations) eyes”38:16. Once this process of sanctifying God in the eyes of the nations is completed the nations will be allowed to approach Zion for salvation.                                      A. Hopkins  andlnd@lifename.net May 2012

Three Links: Math24 - Jonah - Ezekiel

The following links are to pdf files I created while studying Mathew 24, Jonah and Ezekiel. The one on Jonah is my favorite.

Link 1 > http://www.keepandshare.com/doc/512261/math24a-pdf-april-14-2008-9-08-pm-43k?da=y

Link 2 > http://www.keepandshare.com/doc/512260/jonah-pdf-april-14-2008-9-08-pm-8k?da=y

Link 3 > http://www.keepandshare.com/doc/512259/ezek-pdf-april-14-2008-9-08-pm-58k?da=y

We Esteemed Him Not

In the bible we find many times God used ordinary means to deliver his people. David a shepherd used a sling and a stone, Samson used the jaw bone of an ass, Moses used the shepherd’s staff. When bring forth the seed that would bless all the families of the earth God use an elderly couple, Abraham and Sarah. If we look at the providence in Moses’ life we can say it was God’s design that Moses was raised in Pharaoh’s house, and it was God’s design that Jesus was born in a manger. Jesus seemed to have been less privileged than many, raised in a poor village that was not thought well of. Consider the different between the paradise in which Adam was raised and where Jesus was raised, did this make a difference in the kind of person Jesus became? I would say yes.

Samuel said of Jesse’ first born, surely this is the Lord’s anointed, but God said do not look at his outward appearance but on the heart. There seems to have been no attempt to make an outwards show of Jesus appearance or natural abilities, as was so obvious, to see in Jesse’s oldest son. As far as Jesus was concerned he had qualities in his heart which made him loved of God.

What was Jesus’s reputation after bring raised in the town Nazareth for so many years? Not even his own family suspected that he would have such esteem in God’s eyes. David was the one who by his own family, was left in the field to watch the flock, thinking it not necessary that he be in the home when the prophet came. Jesus was one who by God’s design would be overlooked, Isa 53:3 says “we esteemed him not”. There are standards, by which men measure the stature of others, David did not fit, nor did Jesus. Math 13:54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? Whence then hath this man all these things? 57 And they were offended in him. These were people who saw him grow up.

Jesus’ inner life, which was not discerned by those around him, grew until a point when at the Jordan River, he determined to separate himself from his natural ties in devotion to God, Ps 40:7 Then said I, Lo, I come: in the volume of the book it is written of me,8 I delight to do thy will, O my God: yea, thy law is within my heart. Jesus said this is the only thing I what. In each step of this story we find there was no attempts to give reason for the natural man to lay claim to glory, he followed a path which diminished himself, and brought praise to God.

Jesus said Math 11:29 “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls”. What feelings prompted Jesus to say “I am meek and lowly in heart”? Was Jesus like one of David’s great sons who hoped to be king one day, no. Often men boast because they feel they have reason. A carpenter from his own hands might form wood into some kind of furniture and if it’s good those who see it may say this is from the hand of a master, from this point the carpenter’s reputation is built among men. Moses a shepherd in the wilderness may have not even had one to talk with much less, someone to give him praise. I think Jesus was saying, I have a lowly existence, I am lowly in heart, even good people do not see much in me. Jesus said, Math 12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. Did Jesus know what it was like to be a bruised reed?

Ps 131:1 . . . my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.

Zech 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Was Jesus lowly? It seems that the lowly are those who listened to his. Isa 61:1 The spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. Jesus said, Blessed are the poor in spirit: for theirs is the kingdom of heaven. Was Jesus poor in spirit? I believe the following passage says much on this point. Isa 66:1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? 2 For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. This passage speaks about those who may be consider or engaged in building a temple for God, but we are pointed to the true place where God dwells, with the poor, the contrite who tremble at his word. Does this passage describe the type of person that Jesus was? but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. By God using Jesus, who was of quite pain and ordinary material, to bring salvation, God has turned the world upside down. Ps 147:10 He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.

Hanna sang this to praise God after the birth of her child, 1 Sam 2:3-5 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed. 4 The bows of the mighty men are broken, and they that stumbled are girded with strength. 5 They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. I think Hannah could in part say these words because she could see that God heard her prayer as lowly as she was, and she understood how that in this way God would bring to nothing the wisdom of this world. 1 Cor 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 1 Cor 1:27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29 That no flesh should glory in his presence.

How will God do this? Ps 118:22 The stone which the builders refused is become the head stone of the corner. 23 This is the LORD'S doing; it is marvellous in our eyes. Jesus was, the most ordinary material and from the passages we have considered it looks as if Jesus thought this of himself, so that the, manger, Nazarth, bring under the law of Moses, under Roman rule formed a dry and uninviting place where Jesus was raised, not a place where we would look for hope.

Let us imagine mankind waiting in line, this line takes considerable time, this line leads to heaven, all hoping to find a place, and then one steps out of line and gives up their place for another, all there time waiting is forfeited so that someone else might go ahead. This is what Jesus did for us he died that we might have a place. When Moses said blot me out of the book which though has written, he did this for others, there was no thought of gain, he had great concern for this people, as rebellious as they were. Jesus grew up knowing the pain of lowly and stepped forward at the Jordan River. At the end of three days of plague, David said let this be upon me and upon my father’s house rather than these sheep.

Jesus says let us give, asking nothing in return and great will be your reward in heaven. Jesus speak of rewards in this passage, I think we can look more closely and see something else. When Israel entering Canaan, after the days of Moses, they found goodly land for their homes, inheriting Canaan was in some respects a reward, a blessing from God. But when we think of rewards David found a reward which was better, and more satisfying. He said, I will not give sleep to my eyes or slumber to my eye leads until I find a place for the Lord, a resting place for the mighty God of Jacob. Having a place in Canaan was a blessing but what became a great desire for many was to find a place for God in the hearts of his people, this was the true rest, not to find a place where I might rest but to find a place for God to rest. Judah’s willingness to stay and become a servant to the Egyptian, in his brother Benjamin’s place, was giving place not just for Benjamin, not just for his aging father Jacob,  but he was making room for God in their lives by putting himself aside. It seems that there is special importance in the lowly nature of Jesus’ life, which made it possible for God to be seen among men, and this is the path we have been invited to follow. 

Ascending and Descending the Mount of God

At the time the Covenant was made with Israel at Mount Sinai, God asked Moses to place a boundary around the mountain to sanctify it, any who came near were to be put to death Ex 19:12, 23. Moses was given instructions to make the covenant with Israel and bring the elders of Israel on the mount. Moses questioned how this could be, if God has already said any who touch the mountain should be put to death. Moses followed God instructions, first he read the words of the covenant to the people then animals were sacrificed, the blood was sprinkled on the book of the Covenant and the people. Exodus 24:4-11 And Moses wrote all the words of the LORD, and rose up early in the morning, and built an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. 5 And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. 6 And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. 7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. 8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. 9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. 11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.

