The Book Of Exodus
Exodus 3:14 "And God said unto Moses, I AM THAT I AM: and He said, Thus shalt thou say
unto the children of Israel, I AM hath sent me unto you."
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CHAPTER 35:
Chapters 35-39 describe the funding and then the building of the tabernacle as instructed by God to Moses in chapters 25-31. What’s important to note here is that the incident with the golden calf did not completely derail the project of building the tabernacle. In the wake of God’s incredible act of mercy in renewing His covenant with the children of Israel, Moses now gathers the congregation together and repeats for them the book of the law. (v.1) He reminds them of the importance of the sabbath which “…shall be to you an holy day, a sabbath of rest to the Lord…”. (v.2) (Exodus 20:9-10, Leviticus 23:3, Deuteronomy 5:13-14) As stated before, anyone that violates this commandment is to be put to death. Moses specifically mentions the kindling of fire in verse 3. Even this is forbidden on the sabbath. (Exodus 16:23, Numbers 15:32) Verses 4-20: Moses then repeats what God had commanded regarding the offering of money and materials to be gathered from the people in order to build the tabernacle. (Exodus 25:2, 1 Chronicles 29:14, Mark 12:41, 2 Corinthians 9:7) These verses are basically a summary of the detailed instructions set forth by God in chapters 25-31. Verses 21-29: “The children of Israel brought a willing offering unto the Lord…”. (v.29) All the supplies necessary for building the tabernacle and all of its furnishings, as well as the materials needed for the priest’s robes, including the precious stones for the ephod and breastplate of judgment, are brought forth by all the congregation of Israel. While verses 22 and 29 specifically state that the Israelites give of a willing heart, we can also logically infer that, in the wake of their sin with the golden calf, the children of Israel are genuinely sorry for their sin, and that this bountiful offering is given out of a contrite heart and a humble spirit. God also stirs the hearts of His chosen people to give them the wisdom and skills needed for each specific task. (v.26) Verses 30-35: Moses calls out Bezaleel, son of Uri, (v.30) and Aholiab, son of Ahisamach, (v.34) before all the people and proclaims their God-given wisdom and talents regarding the building of the tabernacle. They also have the ability to teach and instruct others (v.34), and they will be the ones in charge of this project. Bezaleel is of the tribe of Judah and Aholiab is of Dan. “Them hath He filled with wisdom of heart…”. (v.35) (Exodus 31:3, 6, 1 Kings 7:14, 2 Chronicles 2:14, Isaiah 28:26) CHAPTER 36: Verse 1 is a summary of chapters 36-39. Under the direction and leadership of Bezaleel and Aholiab, all the wise hearted men work all that is necessary to build the tabernacle as God instructed. (Exodus 28:3, 31:6, 35:10, 35) Verses 2-7: Bezaleel, Aholiab, and all the other wise hearted men receive from Moses the offering of raw materials from the people. God stirs not only the hearts of the workmen but also of the people to give what is needed. (v.2-3) (Exodus 35:21, 26, 1 Chronicles 29:5, 9, 17) But the offering is not just a one-time collection. Verse 3 says the people come every morning, eventually bringing far more than what is needed. The workers inform Moses that they have all they need to begin the work (v.5), and Moses commands the people to cease from giving an offering. (v.6) All that was collected is more than sufficient. (v.7) When God works in the hearts of men, His blessings are always more than enough to supply His servants with what they need to do His work. Verses 8-38: The remainder of this chapter is another detailed description and summary of the work on the tabernacle. This continues through the end of chapter 39. “The repetition of so much detail reminds us that God never tires of those things which speak to Him about His beloved Son.” (Believer's Bible Commentary) As noted earlier in my commentary for Chapter 25, the shittim wood that comes from the Acacia tree is very strong and durable and practically indestructible. (v.20-30) “Likewise, the Lord Jesus was a root out of dry ground, was morally beautiful, and is the Eternal One.” (Isaiah 53:2) (Believer's Bible Commentary) Verses 31-34 describe the bars of shittim wood that hold the boards of the walls of the tabernacle together. Four of the bars are visible, but the fifth is invisible because it runs through the center of the board. “The invisible bar is a good picture of the Holy Spirit, binding believers together into ‘a holy temple in the Lord’ (Ephesians 2:21-22). The four other bars may suggest the life, love, position, and confession that are common to all God’s people.” (Believer's Bible Commentary) Hebrews 10:20 compares the veil that separates the Holy of Holies from the rest of the tabernacle to Christ’s flesh. When Jesus died on calvary, his flesh was torn just as the veil was also torn, thus giving all believers direct access to the throne of God. The cherubim on the veil represent the cherubim that surround God on His throne. CHAPTER 37: This chapter describes the construction of the furnishings within the tabernacle: the ark of the covenant, the mercy seat, the table of the shewbread, the lampstand, and the altar of incense. (Refer to my notes on Chapters 25 and 30.) According to the notes in my study Bible, the lampstand, which is made of pure gold, is a symbol of Jesus Christ, for He is the true light. (John 1:9, 8:12) The gold represents His deity. In Revelation 1:20 the golden candlestick represents the NT church. As noted in my earlier commentaries, oil is often used throughout scripture to symbolize the Holy Spirit. Each of the seven lamps is to be trimmed every morning and evening, and all are not to be extinguished at the same time. (Exodus 27:21, Leviticus 24:3-4) It is estimated that in today’s currency, the golden lampstand would be worth about $34,000. CHAPTER 38: Verses 1-20 describe the construction of the bronze altar, the utensils, the laver, and the courtyard. (Refer to my notes on Chapters 27 and 30.) Verse 8: There’s no mention of women serving at the door of the tabernacle in the earlier chapters of Exodus when God first gave Moses the instructions. The only other reference to this in scripture is 1 Samuel 2:22 and Luke 2:37. There’s no other explanation in the OT that gives any more detail about what exactly this service is or the qualifications of the women that will perform this service. This is also the only mention in scripture about lookingglasses, or mirrors, in relation to the laver and its functions. Verse 21: This is the first time the tabernacle is referred to as the Tabernacle of Testimony. (Numbers 1:50, 53, 9:15, 10:11, 17:7-8, 2 Chronicles 24:6, Acts 7:44) Those last three references use the phrase “tabernacle of witness”. Both names refer to the stone tablets of the law that are placed within the ark of the covenant. The tabernacle is built for two reasons: 1) to house the ark of the covenant, and 2) to provide a dwelling place for God among His chosen people. The entire structure and all that is within it are a testimony of God’s presence, His providence, and His glory. That’s why it is always placed at the exact center of the camp. Verses 22-23: Bezaleel and Aholiab are once again recognized for all their work in overseeing the construction of the tabernacle. Their submission and obedience to the will of God by making “…all that the Lord commanded Moses…” is also noted in verse 22. Verses 24-31: According to my study Bible, it has been “…calculated that the amount of gold listed here (29 talents and 730 shekels) is about 40,940 ounces. At $500 per ounce that would be about $20, 470,000, an enormous sum in that day. The silver, amounting to about 141,000 ounces, would be valued at about $4,230,000, figuring silver at $30 per ounce.” I’m reminded of that line from the old hymn: “Take my silver and my gold, not a mite would I withhold.” These verses are a testament to not only the glory and beauty of the tabernacle, but also the incredible amount of wealth that the Israelites received from the Egyptians on the night of the exodus. CHAPTER 39: Verses 1-31: The priestly garments. (Refer to my notes on Chapter 28.) Verses 32-43: The children of Israel bring all the finished pieces of the tabernacle and the priestly garments to Moses for his inspection and blessing. Verses 32, 42 and 43 emphasize that the children of Israel “…did all that the Lord commanded Moses.” That, along with the list of all the components, indicates that everything was indeed completed as God had instructed. There is nothing missing, nor are there any mistakes or errors in either the design or the sub-assembly of the different sections. The “…tabernacle of the tent of the congregation…” (v.32) is perfect and complete, including the garments for Aaron and his sons. (v.41) There is an echo in verses 32 and 42 of Genesis 2:1-2. That same sense of finality and completeness that was present when God declared His creation of the heavens and the earth as finished is present here when the children of Israel present the pieces of the tabernacle and the priestly garments to Moses. Moses blesses the Israelites and all their work. (v.43) CHAPTER 40: Verses 1-16: These final instructions from God to Moses regarding the erection of the tabernacle and the placement of all its furnishings seems especially redundant here. But God is a God of not only order and detail, but also of specific timing and purpose. There’s a sense in these opening verses of God giving permission to Moses to now assemble all the components of the tabernacle, now that the final inspection and blessing by Moses is complete. Remember, too, that the furniture within the tabernacle and outside in the courtyard couldn’t be placed just anywhere. As given in the first set of instructions, there is a specific layout and design for all of it, and that’s the other purpose of these final reminders from God to Moses. Moses obeys all of God’s instructions. (v.16) Verses 17-33: The tabernacle is assembled and completed in the month of Abib, which is the first month of the year. (v.1, 17) (Exodus 12:2, 13:4) Verse 17 also states that this is the beginning of the second year, which means that a full year has passed since the exodus from Egypt. The work of cutting, sawing, carving, engraving, molding, sewing and then assembling all the hundreds of pieces and components of the tabernacle took several months for the Israelites to complete. Verses 34-38: As soon as the last piece is put in place, and after Aaron and his sons have been washed and clothed in their holy garments, the presence of God descends upon the tabernacle in the form of the cloud, completely filling His house. (v.34) (Exodus 29:43, Leviticus 9:6, 23, 16:2, Numbers 9:15, 1 Kings 8:10-11, 2 Chronicles 5:13-14, Isaiah 6:4) God’s glory is so great, in fact, that Moses cannot even come near the tabernacle. (v.35) From now on, whenever the cloud rests upon the tabernacle, the Israelites know to remain where they are camped. (v.37) But when the cloud lifts, the children of Israel know it’s time to continue their journey towards the promised land. (v.36) Just as He did a year earlier when guiding them out of Egypt, God will continue to reveal Himself to His chosen people in the form of the cloud by day and the fire by night. (v.38) (Exodus 13:21, Psalm 78:14, Isaiah 4:5) The only difference now is that the cloud and the fire – which is, of course, not literal fire but, rather, the awesome radiance of God’s glory – will rest within the newly completed tabernacle. The book of Exodus ends on an uplifting and hopeful note. The tabernacle is complete and the Aaronic priesthood established, despite the minor setback of the people’s sin with the golden calf. God had promised Moses that He would dwell among His people (Exodus 33:14), and now that promise is fulfilled. God desires the same for you and me today. At the moment of our salvation our bodies become the “…temple of the Holy Ghost…”. (John 14:23, 1 Corinthians 6:19) However, all of this – the indwelling of the tabernacle here in Exodus and the gift of the Holy Spirit to the New Testament church – is but a mere shadow of what we believers will experience in the new heaven and new earth after all is said and done. (Revelation 21:2-3) As with so many things in the Old Testament, the tabernacle is a symbol of something greater yet to come. Exodus “…ends looking forward. The tabernacle is finished but it was designed to move, and this nation needed to be on its way to the land of promise.” (The Moody Bible Commentary)
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God commands Moses to “…Hew thee two tables of stone like unto the first…” (v.1) and to return to the top of Mount Sinai. (v.2). (Exodus 24:12, 31:18, 32:15-16, 19, Deuteronomy 4:13) God will meet with Moses once again to write upon the stone tablets the law of the renewed covenant. (Exodus 19:11, 20, Deuteronomy 10:2, 4) Just as before, no other man except Moses is allowed to come near the mountain, nor are any of the livestock allowed to graze on or near the mountain. (v.3) (Exodus 19:12-13) Moses obeys all of these instructions (v.4), and on the following morning he meets with God. Just as before, God appears in the form of the cloud that covers the top of the mountain, and, as promised in the previous chapter, the Lord proclaims His name before Moses. (v.5) (Exodus 33:19)
