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Don't always be doubt to change your life at this book Baxter's Explore the Book. You can more pleasing than now. There are chapters before and after it. What is the central verse in the Bible? Genesis gives us the origin and initial explanation of all that follows. Here we have in germ all that is later developed.
From Adam to Abraham we see the course of degeneration: first in the individual Adam, then in the family-Cain and his descendants, then in the nations — the antediluvian civilization; and then persisting throughout the race, as such, at Babel. Then there comes a new departure, we see the process of regeneration operating: first in the individual-Abraham, Isaac, Jacob; then in the family-the sons of Jacob; then the nation-Israel; all with a view to the ultimate regeneration of the race.
Running through it all we see the principle of Divine election. God chooses whom He will in sovereign grace. Then in the wonderful biography of Joseph, we see the sovereignty of God in direction — the overruling and infallible directing of all happenings, however seemingly contrary, to the predetermined end. To accept this first verse of Scripture makes it easy to accept all lesser miracles to follow.
The first verse simply states the fact of the original creation, and leaves it there, in the dateless past. Then verse 2 tells of a chaos which came later. And then the six days that follow describe the reformation of the earth with a view to its becoming the habitation of man.
In man we see the crowning purpose of the whole. Amid many provisions there was just one prohibition. This constituted the point of probation. The tempter could only tempt. There need not have been sin, and there was no need to yield. God had made it easy to resist such temptation. Adam and Eve had been forewarned. The command was plain. The warning was emphatic. Obedience was easy, for God had surrounded them with abundant satisfactions, and given them the most distinguished place in His earth creation.
As for the results: Innocence was no longer. They experienced the first appearance of shame. He lost the pristine glory about his body, the original glory of unfallen man, in Eden; once bathed in the glory — light of that unsullied communion with God, their whole bodies must have shone. The faculty of conscience and with it came fear, Adam and his wife fled from God and tried to hide from Him.
There had come about a spiritual alienation of man from God. The reign of spiritual death had set in. In Ch. The separation of the two lines was vital. Their confusion was fatal, and divine intervention became unavoidable.
The Divine insistence all the way through is that the spiritual seed come out and be separate. Noah was the 10th from Adam in the Messianic line. Satan may do his worst, and man may sink to his lowest, and judgment may fall to the utmost; but the ultimate purpose of Jehovah cannot be thwarted. The duration of human life is greatly curtailed.
A restraint of fear towards man is put upon the beasts. A death penalty is put upon the slaying of man by man. Amid these restraints the faithfulness of God stands out in the sign of the rainbow; a Divine promise of hope for the future. But, yet another restraint was imposed, that of the confusion of tongues. The pluralizing of human language was a culminating restraint measure.
It was precipitated by a human confederacy to establish a big racial center, with a high astral tower. Its wrongs lay in the fact that its builders were defying the Divine command to spread and replenish the earth. Let us not be scattered abroad upon the face of the whole earth. Let us rebel. Studied with good sense and a careful eye to New Testament teaching, the typology of the Old Testament is a priceless treasure-mine.
It argues superhuman wisdom and foreknowledge. No doctrine should be built upon a type or types independently of direct teaching elsewhere in Scripture. Types are meant to amplify and vivify doctrine, but not to originate it. They are illuminative but not foundational.
For if they are types, then they are not originals, but representations of things other than themselves. Also, the parallelism between type and antitype should not be pressed to fanciful extremes. Types, it would seem, are not meant to be exact replicas of those things which they typify, but to enrich and illumine our understanding of the more essential features of the antitype. If we want to know the awful capacities of evil which are within Adamic human nature, we only need to trace the Cain line with its records of godless culture, earthly-mindedness, vanity, violence and rebellion against God.
Cain was a tiller of the ground with earthly interests and holdings. Abel was a keeper of sheep, a tent-dwelling pilgrim, desiring something beyond. Abel, the man of spiritual aspiration, offers a sacrifice which is at once a confession of sin, and the expression of strong desire for fellowship with God on the ground of forgiveness through sacrifice and faith. His name means dedicated. And later we see him going forth into a new life in a new world — which speaks of newness of life through regeneration.