Let us consider likenesses between this passage in Exodus and events which took place at Pentecost in the days of the early church. Jesus, like Moses, spoke the words of the Covenant to Israel completing his work at Jerusalem where his own blood was shed. Mathew 26:28, 29 For this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. There we find the first parallel we will consider. Moses and Jesus as men conveyed the words of a covenant to Israel before it was ratified by blood. The mountain which Moses was asked to place a boundary around might be viewed as being like the Tabernacle, the base of the mountain where the animals where slain being like the court, the area where the 70 elders of Israel ascended to, like the Holy, and the top of Mount where Moses ascended would be like the Most Holy. This idea is outlined in the JPS Torah Commentary on Exodus page 105 on Ex 19:12-25. Moses ascended the Mount where he received the Law, this we would compare to Moses entering the Most Holy of the tabernacle to receive instructions from God. Ex 25:22 And there (in the Most Holy) I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

As God descended on the mount, it was covered with smoke and fire, the tabernacle was also filled with smoke as God descended on the tabernacle in Ex 40:33-34. And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work. 34 Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle. Ex 24:15 And Moses went up into the mount, and a cloud covered the mount.16 And the glory of the LORD abode upon mount Sinai. . .
Moses showed concern when God asked him to bring the elders of Israel on the mount, because God prohibited any from touching the mount. God insisted that Moses should ascend the mount with this small group, which he did. The account makes it clear God did not lay his hand on any. This small group may have prefigured the disciples of Jesus who gathered in the upper room at Pentecost. If we look back Israel left Egypt the morning after the Passover and we read in Exodus 19 they come to the mount in the third month which would place Israel at Mountain Sinai near the time of Pentecost. What also helps established this as the time of Pentecost is what takes place at Mount Sinai. This is not only the time the covenant is inaugurated, but it is the time when God came down with the intent to dwell among this newly formed nation. This also happened at Pentecost which took place in the upper room, God created a dwelling for himself in the hearts of his people by giving them the Holy Spirit, pitching a tent within their hearts. The 70 elders ascending the mount might signify that they in there minds were elevated or caught up to see heavenly things. In Exodus we read they ate and drank and upon the nobles of Israel God laid not his hand. The 70 elders being part way up on the mount might suggest the disciples in the upper room may have been pictured as being in the holy of the Tabernacle. This event may also have been portrayed by the high priest who on the day of Pentecost lifted two new loves baked with leaven and waved before the Lord, waving the loaves picturing the elevation of the disciples in spirit Lev 23:16, 17.

After these events Moses then ascends to the top of the Mount, where he receives instructions for the construction of the tabernacle and two tables which represented the covenant. Moses departure to the top of the mountain may be foreshadowing Jesus ascension to the father. While Moses tarried on the mountain, we read of a rebellion among the Israelites. Ex 32:1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. Here we see another passage that may fit our Lord’s experience. We read in Mathew 24 of an abomination which would stand in the holy place being a sign of Jesus’ near return, the golden calf which Aaron made prior to Moses’ return fits this well. Exodus 32:2 And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me… (Aaron did this and made a gold calf) ...and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. 5 And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD. 6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Moses returns during this feast to find the people drinking and making marry.

In Mathew 24 we have several references to Jesus coming unexpectedly as a thief and that some would be caught unaware. This also happened to Israel with Moses’ return from the mount. Each of the parables that precede the parable of the sheep and the goats in Matt. 25:31 speak of a situation which involves those waiting for a return. The parable of the 10 virgins who eagerly wait the bride, the servants who are given pounds are told to occupy until the master’s returns, there is the householder who is caught unaware by the thief and there is the prudent and slothful servants who the master expected to be engaged in distributing meat at his return. The thread which connects these parables is an unexpected return. The parable of Mt 25:31 is different from the previous parables in that we see Jesus coming not as a thief, but in glory and not with the purpose of judging his own, here we see the nations gathered before him. Mat 25:31, 32 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations… These two differing characterizations of Jesus’ return may also be seen in the Exodus account. Where we learn Moses twice descended from the mount, the first time catching many unaware who depart from the faith and a second return from the mount in glory, Moses coming down from the Mountain with his face transfigured before the people. Ex 34:29,30 And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

The events we have considered in Exodus take place on a small scale and involve Israel at a very early stage. There is what seems to be a repeat of these events but on a larger scale and does not involve the tabernacle, but the temple. In Ezekiel we see the Lord coming to his temple twice the first in Ezekiel chapters 9 -12 the second time in Ezekiel 43. One point the section with the first return has in common with Mount Sinai, when the Lord comes to the temple it is filled with Idols, those men who have charge over the city are asked to go in and slay the idol worshipers. This is similar to Exodus when Moses returns from the mountain the first time and finds many worshiping a gold calf, Moses calls out all who are for the Lord and sends them back to slay the idol worshipers. Ex32:27… Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. Ezek 9:6 Slay utterly old and young, both maids, and little children, and women…

In the second coming in Ezekiel we see the glory of God enter the temple in Ezekiel 43 this might relate Moses coming down from the mount with his face shining. After this Ezekiel is shown the river of water which proceeds from under the temple. This description is much like the New Jerusalem in Revelation and the water which comes from under the throne that goes to the nations this would follow Mathew 25 where we see Jesus on the throne in his glory before the nations.

There is one point that long puzzled me about the Ezekiel 9-12 account. Why in Ezekiel the Lord would even come to this temple which was then filled with Idols? When we compare Moses’ first return from the mount, we see he comes to a people he had promised to return to. Once Moses found the people worshiping the idol, Moses proceeds with what amounts to a cleansing of the sanctuary. Then he ascends the mountain a second time to rededicate the covenant. This seems to be true in Ezekiel the Lord returns, cleanses the temple, and leaves, rededicates the covenant and returns again to a holy temple ready to receive him in chapter 43.

Other passages that may be of interest are in Rev 18:1-8 the angel in these verses may be our Lord returning as a thief. The call “come out of her my people” may be like Moses who said “Who is for the Lord” then the Levites departed from the camp. The destruction of Babylon may relate to the grinding up of the Golden calf by Moses. Rev 18:8 ...she shall be utterly burned with fire…

The thoughts presented in this study are based upon the idea that the events which took place at Mount Sinai were prophetic; Moses’ activities foreshadowing those of Jesus. Moses went up and down the mountain many times, but the Exodus account singles out these two times which involve the dedication of the covenant. In each 40 day period, Moses is given detailed instructions, after the first we find many are caught unexpectedly worshiping an idol. Then after a cleansing of the sanctuary Moses ascends the mount to rededicate the covenant then descends again to the people in glory, at this time the dwelling for God is constructed among his people.

Mount Zion, the Law, and the Heart

Mount Zion plays a major role in the Old Testament. Zion was Israel’s capital city, established by King David. It was from Zion David defended the nation. More importantly Zion is where the temple was located, where God would dwell among his people. Ps. 132:13 For the LORD hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it. In Solomon’s day the Temple was built. The harmony expressed when the Temple was dedicated became a high point in Israel’s history. The generation of those who prospered from the temple in there midst, were not children of war, but of peace as Solomon’s name signifies. These were the children of Zion. Mount Zion in prophesy was spoken of as a happy mother of children. Isa. 66:8 as soon as Zion travailed, she brought forth her children. The children of Zion would be the inheritors of the Land. In this study we will consider some of the events which lead to the establishment of Zion giving it a prominent place in the Old Testament.

We find no direct mention of Zion before David, but from Abraham’s day the foundations were being laid. In Genesis Abraham and his descendants where promised Canaan as an everlasting inheritance. Inheriting Canaan meant much more that taking possession of land, by inheriting the land they where inheriting a relationship with God. They would be his people, he would be there God. Canaan was a land of Milk and Honey because God would dwell there with his people.

