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."
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)
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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) 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. 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.) 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) 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) Verses 1-3: These relate to the 9th commandment. (Exodus 20:16, Leviticus 19:11, Deuteronomy 5:20, Psalm 101:5, Proverbs 10:18) God forbids the Israelites to lie to one another in matters of witness involving legal disputes (v.1), as well as participation in “mob justice”. (v.2) Legal matters are to be handled in a civil and fair manner where all cases are brought before the judges. Just going along with the angry crowd could lead to further crimes and/or perversions of justice. Likewise, the judges are to treat all parties fairly and not show partiality to one side or the other, i.e. sympathizing with someone’s cause just because he/she is poor. (v.3.) (Leviticus 19:15, Deuteronomy 1:17, 16:19)
Verses 4-5: These two verses relate to the principle of loving one’s enemies and doing good to them that hate us. (Deuteronomy 22:4, Matthew 5:44, Romans 12:20) More specifically, God is commanding the Israelites to care for not only their own personal property but that of their neighbor’s as well. In other words, treat someone else’s goods and livestock just as well as you would your own, even if you and your neighbor aren’t currently getting along. This is a basic law of any stable society. Because God Himself is kind, loving, merciful and generous, even to those that despise Him, He expects the children of Israel to behave in the same manner towards one another and their personal property. Verses 6-9: These reiterate the theme of verses 1-3. Judges are to be fair and impartial in all their dealings in regulating legal disputes. Those appearing before them are likewise to be truthful and honest in their testimony. (v.7) (Psalm 119:29, Ephesians 4:25) God will not look kindly upon those that bear false witness for the purpose of exploiting the innocent or tearing down the righteous. (Exodus 34:7, Deuteronomy 25:1, Romans 1:18) The poor, especially, are not to be taken advantage of or oppressed in any way. (v.6) (Deuteronomy 27:19, Ecclesiastes 5:8) Bribes are forbidden. (v.8) So is the unjust slavery and oppression of foreigners. (v.9) As noted in the previous chapter, the Israelites were once themselves oppressed and made slaves in a foreign country, so they should not do likewise to the peoples of the nations around them. (Exodus 22:21, Leviticus 19:33) Verses 10-12: A sabbatical rest of every seventh year for the land is commanded in verses 10-11. This is for two reasons: 1) That the poor may eat of whatever crop grows naturally from the earth in that year of rest; 2) To remind the children of Israel that the land and all the earth belong to God. We, as His creation, are merely stewards of it. Another reminder of the sabbath day is given in verse 12. Just as God rested on the seventh day after creating the heaven and the earth, so should we have a day of rest from not only our physical labor, but also for the purpose of worship and focusing on God. This is the whole reason for church on Sunday. Verse 13 sums up the reason and meaning for all the laws that have preceded it. (Deuteronomy 4:9, 23, Joshua 23:7, Psalm 16:4, Hosea 2:17, 1 Timothy 4:16) The whole point of God’s law for His chosen people is so that they would recognize His sovereignty and His Lordship over them. He is the creator of the world and all that is in it – including you and me. As such, we should acknowledge his sovereignty and humble ourselves before Him always. The point of verse 13 is that everything we do in our daily lives should always be focused on God – and God alone – by cultivating a mindset of worship, obedience and devotion to God and all that He is. In the words of the Moody Bible Commentators: “Devotion to God will mean living and serving and worship in ways quite distinct from the surrounding culture. The Lord is a God of truth and justice and His people must be the people of truth and justice.” Verses 14-17: God commands the children of Israel to observe three feasts throughout the year (Exodus 34:22, Deuteronomy 16:16): 1. The feast of unleavened bread. This feast is to be held immediately following the day of Passover in the month of Abib, as laid out in Exodus 12. It’s a week-long memorial of God’s deliverance of the Israelites out of Egypt. (v.15) (Exodus 12:14, Leviticus 23:6, Numbers 28:16, Acts 12:3) 2. The feast of harvest, a.k.a. the feast of weeks. This is a celebration of God’s provision of grain specifically. The Israelites are to bring forth the firstfruits