The post-flood patriachs, following the typifying of regeneration, in Noah, exhibit in a typical way, the qualities and characteristics of the regenerate life. The exodus from Egypt marks the birth of a nation. He would also be a Leader, to take out nations from this house of bondage, into a new life, liberty and fellowship.
Egypt is a type of the world in its: 1 material wealth and power, 2 wisdom and false religion, 3 despotic prince, Pharaoh, who is a type of Satan, 4 organization on the principles of force, aggrandizement, ambition and pleasure, 5 persecution of the people of God, 6 overthrow by Divine judgment.
Supremely, the Exodus was an expression of the Divine power. Like Exodus it is a marvel of:. Both the Exodus of Israel and the salvation of Christians were a mighty emancipation, one a physical and temporal deliverance opening up the way to an earthly Canaan; the other a spiritual and eternal deliverance opening up the way to Heaven.
Next we come to the laver of brass, containing the water for the cleansing of those who ministered in the things of the sanctuary.
This speaks of regeneration and spiritual renewal. Within the tabernacle we find the table of showbread which speaks of sustenance for the spiritual life. And on our left we see the seven-branched golden lampstand speaking of spiritual illumination. Before us is the golden altar of incense, fragrantly symbolizing acceptable supplication. Then, within the veil, we find the ark speaking of covenant relationship between God and His people, and upon it the blood-sprinkled, shekinah-lit mercy seat speaking of intercession in the very presence of God, and of the very life of God imparted.
Then in Ch. He is the ground of our access and acceptance by a new relationship Jn. And in Ch. They are seven in number. First, he is clothed with the tunic of linen — the righteousness of Christ. Then in the breastplate, he bears them individually upon his heart. Then, as he bears them thus before God, he bears all their imperfection, and completely covers it all up in his own glory and beauty.
In the seamless robe of blue with the hem of pomegranates and bells on the turban. Leviticus was written to show Israel how to live as a nation in fellowship with God, and thus to prepare the nation for the high service of mediating the redemption of God to all nations. The people therefore, are not addressed as sinners distanced from God, like those of the other nations, but as being already brought into a new relationship, even that of fellowship, on the ground of the blood — sealed covenant.
The sacrifices in Leviticus do not mean to set forth how the people may BECOME redeemed for their redemption has already been wrought through the paschal lamb of the Exodus. With good reason Leviticus holds the central place among the five books of Moses, for with its doctrine of mediation through a priest, absolution through a sacrifice, and reconciliation at the altar, it is the very heart of the Pentateuch — and of the Gospel.
Leviticus stands in the same relation to Exodus that the Epistles do to the Gospels. In the Epistles we are indwelt by the Spirit of God. In the first part all relates to the Tabernacle, in the second all pertains to character and conduct. The sweet-savor offerings typify Christ in His own meritorious perfections.
The non-sweet savor offerings typify Christ as bearing the demerit of the sinner. The sweet-savor offerings speak rather of what the offering of Christ means to GOD; the non-sweet savor offerings speak rather of what the offering of Christ means to US.
The emphasis here is on the LIFE which was offered. It sets forth the perfection of character which gave the offering its unspeakable value. God is propitiated, man is reconciled, there is peace. The Levitical offerings certainly did not make atonement for sin in the theologically accepted sense of the word.
Aaron the High Priest, prefigures the Lord Jesus, while his sons typically anticipate the believer-priests of today. Without the blood-shedding, Aaron and his sons could not be together in the anointing. There is one place, and only one, where God, in sovereign grace, has elected to meet with penitent sinners, and that is the cross — of which the altar at the door of the Tabernacle was a type. None other sacrifice! None other priest! None other altar! It is well to note that even the blood has no atoning value unless it be on the altar It must be the blood; and it must be the one altar.
Every offering was an execution of the sentence of the law upon a substitute for the offender, and every such offering pointed forward to that substitutional death of Messiah which alone vindicated the righteousness of God in passing over the sins of those who offered the typical sacrifices. We have in Ch. Here God shows us His estimate on chaste sex relationships. Every true believer is a priest by virtue of life-giving union with the Lord Jesus, and nothing can break that union where it really exists; but all Christians do not enjoy the same intimacy of fellowship, or exercise the same ministry within the veil!
