Monday Reading Notes –– Exodus 23:1 – 24:18 (February 19)
Exodus 23 – The first part of this chapter shows the heart of a God who is clearly concerned about what is right. He wants His people to do what is right, not what is popular. He wants all people, rich and poor, to be treated equitably. He doesn’t want a rich person penalized simply because He is rich, yet He wants justice to be done for the poor. He wants His people to extend a helpful hand even toward those they do not like. The love of neighbor God desires is more an action than it is a feeling. Rest and refreshment is good, and to be a regular part of life – one day each week, and one year in each seven.
Three times annually, all the people were supposed to appear before God at his tabernacle (later, the temple). When they did, they were to come with sacrifices, not empty handed (v. 15). Today, we don’t necessarily bring sacrifices, though we do bring offerings. Yet if we happen to forget an offering at a certain time, we are not empty handed, because we are clothed with the righteousness of Jesus Christ through faith.
If the people of Israel would do all these things God commanded, and listen to His angel (the Hebrew word also means messenger), they would be richly blessed and inherit all of the things God had in mind for them to have.
Exodus 24 – It is curious that the seventy elders of the tribes of Israel are able to see God and eat and drink, and that God “did not raise his hand against them.” This seems to be in contradiction to Exodus 33:20, when God says, “No one can see my face and live.” It must be true, then, that what the elders saw was God with His full glory veiled in some way, while what Moses requested (Ex 33:18) was to see God in all His glory.
The Hebrew words for glory (chavod) and holiness (chadosh) are often linked. Horace Hummel, professor of Old Testament at Concordia Seminary, explains their relationship this way. “God’s glory is his holiness revealed. God’s holiness is his glory concealed.” God concealed his glory for the elders to the extent that they were able to see him and be reassured of his power, and thus reassure all the other Israelites as well. But when God allows His holiness to come through in all its glory, sinful human beings cannot see that and live.
At the end of chapter 24, we’re told that Moses stayed on the Mountain for 40 days and nights. The civil laws were given in the presence of some of the other leaders of Israel apparently, when Moses “approached the thick darkness where God was,” at the end of chapter 20. This chapter now seems to mark a transition. Moses now goes all the way to the top of the mountain and remains there 40 days and nights. It was then that he received instructions in the design of the tabernacle and the worship that was happen within it. It seems that God puts a special emphasis on how He and humanity were to relate in worship and faith.
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Tuesday Reading Notes –– Exodus 25:1 – 27:20 (February 20)
Exodus 25 – When you read the list of all the welcome offerings for the tabernacle, you realize that the Israelites were not traveling light! The Egyptians had loaded them down with goods, precious metals and stones when they left (see Exodus 12:36), so this wasn’t just your average group of nomads moving across the desert, but a moving caravan. It is important to note that, while God required giving a tenth in other situations (see Malachi 3:10, for example), for these special offerings for the tabernacle project he instructed that the one “whose heart prompts him to give” should support the tabernacle project. That reflects Paul’s words about cheerful giving in 2 Corinthians 9:7
Moses first received instructions from God about the furnishings inside the tabernacle. The Ark of the Covenant (ark is a traditional word that is synonymous with chest) was where the tablets of the covenant were stored, and was symbolic of the throne of God among His people, as he made his dwelling place among them.
The table holding the bread of the presence (12 loaves of bread representing the 12 tribes of Israel, the bread, being the staple food for the world at that time, representing the fact that God is the provider of all things) and the lampstand were furnishings in the Holy Place, a 30 by 15 foot room only priests could enter, while the ark was in the Most Holy Place (traditionally called the Holy of Holies), the place set aside for the presence of God. A priest was only allowed to enter there once per year.
The Hebrew word for “tabernacle,” by the way, means more than a tent but a “dwelling place.” It is rarely used to talk about human dwellings, but is primarily set aside for the presence of God dwelling with people in this mobile “church” and in other ways.
Exodus 26 – The tabernacle proper were the two covered rooms, the Holy Place and the Most Holy Place, that were a total of 45 feet by 15 feet. It is that part that these verses describe. The linen curtains surrounded the tabernacle, and the curtains of goat hair gave it its roof. The ram skins and the hides of sea cows (dugongs of the red sea, similar to Florida manatees) would help protect the tabernacle from rare rainfall in the desert.
