Fearing God, Saving Lives

Exodus 1:12-21

September 15, 2005 New England Journal of Medicine, article regarding China’s policy for family size, The Effect of China’s One-Child Family Policy after 25 Years, says the following:

“The use of these long-term methods (sterilization) keeps abortion rates relatively low, with 25 percent of women of reproductive age having had at least one abortion, as compared with 43 percent in the United States.”

Regarding the “sex ratio”:

“The picture that emerges is that some urban Chinese make the choice to perform sex selection with the first pregnancy, since they are allowed only one child. In rural areas, most couples are permitted to have a second child, especially if the first is female. So if the second (or subsequent) child is female, the pregnancy often “disappears,” allowing the couple to have another child in an attempt to have a son. What happens to all the missing girls is a matter of speculation. Sex-selective abortion after ultrasonography undoubtedly accounts for a large proportion of the decline in female births. Actual figures are impossible to obtain, because sex-selective abortion is illegal but is known to be widely carried out, helped by a burgeoning private sector.”

A. The King

1. his problem

a. dread and loathing of the Jews v. 12

b. according to the psalmist God turned the hearts of the Egyptians to “hate” his people Psalm 105:24-25

It expresses an emotional attitude toward persons and things which are opposed, detested, despised and with which one wishes to have no contact or relationship. It is therefore the opposite of love. Whereas love draws and unites, hate separates and keeps distant. The hated and hating persons are considered foes or enemies and are considered odious, utterly unappealing. TWOT

c. fear – he basically feared losing control because he feared man v. 9-10

2. his response

a. oppression and brutality v. 13-14

b. infanticide v. 16

B. The Midwives

1. their problem

a. ethical dilemma v. 17

i. obey God (do what is right regarding life issues) – obey the king (do what is right regarding submission to governing authorities); which authority??

b. potential serious consequences

i. loss of job

ii. loss of life

iii. loss of respect in the community

2. their response

a. fear God, not the king v. 17 & 21

b. do what is right

c. go against the popular tide

C. God

1. his position

a. life is precious

i. made in the image of God Gen 1:26-27; 9:6

b. life begins before birth

i. seen in law Exodus 21:22-25

ii. reflected in God’s knowledge Jeremiah 1:5; Psalm 139:16

2. his response

a. good to those who fear him v. 20

b. bless those who obey him v. 21

c. is mightier than the most powerful of kings Exodus 14:26-31

D. Us

1. our position

a. God is a good Father

b. He has bestowed life-changing grace on his children

c. He deserves our love and obedience

2. our response

a. do what is right because we love God Ecclesiastes 12:13; John 14:15

b. do what is right when it is not popular

So the midwives, because they “feared God,” disobeyed the king. No doubt the lesson is to be applied with caution. We are not to be always flying in the face of authority, and claiming it as a merit. More especially, in States calling themselves Christian and retaining even partially a Christian character, opposition to the law is a serious matter, and, if resorted to, should only be resorted to under a clear and distinct conviction that the Divine law and the human are in absolute opposition. “Whatsoever is not of faith, is sin.” If we are not sure of the Divine obligation we must accept the human one. Pulpit Commentary

c. find creative and useful ways to be agents of mercy

“Laws against abortion assisted the pro-life movement but were not its primary focus of attention. Beginning with Connecticut in 1821, state after state passed laws against abortion, with exceptions to save the life of the mother; by the 1870s, every state had such laws, but they were largely ignored, as The New York Times noted in a biblically referenced editorial titled “The Least of These Little Ones.” Editor Louis Jennings, a conservative Christian, complained in 1871 that the “perpetration of infant murder . . . is rank and smells to heaven. Why is there no hint of its punishment?”

…organizations established shelters for the pregnant and unmarried. New York City had dozens of helping agencies… [u]nmarried pregnant women had at least 20 options for lodging, help, and training. …These groups asked women contemplating a quick fix to think about adoption instead, and to compare their own months of trouble with the years of good life that their children could have. …In smaller cities as well, pro-life forces made adoption a priority. …Pro-lifers could not do much about the low wages characteristic in entry-level jobs at the time, but they reduced the cost of living and increased safety by setting up networks of family-style lodging houses and inexpensive, YWCA-type boarding houses. …To women already deep into prostitution, opponents of abortion spoke of repentance and forgiveness. Evangelists such as Dwight Moody made sure they had the names and addresses of families willing to provide a spare room in their homes to young prostitutes who found themselves pregnant and chose to leave the trade.

…Even though convictions were rare, law was not entirely useless. Anti-abortion statutes did send a message of right and wrong. They forced abortionists to advertise in code, bribe policemen and politicians, and hire lawyers. Law could not end abortion but it could reduce the butcher’s bill, just as laws against drunken driving today cannot end the practice but can save lives. Today, it’s still worthwhile to pass laws restricting abortion, but time and money spent on providing and promoting compassionate alternatives saves more lives. — Marvin Olasky” (January 17, 2009, World Magazine) http://www.worldmag.com/articles/14857

d. remember where the real battlefield is

“Moses relates the contest between the mercy of God and the cruelty of the king of Egypt. When, therefore, the wretched Israelites were tyrannically afflicted, he says that God came to their aid, and so powerfully that his interference was successful. Thus was that wicked and deceitful design frustrated, which the Egyptians had set on foot for destroying the Church. Thence may we, too, conceive the hope, that whatsoever the wicked imagine against us will come to nought, because God’s hand is greater, and shall prevail. But we must bear afflictions patiently, because he would have us struggle against, and rise under the weight imposed upon us; and because we know that it is the peculiar office of God to oppose himself to unjust counsels, in order that they may not succeed, let us learn to abstain from all deceit and violence, lest we wantonly provoke God. But this passage is especially intended to console the believer, that he may be prepared to take up his cross more patiently; since God is sufficient to supply the help, to which the wrath of the wicked must finally yield.” Calvin on Exodus 1:12

Tabernacle – Completion and Setup

Exo 39:32-43 Exo 40:1-38

See also Leviticus 8 and 9, Numbers 7 thru 9

A. Inspection Exo. 39:32-43

1. components brought to Moses in “kit form” along with consumable supplies

2. only the lampstand was assembled

the lamps “set in order” or arranged

3. inspected and examined by Moses

“The one thing that counted in that inspection, was going by the pattern. No departure from it was allowed by God. He gave skill and wisdom to Bezaleel to carry out a divinely-given plan, and the blessing was the reward for keeping close to it. So will it be in the day of the Judgment Seat of Christ. It will not be “Well done, good and successful servant,” but “good and faithful servant.”

