The Guilt Offering
Leviticus 5:14 to 6:7 and 7:1-6

The guilt offering DIG: How was the guilt offering different from the sin offering? For what kind of sin is restitution possible (5:16 and 6:1-5)? Which require a twenty percent fine? What does this teach you about God’s view of sin? What does this teach you about ADONAI’s view of the process of reconciliation? What is His desire for His followers?

REFLECT: If you were to assign a money value to your sins, what would they be worth? How far in debt would you be: (a) One week’s allowance? (b) One month’s wages? (c) Half this country’s foreign debt? (d) More than the national deficit? How can such debt be cancelled: By you? Your creditors? By God? When in your experience has YHVH cancelled your debt of guilt? What did it cost (see Matthew 18:21-25)?

The guilt offering was a mandatory atonement for an intentional or unintentional violation requiring restitution, the confession of a sin, and forgiveness of a sin or cleansing from defilement. It required not only a ram, but also a twenty percent fine to the wronged party. The difference between this and the sin offering was that the guilt offering was compulsory, in cases were restitution was necessary.

It was not easy to distinguish between the sin offering and the guilt offering for both represented Christ, the Substitute for the guilty sinner. Because it was not totally consumed, the bodies of the offerings were burned outside the camp of Isra’el. Both were to atone for sins committed knowingly or through ignorance. Yet, the sin offering dealt with the root of sin, even as the guilt offering dealt with the fruit of sin. While believers have been saved, for all time, by faith in the shed blood of the great Sin Offering, we still inherit our old sin nature. That is what Paul meant when, in the sixth and seventh chapters of Romans, he wrote of the struggle between the old nature and the new nature in Christ, the flesh and the spirit, the nature inherited from Adam and the new life received by faith in Jesus Christ. When Paul wrote those chapters, he put words to the struggle that all believers know far to well – what he wants to do because he loved Jesus, he does not do; and what he does not want to do, he finds himself doing because of the weakness and frailty of his flesh (Romans 7:24). But then the great chapter eight of Romans follows, which gives the secret to victory over the flesh – the indwelling Holy Spirit. Thus, every need of the sinner is fully met in Jesus Christ. He is our Guilt Offering, giving us power and victory in our lives, even as He promised. If we confess our sins, He is faithful and just to forgive us our sins and purify us from all unrighteousness (First John 1:8-10).⁵³⁸

In Hebrew, the guilt offering comes from the word asham, meaning guilt. Restitution was necessary, and the Hebrew word for trespass comes from the word ma’al, meaning a violation of another person, either God or man, of what was rightfully his. The sin offering emphasized the sin itself, whereas the guilt offering emphasized the practice and harmful effects of the sin. This offering required confession and restitution for wrongdoing. The Holy Spirit deals with this offering in two ways. First in 5:14-19, violations against God’s holy things are dealt with, and then in 6:1-7, violations against man are dealt with. Lastly, the function of the priest in the guilt offering is dealt with in Leviticus 7:1-6.

Explicitly, the guilt offering is never mentioned in the New Covenant. But it is mentioned implicitly, because Isaiah 53:10 says that Christ is the guilt offering. Therefore, using that as our context, Isaiah 53:1 is quoted in John 12:38 and Romans 10:16. Isaiah 53:4 is quoted by Matthew 8:12, Isaiah 53:5-6 is quoted by First Peter 2:24-25. Isaiah 53:9 is quoted by First Peter 2:25 and Isaiah 53:12 is quoted by Luke 22:37. So there is an indirect mention of the Guilt Offering in the New Covenant in the death of Christ.

First, there were violations against God’s holy things. When a person committed a violation and sinned unintentionally in regard to any of ADONAI’s holy things, or sacred property, such as gifts (Deuteronomy 15:19), sacrifices, tithes, first fruits (Exodus 34:26), or anything assigned to God. It had to do with a violation of that which belonged to God, and therefore indirectly, the priesthood since they were his representatives. It could include, for example, failure to redeem the first-born. In that case, the guilty would bring a ram from his flock as a penalty to ADONAI, one without defect. So the value of the property had to be estimated. But if he could not bring the ram itself, he could bring the equivalent value in silver, according to the sanctuary shekel (30:11-16). The rabbis teach that because the word is plural, the value had to be a minimum of two shekels. A ram was more valuable than either a lamb or a female goat, therefore, it showed that the guilt offering was a more serious offense than the sin offering. The sin offering emphasized our sin nature, but the guilt offering emphasized active sin or choices that were made. Because he needed to make restitution for what he had failed to do in regard to the holy things, He then added a fifth of the value (or twenty percent) to the original cost. Since the sin in this case was against God, the restitution was made to His representative, the priest, who made atonement for him with the ram as a guilt offering, and then he was forgiven (Leviticus 5:14-16).

When the priest received the ram he slaughtered it on the north side of the bronze altar, and its blood was sprinkled on all sides. All its fat was offered; the fat tail and the fat that covered the inner parts, both kidneys with the fat on them near the loins, and the covering of the liver, which was to be removed with the kidneys. The priest then burned them on the bronze altar as an offering made to ADONAI by fire. It was a guilt offering. Any male in a priest’s family was allowed to eat it, but it had to be eaten in the courtyard of the Tabernacle because it was most holy (Leviticus 7:1-6).

There is no contradiction between twenty percent restitution here and the hundred percent restitution in Exodus 22:4-14. There, the offender did not confess his sin, but was convicted because of the evidence and therefore had to pay one hundred percent restitution. But here, the offender confessed voluntarily, which limited his restitution to twenty percent. There was, and is, a big difference between conviction and confession.

If a person sinned and did what was forbidden in any of ADONAI’s commands, even though he did not know it, he was still guilty and would be held responsible. There was no excuse, even if he didn’t realize it. He was to bring a ram from the flock to the priest as a guilt offering, one without defect and of the proper value. In that way, the priest would make atonement for him for the wrong he had committed unintentionally, and he would then be forgiven. In this case there is no restitution mentioned, because this was a sin against God alone, whereas, the previous one was against God and the priesthood who depended on the holy things. So sin against God required forgiveness but not restitution, but sin against man required forgiveness and restitution (Lev 5:17-19).

Secondly, there were violations against man in relationship to money or property rights. If anyone sinned and was unfaithful to ADONAI by deceiving his neighbor about something entrusted to him or left in his care, something stolen, if he cheated him, if he found lost property and lied about it, if he swore falsely, or if he committed any such sin that people may do – he thus was guilty. He returned what he had stolen or taken by extortion, what was entrusted to him, the lost property he found, or whatever it was he swore falsely about. He made restitution in full, and added a fifth of the value (or a twenty percent fine) to it. Since the violation was against human property rights, the restitution payment and fine were given to the owner on the day he presented his guilt offering. But if the offended party was no longer living and had no surviving relative, the restitution and fine were paid to the priest (Numbers 5:8-10).⁵³⁹ In that way, the priest made atonement for him before ADONAI, and he was forgiven for any of the things he did that made him guilty (Leviticus 6:1-7). Therefore, once restitution had been paid, God was satisfied and fellowship could be restored not only between the victim and the guilty party, but also between God and the guilty party.

There were other violations that also required the guilt offering. First, there was the cleansing of a leper (Leviticus 14:10-14); secondly, anyone having sex with an engaged female slave (Leviticus 19:20-22); and thirdly, the cleansing of a defiled Nazirite (Numbers 6:9-12). When we violate the Torah’s true meaning, which the Messiah upholds (Galatians 6:2 CJB), what is our penalty today?

The wages of sin is death (Romans 6:23a). The wages of work is money, but the wages of sin is death. In other words, what I earn – the penalty, the punishment of sin – is death. Death is separation. The Scriptures speak of two kinds of death, or two kinds of separation. The first death is separation of the body and the soul. If I were to die right now my body would fall to the floor, but my soul, the real me, would go somewhere else. But the Bible speaks of another death, or the second death. This second death is separation of the soul from God. Now, the penalty of sin is death, spiritual death, and separation from God. To put it simply – hell. All this is really bad news. But there is good news^.540

The Sin Offering
Leviticus 4:1 to 5:13 and 6:24-30; Numbers 15:22-31

The sin offering DIG: What difference is made between intentional (Numbers 15:30-31) and unintentional sin (Numbers 15:22-29)? Why is there little mercy shown for the defiant sinner? What distinctions are made between the communal sin and the individual sin? Why do you think God makes such distinctions? What does this say about God’s view of sin? Why do you think sacrifice is required for unintentional sin? What does that say about God’s nature? About human nature? What does this teach us about reconciliation?

REFLECT: What do you see as the difference between intentional and unintentional sin in your own life? How do you deal with each kind of sin? How does this help to mend your relationship with God?

The sin offering was a mandatory atonement for specific unintentional sin, confessed sin, and forgiveness for sin where restitution was not required. God accepted the blood of the animal as payment for the specific sin of the worshiper. It averted God’s wrath on the sinner, and ultimately directed that wrath to Christ where He became sin for us on the cross (Second Corinthians 5:21; First Peter 2:24).

In the Hebrew text the same word is used for sin and sin offering. Thus, the two were indistinguishable; and in this startling fact we realize the love of Christ for us. In that He became our sin offering, although He Himself was without sin (Hebrews 4:15). He suffered, the righteous for the unrighteous, that He might bring us to God (First Peter 3:18). Becoming a curse for us, He removed the curse of sin by paying the penalty Himself (Galatians 3:13). Despised and rejected by men, He was our sin offering (Isaiah 53:3; Romans 8:3).⁵³⁴

Then ADONAI said to Moses, speak to the Israelites and say to them: When anyone sins unintentionally and does what is forbidden in any of My commands, he must bring a sin offering to Me (Leviticus 4:1-2). The first thing we note as we read this passage is that ignorance did not excuse the sinner. The word for unintentional sin comes from a Hebrew root meaning to wander, to make a mistake, or to commit error. The Hebrew word for sin is chata, which means, to miss the mark. There is no calculated defiance or premeditation in this sin, it merely pointed to the sin nature.

The Holy Spirit presents the sin offering in a descending order, from the high priest, to the Sanhedrin, to a tribal leader, to a common person, to the poor, and then to the poorest of the poor. The sin offerings were weighted according to the ability to pay. The high priest and the Sanhedrin were required to offer a young bull, a tribal leader was required to offer a male goat, a common person was to offer a female goat or lamb, the poor were expected to offer two doves or two young pigeons, and the poorest of the poor only needed to offer a tenth of an ephah of fine flour.

If the high priest sinned unintentionally, he needed to bring to God a young bull without defect as a sin offering for the sin he had committed. This was an expensive offering. He laid his hand on its head as a point of identification, and then slaughtered it. Then he took some of the bull’s blood and carried it into the Holy Place. There he sprinkled some of it seven times towards the mercy seat, which was actually hidden behind the inner veil in the Sanctuary. Then the priest put some of the blood on the horns of the altar of incense that was in front of the inner veil in the Holy Place. The rest of the bull’s blood he poured out at the base of the bronze altar. Then he removed all its fat and burned it on the bronze altar. But the hide of the bull and all its flesh were taken outside the camp to a place ceremonially clean (Leviticus 4:3-12). And so Yeshua suffered outside the city gate of Jerusalem to make the people holy through His own blood (Hebrews 13:12). Normally, the high priest could eat a portion of the sin offering, but in this case, because the blood was sprinkled towards the mercy seat in the Holy of Holies, nothing could be eaten. Everything needed to be burned outside the camp.

If the leaders of Isra’el, the Hebrew word adat Isra’el refers to a large body within the nation, sinned unintentionally, and did what was forbidden in any of the commandments, even though the Jewish community was unaware of the matter, the Jews would still be guilty because the adat Isra’el represented them. In rabbinic tradition, this would refer to the seventy members of the great Sanhedrin (see my commentary on The Life of Christ, to see link click Lg – The Great Sanhedrin). If the Torah had been neglected to the point that the leaders of Israel became aware of the sin that they had committed, they needed to bring a young bull as a sin offering. The atonement was made in the same way as the atonement for the high priest. The sacrifice was slaughtered on the north side of the bronze altar. Because it was a most holy sacrifice, the priest who offered it needed to eat it and wash any blood that might have splattered onto his garment in the courtyard of the Tabernacle. Any male in the priest’s family could eat it, since women were not allowed in the courtyard. But any sin offering whose blood was symbolically sprinkled toward the mercy seat, or whose blood was applied to the horns of the altar of incense, could not be eaten. In that case, it needed to be totally burned, because it was a sin offering (Leviticus 4:13-21, 6:24-30).