God is even concerned about things as mundane as the supports for the tabernacle. God had in mind the ideal construction of this space. He didn’t want people to be quibbling over details but focusing on the point of the tabernacle – and that was to have a place to approach and worship the God of heaven and earth.
Exodus 27 – Next we come to the primary feature for the courtyard of the tabernacle – the altar of burnt offering, where atonement would be made for the sins of the people. Completely burning on offering was a way of making sure it would be entirely devoted to the Lord, so that it would no longer be of any use to the person who brought it, or to anyone else.
The courtyard of the tabernacle measured approximately 150 feet long and 75 feet wide – half the length of a football field (not counting endzones, of course, and just under half the width. Linen curtains (off-white to tannish in color) over 7 feet high surrounded the courtyard, with an entrance 30 feet wide, always on the east end.
In the tabernacle was also the first eternal flame, as the priests were to keep the lamps lit continually. Churches today have some vestiges of tabernacle worship. Most Lutheran churches have an eternal flame (as does Prince of Peace) somewhere in the sanctuary. Many also have lampstands with 7 candles (mentioned in the New Testament - Revelation 1:12).
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Wednesday Reading Notes –– Exodus 28:1 – 29:46 (February 21)
Exodus 28 – If a person walking into a Catholic or Greek Orthodox church thinks the priest’s garments are ornate, they should see what Aaron wore! It is interesting to me that the purpose of his garments was to “give him dignity and honor (v. 2).” Today, the prevailing thought for why pastors in our Lutheran Church should wear either the white robe (or alb) or the combination of the black robe (called a cassock) with the white 2/3 length garment over the top (called a surplus) is to cover up the individual in favor of drawing attention to God. Everything about Aaron’s garments said that he was specially called and set apart to serve God in a way of high importance.
The ephod was the robe underneath everything else, woven of beautiful fabric. The breastpiece had symbolic value, the 12 precious stones symbolizing the twelve tribes of Israel. It also contained the Urim and Thummim, a way given by God of casting lots to determine His will, used for many years by the people of Israel.
Another robe covered the ephod, at the hem of which were gold bells and pomegranates (presumably cast of gold). As a person would not go into the court of a great king unannounced, so the bells on the robe of the high priest would announce his coming into the court of the greatest of all kings, Yahweh himself.
On Aaron’s turban he wore a gold plate with the words, “Holy to the Lord” inscribed on it. A continual reminder to him, to the people, and a continual testimony in the eyes of the Lord that the sacrifices offered by Aaron were holy because God had made him holy (set apart for a special purpose) in this work.
Exodus 29 – Picking up on the “Holy to the Lord” theme at the end of chapter 28, the consecration of the priests was the way they were made holy before the Lord and in the eyes of all Israel. The bread and cakes along with the bull and rams (v. 2-3) were to make sure the priests would not appear before the Lord empty handed (Exodus 23:15). They were ceremonially cleansed to remove all physical and spiritual impurities. Moses was to put the garments on Aaron as well as the specially formulated anointing oil God would later give (Exodus 30:22 and following).
In a demonstration of substitutionary atonement, Aaron and his sons put their hands on the head of a bull which was then sacrificed. This symbolized the passage of their sins onto the bull. The bull was made an offering in two ways. The good parts (meat and fat) was burned on the altar as an offering pleasing to the Lord. The intestines and other inner parts, symbolic of where sin lies, were burned outside the camp. In two steps this offering both got rid of sin and was pleasing to the Lord. This was a foreshadowing of the substituionary atonement Christ would offer. His sacrifice on the cross also doing those two things – getting rid of sin once and for all, and pleasing God with His sinless offering.
The practice of taking the blood of the second ram and putting it on the earlobes, thumbs, and big toes symbolized listening to God’s word and service to Him. The earlobe was also pierced sometimes to denote slavery – so Aaron and His sons were giving themselves in servitude to God. A share of the ram was to go to Aaron and the priests after him. For years to come, this is how the priests bodily needs would be provided for. The ordination process for the priests went on for 7 days, a symbolically complete period of time. Again, this emphasized the importance of the role the priests would play.