Verses 6-7: In chapter 19, when God first appeared to the children of Israel, there was a physical description of his power and glory. (Exodus 19:18) But in these two verses we see instead a list of God’s character attributes: merciful, gracious, longsuffering, abounding in goodness and truth. (v.6) (Numbers 14:18, Deuteronomy 4:31, Nehemiah 9:17, Psalm 108:4, Joel 2:13, Romans 2:4) Verse 7 echoes Exodus 20:5. The Believer’s Bible Commentary has this to say: “Three different words are used in verse 7 for wrongdoing. Iniquity has to do with perverting the ways of the Lord. Transgression means rebellion against God. Sin is literally ‘offense’, primarily by missing the mark which God has set. They all convey the idea of falling short of the glory of God (Romans 3:23).” While God is both forgiving and compassionate (Psalm 103:3-4, Daniel 9:9, Ephesians 4:32, 1 John 1:9), He is also just and holy. (Joshua 24:19, Job 10:14, Micah 6:11, Nahum 1:3) “These attributes reflect the balance of justice and benevolence; He is a God of justice, but He is also very much a God of compassion. Going forward, God’s people were not to presume on the latter by being reminded of the former. They should not think lightly of His wrath, but they should not expect anything less than lovingkindness.” (The Moody Bible Commentary) Verses 8-28: In response to God’s proclamation Moses bows and worships and pleads once more on behalf of Israel. (v.8-9) He asks for three things: God’s presence among them, forgiveness for their iniquity and sin, and that God would again take the nation of Israel as His chosen people. (Psalm 33:12, 94:14) Verses 10-27 are God’s response to Moses’ intercessory prayer. He begins by reinstating the covenant (v.10), promising once again “…before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation…”. God is going to use His chosen people to display His presence, power and glory for all the other nations of the earth with whom the Israelites come into contact. (Deuteronomy 4:32, Psalm 77:14) “…for it is a terrible thing that I will do with thee.” Verses 11-27 are, in essence, a summary of the whole book of the law that God gave to Moses in chapters 20-23. The Lord starts by reiterating His promise to drive the heathen nations out of the promised land. (v.11) This is followed by a warning for Israel not to make any covenants with those nations and to tear down their idols and the altars to their false gods. To not obey this directive is to leave a snare by which the Israelites could easily fall back into apostasy, as already proven by the incident with the golden calf. Because the Israelites are making a covenant with God first, they cannot be in union with – or serve – any other nations or false deities. God is a jealous God (v.14), and He will not share His glory – or His chosen people – with any other. (Exodus 20:5, Deuteronomy 4:24) This is why God compares Israel’s sin of idolatry to “whoring” in verse 15. To rob God of His rightful worship and glory by turning to false gods is no different than a woman who betrays her husband by behaving as a harlot with other men. (Numbers 25:1-2, Deuteronomy 32:37-38, Judges 2:17) Neither does God want the Israelites to intermarry with the heathen nations for this, too, will cause them to fall away from worshiping and obeying God. (v.16) (Genesis 28:1, Deuteronomy 7:3, Joshua 23:12-13, 1 Kings 11:2, Ezra 9:2, Nehemiah 13:25) “Thou shalt make thee no molten gods.” (v.17) (Exodus 20:4, 23, 32:8, Leviticus 19:4, Deuteronomy 5:8) In light of the recent incident with the golden calf, it’s clear why God repeated the second commandment here. Verses 18-26 are a review of the laws regarding the feast of unleavened bread (v.18), the dedication of all the firstborn to God (v.19-20), observation of the sabbath (v.21), the feasts of weeks and ingathering (v.22-23), the blood sacrifices (v.25), the tithing of the firstfruits and a reminder about never boiling a young goat in his mother’s milk. (v.26) In light of the emphasis in verses 11-17 on idolatry and the importance of the Israelites separating themselves from the pagan nations around them, that last command in verse 26 seems to indicate that that specific practice is related to either the worship of false gods or some other heathen ritual. Verse 24 contains another reminder that God will cast out the nations before Israel, even changing the desires of their enemy’s hearts so that the Israelites will be able to celebrate their feasts every year in peace. (Exodus 33:2, Joshua 11:23, 1 Kings 4:21, 2 Chronicles 36:14, Psalm 78:55) Verses 27-28: Moses writes on the tablets all “…all the words of the covenant, the ten commandments.” (v.28) He’s up on the mount with God forty days and forty nights. Verse 28 makes a specific mention of Moses not eating bread or drinking water for that entire time. Though it is possible for an adult human to go that long without food or water, it’s also clear from this verse that God supernaturally sustained His faithful servant during their time together on Mount Sinai. Verses 29-35: When Moses descends the mountain with the two tables of testimony, he’s not aware that his face is shining. (v.29) (Matthew 17:2, 2 Corinthians 3:7-8) As a result of his time alone with God, the skin of Moses’ face radiates a glow that causes fear in Aaron and the other Israelite leaders that are waiting for Moses near the base of the mountain. (v.30) This glow is the direct reflection of the glory of God, the same shekinah glory that was manifested in the form of the cloud when it descended on the tent of meeting. Why exactly Moses’ face did not also shine then after meeting with God is not clear from the text. What is clear, however, is that Moses wears the veil from this time forward whenever he is not alone with God. Paul references this passage in 2 Corinthians 3:13-14. This chapter opens in the same scene that closed chapter 32. God is still speaking with Moses. In the aftermath of the sin of the Israelites described in chapter 32, the covenantal relationship with God is broken. God will still keep His promise to Abraham’s seed by giving the children of Israel the promised land (v.1-2), but He will not go with them on this journey in the way that they had once envisioned. “…for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.” (v.3) In the same way that Adam and Eve lost their fellowship and communion with God because of their sinful choice, so the children of Israel have lost what would have been a direct and close relationship with God during their journey to the promised land. From here on out, only Moses will have that close and personal relationship with God as he serves the dual role of leader of the people and their mediator before God. We see an example of this in the remaining scenes of this chapter.
Take note of the fact that it was the sin of idolatry that broke this covenantal relationship. Even after the Israelites had grumbled and complained about the lack of food and water during their journey to Mount Sinai God did not deal with them as harshly as He is now in the wake of their apostasy from the previous chapter. While it is true that there are no degrees of sin with God – all sin is sin, whether it be ingratitude or idolatry and sexual immorality – it is true that God often reserves harsher and more severe consequences for certain types of sin. We see this time and again throughout the OT. God repeats his promise to Moses of sending an angel before the Israelites into the promised land to drive out the heathen nations already there. (v.2-3) (Exodus 32:34) Verses 4-6: The news that God would not be dwelling among them as they had once hoped for is very distressing to the Israelites. (v.4) God instructs Moses to tell the people to put off their jewelry as a sign of mourning. (v.5-6) (Ezra 9:3, Esther 4:1, 4, Job 1:20, Ezekiel 24:17, 23) “Perhaps after they had stripped off their gold rings for the folly of the golden calf they had made other ornaments to hide that they had given up their precious personal possessions. Now they would become bare-fingered and vacant-eared (no finger rings, no earrings). The absence of these items would be a sad reminder of what they had lost, not merely physically but more importantly, spiritually—of their relative lack of the presence of God.” (Moody Bible Commentary) Verses 7-11: The tabernacle mentioned in verse 7 is obviously not the same structure described by God in chapters 25-31. This is instead just an ordinary tent that Moses pitches some distance outside the camp, perhaps as a further demonstration of the Israelites’ broken relationship with God. Rather than dwelling in the magnificent tabernacle in the heart of the camp as described to Moses up on the mount (Exodus 29:42-43), God is now, for the time being, going to meet with His people in this temporary tent “…afar off from the camp…”. (Deuteronomy 4:29) Whenever Moses enters this tabernacle the men of Israel stand at the door of their tents, watching from a distance until they see him going into the tabernacle. (v.8) (Numbers 16:27) At this point there is the familiar sight of the cloudy pillar that descends upon the tent whenever Moses is inside, indicating God’s presence. (v.9) As they wait for Moses to come out of the tent, the Israelites worship at the door of their own tents. (v.10) (Exodus 4:31) Verse 11 states that “…the Lord spake unto Moses face to face, as a man speaketh unto his friend.” (Numbers 12:8, Deuteronomy 34:10) There are very few men of the Bible who can claim to be called a friend of God, and Moses now joins that honored rank. (Though scripture does not state it specifically, we can logically presume that, until this point, only Abraham, Noah, Enoch, and Adam are in this group.) It’s also stated here that Joshua, son of Nun, is assisting Moses during these times with God. The phrasing here probably indicates that Joshua remains with Moses even after Moses leaves the tent, not that Joshua remains inside the tabernacle after both Moses and God depart. The description of talking with God “face to face” is anthropomorphic language, meaning that Moses’ fellowship with God is being described in human terms that we can understand. It’s not meant to be taken literally. God does not have a “face”, much less a mouth, hands, eyes or any other human anatomy, yet we see often in scripture phrases such as “the hand of the Lord” or “the eyes of the Lord”, etc. God is a spirit, and He cannot be seen or experienced by human faculties unless he assumes human form, i.e. a theophany in the OT or Jesus Christ in the NT; or, as in this case, manifests as something non-living such as the cloud or a pillar of fire. “The fact that the Lord spoke to Moses ‘face to face, as a man speaketh to a friend’ (33:11a) indicated the warm communication that Moses had with his God. The expression denotes familiar conversation” (Davis, Moses and the Gods, 303). This likely refers to direct revelation as opposed to dreams and visions (Numbers 12:6-8).” (Moody Bible Commentary) Verses 12-23: The remainder of this chapter is Moses’ conversation with God. Moses’ first request of the Lord is reassurance of two things: 1) that Moses is still to be the leader of the Israelites (Exodus 3:10, 32:34), and 2) that God’s presence will continue to be with His chosen people. (v.12-13) Moses displays genuine humility and a sincere desire to seek the will of God, as indicated by his plea in verse 13: “…if I have found grace in thy sight, shew me now thy way, that I may know thee…”. (Psalm 25:4, 27:11, 86:11, 119:33) Moses is afraid for the people, afraid of losing God’s presence forever because of their sin of idolatry. He is seeking God’s reassurance that He will not abandon His chosen people because of this one transgression, and God reaffirms His initial promise to Moses and the children of Israel. “…My presence shall go with thee, and I will give thee rest.” (v.14) (Exodus 3:12, Deuteronomy 4:37, 12:10, 25:19, Joshua 21:44, 22:4, Isaiah 63:9) But despite God’s reassurance, Moses repeats his request, insisting once more that without the presence of the Lord there is no reason for the Israelites to go any further from this place. (v.15) The only outward evidence that God’s chosen people have found grace in His sight is by His continual presence with them, both to guide them and protect them. (v.16) Without the presence of God, there is no difference between the children of Israel and all the other “…people that are upon the face of the earth.” (Exodus 34:10, Numbers 14:14, Deuteronomy 4:7, 34) While Moses acknowledges the one thing that distinguishes the children of Israel from all other nations of the earth, he also understands the great gulf of sin that separates God from His people. Moses’ statements in these verses indicate His understanding of God’s fundamental characteristics: His righteousness, holiness, justice, wrath, and, most importantly, His mercy and lovingkindness. Without God, the children of Israel are utterly helpless and at the mercy of both their own sinful natures as well as the heathen nations around them. God’s answer to Moses’ intercession must have been of great comfort to Moses: “…I will do this thing also that thou hast spoken: for thou hast found grace in My sight, and I know thee by name.” (v.17) (James 5:16) How blessed to have the God of heaven and earth, the Lord and creator of the universe, say to us, “I know thee by name”! For this is true of each of us today if we have accepted Jesus as our Lord and Savior! God knew Moses by name, and He gently, lovingly assures Moses that he “…hast found grace in My sight…”. One would think that Moses should be content with this response and leave it at that! But instead, he makes a bold request, one which shows us why he had earned the title “friend of God”. Moses asks the Lord to “…shew me Thy glory.” (v.18) (Exodus 24:16-17, 1 Timothy 6:16) God honors the request (v.19), and then describes to Moses how it will be done, for “Thou canst not see my face…and live.” (v.20) (John 1:18, 6:46) What this means is that no human can experience the unveiled and pure glory of God in our current, fallen state. (Romans 3:23) The various references in the OT of men claiming to have seen the face of God are, as noted above, speaking either of a theophany or anthropomorphically. (Genesis 32:20, for example.) The Lord also gives a reason for granting this unusual favor. I “…will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.” (v.19) Paul quotes this verse in Romans 9:15 in his discussion of God’s sovereignty and divine will. What the Lord is saying to Moses is that he (Moses) has done nothing of his own merit or work to earn this special favor. Instead, God is choosing to show grace and favor to Moses because that is His sovereign desire, which is also the point Paul makes in Romans 9:16, as well as Romans 4:4, 16. As described by God, Moses will stand in the cleft of a nearby rock (Song of Solomon 2:14, Isaiah 2:21), and, as God is passing by, He will veil Moses with His hand (Psalm 91:1, 4, Isaiah 49:2, 51:16), taking it away in time for Moses to see the Lord’s back. (v.21-23) (If verse 22 sounds awfully familiar, it’s because Fanny Crosby paraphrased it in the chorus of one of her most famous hymns, “He Hideth My Soul”.) The Moody Bible Commentary sums up the last section of this chapter as thus: “It seems that Moses’ encounter transcended those other types of seeing or meeting the Lord, but precisely how is not indicated. Although it might be that Moses saw only the Shekinah glory of God and not the Lord Himself, any speculation as to what really happened is just that, speculation. ‘What really occurred on Mount Sinai between Moses and God on this occasion will never be fully known. Undoubtedly Moses saw things which the human tongue would be incapable of uttering’ (Davis, Moses and the Gods, 305; compare 2 Corinthians 12:4).”  While Moses is up on the mount receiving from God the instructions for the tabernacle (Exodus 24:18, Deuteronomy 9:9), the Israelites begin to grow restless and impatient. They demand of Aaron that he “…make us gods, which shall go before us…”. (v.1) (Acts 7:40, Exodus 13:21) The Israelites give the following justification for this demand: “…as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him…”. This statement reveals two things: 1) The people had already forgot who it was that had actually led them out of Egypt, and 2) they mistakenly assume they’re now without a leader. The Moody Bible Commentary states it as thus: “The people were foolishly impatient and fickle. Rather than allow Moses the time to receive the law from the Lord, they wanted events to happen in a time of their own choosing. This led to a god of their own making.” Just as Abraham committed his transgression with Hagar because he was unwilling to wait for God’s timing for Sarah to conceive, so the children of Israel were restless and unwilling to wait for Moses to return in order to receive further instruction from the Lord.