of their harvest of wheat. (v.16) (Leviticus 23:10, Numbers 28:26) 3. The feast of ingathering, a.k.a. the feast of booths or the fest of tabernacles. This is to be celebrated at the end of the year as a memorial of God’s bounty and provision for His people by bringing forth firstfruits of all the rest of the agricultural produce. (Deuteronomy 16:13) The Believer’s Bible Commentary states that the feast of unleavened bread is a symbol for believers today of the importance of purging our lives daily of malice and wickedness. The latter two feasts are a typological foreshadowing for the day of Pentecost and the formation of the NT church (feast of harvest) and the Millennial Kingdom when Christ reigns on earth and Israel is dwelling securely in the promised land (feast of ingathering). Each of these three feasts throughout the year requires the presence of the men of Israel (and, presumably, their wives and children). (v.17) (Exodus 34:23) Nor are any of them to come empty-handed. (v.15) By requiring the assembly of the whole nation three times a year, God is providing a way for His chosen people to strengthen their bonds of familial unity and community, while also memorializing all that God has done – and will do – for them. Verses 18-19: In the context and theme of the Passover leaven symbolizes sin. Therefore it is not to be used in connection with the blood sacrifices. (v.18) (Exodus 34:25, Leviticus 2:11) The fat of the animal is the best part and is to be burned completely upon the altar so that none of it is left until morning. The best of the firstfruits are to be brought to the house of the Lord. (v. 19) (Exodus 22:29, 34:26, Deuteronomy 26:2, 10, Nehemiah 10:35, Proverbs 3:9) The specific command about boiling a young goat in its mother’s milk (Deuteronomy 14:21) has baffled scholars and commentators. The common Jewish understanding today of this law is that they are not allowed to eat any meat that has been cooked in the same pan as any sauce containing cream or milk. Most Biblical scholars believe that this commandment has to do with some pagan ritual or fertility rite that was practiced by the heathen nations of the promised land. Other commentators have stated that the real purpose of this law was that a young animal that was still suckling shouldn’t be taken away from its mother until it was weaned. To do so would traumatize the mother. Whatever the case, the point of these laws regarding the blood sacrifices and the offerings of firstfruits is that no pagan rites are to be used or mixed in with the way in which the Israelites worship God. Verses 20-23: The last part of this chapter concerns the conquest of the promised land. The Angel spoken of in verses 20-23 is the preincarnate Christ. (Genesis 16:7, 21:17, 22:11, 31:11, Exodus 3:2, Joshua 5:14) We know this because of the description given in verse 21. Only God has the power and authority to forgive sins. (Luke 5:21) God also says in the second half of that verse that “…My name is in him”, meaning that God Himself is in the form and presence of this Angel, just as He was at the Red Sea. (Exodus 13:21, 14:19) Until the building of the tabernacle, God’s presence among the children of Israel took the form of a cloud by day and a pillar of fire by night. God repeats His promise to bless His chosen people and to defend and protect them if they will obey His commandments and follow Him only. (v.21-22) “…obey His voice, provoke Him not…” (Numbers 14:11, Deuteronomy 9:7, Psalm 78:40, 56) He further promises to deliver the heathen nations that currently inhabit the promised land into the hands of the Israelites. (v.23) (Genesis 12:3, Numbers 24:9, Deuteronomy 30:7, Joshua 24:8, 11, Isaiah 54:15, Jeremiah 30:16, 20) Verses 24-33: God lays out His game plan to Moses, describing exactly what He will do for the children of Israel upon their entering the promised land. He begins by repeating the 1st commandment: “Thou shalt not bow down to their gods, nor serve them, nor do after their works…”. (v.24) He commands the Israelites to completely overthrow the inhabitants of the land and tear down their idols and altars to their false gods. (Exodus 20:3, 5, 34:13, Numbers 33:52, Deuteronomy 7:5, 12:3, 30-31, 2 Kings 18:4) The children of Israel are to serve and obey God alone. (v.25) (Deuteronomy 6:13, Matthew 4:10) In doing so, God would bless them in multiple ways. (v.25-26) (Exodus 15:26, Deuteronomy 7:14-15, 28:4-5, 1 Chronicles 23:1, Malachi 3:11) Rahab’s report to the Israelite spies (Joshua 2:9) confirms God’s promise to Moses in verse 27. (Genesis 35:5, Exodus 15:16, Deuteronomy 2:25) Furthermore, Joshua 24:13 states that the children of Israel took possession of cities and vineyards that they had not built or planted. God will not drive out the inhabitants of Canaan all at once, lest the wild animals overtake it