In Genesis 17 the Lord placed conditions upon Abraham’s inheritance, telling him “walk before me, and be thou perfect”. Abraham’s separation to God was signified by the covenant of circumcision. In Gen. 26 the Lord reaffirms the promises to Isaac explaining “Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws”. Keeping God’s commandments, like circumcision, showed a separation from the unclean practices of surrounding nations and like circumcision established a bond between God and Abraham. Because Abraham kept God’s commandments God was now affirming the promises to Isaac his son.

One question may arise; will future generations keep God commandments as Abraham did? In Genesis 18 the Lord speaking to Abraham expresses confidence that Abraham will instruct future generation to keep God’s commandments. “For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him”. I believe understanding how Abraham will command his children after him, will help us to better understand mount Zion importance’s.

Abraham passed his faith to his son Isaac, Jacob and Joseph and others followed this same path. In the days when Jacob was old during a time of famine the Lord told Jacob in a dream to leave Canaan and go down to Egypt where Joseph was ruler. This may seem strange why not stay in the land promised to Abraham? Abraham learned, in Genesis 15, his descendents would depart from Canaan for a season and return, but not before the iniquity of the Amorites was full. After dwelling in Egypt for generations, Abraham’s descendents became slaves to Pharaoh, many lost sight of the promises and commandments given to Abraham. Even so Egypt may have been a better place for Abraham’s descendents then amidst the moral decline of Canaan. In the days of Moses the Lord took notice of Israel, Exodus 2:24 And God heard their (Israel’s) groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. Acts 7:17 when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt.

After leaving Egypt Israel came to Mount Sinai, here a covenant was made between God and Israel which bound Israel to teach the commandments of God. This law covenant would help the nation hold to the same statutes and commandments which Abraham kept. It would not be left to the wishes of the father to teach the son, instruction was bound by law. The covenant set aside the tribe of Levi as a priestly tribe who would instruct the nation in the keeping of the law (Mal 2:4-7) and also make atonement for offenses against the covenant. By keeping God’s commandments Israel could assure themselves that God would go among them and prosper there way to take the land. In Leviticus, Moses stressed the importance of keeping the law, stating if they did not keep the law, the land they were to inherit would thrust them out. Lev 20:22 Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out. Deu 11: 8 Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it; 9 And that ye may prolong your days in the land,,… The futility of entering the land without the Lord can be seen in Deu. 1:42-44 And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies. (43 So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill. 44 And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees … Keeping the Law Covenant was the means by which Israel could inherit the land. The priesthood would have the role of bringing the nation into compliance. Israel’s stay in the wilderness was in many ways a preparation for entering Canaan.

Up to this time there is no mention of Zion. The original promises to Abraham make no reference to Zion either. Israel had the law at Mount Sinai. God was now dwelling among them, showing they were his people. Zion would not be known until long after Israel had taken the land in David’s day, what need was there for Zion? While in the wilderness the Lord dwelt with the nation in a portable tent. After the land was taken from the Canaanites, Zion became the location of the temple, a more permanent place for God to dwell. As it was important for God to be among them to take possession of the land, it was also important that God find a fixed dwelling, for Israel to keep the land. For God to find a fixed dwelling among his people the law would have to be fixed in there hearts. The permanence of God’s law in the hearts of his people was the permanence with which God would dwell among them. Even dwelling in the land was no guarantee of blessings. At times Israel, while in Canaan, became servants to other nations. God’s presence among them had everything to do with bringing about the fulfillment of the blessings promised to Abraham. By establishing a stronghold where the commandment of God would always be taught, the nation would be assured future generations would receive the promised blessings. 1 Chro. 28:8 …keep and seek for all the commandments of the LORD your God: that ye may possess this good land, and leave it for an inheritance for your children after you for ever. Having God’s commandments in the heart as Abraham did was the key to success. Zion would have a major place in upholding that law.

When considering the establishment of Zion we cannot help but see the important role Mount Sinai played. It was from Sinai the commandments were given, it was at Sinai God began to dwell among his people as a nation. The priesthood and tabernacle established at Sinai would guide the nation in the keeping of the law, until the temple was established. The covenant at Mount Sinai provided not only the law but a shadow of what would be established at Zion. Just as the commandment went forth from Sinai, in greater fashion the same commandment would go forth from the temple at Zion.

We can better see how Mount Sinai and Mount Zion relate when we consider the dedication of Solomon’s temple. After the temple was constructed, the tabernacle other then the Ark of the Covenant, was no longer needed. The Ark of the Covenant embodied the Law and was the very container which carried the original tables given to Moses. The Ark with two smaller cherubim constructed at Mount Sinai was placed in the Most Holy of the temple under the two larger cherubim constructed at Mount Zion. How different the circumstance surrounding Moses who received the pattern in the wilderness at Mount Sinai and David who received that pattern for the temple at Mount Zion. From distant times and circumstance there may seem little in common yet the Ark of the Covenant finds perfect rest in the most holy of the temple. The moment when the Glory of God filled the temple exemplify the statement made to Abraham “Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws” 2 Chron 5:13 It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the LORD. Notice the words “one sound” these two Hebrew words appear together only one other place in the Bible; Ex 24:3 And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. The harmony with which Israel accepted the covenant at Mount Sinai “one voice” would not be pictured as lighting permanently upon the hearts of the nation until the tables of the law given at Sinai found rest in the temple at Zion. One voice at Mount Sinai became a rolling chorus of one sound at Mount Zion. From the giving of the Law at Mount Sinai unto the dedication of the temple at Zion we find an institution put in place for instructing the descendents of Abraham so that the Lord may bring upon Abraham that which he has promised.

The taking of Canaan and the establishment of the Temple at Zion could not have happened without Israel’s adherence to the Mosaic Law. From a New Testament standpoint this may seem a problem. Mount Zion in the New Testament and prophetically in the Old Testament is connected with Sarah and the promises given to Abraham. Zion is spoken of as our Mother just as Sarah is. The passage in Isaiah 54:1 which speaks of Zion “Sing, O barren, thou that didst not bear” is applied to Sarah in Galatians 4. It would be hard to understand that the Law given to Moses as being the means by which Mount Zion is established or bearing children. On the contrary Sarah in Geneses is given the dominant place over Hagar who is associated with Mount Sinai and the Law of Moses in Galatians. To have the Law of works be the means by which Zion is established seems to contradict both Genesis and Galatians which say the promises come by faith. How should we understand the role the Law of Moses played in the establishment of Zion as seen in the Old Testament? In the second part of this study we will consider this issue.

A New Law and A New Man
In Hebrews we learn Joshua was unable to bring Israel into there inheritance. Israel entered Canaan but never entered the relationship with God they sought. Heb 4:8, 9 For if Jesus (Joshua) had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. A continual problem was Israel’s inability to keep God’s commandments. It was not many years after the temple was built the nation departed from the commandments. The temple did not bring any lasting fulfillment to the promises. A way was needed to fix God’s commandments in the hearts of his people. Israel had long practice circumcision a sign showing their separation from the unclean practices of the gentiles and that they were the inheritors of the promises given to Abraham. Moses makes reference to a new kind of circumcision in Deuteronomy, circumcision of the heart. Deu 10:16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked. These words describe the need to remove the rebellious carnal nature of man for a heart fixed on the higher principals contained in God’s commandments. Because the hearts of the people were not circumcised, Moses predicted Israel would soon go astray and be cast out of the land. Moses also prophetically spoke of a time when God would circumcise the heart of his people. Deu 30:6 And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. The prophet Jeremiah tells us how this will take place. Jer 31:31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. From Jeremiah we learn of a new covenant that will accomplish what the Mosaic Law covenant was unable to do, write God’s law in their hearts forgive their sins and they become his people.