When a tribal leader, the Hebrew word nasi, meaning a tribal leader or lifted up one, as seen in Numbers 34:18, sinned unintentionally, he was guilty. When he was made aware of the sin he committed, the whole community was to offer a young bull for a burnt offering, along with its prescribed grain offering and drink offering, and a male goat without defect for a sin offering (Numbers 15:22-24). He was to lay his hand on the goat’s head and then slaughter it on the north side of the bronze altar. But instead of taking the blood into the Holy Place, he took some of the blood of the sin offering with his finger and put it on the horns of the bronze altar and poured out the rest of the blood at its base. He then burned all the fat on the bronze altar, just as he burned the fat of the peace offering. This blood had not come in contact with the Holy Place, so he did not need to dispose of it outside the camp of Israel. When this procedure was followed in faith, the leader’s sin was atoned for and he was forgiven.⁵³⁵ But more than that, the whole Israelite community and the aliens living among them were also forgiven, because when the tribal leader represented all the people, they were also unintentionally involved in the sin and needed forgiveness (Leviticus 4:22-26: Numbers 15:25-26).

When a common person sinned unintentionally, atonement was made the same way, except his offering was a year-old female goat. However, he had a choice. If he chose to bring a lamb as his sin offering, he was to bring a female without defect. The priest was to make atonement before ADONAI for the one who erred by sinning unintentionally, and when atonement had been made for him, he was forgiven. The same law applied to everyone who sinned unintentionally, whether he was a native born Israelite or an alien (Leviticus 4:27; Numbers 27-29). It was significant that the fat burned on the altar was an aroma pleasing to God, highlighting His acceptance of the sin offering which, when brought in faith, resulted in atonement and forgiveness.⁵³⁶

Then the Holy Spirit gives four examples of sin that would require an offering. First, if a person sinned because he withheld evidence when called upon to testify as a witness regarding something he had seen or learned about, he was held responsible. Secondly, if a person touched anything ceremonially unclean – whether a dead body, the carcasses of unclean wild animals or of unclean livestock or of unclean creatures that moved along the ground. Thirdly, if he touched human uncleanness – anything that made him unclean like touching a person who had touched a dead body, or touching a woman on her period, or touching a leaper. Fourthly, if a person thoughtlessly took an oath to do good or evil they sinned. All four examples involved sin resulting from negligence or perhaps even forgetfulness, and fell into the general category of unpremeditated, unintentional sins. Ignorance was no excuse, when they discovered it, they had sinned (Leviticus 5:1-6).

But anyone who sinned defiantly, whether native-born or alien, blaspheming ADONAI was killed. Because he despised God’s word and broke His commands, that person surely must die. The defiant one’s guilt remained on him (Numbers 15:30-31).

When a poor person sinned unintentionally, if he could not afford a lamb, he was to bring two doves or two young pigeons to ADONAI as a penalty for his sin – one for a sin offering and the other for a burnt offering. Mary, the mother of Christ, obeyed this command when she took the baby Jesus to the Temple and offered her sacrifice of a pair of doves and two young pigeons (see the commentary on The Life of Christ Au – Jesus Presented in the Temple), which proves that she considered herself a sinner. The fact that she brought a sin offering to God proved that she believed she had sinned. The worshiper was to bring both birds to the priest, who first offered the one for the sin offering. He wrung its head from its neck, not severing it completely, and then sprinkled some of the blood of the sin offering against the side of the bronze altar; the rest of the blood was drained out at it’s base. It was a sin offering. The priest then offered the other bird as a burnt offering in the prescribed way and made atonement for him for the sin he had committed, and he was forgiven (Leviticus 5:7-10).

If, however, the poorest of the poor sinned unintentionally, and could not afford two doves or two young pigeons, he was to bring a tenth of an ephah of fine flour as a sin offering instead. That was two quarts or four pints of fine flour, as much as a man ate in one day. This was a bloodless offering, but the worshiper would eventually be covered by the blood offering made on the Day of Atonement (see my commentary on Leviticus – The Day of Atonement or Yom Kippur). The writer to the Hebrews may have been thinking of this when he wrote: The Torah requires that nearly (emphasis added) everything be cleansed with blood (Hebrews 9:22a). In contrast with the fine flour brought as a grain offering, he could not put oil or incense on it because it was a sin offering. He brought it to the priest, who took a handful of it as a memorial portion. It was a bloodless offering, but the priest placed the handful of fine flour upon a bloody offering already on the bronze altar. In that way, the priest made atonement for him and he was forgiven. The rest of the offering belonged to the priest, as was the case with the grain offering (Leviticus 5:11-13).

The rich and the poor, the powerful and the helpless, the self-righteous, the moral man and the flagrant sinner – all possessed the old, sinful nature inherited from Adam. And for all, a Substitute had to die.

If I asked you if you were a sinner, what would you say? Romans 3:23 says: For all have sinned and fall short of the glory of God. That includes you and me, doesn’t it? Most people feel that being good gets you into heaven and being bad keeps you out. That simply is not true; we all have sinned. What would you say sin is? I think we can agree that we are both sinners; now lets define sin. Some have said, “I’m not perfect,” or “I have made some mistakes.” But what do you think the Bible means by sin? Well, the Scriptures say that everyone who keeps on sinning is violating the Torah – indeed, sin is violation of the Torah (First John 3:4). Have you ever disobeyed your parents? Have you ever misused the name of God? Have you ever told a lie? This is what sin is. It’s violating the Torah. And any time you break a law there is a penalty. If you run a stop sign, the penalty is a fine. If you rob a bank, the penalty is jail. What was the penalty for violating the Torah? We will find out in the next section.⁵³⁷

The Five Offerings of the Tabernacle:
Christ, Our Sacrificial Offering
Leviticus 1:1 to 7:38

There are five different offerings connected with Isra’el’s worship of ADONAI. When viewed as a whole, they point to the one perfect offering of Christ. When considered individually, they show the different aspects of the ministry of Yeshua, as the Sacrifice sufficient for the need of every human soul. And because Jesus Christ can be seen in each of these offerings, it should come as no surprise to us that the gospel can also be seen.

The five different classifications made by the Spirit of God can be easily understood by the names of the offerings themselves: (1) the sin offering, (2) the guilt offering, (3) the burnt offering, (4) the grain offering, and (5) the peace offering. The first two reveal how Messiah alone bore the sins of a guilty world, and the last three tell how God restored our relationship with Him.

There were five different animals or birds that were acceptable offerings to ADONAI: (1) an ox, (2) a lamb, (3) a goat, (4) a dove, and (5) a young pigeon. The ox speaks to us of Messiah the strong One, patient and faithful as the Servant of God, obedient unto death (Philippians 2:8 KJV). The sheep and the lamb remind us of the Lord’s meekness and submission to His Father’s will. For Yeshua was led like a Lamb to the slaughter, and as a sheep before his sheers is silent, He did not open His mouth (Isaiah 53:7). Jesus was the Passover Lamb without blemish or defect (First Corinthians 5:7, First Peter 1:19). The goat is a picture of Christ, the sinner’s Substitute, bearing the iniquity of us all (Leviticus 16:22).

All five of these offerings were brought to ADONAI in faith. Those who believe in, or trust in Christ are always saved by faith, either in the TaNaKh, or the B’rit Chadashah. The blood of bulls and goats were interest only payments for the Israelites. Those offerings could by them time, but they could not buy them forgiveness. When they brought their sacrifices they believed that the God of Abraham, Isaac and Jacob would accept it as a substitute for their sin and become a pleasant aroma, an offering made to ADONAI by fire. It did not completely do away with his sin, once and for all. Only the coming of Christ could do that. Nevertheless it would cover the sin of the Israelite who loved God only for a short time, until he felt the deep sense of sin gnawing at him again. Then he would return to the Tabernacle, or later the Temple, with another sacrifice in hand. This happened over and over again for his entire lifetime. It was a bloody, smelly business. One can only imagine the flies in the desert around all the blood. But he would never forget that a blood sacrifice was needed for his sins to be forgiven. And once his sins were forgiven, he would be at peace with God.

Build an Altar of Acacia Wood Overlaid with Bronze
27:1-8 and 38:1-7

Build an altar of acacia wood overlaid with bronze DIG: How do we know this was an altar for burnt offerings (see Leviticus 4:7, 10 and 18)? What distinguished this altar from Sanctuary (see 26:1-37)?

REFLECT: Why such emphasis on the physical setting and details? What does this say about worship, then and now? How do we take care of the sin issue in our lives today (see First John 1:8-10)?

There were seven pieces of furniture in the Tabernacle, and every one of them foreshadowed Jesus Christ. When the Israelite passed through the gate into the courtyard of the Tabernacle with his offering, he stood before an altar made of wood covered over with bronze.⁵²⁴

Man was standing on the outside. How was he going to approach ADONAI? The first thing he needed was a substitute to die for him. Man might avoid meeting God, but if he wanted to meet God and not die, he must have a substitute. Someone needed to die on the bronze altar for him.⁵²⁵ We read of no altar in the garden of Eden. Man in his innocence, created in the image of YHVH, needed none. He had no sin to pay for. But it was man’s sin that made an altar necessary, and it was God’s grace that provided one.⁵²⁶

The location of the bronze altar was at the center of the eastern half of the courtyard (to see link click Ex – The Courtyard and Gate of the Tabernacle). God commanded: Build an altar of acacia wood overlaid with bronze, three cubits, or four feet, six inches high; it is to be square, five cubits, or seven feet, six inches long and the width was the same (27:1; 38:1). Its dimensions were five cubits square, matching those of an altar of earth from the Solomonic period excavated at Arad in southern Isra’el in 1967-68 (also see 20:24-25).⁵²⁷

Make a horn at each of the four corners, so that the horns and the altar are of one piece, and overlay the altar with bronze (27:2; 38:2). The horns were used to bind sacrifices upon the altar for burning (Psalm 118:27). When a sin offering was made the priest would dip his finger in the blood of the animals and touch those four horns (Exodus 29:12; Leviticus 8:15, 9:9, 16:18). Inasmuch as an animal having horns uses them for attacking other animals, horns came to be symbolic of strength or power (First Samuel 2:1 and 10; Psalm 75:10). A horned altar was found in Tel Dan in 1974.⁵²⁸

Taking hold of the horns of the altar provided refuge for the guilty Israelite, like Christ provides safety for the sinner fleeing from the righteous judgment of God. In this regard, two men who lived in the days of David and Solomon stand out in stark contrast. Their names were Adonijah and Joab. Both fled for safety to the horns of the altar. Adonijah was spared for a time, though later he was executed for rebellion; whereas, Joab was slain right at the horns of the altar (First Kings 1:50-51; 2:28-34). What was the difference? It seems as though Adonijah’s finding refuge and safety during David’s lifetime speaks to us of mercy in this age of grace; while Joab’s execution during the reign of Solomon foreshadows swift and certain judgment when Christ, the Greater than Solomon (Luke 11:31), returns again. Now is the day of salvation (Second Corinthians 6:2). It will be too late for the Christ-rejecting world to look for mercy when they see the righteous Jesus coming back in glory to reign as the Lion of the Tribe of Judah (Revelation 5:5). If they reject His mercy now, they will meet Him as the holy Judge of all the earth later (First Peter 4:5).⁵²⁹

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 Messiah’s sacrifice on the cross, should be a vivid reminder to everyone of the hideous nature of sin and its price^.530

Continuing with the description of the bronze altar, ADONAI said: Make a grating for it, a bronze network, and make a bronze ring at each of the four corners of the network (27:4; 38:4). It was upon this grating that the sacrifices would be burned. Put it under the ledge so that it is halfway up the altar (27:5; 38:5). Make the altar hollow, out of boards. It is to be just as you were shown on the mountain (27:8). The bottom half of the altar was hollow, and it may later have been filled with small stones, with the fire being built of earth and stones.⁵³¹

Bronze would hold the fire, because it can withstand high temperatures. It pictures fire and judgment. Make all its utensils of bronze – its pots to remove the fatty ashes from the sacrifice, its shovels and firepans, its bowls that held the blood from the sacrifice that was sprinkled on the altar, and its meat forks to skewer and turn the sacrifice (27:3; 38:3). After God had accepted the offering by being burned upon the altar, the priest, in white linen, took the ashes from underneath the grate to a place outside of the camp. The ashes were prized, because they were used in sprinkling the unclean, as in the case of lepers.

