Used in tabernacle construction:

“Have them make a chest of acacia wood – – two and a half cubits long, a cubit and a half wide, and a cubit and a half high. – – Exodus 25:10

Much of the tabernacle and its furniture was made of acacia wood. Acacia trees flourished in barren regions and were fairly common in Old Testament times.  The wood was brownish-orange and very hard, making it an excellent material for furniture.  Acacia wood is still used in furniture-making today.  A cubit is about 1 1/ 2 feet or 0.43 metres.  [aka “Acacia” now you know why I named that, building. Or, You’re supposed to do your own.]

(Moses took half of the blood and put it in bowls, and the other half he sprinkled on the altar. Then he took the Book of the Covenant and read it to the people.  They responded, “We will do everything the LORD has said; we will obey.”  Moses then took the blood, sprinkled it on the people and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.” – – Exodus 24:6-8. To understand this unusual covenant ratification ceremony, we need to understand the Bible’s view of sin and forgiveness.  God is the sovereign judge of the universe.  He is also absolutely holy.  As the holy judge of all, he condemns sin and judges it worthy of death.  In the Old Testament God accepted the death of an animal as a substitute for the sinner.  The animal’s shed blood was proof that one life had been given for another.  So on the one hand, blood symbolised the death of the animal, but it also symbolised the life that was spared as a result.  Of course the death of the animal that brought forgiveness in the Old Testament was only a temporary [Aristotle] provision, looking forward to the death of Jesus Christ (Hebrews 9:9-10:24).)

(In this ceremony described here, Moses sprinkled half the blood from the sacrificed animals on the altar to show that the sinner could once again approach God because something had died in this place. He sprinkled the other half of the blood on the people to show that the penalty for their sin had been paid and they could be reunited with God.  Through this symbolic act God’s promises to Israel were reaffirmed and lessons are taught to us about the future sacrificial death (or atonement [they’ve gone over in atonement]) of Jesus Christ.)

(The LORD said to Moses – – Exodus 25:1ff. Chapters 25-31 record God’s directions for building the tabernacle.  Chapters 35-39 tell how these instructions were carried out.  But what can all these ancient, complicated construction details show us today?  First, the high quality of the precious materials making-up the tabernacle shows God’s greatness and transcendence.  Second, the curtain surrounding the Most Holy Place shows God’s moral perfection as symbolised by his separation from the common and unclean.  Third, the portable nature of the tabernacle shows God’s desire to be with his people as they travelled.)

(“Make an atonement cover of pure gold – – two and a half cubits long and a cubit and a half wide. – – Exodus 25:17.  The cover of the ark of the Testimony was called the atonement [i.e. they’ve gone over in atonement – “trust that” with Christopher Vogler] cover.  This is where, between the two golden cherubim (mighty angels), the presence of God would dwell in a cloud above their outstretched wings.  The atonement cover was where the highest and most perfect act of atonement would be made when the high priest would enter the Most Holy Place on the Day of Atonement to atone for the sins of all the people (30:10).)

Plate showing: the gathering for a human being)

Against Stephen:

For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us.” – Acts 6.14

When Stephen was brought before the Sanhedrin (the council of religious leaders), the accusation against him was the same as the religious leaders had used against Jesus (Matthew 26.59-61).   The group falsely accused Stephen of wanting to change Moses’ customs, because they knew that the Sadducees, who controlled the council, believed only in Moses’ laws.

Evaluate those against God’s workers:

…shouting “Men of Israel, help us! This is the man who teaches all men everywhere against our people and our law and this place.   And besides, he has brought Greeks into the temple area and defiled this holy place.”  (They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple area.)  –  Acts 21.28-29

These Jews knew how effective Paul’s work had been in Asia.   Their strategy was to discredit Paul so that his work would be weakened.   Be alert when you hear accusations against God’s [Wall’s] workers.   Someone may be trying to discredit them or to hinder their work.   Keep an open mind and pray for the workers.   They will be strengthened by your support.

Against Paul:

Five days later the high priest Ananias went down to Caesarea with some of the elders and a lawyer named Tertullus, and they brought their charges against Paul before the governor. – Acts 24.1

The accusers arrived – Ananias the high priest; Tertullus the lawyer; and several Jewish leaders.   They travelled 60 miles to Caesarea, the Roman centre of government, to bring their false accusations against Paul.   Their murder plot had failed (23.12-15), but they persisted in trying to kill him.  This attempt at murder was both premeditated and persistent.