The covenant Jeremiah speaks of replaces the Law Covenant, and in every way surpasses the Mosaic Law. In 2 Cor 3:6-9 the glory of the New Covenant is described as a glory that “excelleth” making the glory of the Mosaic Law no glory at all. “For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth”. This excelling glory of the New Covenant can be seen when we consider that the New Covenant is established by Jesus. Jesus brought a clearer representation of God than had ever been seen by man. Moses a fallen man at best could only convey a corruptible message which would fade in glory. Jesus as a man was the expressed image of God and of him it could be said “if you have seen me, you have seen the father”. Jesus’ life and words reflect the true nature of God. Once accepted by God the words Jesus spoke to Israel became the New Covenant just as the words Moses spoke became the Law Covenant. John 17:8 For I (Jesus) have given unto them the words which thou (God)gavest me...

Also the New Covenant excelleth because it is established with Jesus’ own blood, this makes forgiveness of sin possible “for I will forgive their iniquity, and I will remember their sin no more”. Forgiveness of sin makes it possible for God to pitch a tabernacle for his spirit in the hearts of his people. Jesus then as high priest can by the spirit of God write the law in the hearts of his people; “I will put my law in their inward parts, and write it in their hearts”. Paul in Romans 7:22 calls this the Law of God after the inward man. 2 Cor 3:3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart. The Strong’s Concordance says this of the Hebrew word covenant “a compact (because made by passing between pieces of flesh)”. The Mosaic covenant made a separation between Israel and all other peoples of the earth, the New Covenant makes a separation in God’s people from the carnal mind which rebels against the law of God Rom. 8:7, this separation enabling each to walk after the spirit. As Jesus writes the words of God in the hearts of his people, the law works like a two-edged sword to circumcise the heart. Heb 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow… Circumcision of the heart creates a new Israel who walk not after the flesh but after the spirit who are able to by faith inherit the promises Israel was unable to inherit under Joshua.

The importance of the true circumcision can be seen in Isaac. Sarah was very careful to make sure that her son Isaac was the sole inheritor of all promised to Abraham. For this reason Sarah had Hagar and her son cast out. But it was not sufficient that Isaac have Abraham and Sarah as parents, to receive this inheritance circumcision was required. Gen 17:7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. Gen 17:14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off…
We read in Genesis Sarah’s descendents will be as numerous as the stars of heaven and the sands of the sea. Being children of Abraham and Sarah shows each have the same faith as Abraham and Sarah but each must be circumcised as well. As the children of faith are brought forth each will be set apart to God by a covenant that separates between the flesh and the spirit. The antitypical Melchisedec will accomplish this by writing the law of God in the hearts of his people. This will then make inheriting the promises given to Abraham possible.

One further note: In the first part of this study we considered how the law given at Mount Sinai had such an important role in establishing Mount Zion, and that Mount Sinai in the New Testament is associated with Hagar and the righteousness which comes by works. It is nature to wonder why the Mosaic Law is enthroned in the temple on mount Zion which mount we connect with Sarah and children of faith. The bases of Israel relation with God was the Law of Moses represented by the two tables kept in the Ark of the Covenant. One possible explanation is that the covenant made with Israel at Mount Sinai prefigured the New Covenant. Before Moses instituted the Law Covenant he first read the words given him by God to all Israel then he sprinkled the people with the blood of bulls and goats to ratify the covenant. Jesus in like manner brought the words of God to all Israel then with his own blood appeared in heaven to ratify the New Covenant sprinkling only a remnant who accepted the covenant. Heb 9:19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20 Saying, This is the blood of the testament which God hath enjoined unto you. Jesus in a similar manner states in Ma 26:28 For this is my blood of the new covenant, which is shed for many for the remission of sins. The writer of Hebrews also compares the sprinkling of the blood of the Mosaic covenant with that of Jesus. Heb 9:13,14 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? If the covenant made at Mount Sinai foreshadowed the New Covenant this would suggest a close relationship between Mount Zion (Sarah) and the New Covenant represented by the temple on Mount Zion. Because the New Covenant is a covenant of the spirit 2 Cor 3:6 and not of the letter it does not pose a problem by bringing righteous by works as the Mosaic Covenant does. Those under the New Covenant are under the blood of Jesus and there righteousness is from God. The antitype of the tables kept in the Ark of the Covenant would be the words of God which Jesus delivered to Israel as a man. The words of Jesus would be that new standard by which all men will we judged. “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” John 12:48. Upon the heavenly Mount Zion will stand a new temple with a new law not after the flesh but after the spirit that will ensure all the myriad of sons of Abraham will have the law of God in there heart.

Judah

Though Judah was not Jacob's first son he became the heir to the line that would eventually bare the Christ. References to David, Bethlehem, Jerusalem and Christ throughout the Bible all have the line of Judah in common. There is little written of the person Judah but his story is a good record of triumph over many failings.

In Jacob’s family there were long standing tensions between Jacob’s two wives Rachel and Leah, each competing for Jacob’s attention. We read the Lord opened Leah’s womb because she was hated. Jacob never intended to marry Leah, but in the Lord’s providence Leah became his first wife. The problems between Leah and Rachel may have passed down to Jacob’s sons and may have come to play in the jealousy the older brothers had for Joseph, Rachel’s first son. After years working in a distant land for his uncle Laban, Jacob returned home, when nearing Canaan Jacob learned of Esau’s approach. Not knowing Esau’s intensions Jacob set his family in a defensive order, placing his wives and children of the handmaids in front next Leah and her children and last Rachel and her son Joseph, Benjamin was not born at this time. Placing Rachel and Joseph last may have fueled problems between the sons. We read that Jacob loved Joseph more that all his children because he was the child of his old age. As the story continues it becomes clear Joseph received his father’s faith at an early age, when later separated from his family, Joseph held to the convictions he received from his father. Joseph’s faith was a factor in the hatred his brothers had for him. His dreams became a trademark to his brothers “behold this dreamer cometh” and it was by his dreams God would set in motion events which would lead to the deliverance of Jacob’s family by Joseph during a great famine.

We are introduced to Judah as one of Joseph's brother’s who plotted against Joseph. Reuben the firstborn was the voice of restraint. He shows no animosity toward Joseph. At Reuben’s request Joseph was cast into a pit, Reuben thinking he would release Joseph on his return. In Reuben's absence Judah had the idea of selling Joseph as a slave to a caravan.