Make poles of acacia wood for the altar and overlay them with bronze (27:6; 38:6). The poles are to be inserted into the rings so they will be on two sides of the altar when it is carried (27:7; 38:7). The altar was to be carried by poles, in a similar fashion to the Ark of the Covenant (25:13-15). It was also a holy object. However, there were two differences. First, the poles of the altar were to be overlaid with bronze, not with gold like the ark. Secondly, the poles were to be inserted into the rings of the altar only when it was carried, whereas in the case of the Ark, the poles rested permanently in the rings.⁵³²

The significance of the bronze altar is that access to ADONAI is always by means of blood. This is reiterated in both the TaNaKh and the B’rit Chadashah. There are three key passages on this. First, for the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life (Leviticus 17:11). Secondly, in fact, the Torah requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness of sin (Hebrews 9:22). Thirdly, in Hebrews 9:1 through 10:18 it is emphasized that although the priests of the Levitical system had to repeat the bloody sacrifices day in and day out, Jesus would be the final, once for all time, blood sacrifice.

Some have said that believers have no bronze altar today. Yet, the author of the book of Hebrews makes it very clear that the bronze altar of the Tabernacle foreshadowed the cross of Jesus Christ, and that the sacrifices offered on the altar pictured His broken body and shed blood.

The writer to the Hebrews wrote to the Messianic community who had left the Temple worship, following the death and resurrection of the Messiah. The anonymous author to the Jewish exiles said: We have an altar from which those who minister at the Tabernacle have no right to eat (Hebrews 13:10). The Temple was still standing at that time. But the nation, as a whole, still rejected Jesus as the Messiah. However, the righteous of the TaNaKh, having withdrawn from the Temple worship because they realized that Christ had come to fulfill the Torah, were being bitterly persecuted by the unbelieving Jews for their stand. The Psalmist, however, had the remedy. He said: Taste and see that ADONAI is good (Psalm 34:8; First Peter 2:3). But those who had rejected Christ had no part in the worship at the foot of His cross.

On the Day of Atonement, the high priest carried the blood of animals into the Most Holy Place as a sin offering, but the bodies were burned outside the camp of Isra’el. And so Jesus, also, suffered outside the city gate on the cross to make the people holy through His own blood. Let us, then, go to Him outside the camp of those in the world, no longer a part of its system, its standards or its practices (Hebrews 13:11-12).

This is a wonderful lesson that we have before us today. The cross of Jesus Christ is our bronze altar; therefore, that altar was but a faint shadow of Christ. The Holy Spirit does not belittle the Torah but gives it its rightful place in the unfolding of God’s work in history when He says: The Torah has in it a shadow of good things to come (Hebrews 10:1 CJB), when Jesus returns a second time.⁵³³

The Courtyard and Gate of the Tabernacle
26:1-37, 27:9-19, 36:8-38 and 38:1-20

The Sanctuary was a tent like structure surrounded by a courtyard. As in the later Temples of Solomon and Zerubbabel, as well as the Tabernacle itself, the gate to the courtyard was on the east (27:13-15). Curtains five cubits high (27:18), surrounded the entire courtyard, effectively shielding its activities from unauthorized public view.⁵¹¹ Two of the seven pieces of furniture for the Tabernacle, the bronze altar and the bronze basin, were found inside the courtyard.

The camp of Isra’el surrounding the Tabernacle consisted of tents made of goat’s hair, or a very black material. Solomon spoke of his beloved as being dark like the tents of Kedar (Song of Songs 1:5). So the black tents of the tribes of Isra’el stood out in stark contrast with the white linen of the Tabernacle.

It is clear that the gate is a type of Christ, the only way to YHVH. And we shall see that the white linen hanging of the court portrayed the righteous demands of a holy God, who Himself bore the penalty of sin, even Christ, our righteousness. Bronze speaks to us of judgment, and silver points to redemption. He judged our sins at His cross, redeeming us with His own precious blood. May we let the Holy Spirit show us today some of these precious truths concerning our Savior and His great salvation in the Tabernacle.⁵¹²

The Gate of the Tabernacle:
Christ, The Way to God
27:16-17 and 38:14-19

The gate of the Tabernacle: Christ, the way to God DIG: In what way was the gate of the Tabernacle the way to God? How was the gate a point of division? How did Christ destroy it?

REFLECT: Are you inside the gate or outside? Do you care what’s on the other side? What difference does it make? Do you someone who is standing outside the gate that you can help?

The beautiful colors of the gate stood out in stark contrast with the white linen that lined the courtyard. The curtain for the entrance to the courtyard was of blue, purple and scarlet yarn and finely twisted linen – the work of an embroiderer (38:16). The finely twisted white linen of the gate was the same material used to make the courtyard, the outer veil to the Holy Place, the inner veil to the Most Holy Place, and the covering over the Sanctuary that was only seen from the inside. All of these foreshadowed the purity of Christ. The gate opened the way to the bronze altar and the bronze basin where sin was dealt with, as it were, at the foot of the cross. The outer veil opened the way for the priests to commune and have fellowship with ADONAI through the Lampstand and the bread of the Presence, which pointed to Christ as the Light of the world and the bread of life. And the inner veil opened the way for the high priest to enter the Most Holy Place, which pictures our God at the throne of grace.

In all of these, the finely twisted linen speaks to us of Christ’s righteousness. The color blue speaks of His deity. It reminds us of heaven and is the color of the sky. Jesus came down from heaven to dwell among us in order that He would become our Savior. The color scarlet reminds us of His shed blood. Now purple is a mixture of blue and scarlet and speaks of our Lord’s deity revealed in the flesh, for He is truly the God man. Purple is the symbol of royalty and He is surely King of kings and Lord of lords.⁵²⁰

The curtains that made up the gate were twenty cubits, or about thirty feet long and, like the curtains of the courtyard, five cubits or about seven and one half feet high. Their hooks and bands were silver, and their acacia wood post tops were overlaid with a silver cap (27:16-17; 38:16-19). The way the curtains were attached makes it clear that none of them were intended to be parted or to slide. Entrance could only be accomplished by lifting the curtains at the bottom and passing under them. In fact, this was easily done.⁵²¹

The curtain to the Holy Place was hung on five posts (26:36-37), but the curtain at the gate was hung on four posts of acacia wood and four bronze bases (38:17a). The bronze speaks of the judgment of sin at the cross. The fact that there were four, and only four posts and bronze bases that held up the gate reminds us that there are four, and only four gospels, Matthew, Mark, Luke and John, that record the life of Christ on earth.

The gate was the only entrance into the Tabernacle. Cain was the first who tried another way (Genesis 4:1-15). But his rebellion ended in his being banished from the presence of God. So the path of one evil man has since become the broad road that leads to destruction (Matthew 7:13).⁵²² Christ is the only Way of salvation, the only Way to the Father, and the only Way to eternal life. Jesus said: I AM the way, and the truth and the life. No man comes to the Father except through Me (see the commentary on The Life of Christ, to see link click Kq – No One Comes to the Father Except Through Me).

At the time the Tabernacle was built, the gate was a barrier, and separated those on the inside from those on the outside. Only Jews were allowed into the courtyard, Gentiles could not enter in. Only the Levites could enter the Holy Place, and only the high priest could enter the Most Holy Place. Therefore, the closer one came to ADONAI’s presence, the more restricted the Tabernacle became. When the Messiah came, He destroyed this point of division. For He Himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility (Ephesians 2:14).

The gate at the Tabernacle was for sinners. If a Jew wanted to have his sin covered he had to enter through that gate and there, on the bronze altar, a sacrificial animal would die as his substitute. It wouldn’t have done him any good to merely think about the gate, read about the gate, or to intellectually believe that if he went through the gate his sins would be covered. He had to actually enter through the gate. The same is true for us today, there is only one way to ADONAI, through Jesus Christ. He Himself said: I am the gate; whoever enters through Me will be saved (John 10:9).

For those of you who are intellectually convinced that Yeshua is who He says He is, but you don’t feel that He accepts you . . . how can you feel or be accepted, as long as you remain outside the gate? Jesus makes no promise to the one who does not enter, but only to the one who does. Enter in, and then, feeling or not, you may know that your are saved, because He says so. The bronze altar was inside the gate, not outside. How then, can you know that you are saved until you enter? Come, just as you are, in all your sinfulness, and with no feeling, believe in the Christ.⁵²³ You don’t get to heaven because of what you feel; you get to spend eternity with God because of what you believe about Jesus Christ.

The Size of the Courtyard in the Tabernacle
27:9-15, 18-19 and 38:9-13 and 20

The size of the courtyard in the Tabernacle DIG: Why was the Tabernacle have curtains made of white linen surrounding it? What about the physical layout enhances the worship of God?

REFLECT: What is your primary incentive to be holy? Does being holy also mean being stuck-up? How can you avoid that tag and still be the holy person God wants you to be?

The white linen that surrounded the courtyard of the Tabernacle served as a constant reminder to the sinning Israelites that God’s dwelling place was holy. Sin separates the sinner from God. But in His love, YHVH provided a gate and an altar; therefore, He was often reminding His people to live apart from the godless world around them. The key words of Leviticus are: Be holy because I, ADONAI your God, am holy (Leviticus 19:2).⁵¹³

The courtyard of the Tabernacle measured 100 cubits by 50 cubits, the long sides running north and south. The gate of the Tabernacle faced east. Based on an 18-inch cubit it was 150 feet long and 75 feet wide, or about fifty yards long and twenty-five yards wide (to see link click Ex – The Courtyard and Gate of the Tabernacle). The courtyard was composed of white linen curtains, just like the gate, the covering of the Sanctuary, the inner veil and outer veil. They were five cubits high and hung on acacia wood posts that stood in bronze bases. They were hung from the wood posts like sails of a ship hanging from the mast. The posts were about seven and a half feet apart, and the curtains were kept tight by bronze tent pegs^.514 Because the metals used in the construction of the Tabernacle are listed in descending order of value, the further away you went from the Most Holy Place, the less valuable the metal used. Thus, the courtyard was mostly constructed of bronze, which spoke of judgment.

Next, they made the courtyard. The south side was a hundred cubits long, or about 150 feet, and had curtains of finely twisted linen, with twenty acacia wood posts and twenty bronze bases, and with silver hooks and bands on the posts (27:9-10, 38:9-10). The height of the sixty posts in the courtyard were exactly the same, they were seven and a half feet tall.

The designs of the north and south sides of the courtyard were identical. They were about 150 feet long (or half the length of a football field) and had twenty acacia wood posts and twenty bronze bases, with silver hooks and bands on the posts (27:11, 38:11). The exact same wording is repeated in the description of each; that is a Hebrew way of emphasizing the concept of sameness.⁵¹⁵

The west end of the courtyard was fifty cubits wide, or about 75 feet, and had curtains, with ten vertical acacia wood posts and ten bronze bases, with silver hooks and bands on horizontal posts (27:12, 38:12). The Word of God does not state what the horizontal posts were made of. The bases of bronze and the hooks and bands of silver are alone mentioned. But we can conclude they were made of acacia wood for two reasons. First, we are told that the post tops were overlaid with a silver cap (38:17); and secondly, when the gold, silver and bronze for the Tabernacle are listed, no mention is made of any of these three metals being used to form the posts of the courtyard.⁵¹⁶

The east of the Tabernacle is treated differently because it contains a gate, the only entrance to the structure. On the east end, toward the sunrise, the courtyard was also about 75 feet wide (27:13, 38:13). The term the east end is a Hebrew idiom that literally means, eastward to the place of sunrise. Curtains fifteen cubits long are to be on one side of the gate, with three acacia wood posts and three bronze bases, and curtains fifteen cubits long are to be on the other side, with three acacia wood posts and three bronze bases (27:14-15). In the middle of the eastern side was the gate, or a curtain thirty feet long. On either side of the gate were more curtains, each 22 and one half feet long.

The courtyard was 150 feet long and 75 feet wide, with curtains of finely twisted linen five cubits high, or seven and a half feet tall, with bronze bases (27:18). All the other articles used in the service of the Tabernacle, including all the tent pegs of the surrounding courtyard, were made of bronze (27:19, 38:20). The word peg is also translated nail in Judges 4:21-22 (KJV), and stake in Isaiah 33:20 and 54:2 (KJV). The peg or nail is a symbol Jesus. In Isaiah 22:22, a near historical prophecy, God is speaking of Eliakim His servant that he would lead the nation. God said: I will place on his shoulders the key to the house of David; what he opens no one can shut, and what he shuts no one can open. I will drive him like a peg into a firm place; he will be a seat of honor for the house of his father. After His death, resurrection and ascension into heaven, Jesus applied this scripture to Himself, saying: To the angel of the church in Philadelphia write: These are words of Him who is holy and true, who holds the key of David. What He opens no one can shut, and what He shuts no one can open (Revelation 3:7). So Jesus Himself is the peg in a firm place, to whom that far-reaching prophecy refers.⁵¹⁷

The size of the courtyard was determined by the length and width of the fine linen hangings. The posts, from which the hangings were suspended, stood within the courtyard. Therefore, anyone who approached the Tabernacle without entering the gate could not know upon what the curtain hung. He would see the white linen, but would not be aware that it hung from hooks and bands of silver on the posts.⁵¹⁸ As a result, the whole arrangement of the courtyard, and in particular the placement of the bronze altar and basin, point most clearly to man’s approach to God.⁵¹⁹

At this point my commentary is not in chronological order, but

Haftarah T’rumah for 27:19: M’lakhim Alef (First Kings) 5:12-6:13
(see my commentary on Deuteronomy, to see link click Af – Parashah)

Building a Tabernacle dominates both the Parashah and its Haftarah. In both instances, the purpose is the same; that YHVH may dwell with His people. Most glaring is the contrast between ADONAI’s way of receiving t’ruman (offering) from willing hearts and Solomon’s way of conscripting hard labor (First Kings 5:27). In the end, Solomon’s ways tore the Kingdom apart! Ha’Shem’s words still ring true today: If you will live according to My regulations, follow My rulings and observe all my mitzvot and live by them, then I will establish with you My promise . . . I will live . . . among the people of Isra’el, and I will not abandon My them (First Kings 6:12-13). What sustains God’s Presence is the willingness to submit one’s life and conduct to guidance under Torah (teaching), our blueprint for living –  not the Sanctuary built as a reminder of His Presence among us!

