Thoughts on the readings for February 15th (Exodus 26, Psalms 79, 80, Mark 11)

Exodus 25 tells us of the Tabernacle itself. Verses 1-14 describe the curtains which served as the roof of the Tabernacle. Eleven curtains made of linen and embroidered with golden, blue and scarlet threads woven through the linen in a cherubic pattern. These would have been visible to the priests, who served in the Holy Place; and to the High Priest on the Day of Atonement, the one day each year when he entered the Most Holy Place. Three other layers covered the linen – a layer of goats hair dyed scarlet; a layer of rams’ skins; and finally, on top of these a waterproof layer of what has been translated as, badgers’ skins in the KJV; and was probably dugong skins. As well as forming the roof they covered the boards of acacia wood (themselves covered with beaten gold plates); at the sides and back end of the building, where the Most Holy Place was situated. The dugong covering would be seen by the priests in the courtyard and by the worshippers, who had brought their offerings. Verses 15-30 describe the acacia boards that formed the building. Like the covering curtains these were on both sides and at the rear of the structure. They were fastened to each other by bars which passed through coupling rings providing a unity for the frame and giving it rigidity and stability. It speaks of the role of the ecclesia, whereby believers support one another and are united in their goals. They were anchored in the ground by silver sockets – speaking of our hope is fixed and grounded by the redemptive work achieved in our Lord Jesus Christ. Verses 31-33 describe the veil, which separated the Most Holy Place from the zHoly Place. Again the veil, – which was linen and interwoven with threads of blue, purple, scarlet and gold – spoke of the work of Christ, in whom we can draw near to God. The writer to the Hebrews tells us that it spoke of the nature of Jesus, through which the divine characteristics inherited from his Father were woven (see Hebrews 9 verses 19-23). At the precise time Jesus died on the stake the veil in Herod’s temple was torn from top to bottom (Matthew 27 verse 51). This tearing of the temple curtain spoke of the removal of the sacrificial code of the Mosaic Law; and the bringing in of a better hope for faithful believers. Verses 34-35 provides a brief overview of some of the items of furniture within the Holy and Most Holy Places. The last verses of this chapter tells us of the entrance curtains through which the Tabernacle was entered. It was a linen screen of embroidered needlework with several similarities to the inner veil. It spoke of Christ, who is the door, or way of approaching the Father (John 10:1-6; 14:6).

Psalms 79 and 80 are two further psalms from this cluster of Asaph writings in Book 3 – psalms related to the Sanctuary. In Psalm 79 we have a plea for God to arise and deliver His people from their despised and downtrodden situation. It is a Psalm of the exile period when Israel found themselves in Babylonian captivity; and Jerusalem was in ruin. The first four verses tell of the devestating scenes as Babylonia took the city. Verses 5-7 call upon the Almighty to help and to rise to repay the oppression. From verses 8-12 the writer remembers the wrongdoing of God’s people and pleads for His Sovereign to remember to show mercy with His justice. He says, in verse 13, that when this happens the sheep of the LORD will graze securely and in thankfulness.
Psalm 80 celebrates Yahweh as the Great Shepherd of Israel. The writer calls upon the mighty One of Jacob to shine forth from His cherubic chariot. This Psalm was a song sung by the female choir. God would lead the flock of Joseph – the doubly blessed son of Israel – like His flock. And the favour of Yahweh would rest upon the head of the one who was separate from his brothers. This of course describes Jesus as the Beloved and only Begotten Son of the Father. The redemptive process is prophetically described by two figures in this Psalm – the bow of the vine specifically strengthened by the Father to redeem us and to bring forth fruit (John 15 verses 1-11); and secondly in verses 17-19 that this Son would become, after his suffering (Ben-oni “son of my sorrows
Genesis 36 verses16-18, Isaiah 53) the Son of God’s right hand – Benjamin – (Psalm 110).

In the 11th chapter of Mark we read of Jesus’ triumphal entry to Jerusalem. He rode on a donkey, a colt the foal of an ass, in fulfilment of the prophecy of Zechariah 9. It was an animal that had never been ridden. It seems to suggest that our Lord Jesus would be the ruler/rider of the Gentiles. The crowds strewed their clothes and palm branches before Christ’s path, and shouted, ‘Hosanna’ (save now) as the prophecy predicted. We are additionally told they recited Psalm 118 verse 26. It is recommended that we read Psalm 11 verses 19-29 and meditate on the many messages from that Hal-eel – or Passover Psalm – this being Passover time. As it was late, our Lord and his Apostles headed to Bethany. The next morning, as they left Bethany, Jesus saw a fig tree that showed promise of early fruit; just like Israel, whose symbol that tree was. But finding no fruit on the tree our Lord cursed it. It was like the fruitless nation: Matthew 21 verse 43 – read and consider the context of these words. That day Jesus cleanses the temple from corruption – the second time see John 2 verses 13-17 this was first done three and a half years earlier at the commencement of our Lord’s ministry. That evening Christ returns to Bethany. The next morning the disciples were amazed at the withered tree and our Lord uses the opportunity to tell the power of persistent prayer. Jesus’ foes were confounded the following day by his masterful answer on the source of his authority.