Non Gamstop Casinos
March 13

Reading 1 - Leviticus 21

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v.5 - These practices were not a matter of fashion. God was not here telling them not to take on certain fashions in appearance. Fashion is of no consequence before God, except where is cuts across the line of common decency, but these were things which the nations around did when people close to them died, and therefore had a religious significance. God is obviously not telling them never to cut their flesh, as the very token of his covenant involved them doing just that. He is informing them about the way they should behave towards death, which after all was only the end of this life for those who were faithful, that they might await the one to come. The parallel passages make this clearer. Lev.19:27,28, Deut 14:1. See also Lev.10:6, Isa.15:2, 22:12, Jer.16:6, 48:37, Eze.44:20, Amos 8:10, Mic.1:16.
Peter Cresswell
The rules for the priest and his family are much stricter it seems than for the 'common people'. Let us recognise that in type as we apply these things to ourselves, we are not the common people, but the priests - we are a royal priesthood, a peculiar people - we are the ones with the vow, which we took at baptism. The principles we should apply to our spiritual lives should match the strictures of the principles described in this chapter.
Peter Cresswell
21:1 - 2 The Nazarite was called to higher degree of separation than the priest as he could not be defiled for any dead person no matter how closely related he was to the dead.
21:9 be burned with fire Revelation 18:8
The destruction of Babylon draws on the death of a priests daughter who has played the whore because Babylon - Rome has done just that. The truth of the gospel was corrupted by the ones who should have kept it pure and so prostituted the message. The way in which Revelation 18 portrays Babylon develops this image - of a daughter who has turned to harlotry rather like Israel as described in Ezekiel 16.
21:10 The separation of the high priest is of the same order as the Nazarite - though the Nazarite was a man who chose to separate himself the high priest had no choice. Jesus combines both the high priest and the Nazarite - he was born the son of God but 'took on himself the form of a servant' so electing to suffer and electing to separate himself like the Nazarite. It is for this reason that 'he is able to save to the uttermost ...' Hebrews 7:25.
21:16 - 23 The law regarding priests that were blemished is not discrimination against the disabled. It is a pattern of how we, as part of the bride of Christ is to be Ephesians 5:27 'not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish'.
Peter Forbes
:18 The prohibition upon a man with a physical deformity is not an indication that God does not like the appearance of a disfigured person. Whilst we may manifest such attitudes God does not. The prohibition is to teach that God requires perfection. The man with a blemish is not as he Adam was created who is the image and likeness of God. As in the natural so in the spiritual. Whilst God is not looking for physical beauty in His children he is looking for spiritual completeness.
Peter Forbes
:11 That the high priest could not be defiled even for close relatives is not a callous requirement of the law. Rather it taught that the things of God are more important that family ties and so the Jew looking at the high priest would (it is hoped) realise that separation to God requires a degree of commitment that most are not willing to make.
Peter Forbes

Reading 2 - Psalms 120-124��������������������To listen

120 v. 2 - If I said this, I would be asking for deliverance from the consequences of my own words, but not David. He has such an enviable confidence in himself, and is here, as on many other occasions, bemoaning the behaviour of his enemies and requesting deliverance. What an amazing example he is. Ps.109:1,2, 140:1-3, Matt.26:59-62.
Peter Cresswell
121 v.7 - We need to ask God continually, as Jesus instructed us to (Matt.6:13), to keep us from evil. This is one of the verses that assures us that he will respond to that plea. Here are one or two more. Psa.91:9-10, Job 5:19-27, Prov.12:21, Rom.8:28,35-39, 2Tim.4:18
Peter Cresswell

Psalm 120 This is the first of the 15 'Songs of Degrees' as the titles call them. They seem to have been sung as Israel made their ascent to the temple for the feasts. This Psalm presents faithful Israel seeking the peace of the kingdom against the background of the animosity of the nations round about.

Psalm 121 This Psalm starts with a question. '� from whence cometh my help?' the Psalmist has seen the hills surrounding Jerusalem and realises that the nations around- and some in Israel - worship false gods on the hills. He then states his realisation that it is only from the Lord that help comes - not from the false gods around him.

Psalm 122 v4 is speaking of Jerusalem as the place where the tribes go up the Psalmist is talking of a very short time in Israel's history. Only during the reign of Solomon did all the tribes go up to worship at the 'house of God' after that the kingdom was divided and only the faithful from the ten tribes would even try to go to the temple. Of course this Psalm will have it's fulfilment in the kingdom when Israel are restored and worship God in truth.

Psalm 123 In lifting his eyes to the Lord the Psalmist is contrasting himself with the enemies of the Lord in Psalm 121. The touching and powerful way in which he speaks of the commitment of the servant and the love of the maid look to their lord we see a picture of ones who desire to serve. Is this a description of our relationship with our father?

Psalm 124 The references to escaping as a bird out of a snare (v7) may well be a reference to the deliverance of Hezekiah from the Assyrians. The Sennacherib Prism records that Hezekiah was trapped 'as a bird in a cage'. Of course Sennacherib would not want to record the destruction of his army. The mention of the overflowing waters (4) could be a reference to the words of Isaiah who foretold the Assyrian invasion (Isaiah 8:8, 28:2 )
Peter Forbes

120:6 The Psalmist shows his true feelings for those he dwells with. Not for him the fellowship of men of darkness. Rather he is for God's peace (:7)

121:5 In speaking of God as 'shade' we see echoes of Psalm 17:8, 36:7 57:1 63:7.

122:5 In saying thrones the Psalmist is looking to the kingdom when the disciples will sit on 12 thrones � (Matthew 19:28)

123:2 In the analogies given about the way that servants and maiden look to their masters we see a beautiful image of how we should regard our God. Both the servant and maiden are required by their master to obey them - Not by constraint but willingly likewise we are to be unstinting in our service 1 Peter 5:2.

124:1-3 The Psalmist - against the background of severe trial of an enemy - sees exactly who had given deliverance. It is so easy to seek God when in difficulty but to forget Him when the problem is over.
Peter Forbes

Reading 3 - Luke 4

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v. 7 - We need to remember that Jesus went through this for us. He had to suffer like us so that he was able to be a perfect atonement - the we should be at one with God through his work. He gave up the opportunity to worship the devil - to follow his own desires - that he might fulfil God's purpose for the world. It was the most unselfish of acts anyone has ever committed or will ever commit. Consequently he became the object of others' worship and ultimately every knee shall bow to him. Lu.8:28, 17:16, Ps.72:11, Rev.4:10
Peter Cresswell
v. 3 In the temptations of Jesus in the wilderness twice the statement 'if thou be the son of God' is seen.Jesus withstood the temptations and 'the devil departed for a season' [Luke 4:13]. As if to remind us that Jesus continued to battle with temptation twice when he was on the cross he is taunted 'if thou be ...' [Luke 22:42 23:37].
Peter Forbes
4:6 The 'devil' is presented as offering all the kingdoms of the world if Jesus were to bow down. Maybe Jesus was able to rebut this temptation by his knowledge of what his Father had promised him 'Ask of me and I will give thee the heathen for thine inheritance' (Psalm 2:8)
Peter Forbes
4:40 When it is recorded 'the sun was setting' we should realises that this was at the end of the sabbath (Mark 1:29-30) At this time in Jesus' ministry the people seemed to avoid seeking Jesus' healing powers on the Sabbath -even though he had healed earlier in the day. They would be reproved a little later for seeking Jesus' healing powers on the sabbath
Peter Forbes