Union is one thing, communion is another. Life is one thing, ministry is another. Standing is one thing, state is another. Relationship is one thing, serving within the veil is another. What deformities and defilements debar many of us from that elevated walk and ministry which might be ours! Of these only 3 were really feasts chaggim. The Sabbatical system of Israel was meant to be a 7-fold revolving cycle of seventh day, seventh month, seventh year, and a seven-times-seven of years.
There seem to have been ten Sabbaths given, the five above, and:. The purpose of all these set seasons was to acknowledge that all harvest and other blessings came from God; that each new month and year should be dedicated to Him. The slaying of the lamb speaks of salvation, the feasting speaks of fellowship. The seven days of unleavened bread speaks of the daily walk of the redeemed, that they must be separate from evil, and be a holy people. The cessation from works speaks of resting in our acceptance with God through the ascending odor of the burnt offering.
The two wave-loaves were baked with leaven, that is, despite the presence of evil in the nature, there is acceptance and communion through the divinely provided sacrifice of Christ. Also they were separated by a wide gap from the earlier two feasts of the year. The blowing of the trumpets is in preparation of the two great events which followed in this seventh month, namely, the annual Day of Atonement, and the Feast of Tabernacles, the completion of the harvest ingathering.
At that time there shall be a penitent Israel. Then shall they look, in believing contrition, on Him whom they pierced, and they shall be saved. It points us forward to that seventh millennium of history yet to be Zech. They also were to serve as a check upon covetousness. Every seventh year the Hebrew must suspend effort after gain, and in the Jubilee all must go out free. This was also to secure as far as possible the equal distribution of wealth, by preventing excessive accumulation of land or capital in the hands of a few while the mass should be in poverty.
It was a rest 1 for the land, 2 from manual toil, 3 from debt. It brought liberty 1 to the slave, 2 to property, 3 to the ground itself. The seventh year Sabbath of rest following the six years of toil, speaks of that seventh great thousand-year period yet to be which will be brought in by the second coming of Christ.
That inheritance of the earth which was forfeited through sin, this glorious Jubilee of the ages shall bring back to us. The new Jerusalem descends from heaven, and the redeemed and glorified assume possession of the purchased inheritance Ro. The central figure in Leviticus is the High Priest.
The central chapter is 16 — the annual Day of Atonement. The central theme is fellowship through sanctification. Then the camp is strategically distributed with a view to facilitate orderly mobility.
Numbers deals with two different generations of people — first with the generation that came up from Egypt but perished in the wilderness; and second, with the new generation that grew up in the wilderness and then entered Canaan. The twentieth chapter records the death of Aaron. In the other case we see the unfailing faithfulness of God to His promise, His purpose and His people. The New Testament interprets the book of Numbers for us:.
The primary purpose of this numbering was a military one. It gives us the man-power of the newly-formed nation. The Levite census, unlike the others, was to include all Levite males from a month old. God would count all the Levites as peculiarly His own instead of the firstborn from all the other tribes. Mark clearly the difference between the ministry of the Levites and that of the priests. The priests had to do with the ceremonial, sacrificial and spiritual ministries of the Tabernacle.
The Levites had to do with the material of the Tabernacle itself — its erection, transportation, preservation and maintenance; such as the tending of animals for the sacrifices, and the preparing of incense.
In the first few chapters we have the soldier, the priest, the Levite — warrior, worshipper, worker. Both warring and working were to center in fellowship with God — with the Tabernacle at the heart of the camp. In the consecration of the Levites, their cleansing was twofold, partly done UPON them and partly done BY them; even so in our cleansing, there is the Divine side and the human side. There must be a detachment from all those habits and impurities of common life which cling to us as closely and easily as our clothes, and which seem as much a part of us as our very hair.
Especially in our Christian service there must be the application of death to that which is merely natural and of the flesh by the bringing of the word of God to bear on heart and conscience. There must be the water — daily cleansing of our conduct in the teaching of the word; and there must be the razor — daily self-judgment and uncompromising disallowance of that which grows of the flesh.
The first four chapters have given us the outward formation of the camp. The next five deal with the inward condition of it. It was the memorial of a past deliverance, and it was the pledge of a prospective inheritance. As for the Divine guidance, it was unmistakable and infallible. They were to make no plans of their own. They were not to know the route for even one day ahead. When they camped they could not say how long they would be staying. When they marched they could not say how long they would be moving.