Verses 2-6: Aaron tells the people to give him their gold earrings, which represent some of the spoil that the Israelites took from Egypt. (v.2) (Exodus 11:2, 35:22, Judges 8:24) From these Aaron creates a molten calf. When they see it, the Israelites respond with, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” (v.4) This is a clear violation of the first and second commandments. (Exodus 20:3-4, 23, Deuteronomy 9:16, Judges 17:3-4, 1 Kings 12:28, Nehemiah 9:18, Psalm 106:19, Acts 7:41) It’s important to note here that only a few days – or perhaps a week or two – earlier, Moses had given to the people the ten commandments before he and Joshua went back up the mountain to meet with God again. Therefore, there is no excuse for the Israelites’ blatant disobedience against God with their worship of this golden idol. Not only that, but the children of Israel had also been firsthand witnesses to God’s supernatural power over the Egyptians and their false gods, one of which is Bat, a cow goddess. Bat is closely linked in Egyptian mythology with Hathor, the goddess of sexuality, motherhood, music and dance. To ascribe power to these false deities is to rob the one true God of His rightful worship and praise. When Moses had finished giving them the law, the Israelites had promised, “All that the LORD hath said will we do, and be obedient.” (Exodus 24:7) Sadly, it doesn’t take them long to forget that promise. The fact that the people go to Aaron indicates that they are looking to him to be their new leader. He should have said ‘No’ to this demand and rebuked the Israelites for their disobedience. Instead, Aaron gives in to the mob’s request, and, when he sees their reaction to the calf, he encourages their apostasy by building an altar before it. He then declares, “Tomorrow is a feast to the Lord.” (v.5) That proclamation hints at the possibility that the Israelites believe the calf actually does represent God. The term “Lord” in verse 5 is the English translation of the Hebrew word “Jehovah”. The children of Israel very likely committed the same sin that so many Christians today fall into: mixing truth with falsehood. In this case, the creation of the golden calf, along with the sexual immorality and feasting described in verse 6, under the guise of worshiping the true God of Israel, JEHOVAH, is the real transgression. This is why God is giving Moses the instructions for the tabernacle, the Aaronic priesthood, and the system of sacrifices. Israel’s transgression proves that without the tabernacle and the priesthood they would easily fall into the heathen worship and idolatry of their neighboring nations. The phrase in verse 6, “…rose up to play…”, along with the reference in verse 25 to the nakedness of the people, indicates sexual immorality. Nearly all of the false religions of the ANE incorporated polygamy, prostitution, orgies, and bestiality in their regular worship practices. Having just come out of Egypt, the children of Israel were quick to fall back into the immorality and false religion of the Egyptians instead of patiently waiting for Moses’ return from Mount Sinai. (The picture at the top of this posting is an artist's rendering, courtesy of Logos Bible Software, of the events of this chapter.) Verses 7-14: God informs Moses of the Israelites’ sin, telling Moses to get down from the mountain. (v.7) Take note of the wording of this verse: “...for thy people, which thou broughtest out of the land of Egypt…” God has verbally disowned the Israelites! They are no longer His chosen people because “…they have corrupted themselves…”. That verb is used here in the same manner as in Genesis 6:11-12, hence the depth of God’s anger and desire to destroy the entire nation. “They had not just erred, this was not merely a ‘mistake in judgment’ but they had quickly turned aside, they had rapidly and rashly fallen into iniquity and transgression. They had failed to walk in the ‘…way which I commanded them…’; they had missed the mark and fallen short (32:8a). Taking the definition of ‘sin’ as ‘any want of conformity unto, or transgression of, the law of God’ (Westminster Shorter Catechism, Question 38), the people had failed on both counts.” (Moody Bible Commentary) The Lord then gives a summary of all that transpired in verses 1-6 (v.8). In verse 9, He refers to the Israelites as “…a stiffnecked people…” (Exodus 33:3, 5, Exodus 34:9, Deuteronomy 9:6, 2 Chronicles 30:8, Isaiah 48:4, Acts 7:51) and expresses to Moses his desire to destroy them. (v.10) (Exodus 22:24, Numbers 14:12, Deuteronomy 9:14, 19) The phrasing in verse 10 is interesting. God says to Moses, “Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.” God tells Moses what He is about to do, as if Moses possesses the ability to prevent God from carrying out His righteous judgment! This is reminiscent of God’s dialogue with Abraham in Genesis 18:20-33, where Abraham acted as intercessor on behalf of the righteous remnant within Sodom and Gomorrah. God accepted Abraham’s mediation and promised not to destroy the cities if at least ten were found righteous within them. The same scenario seems to be playing out here in verses 10-14, this time with Moses as the mediator and intercessor. And now it’s God’s chosen people who are the object of His wrath and judgment. By revealing his plan to utterly destroy the Israelites for their disobedience and rebellion, God allows the opportunity for Moses to act as mediator on their behalf. The Holman Bible commentators state it as thus: “Earlier the Lord had needed to persuade Moses to accept His plans; now Moses uses the Lord’s own words to persuade Him to have mercy on His people. This displayed the depth of the victory that the Lord had won in Moses’ heart.” Moses seeks the face of the Lord. (v.11) (Deuteronomy 9:18, 26) His question to God is essentially this: “What will the Egyptians and the peoples of the promised land say if You destroy the Israelites now? Did you bring them out of bondage in Egypt only to slay them in the wilderness?” (v.13) (Numbers 14:13, Deuteronomy 9:28, Joshua 7:9) Moses then reminds God of His promise to Abraham and his seed, “…to whom Thou swarest by Thine own self…”. (v.13) God had promised Abraham that his seed would be as great as the number of stars in the sky and that they would one day inherit the promised land forever. How could that promise be fulfilled if God utterly destroyed the nation now? There is also a test here for Moses. God says in verse 10, “I will make of thee a great nation.” Moses displays great humility and maturity here by refusing God’s offer. He instead beseeches the Lord on behalf of Israel, showing just how much he has changed from the impetuous, angry, immature man that was hiding out in the desert when God first called him to be the leader of the Israelites. God, of course, does not renege on His promise to Abraham. (v.14) If he had, he would not be God. Moses is quite correct in pointing this out, and he also passes God’s test of character and true leadership. The verb “repent” in verse 14 is the same as that in Genesis 6:6, 1 Samuel 15:11, 2 Samuel 24:16, and Zechariah 8:14. It means that God is grieved and heartbroken by the sin and apostasy of his creation. “This repentance does not mean that God has literally ‘changed His mind’ about what He intended to do. Rather, ‘when God is said to repent, it indicates 1) his awareness that the human situation has altered and 2) his desire to act in a way fitting to this changed situation.’ (Bruce A. Ware, God’s Lesser Glory: The Diminished God of Open Theism [Wheaton, IL: Crossway Books, 2000], 90)”. (Moody Bible Commentary) (For a more detailed commentary of this, see my notes on Genesis 6.) Verses 15-19: Moses descends the mountain with the pair of stone tablets. (Deuteronomy 9:15) Verses 15-16 emphasizes that the tablets are written on both sides and that they are “…the work of God…”. (Exodus 31:18) This underscores the depth of Moses’ anger in verse 19. The point at which Joshua is waiting for Moses is high enough up the mountain that he is unaware of what is transpiring in the camp. He can, however, hear some kind of noise from the camp far below, and he mistakes it at first for the sound of battle. (v.17) But as he and Moses draw closer to the base of the mountain, Joshua realizes it’s the noise of singing and festivity. (v.18) When they’re finally close enough to see what’s really going on, Moses hurls the stone tablets to the ground, smashing them in the presence of all the Israelites. (v.19) The same phrase “…anger waxed hot…” is used again here to describe Moses’ righteous fury, reflecting the same righteous wrath displayed by God in verse 10. (Deuteronomy 9:17) “Moses’ breaking of the tablets was an important symbolic act done carefully, deliberately, and openly for the benefit of the Israelites because of the way violation of a covenant is routinely described in the ancient Semitic world as a ‘breaking’ of that ‘covenant.’ ” (Holman Illustrated Bible Commentary) Verses 20-25: (Numbers 5:17, 24, Deuteronomy 9:21) Moses immediately melts down the calf and grinds the gold into powder which he casts “…upon the water…”, presumably a nearby stream or river flowing from Mount Sinai. He then orders the children of Israel to drink the bitter-tasting liquid. This is especially just punishment in light of the incident at Marah, just after the exodus from Egypt, when God had changed the bitter water into sweet. (Exodus 15:23-26) Moses had warned the children of Israel then that if they would always hearken to God’s voice and “…do that which is right in His sight…”, as well as obey all His commandments and statutes, that God would always care and provide for them. (Exodus 15:26) Disobedience, however, will always be punished accordingly. Next, Moses confronts Aaron. He demands of his brother to know what the people did to Aaron to convince him to bring “…so great a sin upon them?” (v.21) Aaron’s initial response of “Let not the anger of my lord wax hot…” echoes the same description from verses 10 and 19. He then blames the people, telling Moses “…that they are set on mischief…” (v.22), meaning that the Israelites are prone to evil, and that they demanded that he make for them the golden calf. (v.23) This is the very reason that Aaron should have refused the people’s request, and the fact that he is attempting to deflect the blame from himself is further proof that he knew from the start that this was wrong. His explanation for the creation of the idol in verse 24 is utterly laughable, “…I cast it [the gold] into the fire, and there came out this calf…”, and only serves to underscore the weakness of his character as well as the depth of his sin. This is the reason for Moses’ initial demand in verse 21. He is holding Aaron responsible for bringing this great sin upon the children of Israel. This is further confirmed by the statement in verse 25: “…Aaron had made them naked unto their shame…”. (2 Chronicles 28:19) This indicates the sexual immorality and extreme debauchery that was taking place while Moses and Joshua were up on the mountain. Verses 26-29: Moses stands in the gate of the camp where he can both be seen and heard. These verses indicate that many of the Israelites refused to leave their idolatrous worship and the orgy that was still taking place even though the golden calf is no longer present. The time has come to separate the ones who are persisting in their disobedience and rebellion from those who were only bystanders caught up in the heathen festivity. Moses’ declaration is clear, direct and loud enough for all to hear: “Who is on the Lord’s side? Let him come unto me!” (v. 26) Only the men of the tribe of Levi answer his call. This is interesting when one considers Jacob’s pronouncement in Genesis 49:5-6. The descendants of the two brothers known for their anger and vengeful violence are now the ones who stand with Moses and will be the executors of God’s wrath upon their fellow Israelites. Moses commands the men of Levi to go through the entire camp and slay every man and woman that is still participating in the idolatrous orgy. (v.27) This must have been heartbreaking for these sons to have to kill their own families as well as their neighbors, but they obey Moses nonetheless. When all is said and done, about three thousand men are dead. (v.28) Verse 29 reiterates the reason for this harsh judgment: God’s law – which the Israelites had readily agreed to honor and obey (Exodus 24:3) – demanded that no other gods or idols be worshiped in place of JEHOVAH, the one true God of Israel, Lord of heaven and earth. (Exodus 20:22-23) The Israelites had committed the sins of pride and rebellion, giving in to the lusts of their flesh rather than obeying God, and such grievous sin demanded swift and righteous punishment. Verses 30-35: Moses ascends Mount Sinai to once again “…go up unto the Lord…” (v.30) But now his purpose is to atone for the Israelites’ sin. “In the next section of the exodus experience, we can see Moses taking on two roles. He became the intercessor for Israel, and at the same time the intimate companion of the Lord.” (Moody Bible Commentary) Once again, we see a very different man here than the one God first called at the burning bush on the backside of the desert. Moses casts himself down before God, begging the Lord to take his life as an atonement for the