Title: Daily and Yearly Preparation for Heaven
Topic: Salvation
Summary: The daily sacrifices, weekly sabbaths, and three annual feasts prescribed in the Old Testament are a picture of how to prepare for heaven.
Use the reference links below to follow along in the Bible as you watch.
References:
2 Peter 2:22, 10
Numbers 28:1
Exodus 23:14, 17
Leviticus 23:1, 5, 10, 33
Deuteronomy 16:1, 9, 13-14
Luke 6:1
Acts of the Apostles 2:1; 20:16
Nehemiah 8:13-14
Ezekiel 45:21, 25
Zechariah 14:16
John 7:2, 37
261 - Daily and Yearly Preparation for Heaven
By Jonathan S. Rose
Spirit and Life Bible Study broadcast from 5/4/2016. The complete series is available at: www.spiritandlifebiblestudy.com
Nehemiah 7
1
Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed,
2
That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many.
3
And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.
4
Now the city was large and great: but the people were few therein, and the houses were not builded.
5
And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein,
6
These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;
7
Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, I say, of the men of the people of Israel was this;
8
The children of Parosh, two thousand an hundred seventy and two.
9
The children of Shephatiah, three hundred seventy and two.
10
The children of Arah, six hundred fifty and two.
11
The children of Pahath-moab, of the children of Jeshua and Joab, two thousand and eight hundred and eighteen.
12
The children of Elam, a thousand two hundred fifty and four.
13
The children of Zattu, eight hundred forty and five.
14
The children of Zaccai, seven hundred and threescore.
15
The children of Binnui, six hundred forty and eight.
16
The children of Bebai, six hundred twenty and eight.
17
The children of Azgad, two thousand three hundred twenty and two.
18
The children of Adonikam, six hundred threescore and seven.
19
The children of Bigvai, two thousand threescore and seven.
20
The children of Adin, six hundred fifty and five.
21
The children of Ater of Hezekiah, ninety and eight.
22
The children of Hashum, three hundred twenty and eight.
23
The children of Bezai, three hundred twenty and four.
24
The children of Hariph, an hundred and twelve.
25
The children of Gibeon, ninety and five.
26
The men of Bethlehem and Netophah, an hundred fourscore and eight.
27
The men of Anathoth, an hundred twenty and eight.
28
The men of Beth-azmaveth, forty and two.
29
The men of Kirjath-jearim, Chephirah, and Beeroth, seven hundred forty and three.
30
The men of Ramah and Geba, six hundred twenty and one.
31
The men of Michmas, an hundred and twenty and two.
32
The men of Bethel and Ai, an hundred twenty and three.
33
The men of the other Nebo, fifty and two.
34
The children of the other Elam, a thousand two hundred fifty and four.
35
The children of Harim, three hundred and twenty.
36
The children of Jericho, three hundred forty and five.
37
The children of Lod, Hadid, and Ono, seven hundred twenty and one.
38
The children of Senaah, three thousand nine hundred and thirty.
39
The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.
40
The children of Immer, a thousand fifty and two.
41
The children of Pashur, a thousand two hundred forty and seven.
42
The children of Harim, a thousand and seventeen.
43
The Levites: the children of Jeshua, of Kadmiel, and of the children of Hodevah, seventy and four.
44
The singers: the children of Asaph, an hundred forty and eight.
45
The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, an hundred thirty and eight.
46
The Nethinims: the children of Ziha, the children of Hashupha, the children of Tabbaoth,
47
The children of Keros, the children of Sia, the children of Padon,
48
The children of Lebana, the children of Hagaba, the children of Shalmai,
49
The children of Hanan, the children of Giddel, the children of Gahar,
50
The children of Reaiah, the children of Rezin, the children of Nekoda,
51
The children of Gazzam, the children of Uzza, the children of Phaseah,
52
The children of Besai, the children of Meunim, the children of Nephishesim,
53
The children of Bakbuk, the children of Hakupha, the children of Harhur,
54
The children of Bazlith, the children of Mehida, the children of Harsha,
55
The children of Barkos, the children of Sisera, the children of Tamah,
56
The children of Neziah, the children of Hatipha.
57
The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Perida,
58
The children of Jaala, the children of Darkon, the children of Giddel,
59
The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Amon.
60
All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two.
61
And these were they which went up also from Telmelah, Telharesha, Cherub, Addon, and Immer: but they could not shew their father's house, nor their seed, whether they were of Israel.
62
The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred forty and two.