If God was so particular that Moses should make everything “according to the pattern” when it was the Tabernacle, which was only the shadow, will He be less so when it is the Church, which is the reality? Surely not! Yet how many Christians seem to regard it as a matter of indifference whether or not they go by the Word of God as to their worship and service.” William J. McClure, Tabernacle Types and Teachings

4. finished components corresponded to divine instruction

demonstrates the effectiveness of God’s equipping those involved with manufacture Exo. 31:1-11

B. Assembly and Setup Exo. 40:1-8 Exo. 40:16-33

1. credited to Moses; just as Bezaleel and Aholiab had help, so Moses must have also

2. commenced on New Year’s Day, year 2 of the Exodus (see v. 2 & 17)

3. the tabernacle tent with its walls first, then furnishings and veils/screens from the inside out

4. followed by furnishings of the outer court after which the curtain and gate defining the courtyard were erected

5. included first actual use

a. lighting the lamps, burning incense, offering burnt and grain offerings, setting up and filling the laver with water (see v. 25, 27 & 29)

b. not all on the first day; again, Moses’ function may have been limited to instruction and oversight, not actual performance of duties

i. nothing would have been used until after its consecration/anointing v. 9

C. Consecration Exo. 40:9-15

1. instructions given

a. for the priests – Exo 28:41; 29:1-35; 40:12-15

b. the tabernacle and contents – Exo 29:36-37; 40:9-11

2. instructions followed

a. for the tabernacle and contents – implied in Exo. 40:33; declared in Lev. 8:10-11 & Num. 7:1

b. for Aaron and his sons – Lev. 8

3. related but significantly different ritual followed immediately for the Levites Num. 8:5-22

a. Levite duties enumerated in Num. 4:1-33

4. week-long ritual for consecrating Aaron and his sons

a. tabernacle set up on New Year’s Day

b. consecration ritual followed for 7 days

i. could have commenced on New Year’s if the crew was large enough to erect the tabernacle in a short period of time

c. on the 8th (?) day of the year Aaron and his sons began their ministry Lev. 9:1-22

d. on the 14th day of the year Passover celebration began Num. 9:1-14

D. God’s Blessing Exo. 40:34-38

1. evidenced by

a. the cloud over the tent of meeting Exo. 40:34-35; Num. 9:15-16

b. God’s glory filling the tabernacle (see also Lev. 9:23)

c. fire that consumed the burnt offering Lev. 9:24

2. followed meticulous obedience to God’s command

a. 19 times from Ex. 38:22 on – they did it “just as the Lord commanded”

3. manifestation of God’s presence different from what Moses had previously experienced

a. burning bush Exo. 3:1-6

b. on the mountain Exo. 33:18-23; 34:5-7, 29-35

c. see other examples

4. fulfillment of God’s promise to dwell among his people Exo. 25:8; 29:45-46

a. indication of future blessing – Emmanuel, God with us Matt. 1:23

1. The tabernacle of God will be with men, and he will dwell among them (Revelation 21:3-4). His glory will fill it. “The glory of God did lighten it, and the Lamb is the light thereof” (Revelation 21:23).

2. This glory will be no longer unapproachable. We shall be able to endure the sight. “His servants shall serve him, and they shall see his face” (Revelation 22:3-4). We shall receive the Vision.

3. This, however, will only be when earthly conditions have been exchanged for heavenly. “This corruptible must put on incorruption, and this mortal must put on immortality” (1 Corinthians 15:53). Till that hour arrives, we must be content to “walk by faith, not by sight” (2 Corinthians 5:7), seeing only “as through a glass darkly” (1 Corinthians 13:12). Pulpit Commentary

For seeing that God dwells in light that is inaccessible, Christ must intervene. Hence he calls himself “the light of the world;” and in another passage, “the way, the truth, and the life.” None cometh to the Father (who is the fountain of life) except by him; for “no man knoweth who the Father is but the Son, and he to whom the Son will reveal him.” For this reason, Paul declares, “I count all things as loss for the excellency of the knowledge of Christ Jesus my Lord.” …Paul further declares, that in the person of Christ the glory of God is visibly manifested to us, or, which is the same thing, we have “the light of the knowledge of the glory of God in the face of Jesus Christ.” (1Ti 6:16; John 8:12; 14:6; Luke 10:22; 1Cor 2:2; Acts 20:21; 26:17,18; 2Cor 4:6) It is true, indeed, that faith has respect to God only; but to this we should add, that it acknowledges Jesus Christ whom he has sent. God would remain far off, concealed from us, were we not irradiated by the brightness of Christ. All that the Father had, he deposited with his only begotten Son, in order that he might manifest himself in him, and thus by the communication of blessings express the true image of his glory. Since, as has been said, we must be led by the Spirit, and thus stimulated to seek Christ, so must we also remember that the invisible Father is to be sought nowhere but in this image. For which reason Augustine treating of the object of faith, (De Civitate Dei, lib. 11, ch. 2), elegantly says, “The thing to be known is, whither we are to go, and by what way;” and immediately after infers, that “the surest way to avoid all errors is to know him who is both God and man. It is to God we tend, and it is by man we go, and both of these are found only in Christ.” Calvin, Institutes, III.2.i

Order of Inspection Exo. 39:33-41

Order of Assembly Exo. 40:18-33

tent clasps planks crossbars posts bases ram skin covering manatee skin covering veil ark with poles and atoning cover table, utensils, and Presence bread lampstand, lamps, utensils, and oil golden altar anointing oil incense tabernacle door (screen) brazen altar, grate, poles, and utensils laver and stand courtyard hangings, posts and bases courtyard gate, ropes, and tent pegs miscellaneous equipment priestly garments

bases planks crossbars posts tent coverings contents of the ark poles for the ark atoning cover veil table and bread lampstand and lamps golden altar with incense tabernacle door brazen altar and offerings laver and stand courtyard hangings courtyard gate

