So the setting up, dismantling and the movement of the tabernacle had to be done according to a prescribed pattern. God is not the author of confusion. Any of us who have been camping will know that planning and organisation is required if the work is to be done efficiently. However this is more than a family camp. It is the work of the 'house of God' - this is the ecclesia today. Do we think about the impact of our behaviour on the 'organisation' and harmony of the whole ecclesia - both in our own locality and worldwide?

V.6  badgers' skins Once again we see that there can be no forgiveness of sin (sin covering) without the shedding of blood.Gen 3:21, Heb 9:22. This is one of the simple truths we see throughout scripture.

Levi had three sons: Gershom, Kohath and Merari. Kohath was the father of Amram,
  and Amram's sons were Moses and Aaron. God chose Levi's middle son to be the
  High Priest's line.  These Kohathites were to be the most intimately involved with the
  most holy things (Num 4:4), but even they were not to look on the ark, and the most
  holy furniture Num 4:17-20  It represented Heaven. There is of-course also the type of
  a) the golden ark = us, the saints, with the law, the bread of life, and the resurrected rod
  inside us; the Mercy Seat = Jesus Christ,mediating between us and God; and c) the
  cherubim figures on top, which represented God.

4:3        In limiting the upper age of the Levite who worked in the tabernacle we are not being given a picture of retirement from service to God. Tabernacle work was physically demanding, therefore 50 was set as the upper age limit. The 50 year old Levite, being freed from the physical work in the tabernacle, was able to devote his time to service to the nation. By 50 he would have – or should have – developed a close insight into the meaning of the law and so could, as a mature, brother, help the nation. Likewise ourselves. Age should bring maturity and wisdom. SO when we are unable to do the physically demanding things we used to do we can – should  - for us on meeting the spiritual needs of the ecclesia which we shod be ably suited for through our long time meditation on the Word.

4:23 The command to ‘do the work’ uses the same Hebrew as in Gen 2:15  where Adam was commanded to dress and keep the garden of Eden.

As we read through the warnings of the wise man in V.8-19. We see that the course of sin is the means to self destruction. As in most things the best defence is a good offence, so the way to avoid the ways of the flesh, is to find a better alternative. As we read through this book we will clearly see the better way. This direction was also given to Timothy by Paul. (1Tim 6:11) 

1:12  The way that the wicked want to ‘swallow them up alive’ is a perversion of God’s judgment on Korah and company – Num 16:30. So often error seeks to justify itself by appearing to use Scripture to support its position.

As noted in Proverbs Vol.1 by A.W. Crawford, often there are three ways to view a proverb: One is literal, based on the actual words in their ordinary meaning with denotation clearly stated. Second is metaphorical, where the meaning is figurative not literal. Third is spiritual, applying to the body of believers or the salvation of an individual.

V.7 - "The 'fear' [Heb."yirah" (3374) meaning "fear, reverence"] of the Lord is the beginning of knowledge: but fools despise wisdom and 'instruction' [ Heb. "muwcar" (4148) meaning "chastisement, reproof, warning or instruction,  restraint, bond, chastening, check, correction, discipline, doctrine, instruction, rebuke"]."

1:10 The enticing sinner is seen in a more specific way in Prov 7:13-27. Proverbs 1 lays down the principle, Proverbs 7 describes an actual example.

1:1 In calling himself ‘the son of David’ Solomon introduces himself similarly to the way he does in Ecc 1:1

1:4 ‘To give subtilty’ <06195>  possibly makes us think of the serpent in Eden – but the focus is on ‘wisdom’ or ‘prudence’ – Prov 8:5,12. We should realise that the word ‘subtil’ when speaking of the serpent in not in itself a pejorative word. Rather it is a description f his abilities.

We should take time to ponder on verses 27 & 28. It is too easy to read and move on without appreciating the horror of God not answering us in our distress. It would be our own fault because we refused to listen to Him.  The contrast  could not be clearer when we remember the  Ps 91 (especially v15 which I believe to be the angel of the Lord v11 answering our call) where the whole Psalm should lift our spirit, cheer our heart and strengthen our desire to serve God.

1:5-6 Jesus taught by parables – Mark 4:2 – in this Jesus is actually following the instruction of Solomon here.