We next read of Judah when his oldest son takes Tamar as wife. This son is slain by the Lord for some evil. Judah asks the next oldest to raise seed to his deceased brother. This son chooses a selfish course and was smitten by the Lord as well. Judah then promises Tamar to his youngest son when grown, this never happens. Lastly after the death of Judah’s wife, Tamar disguised herself as a harlot by a road that Judah would normally take. Judah thinking Tamar a harlot gave her conception. Judah may have believed her unable to bear children and felt suffice to give her a lamb in payment. Later when it was said Tamar played the harlot and was with child Judah says “bring her forth and burn her”. This confrontation was likely in public before Judah’s kin. There is every reason to believe Judah was in anger when he spoken. Tamar then produced evidence showing Judah to be the father. Judah’s sin was not only his immorality but his pretense of propriety when making judgment. How could he pronounce judgment for immorality that he accepted of himself? Judah was convicted by his own word’s and he acknowledged this saying, “She hath been more righteous than I; because that I gave her not to Shelah my son”. Judah’s harsh pronouncement was not unlike that of his descendent David who in public spoke similar words in 2 Sam. 12:5 “David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die” and as we know David himself was that man. Both David and Judah when exposed acknowledged their sin. In David’s case there was not only his immorality but also the murder of Uriah, and this fits Judah as well. Judah said of Joseph to his brother “What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmeelites, and let not our hand be upon him”. David chose a similar method by not directly killing Uriah but rather slaying him “with the sword of the children of Ammon”.

After these events Judah had much to consider. He had participated in the selling of his younger brother as a slave then had seen the anguish it brought to his father. He had two sons smitten by the Lord for evil and now his own hypocrisy revealed in front of his own family. There must have been many a hard night of tears and prayer. Where could he go from here? Many would see their life a ruin at this point. This is the truly amazing thing about Judah he made a choice to seek better and from his failures God forms an exceptional character.

By now Jacob and family believed Joseph long gone. His brothers may have wondered if he was alive, where he might be. Some may have blocked the memory. Jacob may have wrestled with his thoughts from time to time trying to understand. In time a famine came. The Canaanites long after the destruction of Sodom continued their downward course. The famine may have stifled this decline to some degree. Jacob heard there was food in Egypt, the brothers, except Benjamin came to buy grain. Joseph now the governor of Egypt saw his brothers and accused them of being spies; the brothers did not recognize Joseph who spoke through an interpreter. After placing his brothers in prison for three days, Joseph brought them before him. At this time the brothers spoke not knowing Joseph could understand. Gen 42:21,22 . . .We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. 22 And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required. Once again we see Reuben was not consenting. Then Joseph charged that they should not see his face unless they brought the youngest brother. Simeon was bound and remained in prison.

After returning each found their money in their sacks and was greatly afraid. In time their food ran out, Reuben offered to return with Benjamin saying “if I return not with him (Benjamin) slay my two sons”. Jacob does not accept. Later Judah makes a similar offer “I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever”. In this statement I believe we have the first evidence that there has been a change in Judah. It may be hard to determine why Jacob gave consent, was it because of the hopelessness of the situation or did Jacob have greater regard for Judah then Reuben?

Upon their return to Egypt the brothers with the youngest are reconciled to the Egyptian. Simeon was restored to his brothers, they acquired more grain and start for home. Shortly after leaving, Joseph instructs his steward to pursue his brothers to find the cup which Joseph had placed in Benjamin’s sack. Once found the brother’s return to Joseph’s home where they fell to the ground before Joseph, just as Joseph's dreams predicted. At this time Judah’s good character is clearly seen. Gen 44:15-34 And Joseph said unto them, What deed is this that ye have done? Don’t you know that such a man as I can certainly divine? And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's servants, both we, and he also with whom the cup is found. And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.

The Egyptian ruler shows them no ill they have done no wrong only the one found with the cup. Benjamin would become a servant to the Egyptian. What did they think as they looked at Benjamin? Did they remember Joseph pleading? It’s hard to imagine in God's providence, they would relive the experience, this time with Joseph's younger brother. Now in weakness and fear what will the brothers do with Benjamin? What would this do to their father? Judah draws near the Egyptian and speaks “Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother? And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him. And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. And it came to pass when we came up unto thy servant my father, we told him the words of my lord. And our father said, Go again, and buy us a little food. And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. And thy servant my father said unto us, Ye know that my wife bare me two sons: And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since: And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave. Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad's life; It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave. For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father.

Notice the simple and straight forward manner in which Judah speaks, laying everything out, not stretching or exaggerating his words. It’s so common in our frailty to not give a straight story, Judah stands firm. Judah has told Jacob he would take responsibility for his brother, he holds to his word giving himself in Benjamin’s place: “thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren”. With these words Judah proves himself. What would have happened if Judah had not spoken? Would Judah have been worthy of the blessing Jacob gave him near his death? With this experience Judah cleared the way for Jacob’s words. Gen. 49:8-10 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

In Jacob’s blessing to Judah he says “the lawgiver will not pass from between his feet until Shiloh come”. Moses was noted as the lawgiver and was from the tribe of Levi, the Levites were the priestly tribe who were teachers and caretakers of the Law. But in the Psalms we have confirmation of Jacobs’s statement “Judah is my Lawgiver” in Psa 60:7. We might find a partial fulfillment in that the center for the law and its teaching was the temple which was located on land taken from the Canaanites by the tribe of Judah as the land was settled. Isa 2:3 …for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. From Jacobs’s statement in Gen 49:10 we might think it understood from Jacob's time that the temple would be associated with the tribe of Judah, but Moses in Deuteronomy suggests otherwise, Moses indicated that its location was not known. Deu 12:5,6 But unto the place which the LORD your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: 6 And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks: Deu 12:10,11 But when ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; 11 Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD.

If we consider the circumstance under which the location of the temple was revealed we find another parallel between Judah and David. In Chronicles we read of the three days pestilence which came upon Israel after David numbered the army of Israel. Near the end of the plague, after many people in Israel had died David fell on his face and said “let thine hand, I pray thee, be against me, and against my father's house”. These words are much like those of Judah who offered to remain in Benjamin’s place, both Judah and David were willing to put aside themselves for others. After David spoke these words the Lord told David to build an alter and offer a sacrifice, then by accepting David’s sacrifice by fire, the Lord reveals the location of the temple. 1 Chron 21:28 At that time when David saw that the LORD had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there. 29 For the tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon. 30 But David could not go before it to inquire of God: for he was afraid because of the sword of the angel of the LORD. 22:1 Then David said, This is the house of the LORD God, and this is the altar of the burnt offering for Israel. 2 And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God. It is interesting to see the progression in each story. Judah by his selfless act secures the tribe of Judah as the line through which the messiah would come and that the lawgiver would come from Judah. Generations later David, also from the tribe of Judah by a selfless act secures the location of the temple within the territory the tribe of Judah settled. It is hard to understand how both men of the same family but generations apart have their lives follow a similar path. We might wonder if David in later years ever looked back at the account of Judah’s life and saw the parallel. The complete fulfillment of the blessing given to Judah is found in Jesus who was of the tribe of Judah and who was the lawgiver who like Judah and David gave his own life to redeem mankind. Moses said the Lord would raise up one like himself this was Jesus who was made a priest after the order of Melchisedec and was also the king who would sit on David’s throne for ever.

If we look back at Judah’s life we cannot help but believe that Judah was tempered and softened by a few key trials. He was touched by the great grief his father endured after losing Joseph. This would undoubtedly mean even more after Judah lost his own two sons. Judah may have been touched by the memory of Joseph's pleading before he was sold, and also Judah faces another failing when confronted by Tamar with his own signet, bracelets, and staff.