To watch that guiding pillar was all they were required to do. On that guidance they were absolutely dependent; and following that guidance they were absolutely safe. If He guided Israel thus, how much more will He guide us who are, through grace, members of His body, one spirit with the Lord! In the first ten chapters we see the camp of Israel at Sinai, marked by every preparation and provision for advance, for conquest and possession.
At the very heart of the camp giving unity, strength and glory to it was the sanctuary, speaking of God as the center of His chosen people. Chapters make sad reading. Such is the weakness of the human heart; we profess to trust in God, and then look to man. They murmur at the way God led them, and at the food God gave them. The ten saw with the eye of the flesh.
The two saw with the eye of faith. Israel disbelieved, then rebelled, even bidding that Caleb and Joshua be stoned , and suggesting the appointment of a new leader who should take them all back to Egypt Israel disobeyed. Judgment fell. Within two years the people of Israel were at Kadesh-Barnea the gate of Canaan.
Thirty-eight years later, there they were again, at the very same spot. Well, there was the mixed multitude of pseudo-Israelites who were allowed to travel with them, and who were not really one at heart either with the people or with the project. At the Kadesh mutiny there was a collapse of organization. The people ceased to be pilgrims, and became nomads.
It would rather seem that the Tabernacle abode throughout at Kadesh, and that roving, breakaway bands dispersed more or less widely into the surrounding region, recognizing Kadesh as a center, and regathering there toward the end of the long delay. There were not two comings to Kadesh — one at the beginning of the 38 years of wandering and the other at the end. Also in Num.
Kadesh, which means holy or sanctuary, may possibly have received its name because of the long stay of the Tabernacle there. The generation which excommunicated itself at Kadesh had henceforth no heritage in Israel. Their lives were spared at the time, but their own professed wish that they had died in the wilderness was turned back on them ,28 ; and another generation took their place before the history of the theocracy could be resumed.
In the 20th chapter we find significantly grouped together the death of Miriam, the sin of Moses, and the death of Aaron.
Thus Aaron, representative of the priesthood, could not lead Israel into the promised rest; nor could Miriam, representative of the prophets; nor could Moses, representative of the Law.
This was reserved for Joshua, who in a unique way was a type of our heavenly Savior and Captain, the Lord Jesus Christ.
The Meribah rock-smiting incident is stamped with strong type-teaching. The Rock Christ I Cor. The striking of it again would imply, in type, that the one sacrifice was inadequate, thereby contradicting the finality and abiding efficacy of Calvary.
A new generation has arisen. During the wandering, there has been no such response. Rather the contrast is seen in Dt. Hormah was the place of humiliating defeat at the beginning of the wandering Now, at the end of the wandering, as Israel re-emerges into the light of the Divine purpose and favor, there is victory in the place of the old defeat.
There is no record of any singing between this well of song and that which Israel had sung at the Red Sea. In the new numbering the total harmonizes with the whole story of Numbers. At the beginning of the forty years the number is roughly ,; and again at the end of the forty years. They are no further forward for the whole period. There is arrested progress even numerically. Balaam is a walking paradox — a true and a false prophet both in one.
He is a true prophet in that he knows the true God, has a real faith in Him, has real dealings with Him, receives real communications from Him, conveys real messages from Him. Yet he is a false prophet in that he also resorts to the use of magical arts, is called a soothsayer Josh. The Spirit of Jehovah, whom Balaam is double-mindedly invoking, comes upon this man not because he is a worthy vehicle, but despite him, crushing his secret thought to curse Israel, and sovereignly overriding the stratagems of hypocrisy, so that he who in his heart would fain curse Israel for reward is actually made the mouthpiece of marvelous benedictions.
In II Pet. In Rev. Salvation by this serpent of brass was outside the Tabernacle, and apart from all ordinances, sacrifices and priestly ministrations.
It was not Aaron the priest who had to erect the brass serpent, but Moses the layman. The Lord Jesus, according to Jewish law, was a layman, for He was neither of the family of Aaron nor of the tribe of Levi. So also were the apostles. The point is that the Tabernacle was the appointed means of access for those who were already in covenant relationship with God, and who were healed of the serpent venom. In Deuteronomy we have a second giving of the Law, or rather a new expounding of it to the new generation of Israel who had grown up in the wilderness and were needing to have the Law repeated and expounded to them before their entering into Canaan.