children of Israel. (v.32) Moses is so distraught that he can’t even finish the conditional sentence that begins this verse. Instead, he finishes with a plea to “…blot me, I pray thee, out of thy book which thou hast written.” (Psalm 69:28, Isaiah 4:3, Malachi 3:16, Romans 9:3) This is possibly a reference to the same book that is mentioned in Revelation 20:12, 15, also known as the Lamb’s Book of Life. It’s also possible that this is merely a metaphor for salvation as it was understood by the OT saints. Moses is, in essence, offering up his own salvation and eternal security if it means it will stay God’s wrath against the rest of Israel for their sin. This is the most selfless act any man could do for another, and it’s a testament to Moses’ character as a true leader and a man of God. But the Lord denies Moses’ request, saying that each man must pay for his own sins. (v.33) “…him will I blot out of My book.” (Exodus 17:14, Deuteronomy 29:20, Psalm 9:5, Revelation 3:5, 21:27) This is further proof that no man or woman can atone for another’s sins, only because we are all sinners – even the greatest men of God like Moses, Elijah, David or the apostle Paul. Only Jesus Christ, born in the flesh, who lived a perfect and sinless life, could properly and justly atone for the sins of all mankind. God commands Moses to lead the children of Israel to the promised land, repeating once more His promise from Exodus 23:20 regarding the Angel of the Lord. (v.34) He closes with an assurance that further punishment will be dealt upon the Israelites for their disobedience on this day. That judgment comes in the form of a plague. (v.35) Aaron is once again singled out by name for leading the people into sin. The incident of the golden calf proves the depravity of our sin nature. God created us to know, love and worship Him. It’s hardwired in the DNA of our souls. If we reject God, we will love and worship something else: money, career, family, false religion, or even just our own selfish pride. Just as the Israelites tried to satisfy their God-given need to worship something greater than themselves, so we do the same today, whether we realize it or not. This is the reason that so many false religions exist in the world. Satan knew of this need God placed within Adam and Eve, and that’s how he successfully deceived them, and how he’s still successfully deceiving mankind today. He convinced Adam and Eve that they could love and worship themselves by being “as gods” if they ate of the forbidden fruit, and he deceived all of their descendants the same way. All of us are born trying to fill that specific void within with everything BUT God. Only when we finally realize and admit the truth of our fallen, broken nature and then reach out Jesus as our LORD and Savior do we finally find the only missing component that truly completes us as created, sentient beings. That was God’s beautiful, perfect design for us – and this world – from the very beginning!  CHAPTER 30:
Verses 1-10: Like the ark of the covenant and the table of shewbread, the altar of incense and the staves used to transport it are carved from shittim wood (v.1) and overlayed with gold. (v.3) (Exodus 37:25) (See photo above, courtesy of Logos Bible Software.) It’s a perfect square, 1 cubit by 1 cubit, and 2 cubits tall. (v.2) Around the top is a gold rim with a horn at each corner, and just below the rim are four rings for the staves. (v.3-4) The altar stands just in front of the veil that separates the holy place from the holy of holies where the ark of the covenant resides. (v.6) This altar is the furthest point the priest can go in the tabernacle except for once a year on the day of atonement. Twice a day, at morning and evening, when he is lighting the lampstand (v.7-8) (Exodus 27:20-21), Aaron is to also burn incense before the Lord. Just as with the lighting and trimming of the lamps, the burning of incense is a perpetual statute, an ordinance that is to be done always for all generations. In the Bible incense is often a physical representation of prayer. (Psalm 141:2, Revelation 5:8, 8:3-4) The continual offer of incense is a picture of the daily prayers of the Israelites offered up to God by the high priest. Because of what the incense represents, as well as the holiness of the tabernacle and all its furnishings, God is very clear in His commandment in verse 9 that only a specific type and recipe of incense is to be burned upon this altar. No other incense is to be used, nor is this altar to be used for any of the burnt, meat, or drink offerings that were described in the previous chapter. This one is for incense alone. As explained later in this chapter, to violate this commandment is to invite a judgment of instant death. (v.22-38) (Leviticus 10:1) Aaron is to consecrate this altar once a year with the blood of a sin offering by sprinkling it on each of the horns of the altar. (v.10) This, too, is a perpetual ordinance for all generations. Verses 11-16: Next, God institutes a system of taxation from all the children of Israel for the maintenance and upkeep of the tabernacle. (Exodus 38:25-26, Numbers 1:2, 26:2, 2 Samuel 24:2) God tells Moses to take a census of the people, and every male of twenty years and older is to give an offering of half a shekel (ten gerahs). (v.13-14) At this time in the ANE a shekel is a unit of weight. Coins did not come into being until centuries later. The Believer’s Bible commentary says this: “At the outset it was used to make silver sockets to support the boards of the tabernacle. Silver speaks of redemption, which is the foundation of our faith. Redemption is needed by all and is available to all on the same terms.” Half a shekel is affordable enough for both rich and poor (v.15), and this is called “atonement money” (v.16), meaning that each man is giving “…a ransom for his soul unto the Lord…”. (v.12) Not only does this provide the income for the necessary repairs and upkeep of the tabernacle, but it also serves as another reminder to the Israelites that they belong to God. According to the Holman commentators, “The need to pay a ransom…in order to avert a plague reminded everyone that the nation as a whole and its citizens belonged to the Lord. Their preservation depended ultimately on Him, not their military strength, wealth, or poverty.” Verses 17-21: The laver, or basin, of water is made of brass and placed between the door of the tabernacle and the brazen altar. (Exodus 38:8, 40:30, 1 Kings 7:38) Before entering the holy place or approaching the altar, Aaron and his sons are to wash their hands and feet. (v.19-20) (Exodus 40:31-32, Psalm 26:6, Isaiah 52:11, John 13:8, 10, Hebrews 10:22) Commentary from my study Bible: “The altar of sacrifice dealt with the priests’ guilt, but something else was required for effective fellowship and worship in the tabernacle. The blood did not remove the defilement of sin. So before one could enter the presence of a holy God, sin had to be taken care of. We are freed from the guilt of sin and its penalty by the application of the blood (Romans 5:9), but there remains defilement of sin that comes through daily living and is cleansed by the washing of the Word of God (Ephesians 5:26, John 15:3).” This is why God repeats twice in verses 20-21 “…that they die not…”. To enter the holy place or to touch the altar of burnt offering without first cleansing himself by the washing of water means certain and immediate death for the offending priest. Verses 22-33: These verses give a recipe and instructions for the anointing oil that is used to consecrate Aaron and his sons as well as all the furnishings and utensils of the tabernacle. (Exodus 37:29, 40:9, Leviticus 8:10, Numbers 35:25, Psalm 89:20, 133:2) Verses 23-24 list the ingredients and their exact measurements. From the Holman Illustrated Bible Commentary: “The oil and incense for the tabernacle required costly ingredients (some coming from a great distance) and expert knowledge to compound them properly. Myrrh came from the sap of a tree found in Arabia and Ethiopia. Cinnamon came from the bark of a tree grown in Ceylon and Malaysia. Cassia may have come from a type of tree bark.” Everything from the tabernacle itself to the ark of the covenant, the table of shewbread, the candlestick, the altar of incense, the altar of burnt offering, the laver, and all the utensils are to be anointed and consecrated with the oil. (v.26-28) Verse 29: “And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.” For that reason, Aaron and his sons must also be anointed after washing themselves and putting on the robes as described in the previous chapter. (v.30) Verses 31-33 make it clear that this oil is to be used only for the tabernacle and the anointing of the priests. It’s not even allowed to touch the skin. This is why the anointing of the priests is done after they have put on all their garments and head coverings. To use the oil in any way or manner other than what is prescribed here, including preparing some for personal use outside of the tabernacle or to anoint a stranger (i.e. a non-Israelite), is to invite God’s immediate and fatal wrath. The offender “…shall even be cut off from his people.” (v.33) (Genesis 17:14, Exodus 12:15, Leviticus 7:20-21) Verses 34-38: These list the ingredients and recipe for the incense that is to be burned daily in the holy place. (Exodus 37:29) Like the spices for the anointing oil, these are extracted from various trees and/or plants native to this region of the ANE. As with the craftsmen that will be involved with the building of the tabernacle, the tradesmen who will mix the spices will be skilled in “…the art of the apothecary…”. (v.25) The same rule that applies to the oil also applies to the incense: anyone that does not use it exactly as prescribed by God “…shall even be cut off from his people.” (v.38) Take note of two of the key ingredients of the anointing oil and the incense: myrrh (v.23) and frankincense (v.34). These, combined with the presence of the gold that overlays all the furnishings within the tabernacle, explains some of the significance of the gifts of the Magi to Christ Jesus at His birth. (Matthew 2:11) This is yet another example of how the tabernacle and its elements are both a foreshadowing and a typology of Jesus Christ, our eternal High Priest. The holiness of God cannot be overstated. Every element of the tabernacle was described and instructed by God in specific detail. Everything – from the materials that made up the tabernacle itself, to the furnishings, to the robes of the priests, to the ingredients of the oil and incense – it all reflected God’s holiness and His attention to order and detail. The tabernacle was also sacred. It and everything related to it was to be held in the highest regard and utmost respect, because of the very fact that it was the house of the Lord. It was where He dwelt among His chosen people. Therefore the Israelites were to treat all things related to it with the same humble reverence and greatest awe that they reserved for God Himself. To do otherwise was the gravest of sins and punishable by immediate death. CHAPTER 31: Verses 1-11: The construction of the tabernacle and its furnishings, as well as the weaving of the curtains, the creation of the priestly garments, and the cutting and setting of the precious stones for the breastplate of judgment would require a wide variety of skills and knowledge from the children of Israel. To that end, God now tells Moses that He has selected two men, Bezaleel (v.2) and Aholiab (v.6) to oversee the building of the tabernacle. (Exodus 35:30, 34) These two will, essentially, be acting as the foremen for the project. The reference in verse 3 to being filled “…with the spirit of God…” and possessing wisdom, understanding, and knowledge are used in the same context in Proverbs 2:6. God states that He has already given these two – and many others among the congregation of Israel – the abilities “…to devise cunning works…” (v.4) “…in all manner of workmanship…” (v.5), including stone cutting, wood carving, sewing and weaving, the cutting and setting of the precious stones, and the knowledge of apothecary with regards to the creation of the anointing oil and the incense. The Lord says in verse 6, “…in the hearts of all that are wise hearted I have put wisdom…”. (Exodus 28:3, 35:10, 35, 36:1) He then lists in verses 7-11 all the things that need to be made, in essence recapping with a summary list the instructions that He had given Moses in chapters 25-30. He concludes with, “…according to all that I have commanded thee shall they do.” This is another example of God supplying what is needed in order to carry out His commands. He doesn’t just tell Moses to get it done and then leave it at that. God also supplies the knowledge, skills and talent to many of the Israelites so that they can successfully follow through with His instructions and plans for the tabernacle. Verses 12-18: God concludes with a reminder to Moses about the 4th commandment. (Exodus 20:8) As the Israelites are building the tabernacle and its furnishings they need to remember to observe the Sabbath. (Leviticus 19:3, 30, 26:2, Ezekiel 20:12, 20) No work is to be done on the Sabbath, and any Israelite who violates this commandment is to be put to death. (v.14-15) God reiterates here the primary reason for this commandment: “..it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.” (v. 13) (Leviticus 20:8) The sabbath is to be a day of rest and devotion, a day in which all of Israel focuses completely on God through worship and reflection on all that He has done for them. The reason that God refers to this weekly observance as “a sign” is because it refers to the new covenant that God had established with Israel when he gave them the ten commandments, just after their arrival at Mount Sinai just a few weeks earlier. (Exodus 24:3, 8) The sentence of death for anyone who does not obey this commandment is meant to impress upon the Israelites the importance of this covenant and their obedience to Him as their Lord and savior. This covenant is a perpetual one, meaning that it is to be observed for all generations, not just the current one. (v.16) “It is a sign between me and the children of Israel for ever…”. (v.17) The Moody Bible Commentary puts it this way: “Just as the Noahic covenant had an outward sign (the rainbow, Genesis 9:12-17) as did the Abrahamic covenant (circumcision, Genesis 17:9-22), so the sign of the Sinai covenant was the Sabbath.” Verse 17 concludes with, “…in six days the Lord made heaven and earth, and on the seventh day He rested, and was refreshed.” (Genesis 2:2-3, Exodus 20:11) This is another reason that God commands His chosen people to keep the Sabbath. They are to follow His example when He completed the creation of the world and all that is in it. As noted earlier, many of the commandments and instructions that God laid down for the Israelites in the Mosaic Law were for their physical health and general well-being. God knew that the Israelites needed one day of rest at the end of each week from their labor in the previous six days, and so He prescribed the Sabbath as that day of physical rest and refreshment. The chapter closes with the statement that God gives Moses “…two tables of testimony, tables of stone, written with the finger of God.” (Exodus 24:12, 32:15-16, Deuteronomy 4:13, 5:22, 2 Corinthians 3:3) These are what God was referring to earlier in His instruction to Moses regarding the ark of the covenant. (Exodus 25:16) The description of “the finger of God” underscores the fact that it was God Himself who gave to Moses the law and all the instructions for the tabernacle, the Aaronic priesthood, and the system of sacrifices. This chapter describes the ritual by which Aaron and his sons are consecrated and ordained to serve as priests in the tabernacle. The ceremony begins with one young bullock and two rams, all without any blemish or spot. (v.1) (Hebrews 7:26) Along with the animals, Moses is also to bring bread, cakes, and wafers – all of them unleavened and made of wheat flour. (v.2) (Leviticus 2:4) Here in the OT, remember, leaven represents sin. Everything about this consecration ceremony symbolizes cleanliness and purification, holiness before the Lord. Aaron and his sons are to be brought to the door of the tabernacle and washed with water (v.4), the first step of purification before God. (Exodus 40:12, Leviticus 8:6, Hebrews 10:22) Next, the garments described in chapter 28 are to be put upon Aaron and his sons. (v.5-9) (Leviticus 8:7) Because Aaron will be the high priest, the one highest in rank in the tabernacle service, the process of robing him is described first. (v.5-6) After he is properly clothed, Moses is to take the anointing oil and pour it upon Aaron’s head. (v.7) (Exodus 25:6, 30:25, Leviticus 8:12, 10:7, 21:10, Numbers 35:25, Psalm 133:2) Verse 9 repeats the command that “…the priest’s office shall be theirs for a perpetual statute…”. The Aaronic priesthood is to be inherited, passed from father to son, a sacred and holy honor for the men of the tribe of Levi.
NOTE: the Aaronic priesthood is one of the institutes of the OT that Joseph Smith erroneously and egregiously turned into a fundamental doctrine and practice of the Mormon church. God never intended for anyone but the Israelites under the Mosaic law to obey and practice this institution. This is one of the many glaring contradictions between scripture and the false teachings found in the Book of Mormon. When Jesus Christ gave up his life upon the cross, and when the veil of the temple that separated the holy place from the holy of holies was torn in two, the Levitical priesthood was abolished. We who now live in the dispensation of grace are not under the law because Christ’s sacrifice paid the penalty for our sins once and for all time – past, present and future. The need for a man to serve as our high priest and mediator is no more because Jesus Christ now serves that role for us for all eternity, as explained in the book of Hebrews. Verses 10-14: The next step of the purification and consecration ceremony for the priests is the blood sacrifice of the bullock, which is the sin offering. (Leviticus 1:4-5, 8:14) This offering is for the purpose of cleansing the altar. (Exodus 24:6) Aaron and his sons are to lay their hands upon the head of the bullock before slaying it “…by the door of the tabernacle of the congregation.” (v.11) “The priest laying hands on the animal symbolized the transfer of guilt (imputation) from the guilty to the innocent. This was a key feature of the entire sacrificial system (Leviticus 16:21-22, Isaiah 53:5, 1 Peter 2:24). The concepts of transfer and imputation point to a system and theology of substitution. Combined with the act of slaying the animal, the entire scene pictured penal substitution.” (The Moody Bible Commentary) The blood of the bullock is to be sprinkled upon the horns of the brazen altar (a.k.a. the altar of burnt offering) and then poured all around the base of it. (v.12) (Leviticus 8:15) The fat of the bullock, as well as part of the liver (the caul) and the two kidneys, are to be burned upon the altar. (v.13) “The fat was considered the choicest part of the animal and was therefore offered to the Lord.” (Believer's Bible Commentary) The rest of the animal is to be burned outside the camp. “…it is a sin offering.” (v.14) (Leviticus 4:11-12, 21, Hebrews 13:11-12) “The various kinds of sin offering and their circumstances are described in Leviticus 4:1–5:13. Sometimes called a purification offering, its purpose is to atone for sin or ceremonial uncleanness in order to restore communion.” (Holman Illustrated Bible Commentary) Verses 15-18: The first ram is to be the burnt offering. (Leviticus 8:18) This offering is for propitiation. (Leviticus 1:4) Once again, Aaron and the priests are to lay their hands on the head of the ram (v.15) before killing it. (v.16) This time, however, the blood is to be sprinkled around the altar rather than just on the horns. The animal is to be cut up into pieces – the head, body, and the four legs – and his insides cleaned out and washed. All the pieces are then laid upon the altar (v.17) and burned. (v.18) This offering is one of atonement on behalf of the priests, foreshadowing once again Christ’s death on the cross for our sins. (Exodus 20:24) That’s why the whole animal is to be sacrificed on the altar. Verse 18 concludes with, “…it is a sweet savour, and offering made by fire unto the Lord.” Verses 19-21: The second ram is the ram of consecration. (Leviticus 8:22) As before, Aaron and his sons are to lay their hands upon the head of the ram before slaying it. With the blood of this animal, Moses is to put some on the tip of Aaron’s right ear, his right thumb, and the big toe of his right foot. (v.20) He then repeats the process for Aaron’s sons, and then sprinkles the blood on the altar and all around it. Lastly, Moses is to sprinkle some of the blood that’s on the altar, as well as some of the anointing oil, on Aaron and his sons and their garments. (v.21) (Exodus 30:25, 31, Leviticus 8:30, Hebrews 9:22) According to the Believer’s Bible Commentary, the placing of the blood on the right ear tip, the thumb, and the big toe “…signified the need of cleansing from sin in every area of human life—the ear for obedience to God’s Word, the hand for action or service, and the foot for walk or deportment.” By all of this, Aaron “…shall be hallowed, and his garments, and his sons, and his sons’ garments with him.” It might seem strange to us that Moses is to stain these beautiful priestly garments with blood, but in the eyes of God this blood is for atonement. Without it, there is no fellowship or communion with God who is holy and perfect and us who are stained with sin. Without penal substitution and the propitiation of a blood sacrifice, there is no way of salvation for mankind. Verses 22-25: From the third ram Moses is to take the fat, the rump, the caul of the liver, the two kidneys, and the right shoulder. (v.22) All of these, along with a loaf of bread and a wafer (v.2, 23), are to be placed into the hands of Aaron and his sons. (v.24) (Leviticus 8:26) They are to offer them up “…for a wave offering before the Lord.” (Leviticus 7:30, 10:14) The priests will hold up the items and wave them back and forth in the air above the altar, presumably also looking towards heaven, as if to say to God, “See this!” After this all the items are burned upon the altar, once again “…for a burnt offering, for a sweet savour before the Lord…”. (v.25) (Leviticus 7:31, 8:28) Verses 26-28: The breast and left shoulder of the second ram are for Aaron and his sons to consume after the pieces have been sanctified and offered up in wave and heave offerings. (v.26-27) (Leviticus 7:34, 8:29, Numbers 18:11, 18, Deuteronomy 18:3) The heave offering is so named because of the priest lifting the animal flesh vertically instead of waving it horizontally above the altar. The heave offering is to always be set aside for the priests. (v.28) (Leviticus 10:15) The sacrifice of the second ram is referred to as a “peace offering” in verse 28. (Leviticus 3:1) “A peace offering (see Leviticus 7) was, in a sense, celebratory, a joyful act symbolizing the peace now enjoyed (after the sin and guilt offerings had been made and accepted by the Lord) between the worshiper and God.” (Moody Bible Commentary) Verses 29- 34: The garments of the high priest are to be passed down from generation to generation (v.29) (Numbers 20:26, 28), and the ordination ceremony for the new high priest is to last seven days. (v.30, 35) The meat of the second ram, the peace offering, is for the nourishment of the priests only (v.33), along with the bread from the basket that is to be kept always at the door of the tabernacle. (v.31-32) The ram’s flesh is to be boiled, (Leviticus 8:31), and any of the meat or bread that is left over at the end of each day is to be burned. Nothing is to be saved for the following day. (v.34) (Exodus 12:10, 16:16, 19, 23:18, 34:25, Leviticus 7:18, 8:32) As with many of the commandments found in the Mosaic law, especially in Leviticus, this rule was most likely given for health reasons. With no way to adequately and safely refrigerate any leftover meat, it would quickly spoil if the priests tried to save any for the following day or later. Verses 35-37: This ceremony of consecration is to last seven days. (v.35) (Leviticus 8:33) Each day there is to be the three different animal sacrifices. (v.36) (Hebrews 10:11) God makes a point of emphasizing the first sacrifice, that of the bullock which is the sin offering, and the holiness of the altar. (v.37) Only that which is holy may touch the altar itself. (Numbers 4:15, Matthew 23:19) Verses 38-46: The priests are to sacrifice on the altar twice daily, once in the morning and evening, a lamb less than a year old. (v.38) (Numbers 28:3, 29:6, 1 Chronicles 16:40, Ezra 3:3) “This shall be a continual burnt offering…” (v.42), says the Lord. With each lamb the priest is to combine a meat offering of flour and oil and a drink offering of wine (v.39-40), “…for a sweet savour, an offering made by fire unto the Lord.” (v.41) The purpose of these two daily sacrifices is states in verse 43: “And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.” (Exodus 25:22, 33:7, 9, 40:34, Numbers 17:4, 1 Kings 8:11, 2 Chronicles 5:14, Ezekiel 43:5, Haggai 2:7, 9) The whole reason and purpose of the tabernacle, the priests, and the various sacrifices is so that God may commune and fellowship with His chosen people. (Exodus 6:7) It’s why he brought them out of bondage in Egypt in the first place. God desires on ongoing relationship with the Israelites, and all these commandments and instructions for the law and the tabernacle and the daily sacrifices are so that He – a holy, perfect God – can meet with His unholy, sinful creation. Sin separates us from God. Without the blood sacrifice of a perfect, sinless being there can be no atonement for our sin. Until it was time to send Christ into the world – born of a virgin, living a perfect, sinless life, and then offering up himself as a blood sacrifice once and for all for all mankind – only the daily sacrifices and burnt offerings of lambs, bulls and goats could temporarily repair the broken relationship between almighty God and His chosen people. (Hebrews 9:13-15) It was God who first desired to dwell among His people (v.45-46), and it was He that initiated the instructions to Moses in the proper way that that fellowship could be restored. (Exodus 25:8, Leviticus 11:45, 26:12, Numbers 5:3, Deuteronomy 12:11, Zechariah 2:10, John 14:17, 23, Revelation 21:3) Chapters 28 and 29 are God’s