B’rit Hadashah suggested readings for 27:19 Parashah T’rumah:
Messianic Jews (Hebrews) 8:1-6, 9:23-24, 10:1

Cheerful giving overflows into the thanks that people give to God (Second Corinthians 9:12). Not only are the needs of God’s people being met, but the gift multiplies the praises God receives with the recipients of such gifts return glory to God! Rabbi Sha’ul urges the Corinthians to give to the poor in Jerusalem, but not grudgingly or under compulsion (Second Corinthians 9:7a).  He reminds the Corinthians that their mere pledge to the Jerusalem Fund stirred up the poor of Macedonia to give generously and beyond their means (Second Corinthians 8:3-4). Indeed, the Macedonians gave more than money – they gave themselves (Second Corinthians 8:5). Rabbi Sha’ul insists that the importance of generous giving is two-fold: first, God will supply the means (Second Corinthians 9:6-10; Deuteronomy 8:7-10), and secondly, the results of generosity redound to the glory of God (Second Corinthians 9:11-15). The humble person who praises ADONAI will be lifted up.

And for Chapter 38 verse 20:

Haftarah va’Yak’hel for 38:20:
M’lakhim Alef (First Kings) 7:40-50 (A); 7:13-26 (S)

Hiram finished the work of building YHVH’s dwelling in Jerusalem. The account followed the form of archival records, and in fact, ends with words mirroring God’s creative activity on day six of the creation account: Hiram completed all the work he had done (First Kings 7:40b). Hiram, like Bezalel, was commissioned to represent his people (Second Chronicles 2:13-14; Exodus 31:2-5). Interestingly, the Haftarah abruptly stops just before verse 51, when King David’s gold, the spoils of war, is added to the Temple treasury. Seized gold was not to be used in the Temple. Rather, the Temple was to be constructed solely from pure gold of the offerings of King Solomon. Like the Tabernacle which preceded it, Solomon’s Temple would house a holy God, who dwelt among only the purest offerings.

B’rit Hadashah suggested readings for 38:20 Parashah Vayak’hel:
Second Corinthians 9:1-15; Messianic Jews (Hebrews) 9:1-14; Revelation 11:1-13

In effect, the Tabernacle introduced a system of barriers (Hebrews 9:2-5) which limited the access of worshippers to the Sh’khinah glory of God. Only the priests could enter the Holy Place (Hebrews 9:6), and only the high priest could enter the Most Holy Place – and that was only once a year, subject to formal ritual procedures. Blood was always required to effect cleansing (Leviticus 16:15-16) in order to enter the Most Holy Place (Hebrews 9:7). The author of Hebrews comments that this shows that the way into the Tabernacle in heaven had not been disclosed as long as the first Tabernacle was still standing (Hebrews 9:8). The Levitical priesthood was unable to provide a way of access to God because the Most Holy Place was limited to the high priest. This temporary system was meant to prove that without a Redeemer, without the Messiah, without a Savior, there is no access to YHVH. The Ruach Ha’Kodesh was teaching the impossibility of access to ADONAI without a perfect Priest, a perfect Sacrifice, and a perfect Covenant. By allowing the people to go no farther than the outer court, God was illustrating that through the Levitical system there was no access to Him, only symbolic access through the high priest.

After Messiah’s death on the cross, thus fulfilling the Levitical priestly sacrifices, the curtain of the Temple was torn in two from top to bottom (see the commentary on The Life of Christ Lw – Accompanying Signs of Jesus’ Death). This was God’s object lesson to the Aaronic priesthood that its ministry was over with, that the Tabernacle (and then the Temple later on) was to be closed, and that a new Priest had arisen after the order of Melchizedek. The way into the Most Holy Place of all, into heaven itself and the presence of ADONAI, had been opened at the cross. God made it impossible for the high priest in Isra’el to enter within the veil, all of which was enough to show Isra’el that the true High Priest, Messiah, had entered the heavenly Most Holy Place, and that the earthly one was a thing of the past.

The Appointment of Bezalel and Oholiab
31:1-11, 35:10-19, 30 to 36:3a and 38:22-23

DIG: What skills did Bezalel and Oholiab possess? What does Bezalel mean? What does this say about the way the Spirit of God equips people for leadership? Why might God have equipped them with people skills as well as artistic and practical skills? How would each be needed in building the Tabernacle?

REFLECT: When told everything to do and exactly how to do it, how do you typically respond? If given the spiritual and physical resources to do it, and protected from overworking, how do you respond? These were spiritual gifts given to these men. Does anyone in your place of worship have the spiritual gift of gold, silver or bronze, the spiritual gift to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship? Does this point to some spiritual gifts in the Dispensation of Torah ceasing to exist in the Dispensation of Grace? Why? Why not?

Not only does ADONAI give the details and specifications for the building of the Tabernacle, but He also personally selected who would oversee the work. Bezalel (meaning under the protection of God) was to have overall charge of the building with Oholiab as his assistant. Without a doubt these men were selected because of their superior talent and previous experience. God promised that Bezalel would be filled with the Spirit of God. The construction of the Tabernacle was no small task. It would take skill and imagination. For this responsibility God chose the best and gave them divine help.⁵⁰⁴

Then ADONAI said to Moses His prophet: See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah. It is unusual to mention the names of both a father and grandfather together. But the rabbis teach that Hur was murdered for opposing the making of the golden calf. If true, Hur’s life was redeemed in the work of his grandson, who fashioned gold into the dwelling of the living God.⁵⁰⁵ And I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts, to make artistic designs for work in gold, silver and bronze, to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship (31:1-5, 35:30-33, 38:22). Bezalel was filled, or controlled, by the Holy Spirit to do His ministry. The rabbis also teach that Bezalel was only thirteen when selected by God to do the work of constructing the Tabernacle.

In addition to Bezalel, ADONAI appointed Oholiab son of Ahisamach, of the tribe of Dan to help him. It is interesting to notice that Hiram, the chief artist Solomon employed to make the ornamental work of the Temple was also from the tribe of Dan (Second Chronicles 2:13-14). And God gave both of them the ability to teach others (35:34). Although all of the craftsmen possessed skill, literally wise of heart, but only Bezalel was filled with the Spirit of God. The supervisors’ names were appropriate indeed, since Bezalel means, in the Shadow of God, and Oholiab means, God the Father is My Tent.⁵⁰⁶

In His sovereignty, ADONAI chose both men. Other than their names, we know precious little about these two men. However, we do know that Bezalel was from the tribe of Judah (First Chronicles 2:20; Second Chronicles 1:5), while Oholiab was from the tribe of Dan. The history of those two tribes could not be more striking. Judah was the one from which Christ would come. But Dan was the first tribe to introduce idolatry into the nation of Isra’el on a regular official basis (Judges 18:1-31). It was also in Dan that Jeroboam, who led the rebellion that culminated in the divided kingdom, set up one of his two golden calves (First Kings 12:28-30). God knew that all this would come to pass.

So it would seem that Dan would be the last tribe from which a man would be selected to supervise the building of the Tabernacle. From Judah we can understand, but from Dan? Ah, but God’s thoughts are very different from man’s thoughts. The one called to deliver Egypt from seven years of drought was taken from a dungeon. He who was called to lead Isra’el across the desert was found on the backside of the desert. And a boy after God’s own heart would be chosen to sit on Isra’el’s throne. Those who are rated lowest by the world are often the ones through whom God performs His greatest wonders. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong (First Corinthians 1:27-28).⁵⁰⁷

To the others that Bezalel and Oholiab would supervise, ADONAI said: I have given skill to all the craftsmen to make everything I have commanded you (31:6), embroiderers in blue, purple and scarlet yarn and fine linen, and weavers – all of them master craftsmen and designers (35:35, 38:23). The items to be made by the craftsmen were then listed. The Tabernacle, the Ark of the Covenant with the atonement cover on it, and all the other furnishings of the Tabernacle – the table of the bread of the Presence and its articles, the pure gold Lampstand and all its accessories, the altar of incense, the Bronze Altar, and all its utensils, the Bronze Basin with its stand – and also the woven garments, both the sacred garments form Aaron the priest and the garments for his sons when they serve as priests, and the anointing oil and fragrant incense for the Holy Place. They are to make them just as I commanded you (31:7-11). The listing of the various items serves as a summary statement of what has been described in Chapters 25-30. In fact, the order in which the items are listed is almost the same as that of the descriptions in those chapters.⁵⁰⁸

So Bezalel, Oholiab and every skilled person among the Israelites to whom the Lord has given skill and ability were commissioned to carry out all the work of constructing the Tabernacle as ADONAI had commanded (36:1). Although a large number of skilled and dedicated men and women would share in doing the work, Bezalel and his helper, Oholiab, would supervise them. They were to construct the Tabernacle and the sacred garments for Aaron the priest and his sons (35:10-19).

Bezalel could have been very much like some laymen today. He could have said, “Look here, God, I want to wear these high priestly garments like Aaron. That’s how I want to serve you.” But God would have said, “That is not what I had in mind.” In one sense Bezalel’s gift was more important than Aaron’s. His gift was essential for the building of the Tabernacle. God will give you a gift, friend, which will develop the talents that you have. The Spirit of God gives us talents, but He wants us to dedicate them to Him.

We do not all have the same talents and gifts. There is a wrong impression circulating by some today that if you cannot sing, dance, teach, speak publicly, or be an usher, you are pretty much out of the picture. But there are many other gifts that God gives to men and women to serve Him. It is up to us to determine what His gift is for us. Whatever gift God has given you, use it for His service.⁵⁰⁹

Then ADONAI summoned them and they received from Moses all the offerings the Israelites had brought to carry out the work of constructing the Tabernacle (36:2-3a). The author of the book of Hebrews reminds us that the Tabernacle in Exodus was man made and is a part of this creation (Hebrews 9:11). And even though it was set up by ADONAI (Hebrews 8:2), it was still a mere shadow of the true, heavenly Tabernacle. One day we shall worship in that eternal Tabernacle, and it is there that Jesus serves as High Priest. For Christ did not enter a man-made Tabernacle that was only a copy of the true one, He entered heaven itself, now to appear for us in God’s presence (Hebrews 9:8). Not much can be said of the heavenly Tabernacle because we know so little about it. Yet, one day we shall know it well.⁵¹⁰

The Materials for the Tabernacle
25:3-7, 35:5-19, 22-29, 38:21, 24-31 and 36:3b-7

DIG: What kind of building materials were needed for this building project? What impresses you about them? Why did the giving exceed all expectations?

REFLECT: What do you bring to God when you worship Him? How is it like the precious items brought by the Israelites? Which are you more willing and able to contribute to a project for God? Your time? Manual labor? Leadership skills? Money? How would your community of believers react if the people gave too much this year? Can you imagine your pastor asking people to stop giving?

Parashah 23: P’kudei (Accounts) 38:21-40:38
(In regular years read with Parashah 22, in leap years read separately)
(see my commentary on Deuteronomy, to see link click Af – Parashah)

The Key People are Moshe, the Levites, Ithamar, Bezalel, Oholiab, the Israelites, Aaron and his sons.

The Scene is the wilderness of Sinai.