The Tabernacle – The Laver

Exo 30:17-21 Exo 38:8

A. Its construction

1. bronze basin and (separate) stand or base v. 18

2. source material Exo 38:8

a. polished bronze mirrors

b. given by devout women

“It is very instructive to observe that the laver was formed of the brazen mirrors of the women assembling at the door of the tabernacle. Thus they were changed to their exactly opposite use. From being positioned between the brazen altar and tabernacle door instruments for self-admiration, and thus contributing to the gratification of the flesh, they were made into a laver, which reminded them of their pollution and their need of washing. Naturally the heart loves to see itself. Spiritually it loathes itself. The soul that sees itself in the mirror of God s law (Jas. i. 3-5) must feel its need of the laver.” Frederick Whitfield, Tabernacle Priesthood and Offerings

3. size, shape, capacity and design are not specified

a. capacity sufficient for Aaron and his sons only?

b. water would have been taken from the basin using pitchers or let out into the base through spigots

necessary to retain purity of water in the laver
“eastern” tradition to wash in running water whenever possible

The Orientals, we know, dislike exceedingly, to wash in a basin after our manner, in which the water, with which we commence washing is clearer than that with which we finish. They always prefer to wash at a falling stream, where each successive affusion is of clean water. We incline therefore to think, that the priests either washed themselves with the stream, as it fell from the spouts into the base, or else received in proper vessels so much water as was needed for the occasion. Newton, Tabernacle Furniture

c. probably much smaller than the temple laver (brazen sea)

12-15,000 gallon capacity – 15 foot diameter sphere 1 Kings 7:23
tabernacle laver would need to be portable

B. Its use

1. washing hands and feet v. 20 & 21

a. before entering the Holy Place

b. before approaching the altar to offer sacrifices

c. placement served as regular reminder

2. failure would result in death

a. no biblical record of the ordinance being violated

C. Its significance

1. of great importance – repeated warning v. 20 & 21

2. blood signifies redemption, water signifies purification Lev. 17:11

3. purity essential for one who would serve God or enter His presence –

“Be holy, for I am holy”; Lev. 11:44-45; 19:2; etc.

“You cannot see my face; for no man shall see me, and live” Ex. 33:20

4. repetition implies ongoing need

5. feet and hands only (along with repetition) points to sanctification John 13:6-10 Ephesians 5:25-26;

a. justification takes place at the brazen altar and atonement cover – blood

b. sanctification takes place at the laver – water

On the other hand, the outer cleansing of the body was nothing more than a symbol ot the inner cleansing of the heart. (And as the entire nation was accepted or rejected in the persons of the officiating priesthood, the pious in Israel were ever led to exclaim, “Who shall ascend into the hill of the Lord, or who shall stand in his holy place ? He that hath clean hands and a pure heart” (Ps. xxiv. 3-4). Adams, The Mosaic Tabernacle

6. omission of dimensions

These [omissions] were two in number, and very noticeable they are. First, no dimensions were prescribed for the Laver, nor are we told the quantity of water which it contained. A similar omission was observed in connection with the lampstand. The measurements of all the other vessels are given. The absence of any here in connection with the Laver and its water plainly denotes that an unlimited provision has been made by God for our cleansing. In Christ and His Word is sufficient to minister to our every need. Pink, Gleanings in Exodus

D. Summary

At the very entrance to the court the three grand truths of the gospel of Christ were forced upon the Israelites attention.

1. The gate spoke of Christ : “I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture.” John 10:9

2. The brazen altar spoke of Christ : “without shedding of blood is no remission of sins.” Lev. 17:11; Heb. 9:22

3. The laver spoke of Christ : “if I wash thee not, thou hast no part with Me” John 13:8; “except a man be born of water and of the Spirit, he cannot enter the kingdom of God.” John 3:5 Whitfield, Ibid.

“All that we have hitherto said of Christ leads to this one result, that condemned, dead, and lost in ourselves, we must in him seek righteousness, deliverance, life and salvation, as we are taught by the celebrated words of Peter, “Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved,” (Acts 4: 12). The name of Jesus was not given him at random, or fortuitously, or by the will of man, but was brought from heaven by an angel, as the herald of the supreme decree[1]; the reason also being added, “for he shall save his people from their sins,” (Mat 1: 21). In these words attention should be paid to what we have elsewhere observed, that the office of Redeemer was assigned him in order that he might be our Saviour. Still, however, redemption would be defective if it did not conduct us by an uninterrupted progression to the final goal of safety. Therefore, the moment we turn aside from him in the minutest degree, salvation, which resides entirely in him, gradually disappears; so that all who do not rest in him voluntarily deprive themselves of all grace.” Calvin, Institutes, II.16.1

The Tabernacle – The Golden Altar

Exo 30:1-10 Exo 30:34-38 Exo 37:25-29

A. Its Construction

1. 18″ x 18″ x 36″

2. acacia wood overlaid with gold

3. a horn at each of the four corners similar to the brazen altar

4. a gold molding around the top

5. rings for the carrying poles

6. carrying poles of acacia wood overlaid with gold

B. Its Use

1. Set up immediately in front of the veil

2. incense to be burned morning and evening

3. to be used only for burning incense

4. purified yearly on the Day of Atonement

5. “fired” with coals from the brazen altar – Lev 16:12-13 and Num 16:46

6. ritual – see Smith’s Bible Dictionary

C. The Incense

1. made of fragrant spices

a. stacte

sap or gum resin, collected perhaps from a balsam; also thought to be a form of myrrh or cinnamon

b. onycha

probably from the operculum of a gastropod (conch); the part attached to the foot of the mollusk that closes the shell

c. galbanum

gum resin from the stem of a plant, perhaps parsley family or fennel

d. frankincense

gum resin from a flowering shrub native to Arabia

e. seasoned with salt

2. a sacred formula

a. not secret but reserved for holy use

3. preparation assigned to Eleazar, son of high priest Aaron, along with lamp and anointing oils Num 4:16