Judah had come a long way in his life by the time Joseph came to power in Egypt. It seems change for good comes when we choose the course which God has chosen, Judah did this. There is one more favorable point in the close of this story: it was Judah we find leading the family of Jacob to Egypt during the time of famine where the fledgling nation would reside until the days of Moses.

The Day of the Lord (Part 1)

In the following two studies we will trace the nation of Israel from Egypt to Mount Sinai and through the conquest of Canaan. This first part is an introduction and brings the read to the time when Israel is read to cross the Jordan, also in this first part we compare the establishment of natural Israel as a nation with the establishment of a new spiritual nation in Christ.

Delivered by Sign and Wonders

God sent Moses to call the descendents of Abraham out of Egypt to give them the land of Canaan. Acts 7:17 “But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt”. Moses’ commission from the burning bush was Ex 4:22, 23 “And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me”. Though a mixed company left Egypt it was to Abraham’s descendents Moses was sent. Similarly Jesus came to call the spiritual seed of Abraham, those with the faith of Abraham out of spiritual Egypt. Mat 10:5,6 Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. Spiritual Israel was not called to literal Canaan but spiritual Canaan, God’s rest in Christ Jesus. The phrase signs and wonders was used to describe both the plagues that Moses brought on Egypt and the miracles Jesus preformed. Ex 7:3 And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. Act 2:22 “. . . Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you . . .”. It was not from the bondage of Egypt that Jesus would deliver, but from the bondage of sin and death. John 8:34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. It would be the reviving of faith in the promises of God that Jesus brought would begin to break the bondage that lay on the children of Abraham. Mat 11: 28-30 Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. The complaint of Pharaoh against Moses was Ex 5:4-5. . . Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens. And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens”. In Jesus day the Scribes and Pharisees made the burdens of the Jews much greater. Math 23:4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

Just as the plagues that Moses brought upon Egypt would separate the descendents of Abraham from the Egyptians, the miracles Jesus preformed would make a separation between those of Israel who had the faith of Abraham and those who did not. To Zacchaeus Jesus said “This day is salvation come to this house, forsomuch as he also is a son of Abraham”. To the Pharisees Jesus said, John 8:39 “If ye were Abraham's children, ye would do the works of Abraham”. As the number of miracles Jesus preformed increased the division between the believing and the disbelieving increased. John 7:12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. John 9:16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. As the Passover drew near the miracles that Jesus performed would increasingly harden the leaders of Israel much like the plagues hardened the heart of Pharaoh. Luke 6:10-11 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. And they were filled with madness; and communed one with another what they might do to Jesus. The raising of Lazarus from the dead near the end of Jesus’ ministry being like a plague to the leaders of Israel made the offering of the antitypical Passover lamb possible. John 11:47-48 “Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation”. Little did the leaders of Israel know by slaying Jesus they would bring the great deliverance predicted by the Passover feast.

The Trumpet at Mount Sinai

Jesus resurrection was pictured 3 days later by the waving of the sheaf of first fruits. From this time if we count 50 days we come to Pentecost. Fifty days from Israel’s departure from Egypt would place Israel in the wilderness. It is a Jewish belief that the law was given to Moses on the day of Pentecost. The Hebrew word used for the trumpet that called Israel to the Mount is the word Jubilee. Ex 19:13 . . . when the trumpet (Jubilee) soundeth long, they shall come up to the Mount. The use of the word Jubilee in Exodus 19:13 may be pointing us to the 50^th day, the day of Pentecost, just as the Jubilee is the 50^th year, the trumpet sounding from the mount may have been an early announcement of the Liberty that the seed of Abraham would receive in the 50^th year of Jubilee. Lev 25:10 And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a Jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Israel had received liberty from the bondage of Pharaoh but there would be an ever greater liberty in store for the nation, the trumpet of Jubilee may have been an early proclamation of this liberty. In the New Testament this might be compared to the glorious liberty of the sons of God.

There is limited use of the word Jubilee in the Old Testament; it appears in Leviticus chapters 25, 27 and Numbers 36. Each of these references speaks of the feast of Jubilee. The only other references are in Exodus 19:13 which we have considered and also in Joshua chapter 6. The references in Joshua 6 speak of the trumpets used by the 7 priests who circled Jericho 7 days. These trumpets could have similar meaning as the trumpet heard from Mount Sinai, one difference these trumpets were sounded when Israel began to take possession Canaan.

A Sanctuary for the Lord

On the day of Pentecost as the spirit of God was poured out on the early church, God pitched a tabernacle in the hearts of his people. This is what we see at Mount Sinai, Israel built a tabernacle in the midst of the nation where God would dwell among them. Ex 25:8 . . . let them make me a sanctuary; that I may dwell among them. The tabernacle Israel built was not setup until almost a year after Israel came to Mount Sinai Ex40:17. This also may be in harmony with what actually happened in the days of the early church. Though there was a large number who were gathered in the upper room at Pentecost this was only a portion of those who would make up the early church. Those gathered in the upper room did provide a dwelling for God in their hearts, but I wonder if the tabernacle set up a year later pictured a greater structure constructed by the apostles, elders and the various members of the church using the gifts of the spirit. This structure may have been a structure of faith, doctrine and uplifting works. As each willingly used their gifts to build up the church this structure was raised. The gifts given the early church may be what we see in men such a Bezaleel and Aholiab who were also given gifts and play important roles in the construction of the original tabernacle. Ex 31:2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, 4 To devise cunning works, to work in gold, and in silver, and in brass, 5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. 6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee. Ex 35:5 Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass, 6 And blue, and purple, and scarlet, and fine linen, and goats' hair. Ex 28:3 And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office. Ex 35:25 And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. 26 And all the women whose heart stirred them up in wisdom spun goats' hair. Exodus 25 verse 8 nicely shows the purpose of all this work. Ex 25:2-8 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. 3 And this is the offering which ye shall take of them; gold, and silver, and brass, 4 And blue, and purple, and scarlet, and fine linen, and goats' hair, 5 And rams' skins dyed red, and badgers' skins, and shittim wood, 6 Oil for the light, spices for anointing oil, and for sweet incense, 7 Onyx stones, and stones to be set in the ephod, and in the breastplate. 8 And let them make me a sanctuary; that I may dwell among them.

Peters Ominous Words at Pentecost

In Peter’s sermon at Pentecost there may be statements that connected the activity at Mount Sinai to the first Pentecost celebrated by the early church in Acts. Cloven tongs of fire set upon each and we know it was in fire that the Lord descended upon the mount. At Mount Sinai there was lighting, thunder, an earthquake and darkness in which the Lord descended. Peter’s quotation of Joel carries the idea of an ominous scene as happened at Mount Sinai. Act 2:16-21 But this is that which was spoken by the prophet Joel; 17And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19 And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

In the wilderness we find many points that fit the time of the early church, a new nation was born out of Egypt, Israel came under the blood of the covenant, a new priesthood began to function, the Lord began to dwell among his people, the gifts of the spirit were given and how the construction of the tabernacle may have pictured the activities of the early church to organize under the guidance of the holy spirit. We see a string of events which may place the fulfillment of the original Exodus and the events surrounding the giving of the Law at Mount Sinai in the days of the early church. If we consider the book of Exodus as a whole, it tells us how Israel as a nation began and it ends in the last chapter with the setting up of the tabernacle one year after Israel arrived at the Mount. The entire book of Exodus may be pointing us to the time when a new spiritual nation begins, not based on the 12 sons of Jacob but the 12 apostles, Jesus being the instrument God used to cut out without hands a nation from the midst of a nation.