The Main Events include inventory of Tabernacle materials; priest’s garments, according the the commands of ADONAI; Moses blessing people; God ordering the Tabernacle set-up, arrangement of furnishings, and the consecration and instruction for priests to wash, dress, and be anointed; Moshe raising the Tabernacle on the first day of the first month of the second year; lamps lit, incense burnt, offerings made for worship; the bronze basin set up for washing; all work finished; cloud covering the Tabernacle; the Sh’khinah glory filling the Tabernacle; and cloud/fire guiding Isra’el through her wilderness wanderings. Parashat P’kidei is the final Torah portion in the book of Exodus. It is a brief one, concentrating only on the completion of the Tabernacle and concluding with the presence of YHVH taking His place with His children.

All the Israelite men and women who were willing brought to God freewill offerings for all the work ADONAI, through Moses, had commanded them to do (25:3a; 35:5a; 35:29). These are the accounts of the Tabernacle, which were recorded at Moses’ command by the Levites under the direction of Ithamar son of Aaron, the priest (38:21). There were seven groups of materials listed.

The first group contained the precious metals. All who were willing, men and women alike, came and brought gold jewelry of all kinds: brooches, earrings, rings and ornaments. They all presented their offerings of gold, silver and bronze to the Lord (25:3b, 35:5b, 35:22). They are listed in descending order of value. In the Tabernacle, the closer you got to the Most Holy Place, the more valuable the metal used in its construction.

The total amount of the gold from the wave offering used for all the work on the Tabernacle was 29 talents and 730 shekels, according to the Tabernacle shekel (38:24). A talent equaled 3,000 shekels, so the entire amount of gold donated was 87,730 shekels if they were gold. Because of the different shekel systems in use in the Hebrew culture at the same time, we are not exactly certain of the weight of the shekel. Any estimate of the amount of gold used in building the Tabernacle would be a mere guess. The gold was collected during the offering described in 35:22.⁴⁹⁸

The silver obtained from those of the community who were counted in the census was 100 talents and 1,775 shekels, according to the Tabernacle shekel (38:25). That would be one beka per person, or half a shekel, according to the Tabernacle shekel, from everyone who had crossed over to those counted, twenty years old or more, a total of 603,550 men over the age of 20 (35:26). The 100 talents of silver were used to cast the bases for the Tabernacle and for the curtain – 100 bases from the 100 talents, one talent for each base (38:27). They used the 1,775 shekels to make the hooks for the posts, to overlay the tops of the posts, and to make their bands (38:28).

The bronze from the wave offering was 70 talents and 2,400 shekels (38:29). They used it to make the bases for the entrance to the Tabernacle, the bronze altar with its bronze grating and all its utensils, the bases for the surrounding courtyard and those for its entrance and all the tent pegs for the Tabernacle and those for the surrounding courtyard (38:30-31).

When the Tabernacle was finished being built it would consist of approximately 1.25 tons of gold, 4.25 tons of silver and 4 tons of bronze. They did indeed pillage Egypt. The gold would point to Christ’s divine glory, the silver represented redemption or blood, and the bronze was symbolic of judgment or wrath.

The second group consisted of dyed weaving materials. Everyone who had blue, purple or scarlet yarn brought them (25:4a, 35:6a, 35:23a, 35:25). The order is also important here. They are listed from the most expensive to the least expensive. The manufacture of the blue yarn involved extracting dye from shellfish found in the Mediterranean Sea. It was a very expensive process because of the labor involved and the scarcity of the dye. The word translated scarlet literally means worm of scarlet, revealing that the dye was taken from a specific type of worm. It was not as difficult to make as the blue dye.

The third group was covering materials for both the Tabernacle and the priests. Both fine linen and goat hair was also given as a free will offering. Every skilled woman spun with her hands and brought what she had spun – fine linen and black goat hair (25:4b; 35:6b, 35:23a and 26). The term used for fine linen was an Egyptian term that referred to a garment of outstanding quality. It was in garments made of this material that Pharaoh had Joseph clothed following his sudden rise from prisoner to prime minister of Egypt (Genesis 41:42). The fine linen was used in making the curtains for the Tabernacle and clothing for the priests. The hair of a goat was much less costly and was readily available.⁴⁹⁹

The fourth group included the skins of animals. Everyone who had ram skins dyed red or hides of sea cows brought them (25:5a; 35:7a, 35:23b). The sea cows, or dudong, are marine animals resembling a seal. They grow to about ten to twelve feet long and have a round head and a divided tail. They are often found among the coral rocks of the Red Sea.⁵⁰⁰ Those skins would provide the covering for the Tabernacle (26:14).

The fifth grouping named the specific wood that would be used. Everyone who had acacia wood for any part of the work brought it. Acacia wood was the most common wood in the Sinai Peninsula and the wood used in the construction of the Tabernacle (25:5b; 35:7b, 35:24b). It is a hard, durable, close-grained wood. Very heavy, it was suitable for the construction of the framework and furniture of the Tabernacle. It grows remarkably well in dry climates, sometimes growing to a height of twenty feet.

The sixth requirement was oil and spices. They also brought spices and olive oil for the light and for the anointing oil and for the fragrant incense (25:6 and 35:8 and 28). The next requirement was for olive oil for the light, spices for the anointing oil and for the fragrant incense used in the different ceremonies in the sanctuary. The olive tree was common in the region around the Mediterranean Sea. Burning olive oil gives off an exceptionally bright light.

The seventh and last group was precious stones and gems. The leaders brought onyx stones and other gems to be mounted on the ephod and breastpiece (25:7, 35:9 and 27). There is some uncertainty as to what the onyx stone was. The Septuagint translates it beryllion here, but it could be chrysoprase (Revelation 21:20). Chrysoprase is a type of quartz, a variety of chalcedony, which is found in soft green rocks. Its color ranges from blue-green, to yellow-green and apple-green. It is more rare than most other quartz varieties, and because of its color and scarcity it was highly valued. The Egyptians were familiar with chrysoprase, so the Israelites probably brought them from Egypt.⁵⁰¹

And the people continued to bring free will offerings morning after morning (36:3b). So all the skilled craftsmen who were doing all the work on the sanctuary left their work and said to Moses their leader: The people are bringing more than enough for doing the work God commanded to be done (36:4). This is the only place in the Bible where the people had to be asked to stop giving. They brought a great deal more than was necessary to build and furnish the Tabernacle.

Then Moses gave the order and sent word throughout the camp: No man or woman is to make anything else as an offering for the Tabernacle. And so the people were restrained from bringing more, because what they had already had was more than enough to do all the work (36:5-7). This was really amazing in the light of the fact that they had just come out of slavery. They gave joyfully, and that’s how God wants us to give. Some people think that ADONAI wants them to, “Give ‘til it hurts.” But God says, “If it hurts, don’t give.” Our worship of God should be with joy, and so should our giving.⁵⁰² Bring the whole tithe into the storehouse, that there may be food in My house. “Test Me in this,” says ADONAI Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it” (Malachi 3:10). If we give like that we will surely be blessed.

It may seem like a mundane remark to say that offerings given to God’s work must be accounted for. Records must be kept, and what happens to every penny needs to be seen. We need to be careful, for money is a great temptation, and can be an idol that masters its servants. The people in charge of God’s work here on earth must be above reproach in the area of finance – this is a great witness to the world and keeps them from condemning us for hypocrisy. The builders of the Tabernacle gave an account of every shekel, and it was so that they could not be accused of using the offerings for God’s work for their own gain.⁵⁰³

The Atonement Money for the Tabernacle
30: 11-16

The atonement money for the Tabernacle DIG: How can the payment of money make atonement for a life? Doesn’t Leviticus 11:17 teach that atonement is only through the shedding of blood of an innocent sacrificial substitute? What were the benefits, both spiritually and militarily, for the Israelites to take a census (see Numbers 26:2)? What is a ransom? How is it like or unlike a bribe, tax or premium due? Why did God require a ransom? On what basis were rich and poor ransomed?

REFLECT: What ransom payment has superseded the need for all others (1 Tim 2:5-6)? In response, or in addition, what do you feel you owe to God? What symbolic ransom payment do you then make to Him?

Parashah 21: Ki Tissa (When you awake) 30:11-34:35
(see my commentary on Deuteronomy, to see link click Af – Parashah)

The Key People are Moshe, Bezalel, Oholiab, the people of Isra’el, Aaron and Joshua.

The Scenes include Mount Sinai and the camp nearby.

The Main Events include instructions for the census and atonement money; artisans filled with the Ruach Ha’Kodesh; a reminder to keep the Sabbath; stone tablets, a golden calf, the anger of Ha’Shem, Moshe’s pleading, tablets broken, Aaron’s excuses, Levites rallying to the LORD’s side, 3,000 killed in the camp, Moshe’s return up the mountain, seeking forgiveness, plague; Moshe’s tent, meeting God’s glory, cutting new stone tablets; God’s covenant to do miracles, warning against alliances, commanding pilgrimages, Moshe’s face shining, and his putting on a veil.

As we explore this parashah we will see how ADONAI, the Husband, handled His unfaithful spouse. In the end, we will get a glimpse not only at Moshe’s shinning face, but also at the shinning grace of a Husband who loves His wife perfectly. Perhaps we can learn a few things along the way about our own personal relationships, especially within our own homes.

The Torah is never so much up in heaven that it forgets about the realities here on earth. Soon after ADONAI finished instructing Isra’el about the priesthood, He taught Moshe about the need for money in their new “family.”  This is the first time in the Bible that we learn about a census for the people of Isra’el. It was very dangerous to do so, but necessary. King David found out just how dangerous it was. God was angry with His people, He allowed Satan to provoke David to take a census of the Israelites (see my commentary on the Life of David Ek – David Counts the Fighting Men). There is no contradiction, for God simply let Satan tempt David to undertake the census, much as He permitted Satan to attack Job. God’s sovereignty extends even to the workings of the Devil. The fact that David only had the military men counted, suggests that he probably took the census so that he could brag about his military might (Second Sam 24:1-3).⁴⁹² But, the result was that ADONAI sent a plague on Isra’el, and seventy thousand men of Isra’el fell dead (First Chron 21:1-14). David had forgotten that God would not share His glory with anyone. There is only one King, the Captain of our salvation, who, being entrusted with the counting of His people, never forgets the Father’s glory.⁴⁹³

But on the other hand, a census could be very useful and practical. In this section, it is used to raise money for the building and operation of the Tabernacle. Then ADONAI said to Moses His servant: When you take a census of the Israelites to count, or muster, the men (Exodus 30:12a; Numbers 1:2-4). The verb translated take a census literally means lift up the head. In a figurative sense it symbolizes the counting of heads, or numbering (Numbers 1:2 and 49, 4:2 and 22; 26:2). In this section, we don’t learn until later that the purpose of the census was for the construction and ongoing work of the Tabernacle.

Each one must pay ADONAI a ransom for his life at the time he is counted. This tax was considered a ransom, because its payment guaranteed protection from plagues. This motivated each man to pay (30:11-12).⁴⁹⁴ Although the immediate need of this census was to raise money for the Tabernacle and a secondary benefit was protection against disease there was still another purpose. The census was a record of military manpower. Only young men twenty years old or more were to be counted (30:14). The verb counted, or mustered, certainly has military overtones. Therefore, the point is that when Moses took a census for the purpose of military service he was taking a ransom from each soldier and donating it to the construction and ministry of the Tabernacle.⁴⁹⁵

Each one who crossed over to those already counted, or passed muster, was to give a half shekel to the work of the Tabernacle, which weighs twenty gerahs. It was considered an offering and his half shekel was an offering to ADONAI (30:13). The shekel was silver, the basic unit of currency for the Hebrews. In fact, the word itself comes from the verb meaning, to weigh. Shekels have been unearthed all over Israel. The full standard shekel was ordained to be used in connection will all sacred purposes. They weigh anywhere from eight to twelve grams. Different shekel weights were used in Isra’el at the same time. To avoid confusion, a merchant would have two sets of weights, one for buying and another for selling (Deuteronomy 25:13). In his passage, the term gerah, a Babylonian weight, was one twentieth of a shekel (Leviticus 27:25; Num 18:16).

When writing this part of the book, Moses used a term that was common after the Tabernacle had been built and in use. This term, the sanctuary shekel is used in Leviticus 5:15, 27:3 and 25, and later became known as the temple tax. All who crossed over, those twenty years or more, were to give an offering to God.  The rich are not to give more than a half shekel, and the poor are not to give less when you make the offering to ADONAI to atone for your lives (30:13-15). God was teaching them that they are a ransomed people. It was the same price for everyone, rich and poor alike. They all had an equal stake in the Tabernacle, so it belonged to everyone equally. However, the cost was such that everyone could afford it. Later, this became the basis for the temple tax (Neh 10:32). Although the amount then was reduced to one-third of a shekel, it became an annual tax in the time of Jesus (see the commentary on The Life of Christ Gf – Jesus and the Temple Tax) .⁴⁹⁶

Receive the atonement money from the Israelites, and use it for the service of the Tabernacle. The significance of the atonement money is the teaching that God’s work must be supported by God’s people. Moses received the silver from the men who were mustered and counted. It was to be given to the work of the Tabernacle. Since silver was an essential part of the construction materials it was greatly needed (38:25-27). The silver would become a memorial for the Israelites before God, making atonement for their lives (30:16). Whenever an Israelite saw the silver of the Tabernacle, he would be reminded of his atonement. The idea of a memorial is an important concept in the book of Exodus (12:14, 13:9, 17:14, 28:12 and 29).