EXTRA:

(Then they secretly persuaded some men to say, “We have heard Stephen speak words of blasphemy against Moses and against God.”  – Acts 6.11.  These men lied about Stephen, causing him to be arrested and brought before the Jewish council.   The Sadducees, the dominant party in the council, accepted and studied only the writings of Moses (Genesis through Deuteronomy).   In their view, to speak blasphemy against Moses was a crime.   But from Stephen’s speech (Chapter 7), we learn that this accusation was false.   Stephen based his review of Israel’s history on Moses’ writings.)

(‘ Then the high priest asked him, “Are these charges true?” – Acts 7.1   This high priest was probably Caiaphas, the same man who had earlier questioned and condemned Jesus (John 18.24).)

(‘   so do what we tell you. There are four men with us who have made a vow.  Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved.  Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law.  – Acts 21.23-24   There are two ways to think of the Jewish laws.  Paul rejected one way and accepted the other.  (1) Paul rejected the idea that the Old Testament laws bring salvation to those who keep them.  Our salvation is freely given by God’s [Wall’s] gracious act.  We receive salvation through faith.  The laws are of no value for salvation except to show us our sin.  (2) Paul accepted the view that the Old Testament laws prepare us for and teach us about the coming of Jesus Christ.  Christ fulfilled the law and released us from its burden of guilt.  But the law still teaches us many valuable principles and gives us guidelines for grateful living.  Paul was not observing the laws in order to be saved.  He was simply keeping the laws as custom to avoid offending those he wished to reach with the gospel (see Romans 3.21-31; 7.4-6; 13.9, 10).  For more on the law, see Galatians 3:23-29; 4.:21-31, and the Chart in Galatians 4.)

(‘   While they were trying to kill him, news reached the commander of the Roman troops that the whole city of Jerusalem was in an uproar. – Acts 21.31   Because Jerusalem was under Roman control [Fiscal Year End, Up/father], an uproar in the city [Seat] would be investigated by Roman authorities.  The commander of the troops at this time was Claudius Lysias (23.26).  This commander was head of a cohort (a special group, part of a legion) of Roman soldiers.  He was the senior Roman official in Jerusalem.)

(‘   Claudius Lysias, To His Excellency, Governor Felix: Greetings. – Acts 23.26   How did Luke know what was written in the letter from Claudius Lysias?  In his concern for historical accuracy, Luke used many sources to make sure that his writings were correct (see Luke 1.1-4).  This letter was probably read aloud in court when Paul came before Felix to answer the Jews’ accusations.  Also, because Paul was a Roman citizen, a copy may have been given to him as a courtesy.)

(IMPRISONMENT IN CAESAREA Paul brought news of his third journey to the elders of the Jerusalem church, who rejoiced at his ministry.  But Paul’s presence soon stirred up the Jews, who persuaded the Romans to arrest him.  A plot to kill Paul was uncovered, so Paul was taken by night to Antipatris, and then transferred to the provincial prison in Caesarea.  –  Mediterranean Sea, Sea of Galilee, Caesarea, Jordan River, Antipatris, Jerusalem, Dead Sea.)

(‘   When Paul was called in, Tertullus presented his case before Felix: “We have enjoyed a long period of peace under you, and your foresight has brought about reforms in this nation.  – Acts 24.2ff   Tertullus was a special orator called to present the religious leaders’ case before the Roman governor.  He made three accusations against Paul: (1) he was a troublemaker, stirring up riots among the Jews around the world; (2) he was the ringleader of an unrecognised religious sect, which was against Roman law; and (3) he had tried to desecrate the temple.  The religious leaders hoped that these accusations would persuade Felix to execute Paul in order to keep the peace in Palestine.)

Could flee to city of refuge:

“Six of the towns you give the Levities will be cities of refuge, to which a person who has killed someone may flee. In addition, give them forty-two other towns.  – Numbers 35.6

Of the 48 cities [seats] given to the Levities, six were cities [seats] of refuge.  These six cities [seats] were probably put under the Levities’ supervision because they would be the most impartial judges.  Such cities [seats] were needed because the ancient customs of justice called for revenge in the event of the death of a relative or loved one (2 Samuel 14.7).  The Levities would hold a preliminary hearing outside the gates while the accused person was kept in the city until the time of his trial.  If the killing was judged accidental, the person would stay in the city [seat] until the death of the high priest.  At that time, he would be allowed to go free, and he could start a new life without worrying about avengers.  If it was not accidental, the person would be delivered to the slain person’s avengers.  This system of justice shows how God’s laws and his mercy go hand in hand.