instructions to Moses regarding the high priests. Chapter 28 is a detailed description of the vestiture that will be worn by Aaron and his sons. Verse 1: God tells Moses that Aaron and his sons – Nadab, Abihu, Eleazar, and Ithamar – are to be called out and separated “…from among the children of Israel, that he may minister unto Me in the priest’s office…”. (v.1) (Numbers 3:10, 18:7, Psalm 99:6, Hebrews 5:4) The role of the high priest is a sacred one, a position of the highest honor, for the priest is to be a mediator between God and His chosen people. Until now, the family patriarch had typically filled the role of priest for his household, i.e. Job, or the leader of a community had served as high priest, i.e. Melchizedek or Jethro. But now God is officially establishing and ordaining the Levitical priesthood for the nation of Israel. The Moody Bible Commentary explains it this way: “This office was not one a man could aspire to or assume on his own authority; it was not an office intended to elevate the man but to meditate between God and Israel. Everything about the priests, their clothes, their duties, their role, was designed to focus on the office and the function of the man. The quality and character of the man under the clothes counted, but only so far as the man’s character did not defile the clothes or demean the office. In his person he did not contribute to the value and vitality of the position. He could detract from it, but it was all about the office and it was all about the mediatorial function.” Just as God called Moses from a burning bush on the backside of the desert to be the leader of the Israelites, so He now calls Aaron and his descendants to serve as priests in the tabernacle. There is nothing that either of these men did of their own merit to earn their positions. God is the one who ordains and calls them, and He now establishes that it will be the tribe of Levi, starting with Aaron and his sons, that will serve as mediators between God and the Israelites. Verses 2-4: The robes worn by Aaron and his sons are “…holy garments…for glory and beauty.” (v.2) (Exodus 29:5, 29, 31:10, 39:1, Leviticus 8:7, 30) (See below, image courtesy of Logos Bible Software.)  According to the Holman Bible Commentary, “…the priestly garments were much more than utilitarian. They resembled other elements of the tabernacle complex, which featured fine fabrics, colorful designs, precious metals, and specialized workmanship, as appropriate for honoring the Lord, who would reside there.” The robes would be made by specific Israelites God would choose from among the congregation, “…whom I have filled with the spirit of wisdom…”. (v.3) (Exodus 31:3, 6, 35:30-31, 36:1, Isaiah 11:2, Ephesians 1:17) Verse 4 lists the different pieces that would make up the whole of the priestly garments: the breastplate of judgment, an ephod, a robe, a broidered coat, a mitre, and a girdle. (Leviticus 8:7) God emphasizes a third time the purpose of the detailed instructions that are about to follow: that Aaron and his sons “…may minister unto me in the priest’s office.” Verses 5-14: The ephod. (Exodus 39:2, Leviticus 8:7) This is a two-piece garment, open at the sides and joined at the shoulders. (v.7) It and the belt are made of finely spun cloth of gold, blue, purple and scarlet. (v.6, 8) At each shoulder where the two pieces are joined together is an onyx stone (Exodus 35:27), each one engraved (Exodus 35:35) with the names of the twelve tribes of Israel, according to their birth; six on one stone, six on the other. (v.9-10) (Refer back to Chapter 25 for my cross references and commentary on onyx stones throughout the Bible.) The onyx stones are secured in “ouches”, or settings, of gold. (v.11) These are fastened to a pair of gold chains at either end, and those are what connect the two pieces of the ephod at the shoulders. (v.13-14) The purpose of these two stones is so that “…Aaron shall bear their names before the Lord upon his two shoulders for a memorial.” (v.12) (Exodus 39:6-7) Verse 29 also reiterates this: “…a memorial before the Lord continually.” What this means is that the priest is representing the whole nation of Israel before God every time he puts on the ephod and the breastplate of judgment and performs the sacrifices in the tabernacle. Verses 15-30: The breastplate of judgment. (Exodus 39:8) The instructions for this garment piece are more detailed than any of the other pieces, thus highlighting it as the most important of all the pieces of the priestly robe. This, too, is made “…of gold, of blue, and of purple, and of scarlet, and of fine twined linen…”. (v.15) It is an exact square, each side being a span, or about nine inches (v.16), and it’s attached to the front of the ephod by a gold ring with a gold chain at each corner. The upper pair connect to the shoulders of the ephod via the ouches of gold that hold the onyx stones, and the lower pair connects to the belt of the ephod. (v.22-28) The breastplate itself contains twelve stones (v.17), each one engraved with the name of one of the twelve tribes of Israel. (Exodus 39:10) This is the order of the stones: sardius, topaz, carbuncle, emerald, sapphire, diamond, ligure, agate, amethyst, beryl, onyx, and a jasper. (v.17-20) In the text of my study Bible, there is a note next to each of the following names as thus: carbuncle (emerald), emerald (turquoise), diamond (sapphire), ligure (jacinth or amber), beryl (yellow jasper), and onyx (onyx or carnelian). Matching up the names of each gem according to its common name in the ANE compared to what we know it as today is somewhat difficult for a few of the gemstones named in the Bible, hence the notes in the KJV text. Although the text does not say specifically in what order the names of the tribes are to be engraved, we can logically presume from the earlier instruction regarding the onyx stones in the ephod that the order is according to birth. If this is the case, and if we go by the traditional Hebrew rule of reading/writing each line of a text from the right side of the page to the left, the name of each tribe and their assigned gemstone would be as follows:  You’ll notice that the description of the breastplate in the illustration above says that the colors of each gemstone match the colors of the flag of each tribe, but none of the Bible commentaries that that I am using as resources for my notes here say anything about that, so I’m not sure how accurate that is. It is a reasonable possibility, however, that each tribe would have had a banner or standard of some sort with a color that would match their assigned gemstone. And as for the colors of jewel in the breastplate, that, too, is up for some debate, only because of what I mentioned earlier about some confusion regarding the differences in a few of the names of the stones back then and how we would label them today. Attached to the breastplate are the Urim and the Thummim. (v.30) (Leviticus 8:8, Numbers 27:21, Deuteronomy 33:8, 1 Samuel 28:6, Ezra 2:63, Nehemiah 7:65) This is why the breastplate of judgment is so named: “…Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.” Exactly what the Urim and Thummim are is not clear. According to Strong’s concordance and the Brown-Driver-Briggs Bible dictionary, the word “Urim” means “lights” and Thummim means “perfection”. Scripture doesn’t describe them in any detail, saying only instead that the priest uses them to determine the will of God in any given situation or dilemma. (See Numbers 27:21 in the cross references above.) The Moody Bible Commentary says this: “Some have suggested that they were used as sacred lots (something like modern dice) to gain yes and no answers to specific questions. However, it might be that these objects were only symbolic of the high priest’s special authority as the Lord’s spokesman; in other words, when the priest was wearing these stones he was speaking for God.” Verses 31-35: The priest’s robe. (Exodus 39:22) This garment is worn under the ephod, and it’s made of only blue cloth. It’s longer than the ephod, extending past the knees. All around the hem, in an alternating pattern of one and one, are blue, purple, and scarlet pomegranates and tiny gold bells. (The pomegranates are most likely just bits of cloth sewn in the shape of the fruit.) (v.33-34) The reason for this is given in verse 35. If the high priest were to die while in the holy of holies, the lack of sound from his movements will be noticed by those who are either in the holy place or gathered in the courtyard outside the tabernacle. (Leviticus 10:2, Luke 1:21) Verses 36-38: The mitre and gold plate. (Exodus 39:30-31, Leviticus 8:9, Zechariah 14:20) The mitre, or turban, is the final piece of the priestly garments described in this chapter. Notice that the description of this headpiece starts not with the turban itself but, rather, with the large gold plate that contains the engraving, “HOLINESS TO THE LORD”. (v.36) It’s attached to the front of the turban with a cord of blue lace (v.37), and the turban itself “…probably consisted of folded fabric around the head, the sort of thing made familiar in pictures of men from the Middle East and Islamic countries today.” The meaning of the gold plate and its inscription is explained in verse 38: “…that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts…”. This goes back to the fundamental purpose of the role of the high priest from verses 1-3. Aaron and his sons are to be the mediators between God and the Israelites. Part of that responsibility means sanctifying all the things set aside in the tabernacle for the worship of God, as well as conducting the blood sacrifices that would temporarily cover the sins of the people before their holy and righteous God. “…that they may be accepted before the Lord.” The whole purpose of the tabernacle, the priest, and the blood sacrifices is so that God may have a covenantal relationship with His chosen people. Sin, remember, separates us from God. By instituting the Levitical priesthood and the system of blood sacrifices, God is making a way for the Israelites to worship and commune with Him without violating and staining His holiness with their sin. (Leviticus 10:17, 22:9, 16, Numbers 18:1, Isaiah 53:11, Ezekiel 4:4, John 1:29, Hebrews 9:28) This is why Jesus Christ is compared and contrasted with the role of the high priest in Hebrews. The tabernacle and the duties of the priest as instructed to Moses here in Exodus and Leviticus is a foreshadowing of Christ and all that he would do for all mankind hundreds of years later on the cross at Calvary. Jesus provided the once-for-all blood sacrifice that would take away the sins of all who would believe on His name. He now sits at the right hand of the Father, interceding on our behalf as our priest and mediator to God the Father. (Hebrews 4:15-16) Verses 39-43: The coat and mitre are to be made “…of fine linen…” (v.39) (Exodus 35:35, 39:27), and the girdle is to be crafted of needlework. Only the high priest is to wear all of the garments described thus far in this chapter. The other priests, including Aaron’s sons, will wear only the coat, belt and turban. (v.40) (Refer back to the illustration above.) (Ezekiel 44:17-18) The materials and the handiwork of these garments are to be a reflection of God’s beauty and glory. (v.40) They, like everything else related to the tabernacle, are to be HOLY UNTO THE LORD. Aaron and his sons are to be anointed, consecrated, and sanctified before God in order to minister for Him in the office of priest. (v.41) (Exodus 29:7, 30:30, 40:15, Leviticus 10:7) “Sanctified” means “to be set apart”. To stand before almighty God as mediator for the people of Israel is a holy and sacred duty that is not to be undertaken lightly. Furthermore, the priestly office, as well as the daily responsibilities within the tabernacle, are to have no hint of sexuality. This is the reason for the command in verse 42: “And thou shalt make them linen breeches to cover their nakedness…”. (Exodus 39:28, Leviticus 6:10, 16:4) The underwear extends all the way to the thighs, and is as essential to the office of the priesthood as all the other garments described in this chapter. God specifically states in verse 43 that Aaron and all others who serve after him in this role must wear these breeches, as well as everything else as instructed up to this point, lest they offend God’s holiness and be condemned to death for it. “…that they bear not iniquity, and die…” (Exodus 20:26, Leviticus 5:1, 17, 20:19-20, 22:9, Numbers 9:13, 18:22) This is a statute forever to Aaron and all his descendants. (Exodus 27:21, Leviticus 17:7) One final note: there’s no instruction in this chapter regarding footwear for the priests. That’s because the tabernacle is holy ground and, therefore, the priests are to remain barefoot. (Exodus 3:5) Below is an artist’s rendering of what the high priest might have looked like while wearing the garments described in this chapter. (Courtesy of Logos Bible software.)   CHAPTER 26:
