The artisans of the tabernacle (vs. 1-11)--There were men with certain God-given talents whom the Lord commissioned to do the work of making all the utensils, etc., for the tabernacle. One of them was a man named Bezalel, whom God had "filled...with the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship" (v. 3). There is no reason to consider this as a miraculous endowment. If I have any talent from God, it wasn't given to me miraculously, I was born with it and developed it further. How the Lord put these abilities into man's genetic make-up is something that we will never understand on this earth. "I am fearfully and wonderfully made." Bezalel was to be helped by a man named Aholiab. No doubt they would have assistants because they were to make everything (vs. 7-11). But these two men would be the overseers.
The Sabbath day once again hallowed (vs. 12-17)--The Lord had mentioned the importance of the Sabbath (Exodus 16 and 20), but emphasizes it again here. It is to be a holy day; "Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people" (v. 14). The "cutting off" here is defined in verse 15 as "surely...put to death." The Sabbath was a "sign" between God and Israel (v. 17). As He labored six days in creating the heavens and the earth, then "rested" on the seventh, even so it was to be among the Israelites. That has changed in the New Testament dispensation. The Lord Jesus was raised on Sunday, and that is the holy day to be observed now.
The tablets of testimony (v. 18)--Some suppose that only the Ten Commandments are meant here; the account is not clear. Since much of the law had not been given yet (i.e., many laws in Leviticus and Numbers), it's possible that only the Ten Commandments are intended. It's not an important point.
Monday, July 12, 2010
Tuesday, July 6, 2010
Exodus 30
The altar of incense (vs. 1-10)--This altar was also to be made of acacia wood, and overlaid with gold. It was twice as high as it was broad (v. 2), perhaps 18-21 inches by 3 to 3.5 feet high, again depending upon the length of a cubit. It was to be overlaid with gold (v. 3). There was to be horns on it (v. 2), and two golden rings with poles to carry it. The altar of incense was to be placed before the veil of the Most Holy Place (v. 6). Incense was to be burned upon it every morning and every night (vs. 7-8). The recipe for the incense was given in verses 34-38 of this chapter; and the warning given, "you shall not offer strange incense on it, or a burnt offering, or a grain offering; nor shall you pour a drink offering on it" (v. 9).
The redemption money (vs. 11-16)--Every male, 20 years of age and up, was to give a half-shekel as a "ransom for himself to the Lord" (v. 12). It was to be "an offering to the Lord" (v. 13). Everybody, rich and poor, gave the same amount, because every man's soul was equal in the eyes of God. The money raised was to be used "for the service of the tabernacle" (v. 16), and as a memorial for the people.
The bronze laver (vs. 17-21)--Before the priests could "go into the tabernacle of meeting, or when they come near the altar to minister" (v. 20), they were to wash--no unclean thing before the Lord. The laver was to be place between the door of tabernacle and the altar (v. 18). The priests had to wash, "lest they die" (v. 20)--not only their hands, but also their feet (v. 21). "And it shall be a statute forever to them--to him and his descendants throughout their generations." The bronze ("brass," KJV) almost assuredly typifies baptism. Before we can enter the service of the Lord, we, too, must wash with "water." Thankfully, because of the work of Christ, our "washing" need take place only once.
The holy anointing oil (vs. 22-33)--Everything, including Aaron and his sons, was to be anointed with this "holy anointing oil" (v. 34). It was to be made from myrrh, cinnamon, cane, cassia, and olive oil. It would thus smell lovely; indeed, it was to be "an ointment compounded according to the art of the perfumer" (v. 25). Verses 26-30 list all the items which were to be anointed which, as noted, included everything in the tabernacle. Since it was holy, it was never to be reproduced or used for man's profane purposes. Anybody who tried to make oil like it "shall be cut off from his people" (v. 33).
The composition of the incense (vs. 34-38)--Moses is then given instructions on how to create the incense. It was made from "sweet spices, stacte and onycha and galbanum, and pure frankincense with these sweet spices; there shall be equal amounts of each" (v. 34). It, too, was "a compound according to the art of the perfumer," and, in this case, "salted, pure, and holy" (v. 35). It was thus holy and must not be reproduced for human use, either, on pains of the same penalty as the holy anointing oil (v. 38).
The redemption money (vs. 11-16)--Every male, 20 years of age and up, was to give a half-shekel as a "ransom for himself to the Lord" (v. 12). It was to be "an offering to the Lord" (v. 13). Everybody, rich and poor, gave the same amount, because every man's soul was equal in the eyes of God. The money raised was to be used "for the service of the tabernacle" (v. 16), and as a memorial for the people.