(“Command the Israelites to give the Levites towns to live in from the inheritance the Israelites will possess. And give them pasture-lands around the towns.  Then they will have towns to live in and pasture-lands for their cattle, flocks and all their other livestock.  – Numbers 35:2-3.  The Levites were ministers.  They were supported by the tithes of the people who gave them homes, flocks, and pasture-lands.  Likewise, we are responsible to provide for the needs of our ministers and missionaries so they can be free to do their God-ordained work).

(34:16-29  In God’s plan for settling the land, he (1) explained what to do, (2) communicated this clearly to Moses, and (3) assigned specific people to oversee the apportionment of the land.  No plan is complete until each job is assigned and everyone understands his or her responsibilities.  When you have a job to do, determine what must be done, give clear instructions, and put people in charge of each part). *

Be impartial towards them until after fair trial:

‘ select some towns to be your cities [seats] of refuge, to which a person who has killed someone accidently may flee.  They will be places of refuge from the avenger, so that a person accused of murder may not die before he stands trial before the assembly.  These six towns you give will be your cities [seats] of refuge.  Give three on this side of the Jordan and three in Canaan as cities [seats] of refuge.  These six towns will be a place of refuge for Israelites, aliens and any other people living among them, so that anyone who has killed another accidentally can flee there.

“ ‘If a man strikes someone with an iron object so that he dies, he is a murderer; the murderer shall be put to death. Or if anyone has a stone in his hand that could kill, and he strikes someone so that he dies, he is a murderer; the murderer shall be put to death.  Or if anyone has a wooden object in his hand that could kill, and he hits someone so that he dies, he is a murderer; the murderer shall be put to death.  The avenger of blood shall put the murderer to death; when he meets him, he shall put him to death.  If anyone with malice aforethought pushes another or throws something at him intentionally so that he dies or if in hostility he hits him with his fist so that he dies, that person shall be put to death; he is a murderer.  The avenger of blood shall put the murderer to death when he meets him.

“ ‘But if without hostility someone suddenly pushes another or throws something at him unintentionally or, without seeing him, drops a stone on him that could kill him, and he dies, then since he was not his enemy and he did not intend to harm him, the assembly must judge between him and the avenger of blood according to these regulations.  The assembly must protect the one accused of murder from the avenger of blood and send him back to the city [seat] of refuge to which he fled.  He must stay there until the death of the high priest, who was anointed with holy oil.

“ ‘But if the accused ever goes outside the limits of the city [seat] of refuge to which he has fled and the avenger of blood finds him outside the city [seat], the avenger of blood may kill the accused without being guilty of murder.  The accused must stay in his city [seat] of refuge until the death of the high priest; only after the death of the high priest may he return to his own property.  –  NUMBERS 35.11-28

If anyone died because of violence, murder was assumed, but the murder suspect was not automatically assumed guilty. The cities [seats] of refuge assured the accused that justice would be served.  But if he or she left the city [seat], then he or she would be assumed guilty and able to be killed by the avenging party.  The people were to be intolerant of sin, yet impartial to the accused so that he or she could have a fair trial.  The cities [seat] of refuge represented God’s concern for justice in a culture that did not always protect the innocent.  It is unjust both to overlook wrongdoing and to jump to conclusions about guilt.  When someone is accused of wrongdoing, stand up for justice, protect those not yet proven guilty, and listen carefully to all sides of the story.  ..