The Battle for Canaan

At this point in our study we have Israel in the wilderness, God dwelling in their midst in a divinely appointed structure built by the Lord’s people. We might wonder what comes next, what is ahead for Israel? We have traced the story of Israel as they parallel the church from the Passover to Pentecost. Peter’s statements at Pentecost may give a clue; “The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come”. This may seem an odd time to make reference to the Day of the Lord. If we consider Israel’s purpose, Israel was carried on eagle’s wings gathered by the Lord to the Mount, but their rest was in Canaan. This gathering at Mount Sinai, Moses speaks of as a gathering of the Saints. Israel at Sinai was an army in preparation for an assault against the land of Canaan. Once the covenant was sealed within the nation, the tabernacle built and God dwelling in their midst, the battle for Canaan would begin. The pouring out of the Holy Spirit at Pentecost was a sure sign of the coming Day of the Lord and fall of this present evil world to the saints. Deu 33:2-5 . . .The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. 3 Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. 4 Moses commanded us a law, even the inheritance of the congregation of Jacob. 5 And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together. Jude 1:14,15 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. In part two of this study we will consider the Day of the Lord and how it parallels Israel’s taking possession of Canaan.

The Day of the Lord (Part 2)

Entering Gods Rest

In part two of this study we will consider four points; 1 At Jesus’ return a great conflict begins “The Day of the Lord”. 2 This conflict arises as the glory of Christ is gradually manifest in the saints. 3 This glory exposes the hidden things of darkness bring them into judgment. 4 At this time the world resists the saints as they lay down there lives and win inheritance in God rest.
The Days of Creation and Rest

The creation in Genesis is divided into 6 days of labor and a 7th day of rest. The 6 days of labor included the creation of the heavens, earth, many kinds of plants and animals. Last of all man is created and placed in Eden. Adam and Eve could rest in the sense that all their needs had been provided for during the 6 days God Labored. Adam may have found himself laboring intensely as he cared for the garden, but this was out of joy. After the fall, Adam and Eve were expelled from the garden and a new type of labor was introduced. Adam and Eve found themselves laboring in sorrow to sustain a life that would end in the grave. There was a ray of hope when the Lord stated “the seed of the woman would bruise the serpents’ head”. There was no mention of return to the garden but generations later the idea of gaining rest from their labors was prophesied by Lamech who named his son Noah “rest”. “This one will bring us rest from the labors of our hands concerning the ground which the Lord has cursed”. Noah would be one of a few who would reach this rest by the construction of an Ark which would carry Noah, his family and many animals through a flood and attain rest in a new order. In the account of Israel’s Exodus from Egypt and subsequent warfare for Canaan we find another use of the words Labor and Rest. Israel Labored as slaves under Pharaoh, Moses came to release Israel from their labors and inherit rest in Canaan. It is my understanding that the labor and rest spoken of in Noah’s day and that spoken of by Moses Deu 12:9, 10; Heb 4:8, 9 tell the same story of a transition from the labor that came as a result of man’s fall, back to rest and favor with God. Both stories give a common view of how the transition from labor to rest is accomplished, but each in the context of their day. How does the Day of the Lord relate to God’s people entering rest? This study is a consideration of this point, to relate the flood story and Israel’s conquest of Canaan to the idea of gaining inheritance in God’s rest.

A Judgment from God

In Noah’s day man had corrupted to the point that God determined to destroy all with the breath of life. In the days of Moses the gentile nations living in Canaan had come to a similar point. Joshua was commanded by God to destroy all that breathed as Israel entered Canaan under Joshua. In Noah’s day it was a flood of water that would accomplish God’s Judgment. In Joshua’s time God used the army of Israel to bring his judgment on the Canaanites. David describes God working through the army of Israel as being like a flood of water. 2 Sam 5:20 . . .David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Though Israel was executing God’s Judgment they themselves had to stay within boundaries set by the Mosaic Law to remain safe from judgment (Joshua 22:20). Noah’s safety lay in that he stayed within the Ark, you might say a temporary rest. Both Israel and Noah’s family found favor before the Lord and were provided safe passage during the time of Judgment. The Lord made a covenant with Noah to enter an ark Noah himself would build from a pattern Noah received from God. We read in Hebrews 11:7 by building the Ark, Noah condemned that generation. In like manner God made a covenant with Israel and gave them a pattern for an ark they were to construct which would protect Israel by the atonement made on it, which Ark would also bring judgment on Canaan.

A Shelter in the Tempest

The covenant with Noah and the covenant with Israel would each provide a way for the Lord to not only judge the existing generation but also save Noah his family and Israel. Noah’s Ark and the Ark of the Covenant would picture the same salvation in Christ. Each ark represented a means of safe passage through a time of Judgment. As one order is removed another is established. In each story it was important for those saved to remain separate from the outside, that a new untarnished order be established. Without the ark neither Israel nor Noah could survive. The divinely appointed pattern of each ark prefigured a representation of divine qualities as seen in Christ; their presence brought guilt and judgment. Time was given Noah to construct the ark, as Israel was given time in the wilderness to build the ark and the tabernacle. Israel also had to come into compliance with the many ordinances of the Mosaic covenant. The key in each story is atonement. Noah’s ark was covered with pitch. The Hebrew word translated pitch is also translated atonement in Leviticus 16 and throughout the Old Testament. Noah covering the Ark with pitch teaches us the same lesson as the high priest of Israel who sprinkled blood on the Ark of the Covenant, making atonement for Israel and peace with God, this making it possible for God to go with his people just as the Ark of the Covenant traveled with Israel as they took possession of the Land. In this way it can be said of this war to take possession of God’s rest is won by the blood of the lamb.

The Day Shall Declare It

The Ark of the Covenant was constructed in the wilderness, observed only by God’s people. The structure and organization of the nation would then be tested under fire, in the conflict for Canaan. This would reveal if all had been done according to the pattern given Moses. The church is also tested in the Day of the Lord. The vessel which the church builds is constructed according to God’s pattern of faith, doctrine, good works and Christ-like character. Structures of faith not built according to God’s pattern will gradually dissolved as the waters rise. 1 Cor. 3:13-15 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14 If any man's work abide which he hath built thereupon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. This day will end, once all opposition has been brought under the feet of the church.
As the waters of the flood increased Noah’s ark was lifted up and floated on the water. Gen 7:17-19 . . .the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. This seems to be symbolic language picturing the Day of the Lord. As the ark is raised up, it pictures a dawning of the Day of the Lord and the revelation of Christ. The same judgments that came on the world also comes on the church but there is a difference, the church is raised showing more and more a likeness of Christ as the world is brought low. You might say the church is transformed right before the eyes of the world, as Christ is seen in the church; this becomes a condemning factor to the world. Peter describes this (2 Pet 1:19) “the day dawn and the day star arise in your hearts” Romans 8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. Dan 12:3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. As the church is transformed the Godly works of the church become more renowned and bring into judgment the works of darkness. 1 Cor 4:55 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. The increasing light as seen in the church places increasing restrictions on the leaders of the world in this way the wicked are brought under the feet of the saints. Ps 149:5-9 Let the saints be joyful in glory: let them sing aloud upon their beds. 6 Let the high praises of God be in their mouth, and a two-edged sword in their hand; 7 To execute vengeance upon the heathen, and punishments upon the people; 8 To bind their kings with chains, and their nobles with fetters of iron; 9 To execute upon them the judgment written: this honor have all his saints. Praise ye the LORD. Mal 4:1 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. 2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. 3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.