The equality of the atonement price in the census is an important concept. No matter what one’s outward condition was, whether rich or poor, the cost was the same – half a shekel. This demonstrates that no one is given a privileged status before God in His Tabernacle. For God does not show favoritism (Romans 2:11). Every man of Israel stood on equal terms before the Creator. In reality, that’s how we all stand before God.

Tradition tells us that Alexander the Great, on his deathbed, ordered that his burial should be different from the usual custom. He commanded that his entire body should be covered by a shroud, except for his hands. He wanted people to see that he left the world empty-handed. This man who had conquered most of the known world and had all the treasures that earth could offer was leaving life with none of it. At death, he and the lowest beggar were on equal terms.

The rabbis teach that a child enters the world with clenched fists in order to grab for everything they can get. But that same person is buried with open hands showing that he takes nothing with him. All are on equal terms when it comes to riches, honor and power, because when we stand before God none of those things matter. What does matter is if we, as individuals, have a relationship with Christ or not. If so, an eternal inheritance awaits us – one that is far richer and more glorious than anything this world has to offer.⁴⁹⁷

The Call to Build the Tabernacle
25:1-2, 8-9 and 35:4, 20-21

The call to build the Tabernacle DIG: Why do these people give what they have? Are such gifts given impulsively, or would they have to go to some lengths to prepare them? What need has God for such riches? Will their offerings secure God’s relationship? How so?

REFLECT: What is the motivation for your giving? Does God need your money? Then what is the purpose of giving? What joy do you get from giving to someone you love?

Parashah 19: T’rumah (Contribution) 25:1-27:19
(see my commentary on Deuteronomy, to see link click Af – Parashah)

The Key Person is Moshe, with ADONAI.

The Scene is Mount Sinai.

The Main Events include ADONAI telling Moshe how to make the Ark of the Covenant, the Table of Showbread, the Lampstand, the Tabernacle, the Bronze Altar, the Altar of Incense, the Outer Court, and the Gate – all according to God’s pattern using precious materials offered by the people with willing hearts.

We have followed the Israelites from bondage to freedom. We saw how God redeemed them, washed them, and brought them to Himself at Sinai. We saw His proposal of a covenant relationship, Isra’el’s acceptance. We heard the Ten Commandments and studied through the additional mitzvot spoken through Moshe. The very next day, Moshe built an altar and carried out the covenant ceremony. He wrote out the commands as a covenant document and read them aloud to Isra’el. Then, all Isra’el accepted the terms. He had sacrifices offered and marked Isra’el with the blood. Then he and Aaron, and the tribal leaders ascended the foot of Mount Sinai and sealed the covenant with a shared meal in the presence of ADONAI Himself.

Following the marriage metaphor, it is as if God and Isra’el then had been legally married. The only thing that remained was to consummate the marriage. From the midst of the covenant meal, YHVH summoned Moshe to ascend even higher and receive the tablets of the Covenant. Those stone tablets were to serve as covenant tokens – a wedding contract (Hebrew: ketubah) of sorts. The end of Exodus 24 describes how the Sh’khinah glory of the LORD rested atop Mount Sinai as a consuming fire. Moshe ascended the mountain and stepped into the cloud of glory.

No sooner did Moses enter into the Sh’khinah glory and into the presence of Ha’Shem, then the Divine voice gave him the directions concerning the construction of the Tabernacle. Seven times Moses was told to make it after the pattern that was shown to him on the mountain (Exodus 25:9, 25, 40, 26:30, 27:8; Numbers 8:4; Acts 7:44; Hebrews 8:5). The first thing Moses was to do was to ask the people for a voluntary contribution to construct the Tabernacle. ADONAI said to Moses, His servant: Tell the Israelites to bring Me a free will offering. The Tabernacle was to be built from the willing contributions of the children of Isra’el. It was not to be an imposed tax. Only free-will offerings were to be accepted. As always, the LORD seeks after the willing heart.⁴⁸⁹ You are to receive the offering for Me from each man whose heart prompts him to give (25:1-2; 35:4). Then the whole Israelite community withdrew from Moses’ presence, and everyone who was willing and whose heart was moved came and brought an offering to ADONAI for the work on the Tabernacle, for all its service, and for the sacred garments (35:20-21). The ones whose hearts were moved acted immediately.

The various materials that Moses was to collect for the building of the Tabernacle all find their place and function in the coming chapters of Exodus. It is interesting to note that the Torah will now spend the next twelve chapters (essentially the last quarter of the whole book of Exodus) discussing the construction of the Tabernacle and priestly attire. Only the Golden Calf incident interrupts the list of Tabernacle details. One must wonder why Moshe chose to devote so much parchment and ink to the seemingly inconsequential details of the Tabernacle’s construction. By way of contrast, the creation of the entire universe only received a short chapter. Would not a brief discussion of the Tabernacle’s general layout and assembly be sufficient? Is it really necessary to know how many hooks and clasps there were or exactly how many cubits high the bronze basin was? We assume that the Torah doesn’t waste words. Though we don’t understand the reason God chose to relate the intricate details of the Tabernacle’s construction, we know the details must be purposeful and significant. As we explore the rest of Exodus, we will seek out its purpose and significance^.

The Tabernacle was to be built so that God could dwell in the midst of the people. Then have them make a Tabernacle, literally a place of holiness, for Me, and I will dwell among them (25:8). The Hebrew word for dwell here is Sh’khinah, because it emphasizes God’s visible dwelling among mankind. Thus, the name Sh’khinah is used to refer to the Divine Presence of God. He never said that He was going to live in the Tabernacle in the sense that He was restricted to a geographical spot. He did say, however, that He would dwell between the cherubim (First Samuel 4:4; Second Samuel 6:2; Second Kings 19:15 and Isaiah 37:16).

Paul echoed this concept when he wrote: For we are the temple of the living God – as God said: I will house myself in them . . . and I will walk among you. I will be their God, and they will be my people” (Second Corinthians 6:16). Paul repeatedly symbolizes both the individual believer and the Congregation of believers as the temple of God with the Ruach dwelling within. Peter also uses the “living temple” analogy (First Peter 2:5). As we begin to understand the Tabernacle and Temple as the dwelling place of YHVH, we can see how apt this metaphor was to describe the believers. Just as the Ruach Ha’Kodesh dwelt in the Tabernacle and Temple, so too His Spirit had come to dwell in believers. Understanding this, we can better appreciate the significance of the First Century Shavu’ot. On the anniversary of the day on which ADONAI had entered into a covenant with Isra’el at Sinai, the believers gathered together in the Temple, the Dwelling Place of God. There, in the Temple courts, the Spirit of God descended just as at Sinai and came upon individuals (see the commentary on Acts Al – The Ruach Ha’Kodesh Comes at Shavu’ot). The believers became dwelling places, little tabernacles inside of the Temple itself. This is a good picture of the People of God. We are temples within the Temple, members of His Body.

A covenant is a fragile thing. It must be kept. It must be guarded, protected and preserved. It can’t be broken, and once broken, it needs to be repaired. A covenant is more than just a cold and impersonal contract; it is a living, breathing, dynamic relationship. Yet how was the Sinai Covenant to be preserved? How was it to be passed on from one generation to another? If broken, how was it to be renewed? Was Isra’el to return to Mount Sinai for regular covenant maintenance? No! In order for the Covenant to be celebrated, maintained and renewed, it was necessary for Isra’el to take Mount Sinai with them. The Tabernacle was the means by which they could perpetuate the Mount Sinai experience. The effectiveness of the Tabernacle in this regard can be seen in the fact that the Israelites never made pilgrimage back to Mount Sinai. The Tabernacle, in effect, became a portable Mount Sinai.

The bridal chamber: Recalling the metaphor of betrothal and marriage between ADONAI and Isra’el at Mount Sinai (to see link click Dg – Under the Chupah), we see the Jewish custom of a special bridal chamber prepared for the bride and the groom. The marriage ceremony was consummated within the bridal chamber. In the same way, the covenant at Mount Sinai was followed immediately by the instructions for the building of the Taberncale. As we will see, the Tabernacle would be the place where the covenant between God and Isra’el was celebrated and renewed. Since the covenant offer can be spoken of as a betrothal, and the covenant ceremony can be spoken of as a wedding, then the Tabernacle can be spoken of as the wedding chamber.⁴⁹⁰

Make this Tabernacle and all its furnishings exactly like the pattern I will show you (25:9). As we go through this study of the Tabernacle, we should be sensitive to the amazing detail that ADONAI provides. When Moses was up on Mount Sinai for forty days and forty nights, he evidently got a complete briefing on how to build His dwelling place. The book of Hebrews tells us that the earthly Tabernacle was patterned after the heavenly Tabernacle (see the commentary on Hebrews Br – The Insufficiency of the Former Tabernacle).

How interesting that God made giving to the Tabernacle a voluntary gesture. He does not demand, or command, how much a person is to give, or even that a person must give. He leaves it to the heart of the individual person (see the commentary on The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others). There is a story of a woman who unexpectedly received a large inheritance. She immediately gave a tenth of it to her church. Later, after her death, an entry was found in her diary for the day that she received her inheritance. She wrote, “Act quickly, before my heart gets hard!” She acted immediately like the Hebrews of old. May the Holy Spirit work upon our hearts so that we may give abundantly to God’s work. May He make our hearts of stone, soft for Him!⁴⁹¹

The Offerings of Materials for the Tabernacle

The matter of the Tabernacle spans 13 of the next 16 remaining Chapters of Exodus. The ultimate goal toward which God was leading His redeemed people is possession of the Promised Land. On the way toward that end, we have the more immediate goal of the giving of the Torah and the building of the Tabernacle and the religious system it represents, both of which will be of central importance once the Land is conquered. But the building of the Tabernacle was more than simply a matter of building a worship site in the dry desert. It was the House of the divine family where ADONAI was the Husband and His people, Isra’el, was His bride. It was a piece of heaven on earth.⁴⁸⁵

As we look at this account, we can learn a great lesson on the nature of giving in God’s holy community. Resources were needed to secure the materials and the only source to obtain them was the children of Isra’el. Therefore, Moshe made a plea for the people to give voluntarily give what they could-money. Only voluntary gifts were acceptable as materials for God’s house since love, rather than compulsion, is the basis of all truly biblical giving (Second Corinthians 9:7). Men and women alike (35:22) participated in the offerings for the Tabernacle, as well as, in its construction (35L25-26, 29). The finest materials were brought, and the most highly skilled people were chosen to perform the most intricate of tasks. God’s house deserved His people’s best efforts.⁴⁸⁶

How and where the Hebrews obtained these materials is easy to understand. Many of these things, such as the fine linen, were given to them by the Egyptians just prior to their departure (3:22, 11:2 and 12:35-36). They also left Egypt with large flocks of sheep and goats.⁴⁸⁷ Additional material was probably acquired when they defeated the Amalekites at Rephidim (17:8-16). In addition, whatever materials were needed could have been acquired by trade with caravans that passed through the Sinai Peninsula.⁴⁸⁸

But before the materials for the Tabernacle could be gathered, a general call needed to be made to the people (25:1-2, 8-9 and 35:4, 20-21), and the atonement money needed to be paid (30:11-16).

The Sabbath, the Sign of the Covenant
31:12-18 and 35:1-3

The Sabbath, the sign of the covenant DIG: Before setting before the Israelites all the work that they had to do in building the Tabernacle, why did God remind them about the Sabbath? If the project was the top priority, why not work overtime? Verse 18 finishes what God had to say to Moses on Mount Sinai. What is the beginning point for these covenant terms?

REFLECT: How do you view the Sabbath rest? A necessity or a luxury? When you relax, do you feel guilty? Why or why not? What duties crowd out your Sabbath rest? Would you say the Sabbath is as much a focus in your life as it was for the Israelites? Why or why not? What day of the week is your Sabbath rest?

Parashah 22: Vayak’hel (He assembled) 35:1-38:20
(In regular years read with Parashah 23, in leap years read separately)
(see my commentary on Deuteronomy, to see link click Af – Parashah)

The Key People are Moses, all the congregation, Bezalel, Oholiab, and other gifted artisans.

The Scene is the wilderness.