(The family heads of the clan of Gilead son of Makir, the son of Mannasseh, who were from the clans of the descendants of Joseph, came and spoke before Moses and the leaders, the heads of the Israelite families. They said, “When the LORD commanded my lord to give the land as an inheritance to the Israelites by lot, he ordered you to give the inheritance of our brother Zelophehad to his daughters.  Now suppose they marry men from other Israelite tribes; then their inheritance will be taken from our ancestral inheritance and added to that of the tribe they marry into.  And so part of the inheritance allotted to us will be taken away.  When the Year of Jubilee for the Israelites comes, their inheritance will be added to that of the tribe into which they marry, and their property will be taken from the tribal inheritance of our forefathers.”  Then at the LORD’s command Moses gave this order to the Israelites: “What the tribe of the descendants of Joseph is saying is right.  This is what the LORD commands for Zelophehad’s daughters: They may marry anyone they please as long as they marry within the tribal clan of their father.  No inheritance in Israel is to pass from tribe to tribe, for every Israelite shall keep the tribal and inherited from his forefathers.  Every daughter who inherits land in any Israelite tribe must marry someone in her father’s tribal clan, so that every Israelite will possess the inheritance of his fathers.  No inheritance may pass from tribe to tribe, for each Israelite tribe is to keep the land it inherits.” – NUMBERS 36:1-9.  Zelophehad had five daughters but no sons.  After he died, his daughters appealed to Moses.  Because the inheritance normally passed only through the male line, the family line of Zelophehad would have disappeared.  God told Moses that if a man died without sons, then the inheritance would go to his daughters (27.8).  But the question of marriage arose.  If the daughters were to marry outside of their tribe, the land would belong to another tribe at the Year of Jubilee.  So Moses commanded that in such cases the women should marry men in their own clan and tribe so that each tribe would retain its original inheritance.  Later, when the tribes received their land under Joshua, the daughters of Zelophehad received their inheritance as God had instructed (Joshua 17.3-6).  We don’t have to look far to find those who want to be considered “special cases” and “exceptions to the rule”, but wise leaders will sort out those who have legitimate concerns and make sure that justice is done in these special situations).

(‘ These are the commands and regulations the LORD gave through Moses to the Israelites on the plains of Moab by the Jordan across from Jericho.  – Numbers 36:13   The book of Numbers covers 39 years and closes with the Israelites poised near the banks [ie. Mind] of the Jordan River with the promised land in sight.  The wanderings in the desert have come to an end, and the people are preparing for their next big [ie. murder] move – the conquest of the land.  The apostle Paul says that the events described in Numbers are examples that warn us and help us avoid the Israelites’ mistakes (1 Corinthians 10.1-12).  From their experiences we learn that unbelief is disastrous.  We also learn not to long for the sinful pleasures of the past, to avoid COMPLAINING, and to stay away from all forms of compromise.  If we choose to let God lead our lives, we should not ignore his message in the book of Numbers [U.N.’s doing it]).

If you are unjustly accused:

They gape at me and say, “Aha! Aha! with our own eyes we have seen it.

O LORD, you have seen this; be not silent. Do not be far from me, O Lord.  Awake, and rise to my defence!  Contend for me, my God and Lord. –  Psalm 35.21-23

David cried out to God to defend him when people wrongly accused him. If you are unjustly accused, your natural reaction may be to lash out in revenge or to give a detailed defence for your every move.  Instead, ask God to fight the battle for you.  He will clear your name in the eyes of those who really matter.

(‘   Contend, O LORD, with those who contend with me; fight against those who fight against me. – Psalm 35:1ff This is one of the “imprecatory” (cursing) psalms that call upon God to deal with enemies.  These psalms sound extremely harsh, but we must remember: (1) David could not understand why he was forced to flee from men who were unjustly seeking to kill him.  He was God’s anointed king over a nation called to annihilate the evil people of the land.  (2) David’s call for justice was sincere; it was not a cover for his own personal vengeance.  He truly wanted to seek God’s perfect [eg. “can deal with plans”] ideal for his nation.  (3) David did not say that he would take revenge, but he gave the matter to God.  These are merely his suggestions.  (4) These psalms use hyperbole (or overstatement).  They were meant to motivate others to take a strong stand against sin and evil).

(…Cruelty may be far removed from some people’s experience, but it is a daily reality to others. God promises to help the persecuted and to bring judgment on unrepentant sinners.  When we pray for justice to be done, we are praying as David did.  When Christ returns, the wicked will be punished).

(Yet when they were ill, I put on sackcloth and humbled myself with fasting. When my prayers returned to me unanswered, – Psalm 35:13 David was sad when his prayers seemed “unanswered”.  When our deliverance is delayed, it is easy to assume that God hasn’t answered our prayers.  God hears every prayer, but he answers according to his wisdom.  Don’t let the absence of an immediate answer cause you to doubt or resent God.  Instead let it be an occasion to deepen your faith).