D. Its Significance

1. The coals

a. intimately connected with sacrifice

2. The incense Rev. 8:1-4

[Of what was the incense of the Tabernacle symbolic? In seeking an answer to this question, it should be remembered that it was compounded of the most precious spices, that in its normal condition it was most holy (Ex. xxx. 34-30), but at the same time inefficacious for its peculiar uses until consumed by fire from the altar of burnt-offering; thus consumed, however, it was that without which the High Priest could not enter the Holy of Holies to offer the blood of the Atonement (Lev. xvi. 12-14), and with which every morning and evening was sanctified (Ex. xxx. 7-9). What can it symbolize but the excellencies of the God-man, most holy in their normal condition, but made effluent (to flow out) and efficacious for atonement and sanctification only by fire from the Altar of Sacrifice? E. R. Craven] J. P. Lange on Revelation 8:3

a. given to the angel in large quantity

b. accompanied the prayers of the saints

3. inseparable from worship

a. perpetually Exo 30:8 (see Ryken, Biblical Imagery)

b. continues in heaven (?) Rev. 8:1-4

c. two-fold symbolism

i. the prayers of the saints

ii. the intercession of Christ in his mediatorial office

“a priest forever” Heb 7:17

that which makes their prayers sweet-smelling (pleasing/acceptable to God)

“And the smoke of the incense with the prayers of the saints went up out of the hand of the angel before God.” The imperfections that were cleaving to the prayers of the saints were removed, symbolically, by the fragrant smoke, to make their intercessions, petitions, and praises ascend to God’s throne.” Hendriksen, NTC on Rev. 8

The Priestly Garments

Exo 28:1-43 Exo 39:1-31

A. The Garments v. 1-5

1. Their purpose v. 2-3, 40

a. for glory – kabod – also honor, dignity

b. for beauty – also splendour, glory

c. for consecration – dedicated to sacred use

A solemn recognition of the significance of an appointed official dress. It expresses that the office is not created or defined by the man himself Heb 5:4, but that he is invested with it according to prescribed institution. Barnes’ Notes

To consecrate him, i.e. to be an outward sign of my calling and consecration of him to my holy service. Matthew Poole

2. Specific items

a. The High Priest v. 4, 42-43

i. Breastplate, ephod, robe, tunic, turban, sash, linen trousers (undergarments)

b. “assistant” priests – Aaron’s sons v. 40-43

i. tunic, sash, turban, linen trousers (undergarments)

3. General materials

a. linen ( בּד : Bad ) and fine linen ( שׁשׁ ; Shesh )

b. gold for:

i. thread v. 5-8

ii. gemstone settings v. 11, 13, 20

iii. chains v. 14, 22

iv. rings v. 23-24, 26-28

v. bells v. 33-34

vi. half coronet v. 36-37

c. blue, purple and scarlet thread – probably wool – for:

i. the ephod v. 5-6

ii. the breastplate v. 15

iii. the robe (solid blue) v. 31ff

iv. the pomegranates v. 33

v. the sash v. 39 (implied since it is described as “embroidered” or “woven work”)

d. precious stones

i. shoulder pieces v. 12

ii. breastplate v. 17-21

4. order of attiring

a. linen trousers

b. tunic

c. robe

d. ephod

e. breastplate

f. sash

g. turban

B. The Ephod v. 6-14

fine linen embroidered with blue, purple, scarlet yarn and also hammered gold “wire”; see Exodus 39:3; the colors signifying, as in the tabernacle, the regal majesty of the savior king whom the priests served

two pieces, connected at the shoulder, with an attached waistband

connections at the shoulder served as settings for two onyx stones and also the breastplate

onyx stones:

one engraved with Reuben, Simeon, Levi, Judah, Dan, Naphtali;

the second with Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin

C. The Breastplate v. 15-30

same construction as the ephod

9″ x 9″ after it was folded double

attached to the ephod with braided gold “chains”

4 rows of gemstones in gold settings

stones of somewhat questionable identity – names have changed

suitable for engraving
arranged right to left – as Hebrew is read
individual/unique stone for each tribe

Urim and Thummim oo-reem’ toom-meem’

little known or able to be understood about these

The most we know is that in a way known to Aaron and his successors God made his will known to the Israelites by way of the high priest inquiring of God while wearing Urim and Thummin.

Purposes:

The burden of office rests upon the shoulder – see Isaiah 9:6; 22:22; the onyx stones would remind the priest that his office was to represent all the people before God, to bring their needs before God and take His response back to the people.

The onyx stones as well as the stones of the breastplate served as a reminder to God of the covenant relationship with His people and of the high priest’s office as intercessor. Both purposes precisely typify the office of Christ as King and Priest – bearing the weight of office as our King, bearing our names before the Father as ones for whom he has made satisfaction by His atonement.

D. The Robe v. 31-35

woven of blue yarn – signifying the heavenward focus and dignity of the office

sleeveless, with a reinforced “collar” to limit wear

blue, purple and scarlet pomegranates alternating with gold bells around the lower hem

The bells would serve to announce his entrance into and exit from the Most Holy Place – even the High Priest should not enter God’s presence unannounced; it would also signify to the people that he had lived to come out from God’s presence.

The pomegranates pointed to the Divine Law as sweet and delicious spiritual food (see Deut. 8:3)

E. The Turban, Tunic and Sash v. 36-39

introduced by the pure gold plate inscribed with “Holy to the Lord”

It is not without reason that this inscription is placed upon the priest’s forehead, that it may be conspicuous; for not only did God thus testify that the legal priesthood was approved of, and acceptable to Him, since He had consecrated it byHis word, but also that holiness was not to be sought elsewhere. These two things, then, are to be observed, — first, that the priesthood of His own appointment is pleasing to God, and so, that all others, however magnificently they may be spoken of, are abominable to Him, and rejected by Him; and secondly, that out of Christ we are all corrupt, and all our worship faulty; and however excellentour actions may seem, that they are still unclean and polluted. Thus, therefore, let all our senses remain fixed on the forehead of our sole and perpetual Priest, that we may know that from Him alone purity flows throughout the whole Church. John Calvin

the turban and tunic made from fine white linen, perhaps acquired from Egypt among the things given at the time of the Exodus.

the sash made from fine linen embroidered, probably, with the same color scheme as the robe – blue, purple and scarlet yarn accompanied by gold “thread”

were to serve as signs of the honor and dignity of priestly office

white would have indicated ritual purity pointing to God’s requirement of holiness – “Be holy, for I am holy” (Lev. 19:2; 20:7; 20:26; etc.); also, the purity credited to the forgiven sinner – “Though your sins be as scarlet, they will be as white as snow; though they are red as crimson, they will be like wool.” Isa. 1:18