This chapter goes into greater detail about the specific framework and materials for the structure of the tabernacle itself. Verses 1-14: The curtains. (Exodus 36:8) These verses explain the exact composition and method of assembly for the curtains that will cover the tabernacle. (See illustration above.) According to the Holman Illustrated Bible Commentary, the ceiling is made of four layers: the first is finely spun linen; the second is woven goat’s hair; the third is ram skins dyed red; and the fourth is another kind of leather, possibly porpoise or badger skin or some kind of additional leather-type product that might have been native to Egypt. All of these layers are to be assembled in a specific order and in a specific way so as to not only block out all external light, but also to provide protection and shelter from the elements, as well as possibly soundproofing the inside of the tabernacle. As noted in chapter 25, the images of cherubims are to be woven into the curtains. (v.1) The word “selvedge” in verse 4 is translated from the Hebrew word “qâtsâh” which means “end” or “extremity”. Two sets of curtains are to be made, five in each set, and each of the five is connected at their “…uttermost edge…” to form one large piece. Each of the two larger pieces, in turn, are connected to one another via fifty “taches”, or “clasps”, of gold that are inserted into loops at the top of each curtain. (v.5-6) The second layer that is goat’s hair will have a total of eleven curtains. The same instructions as the first layer are to be used again here, with the extra curtain used “…in the forefront of the tabernacle…” (v.9) as well as hanging “…over the backside of the tabernacle…”. (v.12) All four layers of cloth and leather will hang far enough over the sides of the tabernacle as to almost be touching the ground. (v.13) Verses 15 – 30: The next set of instructions are for the boards that will form the framework of the walls of the tabernacle itself. (Exodus 36:20) The way that the “tenons”, or “projections”, at the ends of each board as well as the “…sockets of silver…” are described in verses 17 and 19 indicates that the entire structure can be easily disassembled and reassembled every time it’s necessary to move camp. According to the Moody Bible Commentary, the whole framework most likely resembles a “…trellis-like structure…” of several interlocking frames that are joined at the top by the bars of shittim wood described in verses 26-29. As with everything else within the tabernacle, the boards, bars and the rings for the bars are overlayed with gold. (v.29) Verses 31-34: The tabernacle is divided into two rooms: “…the holy place and the most holy.” (v.33) The veil that separates the “most holy”, a.k.a. the holy of holies, from the holy place is also to be made of “…fine twined linen of cunning work…”, same as the first layer of the ceiling curtains, as well as the veil for the door of the tabernacle itself. (v.1) (Exodus 27:21, 36:35, Leviticus 16:2, 2 Chronicles 3:14, Matthew 27:51, Hebrews 9:3, 10:20) According to the Moody Bible Commentators, this veil was designed to “…‘hide’ God even though He is ‘near’. Although He was ‘with them,’ He was still the 'transcendent God.' In the temple of Herod’s day this inner curtain was no mere linen veil, yet Matthew 27:51 records that upon Jesus’ death ‘the veil of the temple was torn from top to bottom’…” Only the high priest is allowed to enter the holy of holies, and even then only once a year on the Day of Atonement, as mentioned in the previous chapter. The ark of the covenant with its covering of the mercy seat is placed in this chamber which God refers to as “…the most holy place.” (v.34) Verses 35-37: The holy place is the larger of the two rooms, and the only pieces of furniture here are the table of the shewbread, the lampstand, and the altar of incense. (The instructions for building the altar are given in chapter 27.) The curtain that hangs over the entrance to the tabernacle is also to be made of “…blue, and purple, and scarlet, and fine twined linen, wrought with needlework.” (v.36) Both this veil and that which separates the holy place from the holy of holies are fastened and hung with the solid gold clasps to the pillars of shittim wood overlayed with gold that are attached to the skeletal framework described in verses 15-30. CHAPTER 27: As with the ark of the covenant, the table of shewbread, and the lampstand, God’s instruction for the altar of burnt offering is precise and specific. Verses 1-8: The altar, made of shittim wood, is a perfect square, 7 ½ feet long by 7 ½ feet wide and 4 ½ feet tall. (v.1) (Exodus 38:1) (That’s assuming the common measurement translation of 1 cubit=18 inches.) Each corner will have a horn, and the whole altar is be covered with brass. (v.2) The inside of the altar is hollow (v.8) so that it may serve as a storage place for the dishes and utensils, also made of brass (v.19), that will be used in the daily sacrifices as well as the burning of incense before the Lord. (v.3) Like the altar of incense, the ark of the covenant, and the table of shewbread, the altar will be transported via staves of shittim wood overlayed with brass (v.6-7) that are inserted into two rings, also made of brass, that are on either side of the altar. (v.4) According to the Moody Bible Commentary, “…the altar was the first object a worshiper would see on entering the court; it was a powerful reminder that sin separates one from God and that sin means death. It spoke of the absolute necessity for atonement if one were to approach the Lord. ‘The slaughter of animals on this altar was a very vivid reminder to Israel that sin indeed requires a high price. It was not a pleasant thing to see an innocent animal slaughtered and burned, but then sin is an ugly thing and the sacrifice here, as well as at Calvary, should be a vivid reminder to everyone of the hideousness of sin and its price’ (Davis, Moses and the Gods, 272).” Verses 9-18: These pertain to the courtyard surrounding the tabernacle. The length of it, which is the north and south sides, is 150 feet, and the breadth of it, which is the east and west sides, is roughly half that at 75 feet. The cloth hangings for the walls of the courtyard are of the same finely woven linen as the curtains within the tabernacle. (v.9) The pillars from which the curtains will hang are made of bronze, and the cloth is attached to each via silver hooks. The height of the walls are five cubits, or roughly 7 ½ feet. (v.18) The cloth forming the gate of the entrance is the same colors as the curtains within the tabernacle – blue, purple, and scarlet. (v.16) Verses 19-21: The chapter closes with a reminder from God that only pure olive oil is to be used for lighting the lampstand, and that the lamp is to be burning “…from evening to morning before the Lord…”. (v.21) (Exodus 30:8, 35:8, 28, 1 Samuel 3:3, 2 Chronicles 13:11) The next direction from God for the children of Israel after giving them the law is to instruct Moses on the plans for building the tabernacle. (See figures 1 & 2 below. All pictures in this posting are provided courtesy of Logos Bible Software.) Note from my study Bible: “There are 50 chapters in the Bible devoted to the tabernacle: 13 in Exodus; 18 in Leviticus; 13 in Numbers; 2 in Deuteronomy; and 4 in Hebrews. The final 16 chapters in Exodus are primarily devoted to the instructions and fashioning of the tabernacle.” The tabernacle is to be the focus and center of the Israelite nation, which is a theocracy. God is their king and ruler, and the primary purpose of the tabernacle – and, later, the temple in Jerusalem that Solomon builds – is where God will dwell among His chosen people. (v.8) It is His sanctuary. (Exodus 36:1, 3-4, Leviticus 4:6, 10:4, 21:12, Hebrews 9:1-2)  Figure 1 Figure 2 Chapters 25-31 are nothing but the Lord’s instructions to Moses on every detail of the tabernacle’s construction. The blueprints for the layout and size of the tent, the material for the curtains and the wood of the ark of the covenant, the amount of gold, jewels, and other precious metals for the furniture and utensils – all of it is given by God to Moses in a specific order and detail. This illustrates the importance and significance that God places on this structure. The Moody Bible commentators give a threefold purpose of the tabernacle: “(1) The relationship between the nation and the Lord, (2) the proper and acceptable worship of the Lord, and (3) the nation’s overall devotion to the Lord. 'Exodus devotes approximately two chapters to narrating the [actual] exodus from Egypt, [only] two-thirds of one chapter to the Decalogue, but thirteen [chapters] to the tabernacle … That is about one-third of the entire book.' (Hamilton, Exodus, 449)” Verse 2: “…every man that giveth it willingly with his heart…” The most important thing to God about our service and obedience to Him is our heart attitude. Over and over throughout the Bible, God states that the heart condition of His children matters more to Him than any other aspect of our relationship to Him. This is proved by the example of Pharaoh. God wants the children of Israel to give willingly of their time, talent and possessions for the building of His sanctuary. (Exodus 35:4, 21, 1 Chronicles 29:9, Ezra 2:68, Nehemiah 11:2, 2 Corinthians 8:11, 9:7) Verses 3-7: All the materials listed here are a sampling of what the Israelites brought with them out of Egypt, as well as what they plundered from the Amalekites. (Exodus 3:21-22, 12:35-36, 17:13) God is going to use the wealth of the heathen for His divine purpose and plan in the building of His holy sanctuary. All of creation belongs to God, and He uses it as He sees fit. (Psalm 50:12) Oil has great significance throughout the Bible. (v.6) Aside from a food staple for all the peoples of this time in the ANE, it had many other purposes. It was often used to anoint kings (1 Samuel 16:13, 2 Kings 9:6) and prepare bodies for burial (Matthew 26:12, Mark 16:1). Oil was the primary ingredient of a miracle performed by God through Elisha for a widow and her two sons (2 Kings 4:6-7). Oil represented a blessing from God (Psalm 23:5, 45:7, 92:10, Jeremiah 31:12). It was used for certain types of sacrifices (Genesis 35:14, Leviticus 2:1-2). For the tabernacle, the oil will be used for anointing the high priests (Exodus 29:7) as well as fuel for the lamps and the burning of incense. (Exodus 27:20, 30:23) There is an interesting cross reference throughout the Bible for the onyx stones. (v.7) (Genesis 2:12, Exodus 28:9, 20, 35:9, 27, 39:6, 13, 1 Chronicles 29:2, Job 28:16, Ezekiel 28:13) In Revelation 21:19-20 one of the precious stones listed in the twelve layer foundation of the New Jerusalem is sardonyx. There is also a correlation between the measurements and the description of that holy city in Revelation 21 and the description, measurements and precious stones of the tabernacle here in Exodus and Leviticus, as well as the description and measurements of the temple in Jerusalem during the Millennial reign of Christ as described in Ezekiel 40-48. God is a God of order and completeness, and all these details of the tabernacle, the Millennial temple, and the New Jerusalem at the end of time demonstrate God’s perfect, complete and holy nature. Everything in the Bible comes full circle. The ephod, which is part of the garments that the high priests will wear during their ceremonial duties, will have the twelve precious stones, each one representing a tribe of Israel. (Exodus 28:4, 6) Both the ephod and the breastplate will contain the onyx stones. Verses 10-22: The ark of the covenant. (Exodus 37:1, Deuteronomy 10:3, Hebrews 9:4) Shittim wood (v.10) is hewn from the acacia tree. According to the Lexham Bible Dictionary, this particular tree species “…can grow to a height of 20 feet or more, with a trunk up to 2 feet thick. These trees are found in abundance on the Sinai peninsula. Acacia wood is close-grained and is not readily attacked by insects.” It isn’t just the ark of the covenant that is to be built of this wood, but also the boards of the tabernacle and the altar of burnt offering. (Exodus 26:15, 27:1) Once again, here is proof that God always leads His children to the very places with which He supplies all that they need to carry out His divine will and plans. Everything that was needed to build the tabernacle and all its furnishings was found there at Mount Sinai. And that which couldn’t be mined from the earth or crafted from the trees or local wildlife was brought with the Israelites from Egypt. God will never give His children a mission or directions without also providing them the means to carry out those marching orders or guiding them to a place where they have all the resources they need to carry out their holy mission.  