Noah’s Ark being lifted up above the mountains speaks in language similar to Isaiah chapter two verse two “it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills” Verse 12 “For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up, And upon every high tower, and upon every fenced wall, And upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day”. The ark being lifted above the Mountains suggests the convicting power as seen in Noah’s ark will not be obstructed from view.

When you See the Ark

A parallel to the lifting up of Noah’s ark can be seen when the priest lifted the Ark of the Covenant to be carried before the armies of Israel as they began to take possession of Canaan. Rehab described the effect this had on the Canaanites. Joshua 2:11 . . . as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. Israel crossing the Jordan was a sign that God was in heaven Josh 5:1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. It was undeniable God had lifted up his people in the eyes for all to see. This account may point to the sign Jesus speaks of in Mathew 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. Before crossing the Jordan Israel was to watch for the Ark of the Covenant. Joshua 3:3 And they commanded the people, saying, When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it.

No Continuing City

Once raised above all the high Mounts, Noah’s ark drifted on the water for a period of time, in a similar manner the Ark of the Covenant had no fix dwelling as it was carried by the priests from place to place. There was no destination or end in sight. The uncertain and transient nature of the Ark of the Covenant can be seen in the staves that were not to be removed. Ex 25:14, 15 And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. The staves shall be in the rings of the ark: they shall not be taken from it. The final resting place of the Ark of the Covenant was not known until revealed to David. When placed in Solomon’s temple the staves were removed, though kept in the temple. 1 Kings 8:8 And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle, and they were not seen without: and there they are unto this day.

The Ark finds Rest on the Mount

In both stories the flood and the Ark of the Covenant a final resting place is reached, Mount Zion and Mount Ararat. These two mountains would have a similar meaning. As the waters of the flood subsided and the period of Judgment ended, the Mountains began to appear, Noah’s ark rested on Mount Ararat. As King David brought the Canaanites into subjection, the Ark of the Covenant came to rest on Mount Zion. David brought all opposition under his feet establishing Zion as his capital. 1 Chro. 22:17,18 David also commanded all the princes of Israel to help Solomon his son, saying, Is not the LORD your God with you? and hath he not given you rest on every side? for he hath given the inhabitants of the land into mine hand; and the land is subdued before the LORD, and before his people. Ps 78:67- 69 Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: 68 But chose the tribe of Judah, the mount Zion which he loved. 69 And he built his sanctuary like high palaces, like the earth which he hath established for ever.

Noah knew the flood was nearing the end when the dove which he released found rest for the sole of her feet (Gen 8:9). The Ark of the Covenant completed it’s wondering finding rest in the temple. 1 Chro. 6:31 And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest. 1 Chro. 28:2 Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building: 1 Kings 8:56 Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. 1 Chro 23:25-27 For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever: And also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof. For by the last words of David the Levites were numbered from twenty years old and above:

The Occasion of a New Order

In this study we have considered a parallel between Noah’s Ark the Ark of the Covenant. Each story has many points in common. There is the decline of society that brought judgment from God. In the case of Canaan we learn that the Lord waited until their iniquity was full. The Canaanites determined downward course became an occasion by which a new order would be established. Establishing a new order was accomplished by giving Noah and Israel the opportunity to build a temporary structure designed by God. In the building of this structure, God would prepare a protective cover for his people and set them apart during the destruction of the old order. The structure itself would be a way of exposing (Heb 11:7) the old order and sanctifying the new. Phil 3:21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

What Does This Mean to Me?

This study places emphasis on the churches role in the Day of the Lord. Only as the church displays the dying of Christ does the world come into judgment and subjection to Christ. The Ark of the Covenant and Noah’s ark are key in each story and a connection between stories. The design for each ark is provide by God and built by his people. The Ark is the means of protection in each story and each is associated with Christ atoning sacrifice. It is the atonement found in Christ which both saves the church and condemns the world. In both stories the faithful are carried safely through the period of judgment until rest in a new order. With Peter likening the Day of the Lord to the flood story by comparing Noah’s Ark and the Ark of the Covenant we may be able to use these stories as a wedge to see farther into what happens during the day of the Lord. In particular the part Israel played subduing Canaan. Israel carried the ark with them as they face the Canaanites in battle. This seems to highlight a role the church plays in the Day of the Lord showing forth this salvation. This may seem strange to think the Kingdom in part is established through the faith and activity of the saints. If we look back on the development of the church we find other members who the Lord relied on to bring forward the kingdom. Mary was a notable example who made herself a willing vessel and became the mother of Jesus. At Pentecost the apostles made themselves willing vessels for the Lord to establish the church. Jesus laid the pattern putting aside self, that God’s plan may go forward, each who follow in Jesus’ steps and show forth Christ in there lives carry the Day of the Lord forward. Many believe the kingdom will be established through a physical intervention from heaven. The scriptures we have considered suggest this will happen through the members of the church, every eye seeing Christ in the members of his body; “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” Mat 25:40. 2 Thess 1:10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. Dan 12:3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. God working through the church in the Day of the Lord will subdue evil and in this way the seed of the woman will be the instrument God uses to bruise the serpent’s head.

Parallels between Noah’s Ark and the Ark of the Covenant

1. Both Noah and Moses would bring passage from labor to rest.
2. The covenant made with Noah and the pattern given him for the ark would correspond to the Law Covenant made with Israel and the pattern for the tabernacle, more particularly the pattern for the Ark of the Covenant.
3. Noah and family constructed the Ark as Israel constructed the Ark of the Covenant.
4. Atonement for sin was accomplished by sprinkling blood on the Ark of the Covenant, this would point to our salvation in Christ and is also pictured in the pitch with which Noah pitched the Ark he constructed. The Hebrew word for ‘pitch’ is the same word translated ‘atonement’ through out the Old Testament.
5. Both Noah’s Ark and the Ark of the Covenant would offer protection from God’s Judgment.
6. Both Ark’s were portable and lifted up during the time of Judgment.
7. The waters of the flood and the armies of Israel destroy all with the breath of life. Gen 6:17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life. . . Josh 10:40 So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.
8. The destructive element in Noah’s day was the flood of water, in Canaan it was the army of Israel. 2 Sam 5:20. . . David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters.
9. Noah did not plot a course to Mount Ararat. Neither did Joshua plot a course for Mount Zion. In Deuteronomy we learn that the location of the temple would not be revealed until after the land was subdued. During the time of judgment there is no permanent rest or continuing city in sight the church is completely dependent on the vessel they constructed.
10. Noah’s ark resting on Mount Ararat would be like the Ark of the Covenant finding rest on Mount Zion. Gen 8:4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. 1 Chro 23: 25 For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever: 1 Chro 6: 31 And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest. 1 Chro 28:2 Then David the king stood up upon his feet, and said, hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:
11. The period after the flood would correspond to Solomon’s reign. Solomon means peace. 1 Chro 22:9 Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon and I will give peace and quietness unto Israel in his days. This rest would correspond to the rest Noah’s father looked for when he named his son Noah (rest). Gen 5: 28 And Lamech lived an hundred eighty and two years, and begat a son: 29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.