Verse 33 echoes the sentiment of  Psa 25:12-13 

The word translated here as "quiet", means to be peaceful.  Jeremiah uses it when speaking of Israel returned to the land and dwelling peacefully in Jer 30:10 (quiet) and 46:27 (at ease)

Jesus came to the lost sheep of the house of Israel (Matt 15:24).  He urged His disciples to reach out to them also (Matt 10:6).
What about the lost sheep of the spiritual house of Israel?
Do we reach out to them -  our brothers and sisters who have left the fold?  Let's make every effort.  There is not much time to recover them before the Lord returns. 

Parables Of Redemption:
Wherever Jesus went, he drew to himself  Publicans and Sinners - - - men looked upon as separated from the righteous by their means of livelihood and their way of life.  It was one of the Pharisees’ greatest problems.  They could not understand the attitude of Jesus in allowing these men even to approach him.  That he should talk to them, and sink to the depravity of excepting their hospitality, was horrifying.  They were overwhelmed with their contempt for these people and the sense of their own righteousness, which they felt was properly marked by separation from sinners.  This is the background to the circumstances that Luke describes in recording these “parables of redemption”.
Jesus’ words were so powerful, that even those who had previously disregarded the Word of God pressed in to hear him speak:
“Now all the tax-gatherers and the sinners were coming near him to listen
 to him”. Luke 15:1
The Scribes and Pharisees did not like it and murmured among themselves: 
“…This man receives sinners and eats with them”. Luke 15:2
Jesus heard them and answered their remarks with these parables.
The five stories are hardly separate parables at all.  Luke records that he told them “this parable”.  (Verse 3)  Then follows with barely a break between them, Jesus’ words regarding “the Lost Sheep”, “ the Lost Coin”,  “the Lost Son”, “the Unjust Steward” and “the Rich Man and Lazarus”.
The Lost Sheep - Luke 15:3-7 
The Pharisees called those who did not keep the law “the people of the land”.  The barrier between the Pharisees and such people was complete.  These Religious leaders looked for such peoples’ destruction, not their restoration.
Contrasting their attitude to “lost” men and women was the attitude of a shepherd regarding even just one lost sheep out of a flock of 100.  A shepherd fulfilled his responsibility regarding loyalty to the flock.  He acknowledged his duty to account for every sheep entrusted to his care.  (Bible echo - John 17:6, 12)  He would leave the 99 secure sheep to go in search of the one that had strayed.
The village where he lived shared his concern for the lost sheep and would watch for his return.  When they saw him striding home with the lost sheep across his shoulders, they would shout with joy and with thanksgiving. 
 With Jesus in the position of the true Shepherd, we see an echo from Isaiah:
  “All of us like sheep have gone astray, each of us has turned to his own way;  but the Lord has caused the iniquity of us all to fall on him”. Isaiah 53:6
 The Pharisees saw themselves as the descendants of Abraham, “the friend of God”.  (Isaiah 41:8)  But they were not.  Abraham was a shepherd.  (Gen. 12:16; 13:2)  They were certainly not shepherds in the spiritual sense and Jesus had already condemned them for not doing the deeds of Abraham. (John 8:39)  They falsely saw themselves either as shepherds leading the flock, or as sheep who never strayed, 99 just persons needing no repentance.  (Luke 15:7).

15:4  The point is obvious, but we should note it. These parables are all about ‘lost’ things. :4,8,24

15:1 In Luke 14:27-34 Jesus has been explaining the importance of counting the cost. Whilst the Pharisees did not want to pay the cost the ‘publicans and sinners’ did – the came to hear him having heard the challenge of the previous chapter.

I have a humorous rendition of the Prodigal Son.  If you care to see, it e-mail me.

15:18 ‘I will arise and go …’ quotes Hos 2:7 which depicts Israel, realising her sinfulness, seeing to return to God.

15:11-32 The parable of the Prodigal son was spoken by Jesus after the raising of Lazarus. Judas and Lazarus may well have been brothers. If this was so then they may well be represented by the two sons, Lazarus being the prodigal. Thus the parable would be an appeal to Judas.

15:1-2  An example of where a chapter division is not helpful. Jesus had called men to ‘count the cost’ (14:26-33) and now we learn that the publicans and sinner wanted to hear him but the Pharisees did not.