Deuteronomy is not the giving of a new law, but an explication of that which was already given. The wilderness pilgrimage was to give place to the national occupancy of Canaan.
From Genesis to Numbers the love of God is never spoken of. There is a striking parallel between the Acts of the Apostles, the 5th book of the New Testament, and Deuteronomy, the 5th book of the Old.
The Acts, like Deuteronomy marks a great transition. It marks the transition from the distinctive message of the gospels to that of the epistles. What is the book of the Acts? It is the second offer of the Kingdom of Heaven to the Jews, first at the capital, to those of the homeland, and then throughout the empire, to the Jews of the dispersion.
In view of the transition now upon them, they are to look backward and then forward, and to ponder both. The central message is the Divine faithfulness. The basic FACT beneath all else is that which is declared in Jehovah is a plurality in unity.
That is, it signifies not an absolute unity, but a compound unity. The name Jehovah occurs just the three times. Certainly the declaration clearly conveys that God is a plurality in unity; and it possibly suggests the Divine trinity.
In the type teaching of Scripture, Canaan stands not so much for heaven, but for an experience of holiness and spiritual fullness realizable by Christians here and now, in this present life. What we cannot attain by self-effort we may obtain in Christ. The basic requirement is obedience, loving obedience, flowing from the grateful consciousness of covenant relationship and fellowship with this glorious and faithful God. Obedience is the key-note of almost every chapter.
It is important to understand that Israel entered Canaan under the conditions set forth in the Sinai covenant, which is not the last word between God and Israel. Nothing can destroy this covenant, which was not only sealed with blood, but confirmed with a Divine oath. It is an unconditional and everlasting covenant to Abraham and his posterity. Now Israel has never yet possessed Canaan under the unconditional Abrahamic covenant; the nation entered Canaan under the terms of the Sinai covenant, and we know the result.
Notice that in each case the extreme penalty for violating the Sinai covenant is mentioned, namely the dispersion of Israel and the desolation of Canaan, there is an immediate follow-up reference to the Abrahamic covenant, showing that even when the Sinai covenant has exhausted itself in its final penal infliction on Israel, God can and will still be gracious to Israel on the ground of the earlier and greater Abrahamic covenant.
Take for example Lev. Nothing can nullify the Abahamic covenant; for Jehovah Himself accepts responsibility for the fulfillment of the whole. This emphasis on a place gave focus to the religious life of the nation of Israel; it fostered the sense of national unity; it was suited to the nature of the old dispensation; and without doubt, it took deep hold on the thought of the people. To the old-time Hebrew, nearness to Jerusalem and to the Temple came to mean nearness to the special presence of God.
In the New Testament, this localization of the Divine presence and of worship is gently but completely superseded. It is no longer a material temple and a locality, but a spiritual Presence having the attribute of universality. God is Spirit, and they that worship Him must worship Him in spirit and in truth. The same transition from place to Person is seen in Acts 8, in the account of the Ethiopian eunuch. The man had been to the right PLACE, Jerusalem; he had been for the right purpose, worship; he was reading the right book, the Scriptures; but he was returning unsatisfied.
God sent Phillip for this very reason. See here His Divine omnipresence — He is with us always and everywhere. See here His Divine omnipotence — all power in heaven and on earth. See here His Divine omniscience — seeing the end from the beginning, and speaking of the consummation of the ages.
Start with a Book: Read. Fill your calendar with summer reading and fun Explore Our Green World Explore Airplanes and Flight Explore Birds and Bugs Create your own cool planters: turn a wading pool into a pizza garden or use a teapot for flowers! Editor's Picks. Best Sellers. I gave this work 5 stars because, Baxter pen down remarkable revelations and investigative work on the 66 unique books of the Holy Bible. Get essential travel information from Explore, including details on How to Book.
Rather, it is a complete Bible survey course. No one can finish this series of studies and remain unchanged. This is a basic and broadly interpretive course of bible study from genesis to revelation. Sidlow Baxter lived life on the doorstep of heaven. He inspired the writers of the Old and New Testaments to write the books that have come down to us , and He uses this Bible study is not an end in itself.
Another work of merit is Dr. Sidlow Baxter's Explore the Book.
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