The bronze laver (vs. 17-21)--Before the priests could "go into the tabernacle of meeting, or when they come near the altar to minister" (v. 20), they were to wash--no unclean thing before the Lord. The laver was to be place between the door of tabernacle and the altar (v. 18). The priests had to wash, "lest they die" (v. 20)--not only their hands, but also their feet (v. 21). "And it shall be a statute forever to them--to him and his descendants throughout their generations." The bronze ("brass," KJV) almost assuredly typifies baptism. Before we can enter the service of the Lord, we, too, must wash with "water." Thankfully, because of the work of Christ, our "washing" need take place only once.
The holy anointing oil (vs. 22-33)--Everything, including Aaron and his sons, was to be anointed with this "holy anointing oil" (v. 34). It was to be made from myrrh, cinnamon, cane, cassia, and olive oil. It would thus smell lovely; indeed, it was to be "an ointment compounded according to the art of the perfumer" (v. 25). Verses 26-30 list all the items which were to be anointed which, as noted, included everything in the tabernacle. Since it was holy, it was never to be reproduced or used for man's profane purposes. Anybody who tried to make oil like it "shall be cut off from his people" (v. 33).
The composition of the incense (vs. 34-38)--Moses is then given instructions on how to create the incense. It was made from "sweet spices, stacte and onycha and galbanum, and pure frankincense with these sweet spices; there shall be equal amounts of each" (v. 34). It, too, was "a compound according to the art of the perfumer," and, in this case, "salted, pure, and holy" (v. 35). It was thus holy and must not be reproduced for human use, either, on pains of the same penalty as the holy anointing oil (v. 38).
Thursday, July 1, 2010
Exodus 29
The consecration of the High Priest (vs. 1-28)—Everything/everyone that comes before God must be pure and holy, and that certainly means people above all. Before he could assume his duties as High Priest, Aaron had to be consecrated (made holy) before the Lord. It was an elaborate ceremony, but the functions of his office would be ineffectual without this purification. There were four steps in the process:
Washing and anointing of Aaron and his sons (vs. 1-9)—The whole process would involve one young bull and two rams “without blemish” (v. 1), plus unleavened bread, cakes, and wafers made of wheat flour, with some oil in the process. The first step was to wash Aaron and his sons with water at the door of the tabernacle (before they could enter, v. 4). Then the priestly garments were to be put on Aaron (vs. 5-6) and he was to be anointed with oil (v. 7). Moses was to put tunics on Aaron’s sons, and sashes and hats on all (vs. 8-9). The priesthood is given to Aaron’s family “for a perpetual statute” (v. 9).
The sin offering (vs. 10-14)—The bull was to be brought forth, and Aaron and his sons were to lay their hands on it (signalizing the transference of sin from themselves to the animal, v. 10). The bull was to killed (v. 11), and the blood distributed in various ways around the altar (v. 12). Some of the bull was to be burnt on the altar and some outside the camp (vs. 13-14). “It is a sin offering” (v. 14).
The burnt offering (vs. 15-18)—One of the rams was to be offered as “a burnt offering to the LORD; it is a sweet aroma, an offering made by fire to the LORD” (v. 18). The process and details were largely the same as for the bull (vs. 15-17).
The “ram of consecration” (vs. 19-28)—There is a different process involved for this offering, which I won’t detail; the reader can study them as he/she wishes. The key here is the “consecration.” The offering (which in this case included the bread, cake, and wafer, v. 23) was to be put into the hands of Aaron and his sons and given back, thus denoting that the person now has a right to offer a sacrifice before God. The “wave offering” (v. 24) was apparently a back and forth motion, while the “heave offering” (v. 28) was up and down. The purpose of this is not explained. The ram, of course, was to be offered as a burnt offering (v. 25).
By these four steps, Aaron and his sons were purified for service to the Lord
Consecration of the successor (vs. 29-30)—A medley of matters concludes the chapter. Aaron’s High Priest’s garments were to be passed on to his son-successor, who was to be anointed and consecrated in them, and wear them for seven days.
The priest’s part of the sacrifice (vs. 31-34)—Since the Levites weren’t given any land for agricultural production—they were to devote themselves totally to religious service—they were to be supported by the rest of Israel. Part of that was a portion of the sacrificial offering. Anything not eaten was to be burned, “because it is holy” (v. 34). No one else could eat it.