F. Linen Trousers (Undergarments) v. 42-43

intended for modesty

They are particularly ordered, in their ministration, to wear linen breeches, Exo 28:42. This teaches us modesty and decency of garb and gesture at all times, especially in public worship. It also intimates what need our souls have of a covering, when we come before God, that the shame of their nakedness may not appear. Matthew Henry

The nature of the priestly office – ephod, breastplate & robe

The fitness of the priest for office – the plate, turban, tunic and trousers

Heb 5:1-10 Heb 7:11-28

The High Priest

human nature – “taken from men” Heb 5:1

appointed in service to God; called by God Heb 5:1, 4

serving on behalf of the people Heb 5:1

offering (non-bloody) gifts and (blood) sacrifices Heb 5:1
“The first word includes, as I think, various kinds of sacrifices, and is therefore a general term; but the second denotes especially the sacrifices of expiation. Still the meaning is, that the priest without a sacrifice is no peace-maker between God and man, for without a sacrifice sins are not atoned for, nor is the wrath of God pacified. Hence, whenever reconciliation between God and man takes place this pledge must ever necessarily precede. Thus we see that angels are by no means capable of obtaining for us God’s favor, because they have no sacrifice” John Calvin

empowered to act with moderation (μετριοπαθὴς) toward sinners; that is, not passionate (παθὴς) or apathetic (ἀπαθὴς) Heb 5:2

“That there was a close connection between the priesthood of Aaron and that of Christ is evident from the opening verse of our present passage. Having stated, “No man taketh this honor unto himself, but he that is called of God, as Aaron,” the apostle now adds, “So also Christ” (verse 5), or, “In like manner Christ.” Thus, unmistakably, a parallel is here drawn. As it was with the Levitical high priests in all things necessary to that office, so, in like manner, was it with the Christ. In verses 5-10 the same five things (personal sin excepted) predicated of Aaron and his successors were found in our great High Priest. That there were, also, dissimilarities was inevitable from the personal imperfections that appertained to Aaron and his descendants: had there been anything in Christ which corresponded to their blemishes and failures, He had been disqualified.” A. W. Pink, Hebrews

temporary Aaronic priesthood Heb 7:11, 23

need a better high priest Heb 7:26-28

we have one Heb 8:1-2

There’s always an element of frustration when I read the gospels. I read of these men who traveled with Jesus, who followed him month after month, who drank in nearly every word of his earthly ministry. And yet somehow they just did not get it. Somehow the full reality of who he was and what he would do escaped them. It was only in hindsight, only after all was unmistakably clear, only in the book of Acts, that they finally understood.

I’ve been reading Richard Ganz’s recent book Take Charge of Your Life and he offers a good perspective on this. Why did they not get it? Quite simply because they couldn’t! Here is what Rich says:

We look back at the disciples, and we wonder, “What in the world was wrong with them? How could they not get it?” The reality is quite the opposite. We should ask instead, “How could they get it?” It is impossible. It is beyond comprehension. The Old Covenant sacrifices, as powerful a pointer as they were, had a limited purpose. Their purpose was simply to show us how even the most rational and beautiful picture of grace–a blood sacrifice for sin–falls flat in front of what Jesus actually did.

Jesus trained men who, because of their background, should have been ready for the great blood sacrifice of Jesus on the cross. They weren’t. They were still utterly incapable of “getting it” just from the facts. This is understandable. The ultimate fact is that it is absolutely impossible to come to an understanding of God’s grace just from an assessment of the facts.

There is nothing in human experience alone that can awaken a person to the full reality of God’s grace. What Jesus did for us, the grace that His life and death is for us, is eternally impossible to fully comprehend. The fact that people like us will live with God FOREVER is purely His gracious gift to us. Sadly, even though we know so much about grace, we continue to make obeying rules the high watermark of our lives, rather than grace.

The disciples did not catch on because the disciples could not catch on. Though they had so often seen the Old Covenant sacrifices, these were a mere shadow of what Christ accomplished. Though the sacrifices pointed to Jesus, they did so in a dim way. The simple facts were not enough to make the connection. It took a supernatural work for the disciples to understand.

This should be an encouragement to us as we seek to tell others about what Jesus has done. Though the facts are important–crucial even–they are not enough. For anyone to come to Jesus, to understand who he is and what he has done, requires a supernatural act of God. This was true of the disciples and it is true of all who believe.

http://www.challies.com/archives/articles/awakening-to-grace.php

The Tabernacle – Priestly Office & Garments

Exo 28:1-43 Exo 39:1-31

A. The Office

1. Primary priestly duties

• • watch over the fire on the Altar of Burnt Offering to keep it burning continually both by day and night, Lev 6:12; 2Ch 13:11

  • maintain the golden lamp outside the veil Exo 27:20-21; Lev 24:2

  • offer the morning and evening sacrifices, each accompanied with a meat offering and a drink offering, at the door of the Tabernacle. Exo 29:38-44

  • teach the children of Israel the statutes of the Lord. Lev 10:11; 2Ch 15:3; Eze 44:23-24

  • cover the Ark and all the vessels of the sanctuary, with a purple or scarlet cloth, before the Levites might approach them. Num 4:5-15

  • blow “an alarm” with long silver trumpets at the beginning of each day’s march Num 10:1-8

2. In addition to regular priestly duties, the high priest would also:

• • offer the regular meal offering (Lev 6:14; Lev 6:15).

  • share with the priests in the caring for the lamp that burned continually (Ex 27:21; Lev. 24:1-4)

  • assist in arranging the shewbread (Ex 25:30; Lev. 24:5-9)

  • officiate at the ceremony of the two goats, when one is sent into the wilderness to Azazel, and the other slain to make atonement for the sanctuary (Exod 30:10; Lev 16:8-10).

  • make atonement for the sins of the people, the priests and his own house (Lev 4:3; Lev 9:8; Lev 16:6; Num 15:25).

  • the high priest was to enter the Holy of Holies on the Day of Atonement (Lev 16:3; Lev 16:15; Lev 16:33; Lev 16:34).

  • act as mediator between Israel and God (Ex 28:29) when he carried the breastplate with the names of the tribes inscribed thereon

  • consult the Urim and Thummim before Yahweh (Nu 27:21).