and “…the land become desolate…”. (v.29) He also mentions in verse 30 that the Israelites need time as well to increase their numbers in order to fully spread out and settle all of the vast area of the promised land. In verse 31 God describes the borders of that land. (Genesis 15:18, Deuteronomy 1:7-8, 11:24, 1 Kings 4:21, 24) According to the Holman Bible Commentary, the border starts at the portion of the Red Sea known as the Gulf of Aqaba (1 Kings 9:26) and extends all the way to the Mediterranean Sea, which at this time is known in Hebrew as “…the sea of the Philistines…” since it is they who live along its coast. There is a stern warning in verses 32-33. The children of Israel are to make no treaties with the inhabitants of the promised land, nor are they to worship their gods. (Exodus 34:12, 15, Deuteronomy 7:2) The Israelites are to leave no survivors of the heathen nations (“They shall not dwell in thy land…”) lest they cause the Israelites to sin against God by turning to idolatry. Failure to heed this warning would be a snare for the children of Israel. (Deuteronomy 12:30, Joshua 23:13, Judges 2:3, 1 Samuel 18:21, 1 Kings 11:4, Psalm 106:36) Sadly, that’s exactly what happened, as the children of Israel failed miserably to obey God’s command. This next set of laws is connected to the 8th commandment. Various examples of theft or destruction of property are presented along with the prescribed punishments for each crime.
Verses 1-4: The thief is required to pay back five oxen for the theft of one ox and four sheep for one sheep if he has killed or sold the stolen animal. (v.1) (2 Samuel 12:6, Proverbs 6:31, Luke 19:8) If a thief is caught breaking into a man’s home and the homeowner kills him, then the homeowner is blameless for the death. (v.2) But if the thief survives the murder attempt and is captured by the authorities, he is to make full restitution. If he has no wherewithal to pay back the money or goods that was stolen, then he shall be sold as a slave to repay his debt. (v.3) If it was livestock that the thief was caught trying to steal then he is to pay back double what was taken. Verses 5-6: These verses describe situations in which property is destroyed through negligence. Verse 5 explains the punishment for a man who allows his livestock to graze in his neighbor’s field after his own field has been eaten up. He is to pay back from the best of his own crops and vineyards whatever amount his beast consumed. Verse 6 deals with the negligence of someone who allows a fire to get out of control and it burns up his neighbor’s crops. Verses 7-9: If a man is keeping money or goods in trust for his neighbor, and those things are stolen from the man’s house, the thief – if he can be found – is to pay back double what was stolen. (v.7) But if the thief isn’t found, then the trustee is hauled before the judges to determine if he is the guilty one. (v.8) In the case of one man accusing another of stealing from him, “…both parties shall come before the judges…”. Whomever the judge determines to be guilty shall pay back double to his neighbor. (v.9) Verses 10-15: If a man is watching over his neighbor’s livestock and any of them die, or are injured, or run away, and there is no other witnesses to vouch for the man’s innocence in the matter, then shall he swear by an oath of the Lord that he did not injure, kill or drive away the beast. (v.10-11) (1 Samuel 20:42, 2 Samuel 21:7, 1 Kings 2:42-43, Hebrews 6:16) The owner of the animal is to accept this and no restitution is required. But if the animal is stolen while under the other man’s care, then that man is required to make restitution to his neighbor according to the law stated in verse 1. (v.12) (Genesis 31:39) Likewise, if the animal is killed by another beast, the man that is keeping watch over his neighbor’s livestock will prove his innocence by bring the pieces of the carcass for evidence, and, thus, he won’t have to make restitution. (v.13) This, of course, presumes that the animal’s death is not due to any negligence on the part of the man babysitting his neighbor’s flock. If that is the case, and there is sufficient witnesses to prove it, then that man would very likely be required to pay back to his neighbor according to verse 1. That same law of restitution applies to any livestock borrowed by one’s neighbor and something happens to the beast. (v.14) The neighbor is responsible for making good with the animal’s owner. But if the owner is with his beast at the time of the incident, then the neighbor is not at fault since the animal is still in the care of its owner while both man and beast are assisting one’s neighbor. (v.15) Verses 16-17: The usage of the word “entice” in verse 16 (Deuteronomy 22:28-29, Judges 14:15, 16:5, Proverbs 1:10, 16:29) refers to seduction, not rape. The wording implies consent on the