The Main Events include Moshe telling the words God had commanded – to keep Shabbat, take offerings, make a dwelling; offerings were brought, Bezalel and Oholiab were filled with the Ruach Ha’Kodesh; the offerings were stopped when enough was collected; artisans made curtains, bars, veils, the ark, poles, cherubim, table, rings, poles, lampstand, lamps, altar of incense, a bronze altar with horns, utensils, poles, a bronze basin, court court, linen hangings, pillars, sockets and the gate.

Notice that the description of the Tabernacle and its furnishings in 25:1 to 27:21 is large part repeated here in 35:1 to 38:20, sometimes word-for-word. Therefore, to make things less confusing for the reader, I have combined them into one account. But why the duplication? For one thing, ADONAI was showing that His purposes would not be thwarted, even if man’s sin (see Gq – The Golden Calf Incident) causes a delay in His perfect will. A second reason has to do with the fundamental importance of the Tabernacle and the blood atonement rituals that allows for communion with YHVH. It seems to me that God was trying to tell the Israelites that the way to come before Him was through the blood of a sacrificial victim, and this would ultimately be fulfilled in the Person of the Messiah Himself.

Every family needs specials time together. ADONAI provided for just such times in giving a whole cycle of Holy Days in Leviticus (see the commentary on Leviticus, to see link click Eb – God’s Appointed Times). These are observed once a year; but at the head of the list is Shabbat, which is to be kept one time each week. It is on Shabbat that the Bride (Isra’el) and Groom (God) meet in a special way with each other.

The Sabbath, or Shabbat, would become the sign of God’s covenant with Moses, just as the rainbow was the sign of God’s covenant with Noah (Genesis 9:12-17), and circumcision the sign of God’s covenant with Abraham (Genesis 17:9-14). Before beginning to work on the Tabernacle and its furnishings, ADONAI reminded the people that they were not to work on the Sabbath in order to get it completed sooner. The continued building of the place of worship on the day of worship would be a great sin.⁴⁷⁷

Moses assembled the whole of the Israelite community. Our faith requires reason. When the Israelites left Egyt there were 600, 000 men between the ages of 20 and 50. So, without a PA system available, and presuming that most of the men only would be gathered to hear Moses speak, that size crowd would have had difficulty hearing and understanding the voice of Moses, especially if he had not been healed from his stuttering. So, what does it mean, Moses assembled the whold of the Israelite communithy? The probability is that representatives of the tribes and the families were gathered – representing every group and division of the people of Isra’el. This is why it says that those who were gathered were the whold of the Israelite community. This leaves an opening to a logical question regarding the situation and gathering that represented all of Isra’el. Why is this important? Because we have the text in Romans 11:26, where Paul states, And so all of Isra’el will be saved.

And He said to them, this is what ADONAI commands: You must observe My Sabbaths every week. Which implies that the Jews of yesteryear and the Messianic Jews and Gentiles today are to make a special effort to do it. This will be a sign between Me and you for the generations to come. The purpose of the Sabbath is so you may know that I am ADONAI, who makes you holy (31:12-13, 35:1-2). It is, in other words, a reminder of who God is and what His intentions are for His people. Despite the desire of God to build the Tabernacle, the work should not override the sanctity of the Sabbath. We also see here what Jesus meant when He said: The Sabbath was made for man, not man for the Sabbath (Mark 2:27). The regular keeping of the Sabbath helps us to understand God better and love Him more.⁴⁷⁸

Observe the Sabbath, because it is holy to you. For six days they were to work, but on the seventh day they were to rest. This was not to be violated, even for something as holy as building the Tabernacle. It was a test of the nations commitment to God. Anyone who desecrates it was to be put to death.

The seventh day is an armistice in man’s cruel struggle for existence, a truce of all conflicts, personal or social, peace between man and man, man an nature, and peace within man. It is an exodus from tension, a liberation of man from the muddiness of this life. In the stormy ocean of time and toil there are islands of stillness where we may enter a harbor and reclaim our dignity. The island is the seventh day. The Sabbath, then, is more than an armistice, more than an interlude; it is a profound conscious harmony of man and the world. It unites what is below with what is above. On that day all the world is brought into union with God.⁴⁷⁹ Therefore, whoever does any work on that day must be cut off from his or her people (31:14), which would result in death.

They were to keep the Sabbath even when building the Tabernacle. Because the nation was in a covenant relationship with Him, the people were to do as He had done. For six days, work is to be done, but the seventh is a Sabbath of rest, holy to ADONAI. Whoever does any work on the Sabbath day must be put to death. Do not light a fire in any of your dwellings on the Sabbath day (31:15, 35:3). Moses reaffirmed God’s insistence that no work was to be done on the Sabbath – not even the lighting of a fire. If a man was caught gathering sticks on the Sabbath Day, he was stoned to death in Isra’el. To this day, orthodox Jewish communities retain the services of Gentiles to light cooking or heating fires for them on the Sabbath.⁴⁸⁰ These passages were obviously meant to warn the Israelites not to work on the Sabbath. They were to celebrate the Sabbath for the generations to come as a lasting covenant (31:16). To God, breaking the Sabbath was the same as breaking the covenant.

The wedding ring: The wedding ring serves to remind the couple that they are in a covenant, committed to each other. It is the same with Shabbat. Honoring the Sabbath helps to remind the Jewish people that they are God’s and He is theirs. It will be a sign between Me and the Israelites forever, for in six days ADONAI made the heavens and the earth, and on the seventh day he abstained from work and rested (31:17). Sabbath rest is anchored not just in the written word, but also in the creation itself, because God rested on the seventh day.⁴⁸¹ When Jews practice Shabbat, others can see and know that they belong to the LORD just as when one sees a ring, they know that person is “taken.” Thus, as a sign, Shabbat also helps to guard the bride form intrusion of suitors who would come in a try to destroy the marriage. It is especially a message to other nations to know that I am ADONAI who sets you apart to be holy (Leviticus 20:8b).⁴⁸²

Moses had entered the Sh’khinah glory on Mount Sinai and had stayed there for forty days and forty nights. Now at the end of that time, what God spoke was then etched in stone. He then gave Moses the tablets of stone containing the Ten Commandments that He had promised in 24:12. Probably all Ten Commandments were written on each tablet, which was the common way suzerain treaties were written at that time. One was made for the suzerain and the other for the vassal. When ADONAI finished speaking to Moses on Mount Sinai, His instructions regarding the Tabernacle and its priestly ministries were complete. The tablets of stone and the writing on them came from the finger of God (31:18), that is, He is the author and the source of them. That exact phrase is found earlier in 8:19 where the magicians of Egypt recognized that the plague of gnats came from the power of God.

To put it another way, the Tabernacle was a holy space; the Sabbath, by comparison, was a holy time. By building the Tabernacle and setting apart one day in seven, God was truly recreating heaven in space and time. Weekly Sabbath worship was holy time on holy ground. There was no more holy spot on the face of the earth than the Tabernacle on the Sabbath. We can clearly see how important the Tabernacle, and later the Temple, was to Isra’el’s identify as God’s people. By entering the Tabernacle, Isra’el entered ADONAI’s house; by keeping the Sabbath, Isra’el entered God’s rest.⁴⁸³

Of all the commandments in the Torah, none is dealt with more frequently in the TaNaKh than resting on the Sabbath. That fact underscores its great importance to the Jewish people. And it should be no less important today than it was in biblical times.⁴⁸⁴ It is part of the blueprint for living.

Christ in the Tabernacle
25:1 to 27:21; 30:1 to 31:18; 35:1 to 38:31

We began our study of the TaNaKh in Genesis. We saw that Adam, the ark, Melchizedek and Isaac were types of Christ. In the book of Exodus we have seen that the Passover, manna, the Rock and the Tabernacle (Matthew 26:61), have all been types of Messiah. They are types because the B’rit Chadashah says they are types. But while each type is complete, some have more details than others. The detail of the Tabernacle is extremely specific, and as a result, for our benefit. Except for Christ, more verses are devoted to the Tabernacle than any other in the Bible. For example, there are 2 chapters on the whole creation in Genesis, and 13 devoted to the Tabernacle and its priesthood in Exodus.

The Tabernacle has no fewer than three meanings. First, the Tabernacle is a type, or a visible illustration of that heavenly place in which God has His dwelling. Second, it is a type of Jesus who is the meeting place between ADONAI and man. And third, the Tabernacle is a type of Christ in the community of believers, the communion of Jesus with all believers.⁴⁷³

There are five different names for the Tabernacle used in the Torah. Each one sheds some interesting light on either its nature or its function. The first one used is the Hebrew word miqdas. This word comes from the Hebrew word qadas, meaning that which is holy or separate. It is translated sanctuary (25:8), to denote a place that is sacred. The second term is a very common Hebrew word ohel, translated tent (26:36). This is the word that is commonly used for a temporary dwelling, emphasizing its use in the wilderness. The third expression used is the Hebrew word ohel moed. The term moed comes from the Hebrew verb yaad, meaning to meet at an appointed place, and is therefore translated tent of meeting (29:42). The fourth expression is the Hebrew miskan haedut, translated tabernacle of testimony (38:21). A variation of the same name appears in Numbers 17:23 as ohel haedut or tent of testimony. The fifth and last word occurs in 25:9 and is the Hebrew word miskan, translated Tabernacle. This masculine noun is derived from the Hebrew verb sakan, meaning to settle down, abide or dwell, emphasizing God, in the visible form of the Shekinah glory, dwelling in a permanent way among His people.⁴⁷⁴

However, because multiple names can be confusing (for example there is another Tent of Meeting outside the camp of Isra’el in 33:7-11), I will consistently be using the names Sanctuary to describe the structure housing the Holy Place and the Most Holy Place, and the Tabernacle to describe the entire structure, including the court yard.

As we approach the study of the Tabernacle, it is my belief that the detail provided by the Holy Spirit is intentional, and for our benefit. For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope (Romans 15:4). Every detail in the Tabernacle points to Jesus Christ. In its whole, and in each part, the Tabernacle foreshadowed the person and work of our Lord Yeshua. Each detail in it typified some aspect of His ministry or His person. As a result, that will be the direction of the study. Proof of this is furnished in John 1:14a where we read: The Word became flesh and made His dwelling, literally tabernacled, among us. Like the twelve tribes of Isra’el, there are twelve different examples of His dwelling.⁴⁷⁵

1. The Tabernacle was a temporary appointment. In this, it differed from the temple of Solomon, which was a permanent structure. The Tabernacle was simply a tent, a temporary convenience, something that was to be moved from place to place during the journeys of the children of Isra’el. So it was when Christ tabernacled here among men. His stay was but a brief one – a little less than thirty-five years; and like the type, He didn’t stay long in any one place, but was constantly on the move, tirelessly in the labor of His love.

2. The Tabernacle was for use in the wilderness. After Isra’el settled in Canaan, the temple replaced the Tabernacle. But during the time of the journey from Egypt to the Promised Land, the Tabernacle was ADONAI’s appointed place of worship for them. The wilderness strikingly foreshadowed the manger and the trade of a common carpenter. Even though He was a King and had a Kingdom, He had nowhere to rest. Jesus Himself said: Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head (Matthew 8:20). Even after His death, He was buried in a borrowed tomb. Just as the Tabernacle was to be used in the wilderness, Christ’s First Coming was an experience in the wilderness. He experienced humility, meekness, sorrow, poverty, and He identified with every weakness that we go through. His life on the earth was a spiritual wilderness compared to the heaven that He left.

3. The Tabernacle was humble and unattractive in outward appearance. Unlike the costly and magnificent temple of Solomon, there was nothing outwardly appealing about the Tabernacle. Nothing but plain boards, sheets and skins. So it was with Christ’s First Coming. His Divine nature was hidden beneath a veil of flesh. An army of angels did not attend to Him. To the unbelieving gaze of Isra’el He had no beauty or majesty to attract them to Him, nothing in His appearance that they should desire Him (Isaiah 53:2b). It says in the gospels several times that when His enemies tried to kill Him, He would disappear into a crowd. His appearance was so common that He could just blend in with the crowd and not be found. The Tabernacle looked like all the other tents on the outside (to see link click Ex – The Courtyard and Gate of the Tabernacle). But there was definitely something very special on the inside (see Fk – The Linen Curtains of the Sanctuary). Inside was the ark of the Covenant in the Most Holy Place (see Fr – The Ark of the Covenant in the Most Holy Place: Christ at the Throne of Grace). The Tabernacle was situated in such a way that when everyone would rise in the morning, they would see it first. All the tents were pointed toward the Tabernacle. Inside the Tabernacle was the Sh’khinah glory, and inside Jesus we have seen His glory, the glory of the One and Only, who came from the Father (John 1:14a).