It is supposed that there were in all eighty-three high priests, beginning with Aaron (1657 B.C.) and ending with Phannias (A.D. 70). At its first institution the office of high priest was held for life (but compare 1Ki 2:27), and was hereditary in the family of Aaron (Num 3:10). The office continued in the line of Eleazar, Aaron’s eldest son, for two hundred and ninety-six years, when it passed to Eli, the first of the line of Ithamar, who was the fourth son of Aaron. In this line it continued to Abiathar, whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (1Ki 2:35), in which it remained till the time of the Captivity. After the Return, Joshua, the son of Josedek, of the family of Eleazar, was appointed to this office. After him the succession was changed from time to time under priestly or political influences. Easton’s Bible Dictionary

3. The high priest and his office prefigured Christ

The Aaronic priesthood described – Heb. 4:14ff

The superior priesthood identified – Heb. 4:14; 8:1-2

contrasted with the Aaronic priesthood – Heb. 8:5-6

B. The Garments v. 1-5

1. Their purpose v. 2-3, 40

a. for glory – kabod – also honor, dignity

b. for beauty – also splendour, glory

c. for consecration – dedicated to sacred use

A solemn recognition of the significance of an appointed official dress. It expresses that the office is not created or defined by the man himself Heb 5:4, but that he is invested with it according to prescribed institution. Barnes’ Notes

To consecrate him, i.e. to be an outward sign of my calling and consecration of him to my holy service. Matthew Poole

2. Specific items

a. The High Priest v. 4, 42-43

i. Breastplate, ephod, robe, tunic, turban, sash, linen trousers (undergarments)

b. “assistant” priests – Aaron’s sons v. 40-43

i. tunic, sash, turban, linen trousers (undergarments)

3. General materials

a. linen ( בּד : Bad ) and fine linen ( שׁשׁ ; Shesh )

b. gold for:

i. thread v. 5-8

ii. gemstone settings v. 11, 13, 20

iii. chains v. 14, 22

iv. rings v. 23-24, 26-28

v. bells v. 33-34

vi. half coronet v. 36-37

c. blue, purple and scarlet thread – probably wool – for:

i. the ephod v. 5-6

ii. the breastplate v. 15

iii. the robe (solid blue) v. 31ff

iv. the pomegranates v. 33

v. the sash v. 39 (implied since it is described as “embroidered” or “woven work”)

d. precious stones

i. shoulder pieces v. 12

ii. breastplate v. 17-21

4. order of attiring

a. linen trousers

b. tunic

c. robe

d. ephod

e. breastplate

f. sash

g. turban

The Tabernacle – The Outer Court

Exo 27:9-19 Exo 38:9-20

A. Its construction

Total enclosed area – 75′ x 150′ = 11,250 square feet = 1/4 football field (160′ x 300′)

1. the curtain

white linen – 7-1/2′ high

each section an unspecified length

hung from silver hooks on the posts

2. the posts

acacia wood, 7-1/2′ tall minimum

60 posts total – 20 down each long side, 10 at front and back – spaced every 7-1/2′

trimmed at the top with bands of silver, perhaps a place for the rings to attach

3. the bases

as the front of the tabernacle – cast bronze

the material for bases is apparently important – specified as “bronze bases” 3x v.11, 17, 18

4. the accessories

tools and tent pegs – cast bronze

all the things necessary for setting up and taking down the tabernacle structure were to be of bronze

5. the gate

a curtain similar in construction to the curtain at the entrance of the tabernacle

same material, same colors embroidered on it

as with the other curtain, no pattern specified for the embroidering

B. Its use

1. separation but not isolation

a. distinction between what was outside and what was inside

b. a single entrance – through the gate

c. limited access to the sanctified area within the courtyard

d. the top of the tabernacle and the pillar of God’s presence visible above the courtyard hangings

2. protection

a. prevented people from inadvertently violating the sacred space

C. Its significance

1. the visible kingdom

2. the Church in the world

3. distinct, yet…

…The erection of a court surrounding the dwelling on all four sides is to be traced to the same circumstance as that which rendered it necessary to divide the dwelling itself into two parts: on account of the unholiness of the nation, it could not come directly into the presence of Jehovah, until the sin which separates unholy man from the holy God had been atoned for.

Although, by virtue of their election as the children of Jehovah, or their adoption as the nation of God, it was intended that the Israelites should be received by the Lord into His house, and dwell as sons in their father’s house; yet under the economy of the law, which only produced the knowledge of sin, uncleanness, and unholiness, their fellowship with Jehovah, the Holy One, could only be sustained through mediators appointed and sanctified by God: viz., at the institution of the covenant, through His servant Moses; and during the existence of this covenant, through the chosen priests of the family of Aaron. It was through them that the Lord was to be approached, and the nation to be brought near to Him.

Every day, therefore, they entered the holy place of the dwelling, to offer to the Lord the sacrifices of prayer and the fruits of the people’s earthly vocation. But even they were not allowed to go into the immediate presence of the holy God. The most holy place, where God was enthroned, was hidden from them by the curtain, and only once a year was the high priest permitted, as the head of the whole congregation, which was called to be the holy nation of God, to lift this curtain and appear before God with the atoning blood of the sacrifice and the cloud of incense (Lev 16).

The access of the nation to its God was restricted to the court. There it could receive from the Lord, through the medium of the sacrifices which it offered upon the altar of burnt-offering, the expiation of its sins, His grace and blessing, and strength to live anew. Whilst the dwelling itself represented the house of God, the dwelling-place of Jehovah in the midst of His people, the palace of the God-King, in which the priestly nation drew near to Him; the court which surrounded the dwelling represented the kingdom of the God-King, the covenant land or dwelling-place of Israel in the kingdom of its God. K & D

See Psalm 84:2-10

The Tabernacle – The Brazen Altar

Exo 27:1-8 Exo 38:1-7

A. Its construction

1. the altar itself

construction

acacia wood clad with bronze

7-1/2′ x 7-1/2′ x 4-1/2′ hollow square

approached by a ramp (since steps were forbidden; see Ex. 20:26)

bronze grate midway up with carrying rings protruding through the corners

a horn on each of the four corners

transportation

acacia wood carrying poles clad with bronze

covering for transportation – see Num 4:13-14 – purple cloth and then a manatee skin