part of the woman, not resistance, and the man is expected to provide for her, regardless of whether or not she is allowed to marry him. This law refers to sex outside of marriage, and the father of the virgin has the authority to deny his daughter’s marriage to the man that seduced her. If she is no longer a virgin, she would be unable to marry anyone else according to the other laws pertaining to the 7th commandment; hence the requirement for the man that enticed her to pay the full dowry regardless. Verse 18: The nation of Israel is not allowed to have anyone in their midst who practices divination or sorcery of any kind. This is punishable by death. (Leviticus 19:31, 20:6, 27, Deuteronomy 18:10-11, 1 Samuel 28:3, Jeremiah 27:9-10) Witchcraft and all its related arts is an abomination before God. It is of the devil. To practice it is to invite demons and evil spirits into one’s life, and the child of God has no business doing any of that. Sorcery, magic and other forms of divination are a staple of the false religions and false gods of the heathen nations that inhabit the promised land as well as Egypt, the land of bondage from which the Israelites had just been delivered. (Exodus 7:11) This law is another example of God setting apart His chosen people from the pagans and idol worshipers that surround them. Witchcraft and sorcery are no different today than they were back then. We now group it all under the heading of New Ageism, but the basic themes and beliefs are the same. Mother Earth, the cycle of new moons, crystals, meditation, Eastern Mysticism, Druidism, Celtic/Norse/Greek/Roman mythology, casting spells, the pentagram, the celebration of Halloween – all of it is an abomination of pride and rebellion against God. It is all false religion and the worship of self, and, even worse, to engage in any of these arts or beliefs is to open the door to the very real and very demonic spirit worlds, the realm of Satan and his fallen angels. Halloween, in particular, is a holiday that should not be celebrated in any way, shape or form by any Christian today. Even just allowing one’s children to dress up as their favorite cartoon character or superhero and going around the neighborhood to collect candy door to door should be forbidden. No, it’s not harmless fun. Satan has deceived the world into thinking this holiday is just a fun time for the kids and very few adults truly understand the historical roots of All Hallow’s Eve and what it truly represents. Halloween is a celebration of witchcraft, sorcery, divination, evil spirits, and death. God commands us right here in Exodus and Leviticus to abstain from all forms of this particular evil. The Israelites are commanded to execute known witches and sorcerers by stoning. That’s how serious God is about this sin. So why should we today, who call ourselves followers of Christ, have anything to do with a holiday that celebrates the very thing from which God commands us to abstain? Verse 19: Bestiality is expressly and explicitly forbidden. Violation of this law is punishable by death. (Leviticus 18:23-24, 20:15-16, Deuteronomy 27:21) As with witchcraft and divination, this abomination was also commonly practiced and allowed among the heathen nations of the promised land. The Hittites even allowed by law the sexual union of a man and his horse or donkey. Sexuality was created by God as something holy to be shared only between husband and wife. Therefore, anything other than that is an abomination and perversion of this holy ordinance. That’s why God forbids adultery, homosexuality, bestiality and incest. All of it is wicked, filthy, immoral behavior, and we who are saved by the blood of Christ, risen and sanctified in Him, and always striving for holiness must adopt the same attitude as God when it comes to these abominations that the world says are okay and acceptable. Verse 20: God is a jealous God, and He abhors idolatry. The commandment of the death penalty for any who are found guilty of offering sacrifices unto false gods shows just how serious God is about the Israelites' worship of Him. (Exodus 32:8, 34:15, Leviticus 17:7, Numbers 25:2, Deuteronomy 17:2-3, 5, 1 Kings 18:40, 2 Kings 10:25) We today are guilty of this sin with idols that displace God in our hearts: time, entertainment, money, sex, hobbies, our family, etc. When God is not the number one priority in our lives, we rob Him of the worship and love that is due Him. This is why the sin of sexual immorality goes hand in hand with idolatry. All those sexual perversions I listed in the commentary for verse 19 promote the worship of self. Lust is a sin of selfishness and the result of pride. One of the many deadly consequences of pornography addiction is that it feeds the lust of the flesh which, in turn, keeps us focused our selfish needs and desires and turns us away from