63
And of the priests: the children of Habaiah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife, and was called after their name.
64
These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood.
65
And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.
66
The whole congregation together was forty and two thousand three hundred and threescore,
67
Beside their manservants and their maidservants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women.
68
Their horses, seven hundred thirty and six: their mules, two hundred forty and five:
69
Their camels, four hundred thirty and five: six thousand seven hundred and twenty asses.
70
And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests' garments.
71
And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pound of silver.
72
And that which the rest of the people gave was twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests' garments.
73
So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities.
Arcana Coelestia #9207
9207. 'And your sons orphans' means that at the same time truths will do so, that is to say, will perish. This is clear from the meaning of 'orphans' as those who possess truth but not as yet good, and still have a desire for good, dealt with in 9199, at this point those who have truth but no desire for good, thus those with whom truths perish; for it is speaking about evil people whose sons will become orphans. The fact that truths perish with those who have no desire for good is evident from what has been stated immediately above in 9206 regarding goodness and truth when joined together. But something further must be stated regarding that joining together. Truths that have been joined to good always hold within them a desire to do good, and at the same time to be joined more closely to good by doing it. Or what amounts to the same thing, those who possess truths always have a desire to do good and to join it thereby to their truths. People therefore who think that they are in possession of truths but who have no desire to do good do not in fact possess truths; that is, they have no belief in them, however much they imagine they do have.
[2] Their condition is portrayed by the Lord when He speaks of 'salt', in Matthew,
You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matthew 5:13-14.
The Lord says these things to the disciples and to the people. By 'the salt of the earth' He means the Church's truth that has a desire for good, and by 'tasteless salt' He means truth devoid of any desire for good. The fact that such truth is worthless is portrayed by the idea of salt which has become tasteless and no longer has any use, except to be thrown outdoors and trodden down by people. Having a desire for good means having a desire to do good and thereby be joined to good.
[3] In Mark,
Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves, and seek 1 peace with one another. Mark 9:49-50.
'Being salted with fire' means good that has a desire for truth, and 'being salted with salt' truth that has a desire for good. 'Tasteless salt' is truth devoid of any desire for good; 'having salt in oneself' means possessing that desire.
[4] In Luke,
Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people throw it outdoors. Luke 14:33-35.
Here 'salt' in a similar way stands for truth that has a desire for good, and 'tasteless salt' for truth that is devoid of any desire for good, 'unfit for the land or for the dunghill' standing for its total inability to serve any use, good or bad. People possessing such truth are called the lukewarm, as is evident from the words immediately before, stating that a person cannot be the Lord's disciple if he does not renounce all his possessions, that is, if he does not love the Lord above all things. For those loving the Lord and also themselves equally are the ones who are called the lukewarm and who are unfit to serve any use, good or bad.
[5] In Moses,
Every offering of your minchah shall be salted with salt; you shall not leave the salt of the covenant of your God off your minchah. 2 On all your offerings you shall offer salt. Leviticus 2:13.
Salt in every offering was a sign that truth's desire for good and good's desire for truth should be present in all worship. This also explains why this salt is called 'the salt of God's covenant'; for 'a covenant' is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778, and 'salt' is the desire for the joining together.
[6] When each desires to be joined to the other, that is, good to truth and truth to good, they look towards each other. But when truth tears itself away from good, they turn away from each other and look backwards or behind themselves. This is what is meant in Luke by Lot's wife who had become a pillar of salt,
Whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field likewise, let him not return to the things behind him. Remember Lot's wife. Luke 17:31-32.
This means looking behind oneself or backwards, see 3652, 5895 (end), 5897, 7857, 7923, 8505, 8506, 8510, 8516.
[7] One reason why 'salt' means the desire truth possesses is that salt renders land fertile and makes food tasteful, and another reason is that salt contains a fiery property and at the same time a conjunctive power, even as truth contains a burning desire for good and at the same time a conjunctive power. 'A pillar of salt' is a separation from truth, for 'salt' in the contrary sense means truth that has been destroyed and laid waste, as in Zephaniah 2:9; Ezekiel 47:11; Jeremiah 17:6; Psalms 107:33-34; Deuteronomy 29:23; Judges 9:45; 2 Kings 2:19-22.
These matters have been introduced so that people may know what truth's desire for good is, and what good's desire for truth is, meant by 'orphan' and 'widow'.
Footnotes:
1. literally, cultivate
2. literally, you shall not cause to cease the salt of the covenant of your God upon your minchah