2. the accessories – all made of bronze

pots
for carrying the ashes outside the camp to the place where “leftover” portions of the sacrificial animal were burned; see Lev 4:12

shovels
for removing the ashes from the fire and putting in the pots Lev. 6:10

basins
for collecting the blood of the sacrifice and out of which it was sprinkled or poured; see Lev 4:7

meat forks
used to adjust the position of the sacrifice on the grate

firepans
used to carry coals from the brazen altar to the golden altar (Leviticus 16:12-13 and Numbers 16:46); also to carry coals from the fire while the encampment was being moved

B. Its use

1. sacrifice

a continual fire Lev 6:8-13

a daily offering Exo 29:38-42 a weekly Sabbath offering Num 28:9-10 monthly offering Num 28:11-15

a sin offering Lev 4

2. refuge Exo 21:14, and 1Ki 1:50

“The altar was regarded from time immemorial and among all nations as a place of refuge for criminals deserving of death; but, according to Exo 21:14, in Israel it was only allowed to afford protection in cases of unintentional slaying, and for these special cities of refuge were afterwards provided (Num 35). In the horns of the altar, as symbols of power and strength, there was concentrated the true significance of the altar as a divine place, from which there emanated both life and health. By grasping the horns of the altar the culprit placed himself under the protection of the saving and helping grace of God, which wipes away sin, and thereby abolishes punishment.” Keil & Delitzsch

C. Its significance

1. the largest article of “furniture” in the tabernacle

nearly large enough to hold all the other articles

its massive size indicated its great importance

2. its covering of bronze

It is a symbol of insensibility and obstinacy in sin (Isa 48:4; Jer 6:28; Eze 22:18) Easton’s Dictionary

“Brass,” naturally, is used in Scripture as the symbol of what is firm, strong, lasting; hence, “gates of brass” (Psa 107:16), “hoofs of brass” (Mic 4:13), “walls of brass” (Jeremiah is made as a “brazen wall,” Jer 1:18; Jer 15:20), “mountains of brass” (Dan 2:35, the Macedonian empire; the arms of ancient times were mostly of bronze). It becomes a symbol, therefore, of hardness, obstinacy, insensibility, in sin, as “brow of brass” (Isa 48:4); “they are brass and iron” (Jer 6:28, of the wicked); “all of them are brass” (Eze 22:18, of Israel). ISBE

As gold speaks of glory and silver of redemption, so brass signifies judgment. This may be gathered from the connections in which it is found. The serpent (reminder of the one who was responsible for the bringing in of the “curse”) which Moses was ordered to make and affix to the pole, was made of brass (Num. 21:9). When Jehovah made known the sore judgments which would come upon Israel for their disobedience (see the whole of Deuteronomy 28), among other things He threatened, “and thy heaven that is above thy head shall be brass (v. 23). When describing the millennial blessedness of Israel, following their long alienation from God, the promise given is “for brass I will bring gold” (Isa. 60:17), i.e., judgment shall give place to glory. When Christ appears in judicial character. inspecting His churches, pronouncing sentence upon them, we read that “His feet (were) like unto fine brass as if they burned in a furnace” (Rev. 1:15). Pink, Gleanings in Exodus

3. positioned immediately inside the entrance

“The brazen altar was situated very strategically: It was placed in the courtyard right inside the gate, so that it was the first thing one encountered upon entering the tabernacle complex. Why?

The altar was the place for burning animal sacrifices. It showed the Israelites that the first step for sinful man to approach a holy God was to admit that he was a sinner. He had to bring an animal sacrifice to offer on the altar, which showed that he needed to be cleansed of his sins by blood. Similarly, when someone wants to approach God today, the first thing he needs to do is to admit he is a helpless sinner and look to the sacrifice of Jesus on the cross for his sins. The altar and the cross were both places of death where a sacrifice was made to atone for sin.” Tabernacle Lessons, Good Seed International

4. positioned immediately inside the entrance

Man is not obligated to make himself presentable and acceptable before he may enter the precincts of God’s dwelling. Certainly God defines and establishes the terms of approach but he does not prevent it. It was on the basis of what God did at the brazen altar that sinful man was allowed to approach nearer to the very presence of God.

It was plain from the ritual of the sin offering that substitutionary atonement was the core of God’s plan for his people – the sinner brought a sacrificial animal, laid his hand on the head of the animal showing his identification with the sacrifice, and symbolizing the transfer of sin from him to the animal. This demonstrated his belief that God would accept the life of the animal as a substitute for his life, albeit in anticipation of what the future Substitute would accomplish once-for-all at Calvary.

The Tabernacle – The Door

The Tabernacle Door

Exo 26:36-37 Exo 36:37-38

A. Its construction

1. dimensions – implied but not explicitly stated

filled the opening at the end of the tent facing east

likely of the same size as the inner veil – 15′ x 15′

2. materials

the same basic materials as the inner veil: white linen woven with colored threads

3. colors and pattern

the same colors as the inner veil:

white linen ground

woven with blue, purple and scarlet stripes or checks

did not have cherubim embroidered on it

4. posts and bases

Five acacia-wood posts placed approx. 3′ apart, gold bands or capitals and hooks at the top, set in cast bronze bases

unlike the posts for the inner veil

only the tops of these were gilt, not the entire length

cast bronze rather than cast silver bases

5. installation

This Screen was to be hung by golden hooks onto five columns of acacia overlaid with gold, but since these columns were apparently open to the outer court, which is not shielded from view by the rams’ hide and sea-cows’ hide covers, their five pedestals were to be made of copper, like the various implements of the outer court (cf. 27:1–8, 10; 30:17–18). As Haran has shown (Temples, 158–65), there is a “material gradation” from more to less precious materials the greater the distance from the Holiest Space and the Holy Space. Word Biblical Commentary

B. Its use

1. protection

provide protection for the furniture and items within the Holy Place

served as a door for the tent

would limit the amount of dust and debris that would enter and coat the showbread and pitchers of wine, also the lampstand and altar of incense

2. restriction

restrict the view of the Holy Place from worshippers in the Outer Court

called a screen or hanging rather than a veil or curtain

not intended to prevent but rather limit access to the Holy Place

as with the veil, its nature implies a temporary restriction

C. Its significance

1. The sanctuary is distinct from the courtyard

Holy things are set apart for God’s use – they are to be treated accordingly

The place of worship is separated from the “common area” implying worship (as in meeting with God) is to be distinguished from the rest of life; see Mark 11:15-19

2. The priesthood is distinct from the laity

Only priests from Aaron’s tribe were allowed to enter the Holy Place Numbers 3:5-10