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Thursday Reading Notes –– Exodus 30:1 – 31:18 (February 22)
Exodus 30 – Incense was to be constantly burning in the tabernacle. The fragrant smoke of incense represents the prayers of God’s people. A lot of “nose imagery” is present in the Hebrew language. Sin is a stench in God’s nostrils. When His wrath comes, it is often with a blast from God’s nostrils in poetic language. But when people do what is right in God’s sight, and when they offer Him prayers and sacrifices, it is a pleasing aroma to Him. The incense was a constant reminder to the people of the relationship God wanted to have with them – one in which they call on Him regularly and do His will.
Interestingly, God assumes that Moses will take a census at regular intervals, but we don’t have such a command or practice mentioned in the Bible. When David took a census of Israel in 2 Samuel 24, it displeased the Lord. The difference is the motivation of the heart. If a census is done to grasp the number of people for the sake of caring for them spiritually or encouraging service to God, that’s pleasing to Him. David, however, wanted to take a census of His fighting men. It was a source of pride to Him – relying on strength of arms rather than the strength of God. At the taking of the census, all people, rich or poor, were to contribute a half shekel. This equal tax for all showed that all were equally sinful and in need of God’s mercy. It was done in addition to the proportionate giving represented by a tithe.
The anointing oil and the incense to be used in the sanctuary were a formula straight from God. That formula was never to be used anywhere else, so that a particular aroma would always be associated with sanctuary worship. God, it seems, was a believer in multisensory worship. The people would see the beauty of the tabernacle. They would smell the incense, fragrant oil, and smoke from sacrifices. The priests would taste of their portion of the sacrifices. They would hear the sound of music and the bells on the priest’s robe. They would hold their sacrifices in their hands as they carried them in to the tabernacle. Still today, God recognizes that humans want to experience him with our senses. We taste and feel and smell in communion. We hear His word and sing music. We see stained glass windows, or banners, or crosses, or other symbolism that reminds us of the greatness and mercy of God.
Exodus 31 – It’s sometimes easy to think that the Holy Spirit is only interested in endowing us with truly “spiritual” gifts – like knowledge, mercy, administration, teaching, serving, etc. But God has created in humanity every skill that we see exhibited in the world around us. God filled Bezalel with the Spirit of God so that He would have skill, ability and knowledge in craftsmanship. That means God’s Spirit could work through Him to make the furnishings for the temple with the ability of God himself. (And God apparently gave Oholiab the gift of helps and encouragement in addition to craftsmanship.)
It’s important to point out some key words with regard to Sabbath regulations. In verse 15 it says that no work is to be done on the Sabbath. This Hebrew word denotes ones occupation, whether it be working the land or working a trade. That type of work was not to be done. The interpretation that some religious groups have given it is incorrect. Laura Ingalls Wilder, for example, in “Little House in the Big Woods” describes a religious tradition with an incorrect understanding of the Sabbath. For example, it was consistent with Sabbath law that they walked to church rather than take the wagon, but not because hitching up the horses was work (as the book says), but because God wanted animals to be able to rest on the Sabbath day as well (Exodus 20:9). It was inconsistent with Sabbath law for them to sit around the house all day on Sunday and not recreate – play – together. God wanted the Sabbath to be a celebration (Exodus 31:16) in following God’s example. When He rested from His creating work on the 7th day, it’s safe to say that He then enjoyed His creation. Of course it needs to be said that when Jesus came into the world, He gave us a new and fuller understanding of the Sabbath. It is important that we set aside a regular – weekly time for rest, refreshment and reflection on our God. When in the week that occurs is not important.
In my opinion, God instituted Sabbath Law for three main reasons. First, so that people would always recall their creator and the miraculous way the world came about. (By the way, this verse shoots down any theories about the creation days being vast eons of time, since the 24 hour days of the work week are modeled after the days of creation.) Second, He wanted His people to trust Him. They could take a break from their labors for one day and still have enough to provide for their needs. Third, He wanted them to play, to be able to be refreshed by rest, fun, fellowship with families and neighbors, and the other things people do in their leisure time.