God. Verses 21-24: Slavery of any foreigners by the Israelites is expressly forbidden. (v.21) (Exodus 23:9, Deuteronomy 10:19, 24:18, Zechariah 7:10) The word “vex” in verse 21, from the Hebrew word “yanah”, means “to oppress or suppress” or “to do violence”. In other words, God is saying to His chosen people, “Remember how you were once enslaved by a foreign nation. Don’t do the same to others.” Nor are they to oppress, abuse, or take advantage of in any way the widows and orphans. (v.22) (Deuteronomy 24:17, Proverbs 23:10-11, Jeremiah 7:6-7, James 1:27) There’s a beautiful promise in verse 23: “…I will surely hear their cry…”. This is another example of how the God of Israel is the one, true God. Unlike the false gods of the Egyptians or the Hittites or the Canaanites, our God hears our cry! He is a friend of the fatherless and the widows. (Psalm 68:5) He places the solitary in families (Psalm 68:6) and frees the slave. He is the savior of the downtrodden and the oppressed. (Psalm 34:6-7) Unlike the other laws where God ordains judges and human government to carry out the penalties and punishments, He Himself will be the judge of those guilty for breaking this law. (v.24) (Psalm 69:24) If the Israelites as a nation do not enforce this law, God will bring upon them invasion and captivity by their enemies. (Psalm 109:9) This is another way in which God’s law differs from the laws and treaties of the other peoples and cultures of the ANE. Foreigners have no rights and are often enslaved. Widows and orphans are likewise taken advantage of or abandoned entirely. But God makes special provisions in His law for this specific group of people. Verses 25-27: God also takes a dim view of those who take advantage of the poor. Usury by one Israelite to another is forbidden. (v.25) (Deuteronomy 23:19-20, Psalm 15:5, Ezekiel 18:8) If a man’s cloak is given as a pledge to his neighbor and it’s his only cloak, the neighbor must return it by nightfall. (v.26) To take advantage of one’s neighbor by depriving him of his only warmth at night is cruel, and God will hear the cry of oppressed. For God is gracious. (v.27) (Exodus 34:6-7) Verse 28-31: The first part of verse 28 is related to the 3rd commandment. To revere and honor God is more than just not taking His name in vain. The word “revile”, translated form the Hebrew word “qalal”, means “to appear trifling or insignificant” or “to make despicable” or “to curse”. It is the sense of dismissing God and all that He is by not worshiping Him, obeying Him, and always giving Him first place in our lives and our hearts. To do otherwise invites God’s righteous wrath. (Leviticus 24:16) The second part of that verse commands us to also not curse those whom God has placed in authority over us. (Proverbs 24:21, Ecclesiastes 10:20, Matthew 22:21, Acts 23:5, Romans 13:1, 1 Peter 2:17) Even when our leaders are ungodly and persecute us we are still commanded to love them and pray for them. For God is sovereign over all, and He allows kings and governors to rise to power for a reason. It's not our place to question God, but to trust in Him and obey Him. That goes back to the first part of this verse. Because God has first place in our lives we are to offer Him the first fruits of everything: our labor, our time, our children, our tithe, etc. (Exodus 13:2, 12, 15, 23:16, 19, Deuteronomy 15:19, 26:2, Proverbs 3:9) For the Israelites, it’s their firstborn sons or daughters, the firstborn of their livestock, and the first fruits of their crops and vineyards. (The word “liquors” in verse 29 is translated as “juice”.) The second part of verse 30 refers to the time that the eldest child of an Israelite or the eldest of the offspring of the livestock should spend with his/her mother. On the eighth day the child is brought forth and dedicated to God through the ceremony of the circumcision, if it is a male. For the sheep or the bullock, the animal is offered up in a blood sacrifice on the eighth day. This chapter concludes with a commandment for the Israelites not to consume the meat of wild beasts that were killed by other animals and left to rot. This is carrion and is unclean due to other animals feeding on the carcass as well as disease caused by the length of time the flesh has been rotting in the sun. God reminds His chosen people that they “…shall be holy men unto Me…”. (Exodus 19:6, Leviticus 11:44, 19:2) The whole point of this concluding verse is to restate the purpose of God’s law: the children of Israel are His chosen people, and they are to come out from among the other nations and peoples around them and walk separately unto God. They do this by obeying His commandments, treating one another with kindness and respect, and honoring God in all that they say and do. The same holds true for us today. |
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