(An oracle is within my heart concerning the sinfulness of the wicked: There is no fear of God before his eyes. – Psalm 36:1.  Because the wicked have no fear of God, nothing restrains them from sinning.  They plunge ahead as if nothing will happen to them.  But God is just and is only delaying their punishment.  This knowledge should hold us back [‘Snap Talk’] from sinning.  Let the fear of God do its work in you to keep you from sin.  In your gratitude for God’s love, don’t ignore his justice).

(‘   Your love, O LORD, reaches to the heavens, your faithfulness to the skies. Your righteousness is like the mighty mountains, your justice like the great deep.  O LORD, you preserve both man and beast.  How priceless is your unfailing love!  Both high and low among men find refuge in the shadow of your wings.  They feat in the abundance of your house; you give them drink from your river of delights.  – Psalm 36:5-8 In contrast to evil people and their wicked plots [sharing-where-you-live] that end in failure, God is faithful, righteous, and just.  His love reaches [ie. cartooning doesn’t] to the heavens; his faithfulness reaches to the skies; his righteousness is as solid as mighty mountains; and his judgments are as full of wisdom as the oceans with water (“the great deep”).  We need not fear evil people because we know God loves us, judges evil, and will care for us throughout eternity).

Jotham’s parable:

A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. –  Matthew 21:8

This verse is one of the few places where the Gospels record that Jesus’ glory is recognised on earth. Jesus boldly declared himself King, and the crowd gladly joined him.  But these same people would bow to political pressure and desert him in just a few days.  Today we celebrate this event on Palm Sunday.  That day should remind us to guard against superficial acclaim for Christ.

What they are:

Such large crowds gathered round him that he got into a boat and sat in it, while all the people stood on the shore. Then he told them many things in parables, saying: “A farmer went out to sow his seed.  –  Matthew 13:2-3

Jesus used many illustrations, or parables, when speaking to the crowds. A parable compares [hair] something familiar to something unfamiliar.  It helps us understand spiritual truth by using everyday objects and relationships.  Parables compel listeners to discover truth, while at the same time concealing the truth from those too lazy or too stubborn to see it.  To those who are honestly searching, the truth becomes clear.  We must be careful not to read too much into parables, forcing them to say what they don’t mean.  All parables have one meaning unless otherwise specified by Jesus.

He taught them many things by parables, and in his teaching said – Mark 4:2

Jesus taught the people by telling parables, short stories using familiar scenes to explain spiritual truth. This method of teaching compels the listener to think.  It conceals the truth from those who are too stubborn or prejudiced to hear what is being taught.  Most parables have one main point, so we must be careful not to go beyond what Jesus intended to teach.

While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable – Luke 8:4

Jesus often communicated spiritual truth through parables – short stories or descriptions that take a familiar object or situation and give it a startling new twist.  By linking the known with the hidden and forcing listeners to think, parables can point to spiritual truths.  A parable compels listeners to discover the truth for themselves, and it conceals the truth from those too lazy or dull to understand it.  In reading Jesus’ parables, we must be careful not to read too much into them.  Most have only one point and one meaning.

How Jesus used them:

Matthew 13:2-3 (See above)

Why Jesus used them:

The disciples came to him and asked, “Why do you speak to the people in parables?” –  Matthew 13:10

When speaking in parables, Jesus was not hiding truth from sincere seekers, because those who were receptive to spiritual truth understood the illustrations. To others they were only stories without meaning.  This allowed Jesus to give spiritual food to those who hungered for it while preventing his enemies from trapping him sooner than they might otherwise have done.

Why many did not understand them:

He said, “The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that,

“ ‘though seeing, they may not see;

though hearing, they may not understand.’ –  Luke 8:10

Why didn’t the crowds understand Jesus’ words? Perhaps they were looking for a military leader or a political Messiah and could not fit his gentle teaching style into their preconceived ideas.  Perhaps they were afraid of pressure from religious leaders and did not want to look too deeply into Jesus’ words.  God told Isaiah that people would hear without understanding and see without perceiving (Isaiah 6:9), and that kind of reaction confronted Jesus.  The parable of the sower was an accurate picture of the people’s reaction to the rest of his parables.