Figure 3 A cubit is defined as the length of a man’s arm from elbow to fingertip, roughly eighteen inches. (v.10) The ark, which is a rectangular box, is to be covered within and without with pure gold as well as a “…crown of gold…”, or border, around the top of the ark where the lid, known as the mercy seat, would fit. (v.11) Four rings of gold, one at each lower corner, would hold the long staves, or poles, of shittim wood, also overlayed with gold, by which four priests would carry the ark when it needed to be moved. (v.11-14) The staves are to always be with the ark and never removed. (v.15) (Numbers 4:5-6, 1 Kings 8:8) The ark is made to hold the testimony of the Lord, which is the ten commandments and the law that he gave Moses in chapters 20-23. (v.16, 21) (Exodus 31:18, Deuteronomy 10:2, 31:26, 1 Kings 8:9) (It will also have the pot of manna collected by Aaron in Exodus 16:34.) The mercy seat is the lid of the ark. (v.17) (Exodus 26:34, 37:6, 40:20, Hebrews 9:5) Unlike the rest of the ark, the mercy seat is solid gold. The words “mercy seat” were first translated as such by William Tyndale. The original Hebrew word is “kappôreth” which literally translated means “atonement cover”. Martin Luther also used the phrase “mercy seat” in his 1534 translation of the Bible. According to the Moody Bible Commentators, “… ‘atonement cover’ is an appropriate title for this object since ‘atonement’ is a central rationale for the entire tabernacle and sacrificial system, and this object is a focal point of the tabernacle.” On the annual day of Atonement, the only day of the year that the high priest is allowed to enter the Holy of Holies, the blood of a sacrifice is sprinkled on the mercy seat, signifying the “covering of sin” for the Israelite nation for the coming year. The glory of God rests above the ark, in the ark is the law, or the “testimony”, and on the mercy seat itself is the atoning blood. This is the only way in which a holy and perfect God can dwell with his chosen people. This is the whole reason and purpose for the tabernacle itself. On top of the mercy seat, at either end, are two cherubim, facing each other, their wings outstretched towards one another so that they cover the lid of the ark. (v.18-20) (1 Kings 8:7, 1 Chronicles 28:18, Hebrews 9:5) Remember from Genesis 3:24 that cherubim were tasked with guarding the entrance to the garden of Eden after Adam and Eve’s expulsion. The cherubim, as explained by the Moody commentators, is a class of angel often associated in scripture with the transcendent, glorious presence of God. (Ezekiel 10:4-5) Images of the cherubim will also be woven into the curtains that will divide the Holy of Holies from the rest of the tabernacle. (Exodus 26:1, 31) Both the tabernacle as a whole, and the ark of the covenant in particular, is where God would meet and commune with his chosen people, usually in the form of a cloud. (v.22) (Exodus 29:42-43, 30:6, 36, Leviticus 16:2, Numbers 7:89, 17:4, 1 Samuel 4:4, 2 Kings 19:15, Psalm 80:1, Isaiah 37:16) The word “commune” in this verse is translated from the Hebrew word “dâbar” which means “to speak” or “converse”. God would use this ark and the testimony of the law within it to not only speak to His people but have fellowship with them. We today, because of Christ’s atonement for us on the cross, can commune directly with God via his Holy word, the Bible. We have the very words that He gave Moses, and we have direct access to the mercy seat any time of day or night through prayer. (Hebrews 4:16) This is why the ark of the covenant was the most revered and holy object of the children of Israel. The ark itself was not worshiped. That would have been idolatry. Rather, the ark was the earthly symbol of God’s presence among His chosen people, same as the cloud and the pillar of fire. This fact is evident throughout the OT, especially during Israel’s conquest of the promised land under the leadership of Joshua. Verses 23-30: The table of shewbread. (Exodus 37:10, 1 Kings 7:48, 2 Chronicles 4:8, Matthew 12:3-4, Hebrews 9:2) The primary use of this table, which is also made of shittim wood and covered completely with gold (see figure 4), is to display the bread of the Presence, a.k.a. the shewbread. Like the ark of the covenant, God commands that four rings of gold be made, each placed at one of the four legs, for two staves of shittim wood overlayed with beaten gold. This is how the table is to be transported. The table is to be placed inside the tabernacle, on the north side of the holy place. (See figure 2.)  Figure 4: Table of shewbread, in a full size replica of the Israelite tabernacle (Mishkan) in Timna Valley, Israel. The shewbread that is to be put out on this table every Sabbath (Leviticus 24:5-8) is not a meal offering to God in the same way that such practices are done to false gods by the other nations and peoples of the ANE at this time. Instead, the shewbread is meant for consumption by only the high priests, and is also meant as a symbol of God’s provision for His people as well as His continual presence among them via the tabernacle itself. The twelve loaves represent each of the twelve tribes of Israel. Along with the table are various dishes and utensils, also made of gold. (v.29) (Exodus 37:16, Numbers 4:7) Verses 31-39: The golden lampstand (menorah). (Exodus 37:17, 1 Kings 7:49, Zechariah 4:2, Hebrews 9:2, Revelation 1:12-13) The lampstand (see figure 6), unlike the ark and the table, is carved from solid gold (v.39), weighs one talent (v.39), and is meant to burn oil, not candles. (Candlesticks made from wax as we know them today were not invented until the age of Roman empire.) It’s comprised of a central shaft with three branches on either side, and atop each branch and the center shaft is a lamp for oil. (v.32-33) Each of the lamps is to be shaped like the bud of an almond tree (v.33-36) (Exodus 37:19), and the whole menorah is meant to represent the Tree of Life. “Although the exact appearance of the lampstand is unclear, the purpose and basic design is plain. In some fashion oil was poured into a reservoir on each branch and in turn each reservoir fed another cup that held the burning oil. The oil used was to be clear oil of beaten (crushed) olives (Exodus 27:20).” Part of the reason for overlaying gold upon all the pieces of furniture was so that it will reflect the lamplight throughout the tabernacle, thus illuminating the whole chamber. God’s instructions for the walls and ceiling of the tabernacle make no provision for windows or any other orifices through which natural light can enter. Thus, the lampstand is to be kept burning continually, serviced each morning and evening by the high priests. (v.37) (Exodus 27:21, 30:8, Leviticus 24:3-4, 2 Chronicles 13:11)  Figure 5 Verse 40: God reiterates His command to Moses from verse 9, reminding Him that he and the Israelites are to follow the instructions and patterns for building the tabernacle and all its furnishings exactly as described. (Exodus 26:30, Numbers 8:4, 1 Chronicles 28:11, 19, Acts 7:44, Hebrews 8:5)
The tabernacle was another example of typology in the OT, a shadow of things to come. In this case, the tabernacle represented Jesus Christ. God instituted the Levitical priesthood, the blood sacrifices, the tabernacle and the ark of the covenant as a way to be daily reconciled and have fellowship with His chosen people. Just as there was only one entrance to the tabernacle for the Israelites, so Jesus is the only way to salvation for us today. (John 14:6) Just as the high priest was needed to slaughter the animal for sacrifice and sprinkle the blood on the mercy seat for the Israelites’ yearly atonement for sin, so is Christ both our high priest and atonement today. (Hebrews 9:11-12) Just as the light from the lampstand illuminated the tabernacle, so is Christ the light of the world. (John 8:12, 9:5) Just as the shewbread is a symbol of God’s provision and care for the high priests, so is Christ the bread of life for us. (John 6:35) The tabernacle was designed to be the central focus for the children of Israel, the focal point around which revolved their daily life as well as their worship of God. It was placed at the center of the camp, the entrance always facing east, serving as both a symbol of national and cultural unity as well as reminding them always of the One who had freed them from bondage in Egypt and called them to be His chosen people. In the words of the Moody Bible Commentators, “ ‘The wilderness tabernacle brought three dynamics to the worshiping community’; it was established to give ‘order to the worship of God’. Further, it provided a ‘tangible sense of God’s presence.’ And it provided ‘a point of stability’ and a ‘location’ for the nation; even in the wilderness there was ‘the place to be’ (See Hamilton ‘Exodus’ 449). But mostly the tabernacle acted as a symbol of ‘the basic concept…that underlay the theocracy itself: the Lord dwelling in visible glory in His sanctuary among His people. God dwelling with man is the dominant theme of the symphony of the tabernacle. (Feinberg, “Tabernacle,” 583).' ” At the conclusion of giving the law to Moses, God instructs him to return with “…Aaron, Nadab, Abihu, and seventy of the elders of Israel…”. (v.1) This is the second mention of Aaron’s sons here in Exodus. (Exodus 6:23, 28:1, Leviticus 10:1-2) Only Moses is allowed to “…come near the Lord…”. (v.2)
Verse 3: Moses descends the mountain and relays to the people all that God had given to him in the form of the Book of the Covenant. (v.7) The children of Israel readily agree to obey the law. “…All the words which the Lord hath said will we do.” (Exodus 19:8, Deuteronomy 5:27, Galatians 3:19) Verses 4-8: Moses writes down “…all the words of the Lord…”. (Exodus 17:14, 34:27, Deuteronomy 31:9) Early the next morning he builds an altar at the base of Mount Sinai. The altar’s base consists of twelve pillars – or stones – each one representing a tribe of Israel. (Genesis 28:18) Moses then calls for the “…young men of the children of Israel…” (v.5) who could offer burnt offerings and peace offerings before the Lord. Ratification and acceptance of this new covenant by the people requires a blood sacrifice, oxen in this case. (Exodus 29:16, 20, Hebrews 9:18) Half the blood that’s drained from the animals is sprinkled on the altar. (v.6) After reading the whole law to the people once more, Moses sprinkles the other half of the blood on them. (v.7-8) (Zechariah 9:11, Matthew 26:28, Mark 14:24, Luke 22:20, 1 Corinthians 11:25, Hebrews 9:19-20, 13:20, 1 Peter 1:2) According to the Holman Illustrated Bible Commentary, “The sprinkling of blood marked the altar and the people as associated with the covenant sacrifices. And because this covenant was with God, the shed blood was also a provision for atonement and forgiveness, life for life.” That commentary also points out that the burnt offerings, in which everything but the animal hide is consumed in the fire, shows total dedication to the Lord on the part of the one giving the sacrifice. In this instance, the burnt offerings were given on behalf of all the children of Israel, signifying the nation’s whole and complete dedication to God. Verses 9-11: After all this, Moses ascends the mountain with Aaron, Nadab, Abihu and seventy elders of Israel, as God had commanded in verse 1. They pause midway up the mountain, as later indicated by God’s command to Moses in verse 12, and it’s here that they see “…the God of Israel…”. (v.10) (Numbers 12:8, Isaiah 6:5, John 1:18, 6:46, 1 John 4:12) The description that follows this statement employs a simile. The point of view is from that of a person who is prostrate on the ground and, thus, can only see what is beneath the feet of God. To Moses it must have resembled sapphire stone. (Ezekiel 1:26, Revelation 4:3) While the apostle John states clearly that no man can see God and live, it’s clear from this passage, as well as Genesis 32:30, Exodus 33:22-23, and Judges 13:22 that God can take the form of persons or things familiar to His children. The Believer’s Bible Commentary puts it this way: “…God in His unveiled glory is a consuming fire which would vaporize anyone looking at Him, yet He can reveal Himself in the form of a man, an angel, or a glory cloud (Deuteronomy 5:24) which a person could see and still live.” The phrase “laid not His hand” in verse 11 means literally “did not stretch forth His hand against”. This is a reference to the custom of this time in the ANE where a king had the power and authority to issue a death sentence against his subjects with just a hand gesture. As I noted in my commentary from chapter 19, this whole experience – God meeting with His chosen people, giving them the law, and then the Israelites accepting that law and agreeing to its covenant – is all patterned after the custom of a king forging a covenant relationship with His subjects. Verse 11 concludes by stating once more that Moses, Aaron, and the elders saw God. This experience was then followed by a feast. (“…and did eat and drink…”) This, too, was part of the ancient custom of a king dining with his faithful subjects, especially in the form of a celebration of something significant. (Genesis 14:18, Isaiah 25:6, 1 Corinthians 11:26, Revelation 19:9) Verses 12-18: This is the first mention of the “tables of stone”, the tablets upon which God will write His ten commandments for the children of Israel. (Exodus 31:18, 32:15, Deuteronomy 5:22) He calls to Moses, beckoning him further up the mountain. (v.12) Moses instructs the elders to wait where they are and that Aaron and Hur are in charge until he returns. (v.13) God appears in the form of both a cloud and a “devouring fire”, covering the whole mountain top in His glory. (v.15-16) (Exodus 3:2, 16:10, 33:18, Numbers 14:10, Deuteronomy 4:26, 36, 9:3, Romans 3:23, Hebrews 12:18, 29) Compare this passage with the transfiguration of Jesus on the mount in Matthew 17. Verse 5 of that chapter states, “…a bright cloud overshadowed them…”. Moses and Joshua wait for six days outside the cloud and on the seventh day Moses goes up into the cloud alone to meet with God. He remains there for forty days and nights. (v.17-18) (Exodus 34:28, Deuteronomy 9:9, 10:10) |
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