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Friday Reading Notes –– Exodus 32:1–35 (February 23)
Exodus 32 – The Golden Calf incident is truly a confusing one for most Christians reading this account. We wonder how the people of Israel could have been so forgetful and suddenly turn to another god when Yahweh had done so much to show His power already. It is my opinion that the alternate translation in the notes of the NIV Bible for verse 4 is to be preferred. The Hebrew word for the true God is Elohim, which is a plural word. It’s fitting for the triune God, because He is a plurality, and yet He is one. That same word was used for false “gods” as well. In this situation, the Israelites, having become convinced that Moses was not coming back, reverted back to the Egyptian background where images and statues of “the gods” were prevalent. The calf may have been similar to the Egyptian bull-god Apis that was prominently worshiped in the region of Egypt from which the Israelites had come. With Moses “gone,” they wanted to have a god they could see that could continue to lead them. That explains Aaron’s announcement about a festival to Yahweh in connection with this calf. In the people’s minds, they may have seen Yahweh and the calf as one and the same, or others may have just been reverting back to the polytheism of Egypt, feeling that two gods was probably better than one. In addition to the forming of this calf being an outright violation of God’s command (Exodus 20:4-5), the nature of the festival was not befitting the people of God either. Basically, the scene in verse 6 was an overindulgence in, and mistreatment of, food, wine and sex.
God was angry with the Israelites (verses 7-14), being in clear violation of several recently given commands, and threatened to wipe them out. Moses shows the power of intercession (prayer on behalf of another person or group of people), and pleads for the people. In this way, Moses establishes himself even more clearly as a foreshadowing of Christ, as Christ intercedes for us before God’s throne, in spite of our sinfulness and tendency to wander. Would God have destroyed the Israelites if Moses wouldn’t have been there to intercede? I don’t think so. This was an opportunity for Moses to show his love for the people (he put them above himself) and for Moses (and us) to learn about the power of the prayers of God’s people.
Aaron’s excuse for his involvement in the calf incident (v. 22 – 24) is certainly lame. It is very possible that the people put a great deal of pressure on him to do what he did. Yet, he was not put to death for his role and sided with Moses, who, with a band of Levites, put to death 3000 people in the camp that day, presumably those who were actively engaged in the worship of this calf and in the practices that were not God-pleasing. As in any mob action, there are the instigators, those who reluctantly go along, and many bystanders who don’t like what they see happening, but don’t have the courage to stop it. We can assume that the 3000 who died were mostly in the instigator group.
Though Moses “purified” the camp from those who had taken the lead in this idolatry, and God allowed a plague on the people to show them what can happen if they don’t follow His word, God was still determined to accomplish His plans through them, graciously promising again to lead the people with “his angel” or “messenger,” most likely the pre-incarnate Son of God, as has been mentioned in these notes before.
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Saturday Reading Notes –– Exodus 33:1 – 23 (February 24)
Exodus 33 – When God says to “leave this place” in verse 1, it doesn’t mean “at once,” but that leaving would take place soon. Preparations for moving 2 million people and all their stuff began. There was still some business to attend to. Moses go up on the mountain of the Lord and receive the stone tablets of the covenant once again.
A side note is included in verses 7 – 11 about the “tent of meeting,” where Moses would go and meet with God. There God would talk with Moses and instruct him on what he needed him to do. This is not the same as the “tent of meeting” mentioned in 27:21, another name given to the tabernacle, where God would come to meet with the priests, and through them, all the people. Moses had his own special tent of meeting. In this way, the people saw that God clearly communicated to Moses, and they were encouraged to follow and trust their leader.
The next incident doesn’t seem to be connected to the tent of meeting. It may have happened when Moses went back up on Mt. Sinai. This could explain why, though the Lord had threatened not to go with the people to the Promised Land, His presence does go with them after all, since Moses pleaded that God would send His presence with them.
It’s remarkable that Moses, who spoke with God face to face, was never satisfied with His knowledge of God and constantly wanted to know Him better. That’s the true sign of a person who really knows God. If someone tells you they know God and are not interested in learning more about Him, don’t believe it. A person who truly knows God realizes how much more there is to understand about Him and is constantly interested in knowing him better. Therefore, Moses says “teach me your ways so I may know you.” He asks God to show him his full glory, which God cannot do. No human being can see God’s full glory and live. So Moses instead was given the privilege of seeing God’s back as He passed by.
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