The initial consecration (vs. 35-37)—During the period of Aaron and his son’s consecration (seven days, v. 35), a bull was to be offered every day “as a sin offering for atonement” (v. 36). The altar was to be cleansed and anointed for seven days “to sanctify it” (v. 36). “The altar shall be most holy. Whatever touches the altar must be holy” (v. 37). Holiness before the Lord. If such were true under the older, inferior law, how much truer must it be in the newer, perfect law?
The perpetual sacrifices (vs. 38-46)—Once the sacrificial system was instituted, two lambs were to be offered every day, one in the morning, one at night (vs. 38-39). Also, “one-tenth of an ephah of flour mixed with one-fourth of a hin of pressed oil, and one-fourth of a hin of wine as a drink offering” (v. 40). This was to be “a continual burnt offering throughout your generations at the door of the tabernacle of meeting before the LORD” (v. 42). The Lord would accept and sanctify these offerings and “dwell among the children of Israel and will be their God” (v. 45). And they would know Him, too (v. 46). Such was contingent, of course, upon their obedience, which was not continually forthcoming.
Washing and anointing of Aaron and his sons (vs. 1-9)—The whole process would involve one young bull and two rams “without blemish” (v. 1), plus unleavened bread, cakes, and wafers made of wheat flour, with some oil in the process. The first step was to wash Aaron and his sons with water at the door of the tabernacle (before they could enter, v. 4). Then the priestly garments were to be put on Aaron (vs. 5-6) and he was to be anointed with oil (v. 7). Moses was to put tunics on Aaron’s sons, and sashes and hats on all (vs. 8-9). The priesthood is given to Aaron’s family “for a perpetual statute” (v. 9).
The sin offering (vs. 10-14)—The bull was to be brought forth, and Aaron and his sons were to lay their hands on it (signalizing the transference of sin from themselves to the animal, v. 10). The bull was to killed (v. 11), and the blood distributed in various ways around the altar (v. 12). Some of the bull was to be burnt on the altar and some outside the camp (vs. 13-14). “It is a sin offering” (v. 14).
The burnt offering (vs. 15-18)—One of the rams was to be offered as “a burnt offering to the LORD; it is a sweet aroma, an offering made by fire to the LORD” (v. 18). The process and details were largely the same as for the bull (vs. 15-17).
The “ram of consecration” (vs. 19-28)—There is a different process involved for this offering, which I won’t detail; the reader can study them as he/she wishes. The key here is the “consecration.” The offering (which in this case included the bread, cake, and wafer, v. 23) was to be put into the hands of Aaron and his sons and given back, thus denoting that the person now has a right to offer a sacrifice before God. The “wave offering” (v. 24) was apparently a back and forth motion, while the “heave offering” (v. 28) was up and down. The purpose of this is not explained. The ram, of course, was to be offered as a burnt offering (v. 25).
By these four steps, Aaron and his sons were purified for service to the Lord
Consecration of the successor (vs. 29-30)—A medley of matters concludes the chapter. Aaron’s High Priest’s garments were to be passed on to his son-successor, who was to be anointed and consecrated in them, and wear them for seven days.
The priest’s part of the sacrifice (vs. 31-34)—Since the Levites weren’t given any land for agricultural production—they were to devote themselves totally to religious service—they were to be supported by the rest of Israel. Part of that was a portion of the sacrificial offering. Anything not eaten was to be burned, “because it is holy” (v. 34). No one else could eat it.
The initial consecration (vs. 35-37)—During the period of Aaron and his son’s consecration (seven days, v. 35), a bull was to be offered every day “as a sin offering for atonement” (v. 36). The altar was to be cleansed and anointed for seven days “to sanctify it” (v. 36). “The altar shall be most holy. Whatever touches the altar must be holy” (v. 37). Holiness before the Lord. If such were true under the older, inferior law, how much truer must it be in the newer, perfect law?
The perpetual sacrifices (vs. 38-46)—Once the sacrificial system was instituted, two lambs were to be offered every day, one in the morning, one at night (vs. 38-39). Also, “one-tenth of an ephah of flour mixed with one-fourth of a hin of pressed oil, and one-fourth of a hin of wine as a drink offering” (v. 40). This was to be “a continual burnt offering throughout your generations at the door of the tabernacle of meeting before the LORD” (v. 42). The Lord would accept and sanctify these offerings and “dwell among the children of Israel and will be their God” (v. 45). And they would know Him, too (v. 46). Such was contingent, of course, upon their obedience, which was not continually forthcoming.
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