The laity could see into the Holy Place but were not permitted to enter

This distinction was eliminated with the institution of the new covenant

see 1 Peter 2:4-10 Revelation 5:10 Exodus 19:5-6

3. The church is distinct from the world-at-large

THE CURTAIN AT THE ENTRANCE symbolises the fact, that there is a division between the Church and the world. The curtain may be lifted at times; but the world has only glimpses of the real inner life of the Church, does not fully see it, does not comprehend it. The life consists in worship — in contemplation, prayer, and praise. The world “cares for none of these things.” It may glance curiously at the external fabric, and scoff a little at the contrast between the homely goats’ hair that shows itself in one part, and the “blue and purple and scarlet, and fine twined linen wrought with needlework” that is seen in another; it may be angered at the sight of “pillars overlaid with gold,” and ask scornfully, “Wherefore this waste?” But it does not care to consider seriously the fitness of these things, or to weigh the reasons for them. The only interest which it feels is one arising from cupidity: the Church, it thinks, would be worth plundering; and it looks forward hopefully to the time when it will “divide the spoil.” Pulpit Commentary

The Tabernacle – The Veil

Exo 26:31-34 Exo 36:35-36

A. Its construction

1. dimensions

15′ x 15′ in the tabernacle;
30′ x 45′ in Solomon’s temple,
increased to 30′ x 60′ by Herod

2. color

the same scheme and theme as the innermost curtain
a ground of fine linen, then the blue, purple, and scarlet tapestry woven on it with a cherubim design

3. “texture”

sturdy, heavy tapestry, not easily moved by nearby traffic or windy conditions
yet it was portable

4. installation

suspended on gold hooks from 4 posts positioned underneath the “seam” in the coverings making up the tent

5. posts

gold-overlaid acacia wood set in silver bases
posts at least 15′+ tall

B. Its use

1. to separate

the two rooms one from the other
the tabernacle/temple staff from the ark
all but the high priest from the immediate presence of God

2. to cover

the ark while it was being transported. (Numbers 4:5-6)
accomplished by Aaron and his sons before the ark was removed from the Most Holy Place
then covered by a manatee skin followed by a solid blue cloth after which the carrying poles were inserted

3. to protect

worshippers
porters
all others in the vicinity of the ark
from certain death – see Leviticus 16:2 2 Samuel 6:3-7

C. Its significance

1. different from any other veil/curtain referenced in Scripture

evidenced by singular use of words in both Old and New Testaments

פּרכת poroket and καταπέτασμα katapetasma refer with one exception (Hebrews 9:3) to the curtain dividing the Holy Place from the Most Holy Place in either temple or tabernacle

פּרכת poroket is a noun meaning “curtain,” or “veil.” It is found in twenty-five places with primary reference to the “veil” separating the holy of holies from the remainder of the tabernacle structure (cf. Exo. 26:31 ff.; Exo. 40:3 ff.; Lev. 4:6, 17; 16:2, 12 ff.; Num. 4:5; 18:7). 2Ch. 3:14 refers to that same curtain in the temple. In addition, פּרכת poroket denotes the curtains located in the general tabernacle structure (Exo. 38:27; 39:24).

καταπέτασμα katapetasma is the dynamic equivalent for the Hebrew פּרכת poroket (see above), denoting the two “curtains,” or “veils,” that separate the holy place from the outer court of the temple, and the holy of holies from the holy place. This term is found in six contexts, each of them highly significant.

Mat. 27:51; Mar. 15:38; Luk. 23:45 constitute the three synoptic gospel references to the tearing of the veil that separated the most holy place from the remainder of the sanctuary. The occasion of this shearing of the “veil, or curtain” was the death of Christ — a sacrifice that signaled the effective end of the old covenant legislation. The ritual requirements maintained the strict sanctity of the holy of holies, allowing only the high priest to draw back that veil just once a year in order to offer sacrifice for the people of Israel before the ark of the covenant. This inner sanctuary constituted the symbolic (though very real) dwelling place of God on earth. When this curtain was torn in two at the crucifixion of Christ, it signaled the end of restricted access to God. Now all who trust in the redemptive work of the Savior can gain unrestricted access to the very throne room of God in heaven.

Heb. 6:19; 9:3; 10:20 refer to this temple “veil” in contexts that explain the full significance of Christ’s sacrificial death and ongoing, eternal high priestly ministry in heaven on behalf of his peoples. In Heb. 9:3 it is clear (by implication) that καταπέτασμα katapetasma also refers to the outer curtain separating the priestly holy place from the general areas of temple worship. Renn, Expository Dictionary

2. a curtain, not a wall

Just like the main tabernacle structure, it was from the beginning designed as a temporary thing. Its temporary nature persisted throughout the centuries of “temple” life also. What it signified would at some point in history be eliminated, thus permitting free or freer access to the presence of God.

3. represents all that hinders man from experiencing the presence of God

It served as a constant reminder until Calvary that there were limits to how closely and under what conditions sinful man could approach a holy God. In that sense, it cannot be a type of Christ since it is our sinfulness and not Christ that keeps us distant from God. It also served to remind ancient Israel that animal sacrifices were insufficient to achieve all that was necessary to enter the Most Holy Place.

4. symbolism in the rending of the veil Hebrews 10:20-23

The parallel is between the rending of the veil in the Temple and the “rending” of the body of Christ on Calvary. Just as free access to the Most Holy Place was made possible and obvious by the tearing in two of the Temple veil, so our free access to God’s presence, to the throne of grace, has been made possible by the sacrifice of Christ on the cross.

“Hence, on our Lord’s death, the veil of the temple was “rent from the top to the bottom” signifying that, by virtue of the sacrifice of Christ, whereby his flesh was torn and rent, we have a full entrance into the holy place, such as would have been of old upon the rending of the veil. This, therefore, is the genuine interpretation of this place; we enter with boldness to the most holy place through the veil, that is to say, his flesh, by virtue of the sacrifice of himself, wherein his flesh was rent, and all hinderances taken away. Of all which hinderances the veil was an emblem, until it was rent and removed.” John Owen, Hebrews, Vol. 4

As by rending the veil in the temple, the holy of holies became visible and accessible; so by wounding the body of Christ, the God of heaven was manifested, and the way to heaven opened. John Wesley, Note on Hebrews 10:20