4. The Tabernacle was God’s dwelling place. The Tabernacle was where God chose to reveal Himself to Isra’el. There, between the Cherubim, upon the mercy seat is where He made His throne. He displayed His glory by means of the Sh’khinah glory in the Most Holy Place. And during the thirty-three years that the Word tabernacled among men, Jesus had His dwelling place in Palestine. The Most Holy Place foreshadowed the Most Holy One of God. Just as the Sh’khinah glory dwelt upon the mercy seat, we have seen His glory, the glory of the One and Only, who came from the Father, full of grace and truth (John 1:14).

5. The Tabernacle was, therefore, the place where God met man. One of the names of the Tabernacle was the tent of meeting. If an Israelite wanted to draw near to ADONAI, he had to enter through the entrance of the Tabernacle. When giving instruction to Moses concerning the making of the Tabernacle and its furnishings, ADONAI said: Place the mercy seat on top of the ark of the covenant . . . there, above the mercy seat between the two cherubim . . . I will meet with you (25:21-22). Once a year, on the Day of Atonement, when the high priest would sprinkle the blood of a goat on the mercy seat, the Sh’khinah glory, the very presence of God would fill the Most Holy Place (see Go – The Day of Atonement). This is a perfect type of Christ, because Christ is the meeting place between ADONAI and man. No one comes to the Father except through Him (John 14:6). For there is one God and one mediator between God and men – the man Jesus Christ (First Timothy 2:5). He is the One who spans the gulf between deity and humanity, because He is both God and man.

6. The Tabernacle was the place where the Torah was preserved. The first two stone tablets containing the Ten Commandments were destroyed (32:19). But the second set was kept in the ark of the Covenant for safe keeping (Deuteronomy 10:2-5). It was only there, within the Most Holy Place, that the two stone tablets containing the Torah were preserved intact. How this speaks to us of the Messiah. It is He who said: I desire to do Your will, O My God; Your Torah is written within My heart (Psalm 40:8). Throughout His perfect life He preserved, honored and magnified God’s holy Torah. Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them (Matthew 5:17).

7. The Tabernacle was the place where sacrifice was made. In its outer court stood the bronze altar, to which the animals were brought, and on which they were sacrificed. The shed blood of the animals made atonement for sin. So it was with the Lord Jesus Christ. As with every piece of furniture in the Tabernacle, the bronze altar foreshadowed Christ. The body in which He tabernacled on the earth was nailed to the cross, where His precious blood was shed and where complete atonement was made for sin.

8. The Tabernacle was the place where the priestly family was fed. After the grain offering, Aaron and his sons shall eat the rest, but it is to be eaten without yeast in a holy place; they are to eat it in the courtyard of the Tabernacle (Leviticus 6:16-26). How perfect the type. It speaks to us of how Christ feeds believers today. He is the bread of life (John 6:35). He is the One upon whom our souls delight to feed.

9. The Tabernacle was the place of true worship. To the Tabernacle the faithful Israelite brought his offerings. To it he turned when he wanted to worship the Lord. Within its courts the priests ministered their sacred services. So it was with the Messiah. It is through Him that we are to offer to God a sacrifice of praise (Hebrews 13:15). It was in Him, and by Him alone, that we can worship the Father. It is through Him that we have access to the throne of grace.

10. The Tabernacle had but one gate, or entrance. Think of such a large structure with only a single entrance. The outer court with its solid walls of white curtains had only one entrance; telling us that there is only one way into the presence of a holy God. How this reminds us of the words He spoke: I am the way, and the truth and the life. No man comes to the Father except through Me (John 14:6). Access can be obtained only through Him who declared: I am the gate; whoever enters through Me will be saved (John 10:9).

11. The Tabernacle could only be approached through the tribe of Judah. When the twelve tribes gathered around the Tabernacle, the tribe of Judah was to camp on the east side. Now 27:12-17 makes it clear that the gate, or entrance, was also on the east end of the Tabernacle. Therefore, entrance to the Tabernacle could only be obtained through Judah. The significance of this is easily seen. It was through Judah that the true Tabernacle came into this world, He is the Lion of the tribe of Judah (Revelation 5:5).

12. The Tabernacle was ministered to by the women. Their part was to provide the beautiful curtains and hangings: And all the women who were willing, brought to ADONAI freewill offerings for all the work ADONAI, through Moses, had commanded them to do (35:26). How beautifully this foreshadowed the loving devotion of those women mentioned in the gospels who ministered to Christ. When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee’s house, she brought an alabaster jar of perfume, and as she stood behind Him at His feet weeping, she began to wet His feet with her tears. Then she wiped them with her hair, kissed them and pored perfume on them (Luke 7:37; also see Luke 8:2-3, 23:55-56; John 12:3).

But before the Tabernacle could be fashioned and furnished, the covenant embodied in it had to be given a sign (31:12-18 and 35:1-3), the materials for its construction had to be gathered (25:3-7, 35:4-19, 22-29, 38:21, 24-31 and 36:3b-7), and the craftsmen to build it had to be appointed (31:1-11, 35:10-19, 30 to 36:3a and 38:22-23).⁴⁷⁶

The Camp of the Twelve Tribes of Isra’el
Numbers 2: 1-34

ADONAI said to Moses and Aaron His servants: The Israelites are to camp around the Tabernacle some distance from it, each man under his standard with the banners of his family (Numbers 2:1-2). Jewish tradition suggests that the standard for the tribe of Judah was a lion; the standard for the tribe of Reuben was the face of a man; the standard for the tribe of Ephraim was an ox; and the standard for the tribe of Dan was an eagle. These were the same as the faces of the cherubim that Ezekiel saw in his vision during the Babylonian captivity (Ezeki’el 1:10), and that John saw around the throne of God (Revelation 4:6b-8). So as far as the positioning of the standards are concerned, you would see the lion on the east, an ox on the west, an eagle on the north and the face of a man on the south. Like the New Jerusalem with three gates on each side (Revelation 21:13), there will be three tribes on each side of the Tabernacle.

To enter the Tabernacle you had to go through the tribe of Judah, because the entrance was on its eastern side. On the east, toward the sunrise, the divisions of the camp of Judah are to encamp under their standard of a lion. And we see in the book of Revelation that Jesus is the Lion of the tribe of Judah (Revelation 5:5; also see Genesis 49:8-10). The lion represents His strength, authority, and royalty. But it is also given to us that He would come from the tribe of Judah. He would be the son of David who would reign on the throne. In Solomon’s porch there were six steps that led up to his throne. On each step were two lions, one on each side. There were twelve lions all together. This represented all twelve tribes under one king. This corresponds to the book of Matthew that pictures Jesus as the King. The leader of the people of Judah is Nahshon son of Amminadab who appears in later genealogies in the messianic line (Ruth 4:20 and Matthew 1:4). His division numbers 74,600 (Numbers 2:3-4). The tribe of Issachar will camp next to them. The leader of the people of Issachar is Nethanel son of Zuar. His division is 54,400 (Numbers 2:5-6). The tribe of Zebulun will be next. The leader of the people of Zebulun is Eliab son of Helon. His division numbers 57,400 (Numbers 2:7-8). All the men assigned to the camp of Judah, according to their divisions, number 186,400. The tribes in this division represented the fourth, fifth and sixth sons of Leah. When they marched, the standard of a lion went out first (Numbers 2:9).

On the south were the divisions of the tribe of Reuben under their standard of the face of a man. Ezeki’el was standing on the Kebar River looking north when he saw the four living creatures and the Shechinah glory. They were coming out of the north, and that meant that the face of a man was facing south and would be Rueben’s standard (Ezeki’el 1:4 and 10). This corresponds to the book of Luke that pictures Jesus as the Son of Man. The leader of the people of Reuben is Elizur son of Shedeur. His division numbers 46,500 (Numbers 2:10-11). The tribe of Simeon will camp next to them. The leader of the people of Simeon is Shelumiel son of Zurishaddai. His division numbers 59,300 (Numbers 2:12-13). The tribe of Gad will be next. The leader of the people of Gad is Eliasaph son of Deuel. His division numbers 45,650 (Numbers 2:14-15). All the men assigned to the camp of Reuben, according to their divisions, number 151,450. Reuben and Simeon were the first and second sons of Leah. Levi was the third son, but that tribe could not make up part of the Reuben division because of its religious duties. So Gad, the oldest son of Leah’s handmaid, was aligned with Reuben. In the line of march, this division set out second, under the face of a man as its standard, behind Judah (Numbers 2:16).

Then the Tabernacle and the tribe of the Levites will dwell in the middle of the twelve tribes of Isra’el (Numbers 2:17a). The tribe of Levi was divided into three families, under his three sons, Gershon, Lohath and Merari. Each had his own separate place of encampment around the Tabernacle, and to each was committed a specific responsibility. The Merarites, who encamped on the north, watched over, erected, and carried all the solid framework of the Tabernacle, the pillars of the surrounding courts, together with the sockets of silver and brass. The weight might have been as much as fifteen tons.

The Gershonites pitched towards the west, and had under their care the curtains, hangings and coverings of the Tabernacle and court, which they also carried on their journeys. To the Kohathites, whose camp was south, were given the duty of carrying the seven pieces of the Tabernacle furniture. Thus, was all distributed among these three families of Levites, and each family had its own responsibility.⁴⁷² This was the way the tribes of Isra’el camped, but in the line of march they followed Reuben’s division.

EAST

Judah

                Zebulun                                   Issachar

           Asher                                                                         Simeon

                                                    Moshe, Aaron and the Levites
NORTH       Dan                                 The Tabernacle                                            Reuben       SOUTH

                                Naphtali                                                                    Gad

                                       Benjamin                                  Manasseh

               Ephraim

  WEST

On the west were the divisions of the tribe of Ephraim under their standard an ox. As the lion is the sign for the tribe of Judah, the ox is the sign for the tribe of Ephraim (Deuteronomy 33:13-17; Jeremiah 31:18; Hosea 10:11). In Solomon’s temple there were twelve oxen sitting beneath a huge water tank called the sea. These twelve oxen were facing north, south, east and west. They represented Isra’el under the leadership of the tribe of Ephraim. Isra’el would soon be divided into two nations, the northern Kingdom and the southern Kingdom. The kings from the tribe of Ephraim would rule the northern Kingdom, and the kings from the tribe of Judah would lead the southern Kingdom. But the sign of the tribe of Ephraim was an ox. This corresponds to the book of Mark that pictures Yeshua as a Servant (Mark 10:45). The leader of the people of Ephraim is Elishama son of Ammihud. His division numbers 40,500 (Numbers 2:18-19). The tribe of Manasseh will be next to them. The leader of the people of Manasseh is Gamaliel son of Pedahzur. His division numbers 32,200 (Numbers 2:20-21). The tribe of Benjamin will be next. The leader of the people of Benjamin is Abidan son of Gideoni. His division numbers 35,400 (Numbers 2:22-23). All the men assigned to the camp of Ephraim, according to their divisions, number 108,100. These three tribes traced their ancestry to Jacob through his wife Rachael. In the line of march, they set out third and followed the Levites with standard of an ox leading the way (Numbers 2:24).

On the north were the divisions of the tribe of Dan, under their standard an eagle. Jacob had compared Dan to a serpent (Genesis 49:17), but that was changed later to an eagle. The leader of the people of Dan is Shiezer son of Ammishaddai. His division numbers 62,700 (Numbers 2:25-26). The tribe of Asher will camp next to them. The leader of the people of Asher is Pagiel son of Ocran. His division numbers 62,700 (Numbers 2:27-28). The tribe of Naphtali will be next. The leader of the people of Naphtali is Ahira son of Enan. His division numbers 53,400 (Numbers 2:29-30). All the men assigned to the camp of Dan number 157,600. Dan and Naphtali were the sons of Rachel’s handmaid, whereas, Asher was the second son of Leah’s handmaid. In the line of march, they set out last, under their standard of an eagle (Numbers 2:31).

These are the Israelites, counted according to their families. All those in the camps, by their divisions, number 603,550 (Numbers 2:32). The Levites, however, were not counted along with the women and children, as God commanded Moses (Numbers 2:32-33). A certain rationale may be seen in the arrangement of the tribes on ancestral grounds, with the exception of Asher. But with the grouping of the Rachel tribes together and the elimination of Levi, there is hardly any other place for Asher to fit, so the overall pattern does appear to reflect maternal origins.

So the Israelites did everything ADONAI commanded Moses; that is the way they encamped under their standards, and that is the way they set out, each with his own clan, family, and each under his own standard (Numbers 2:34; 2:17b). The order of the line of march was according to the following pattern, all parties retaining as nearly as possible the relative position of the encampment.

1. Judah

2. Issachar

3. Zebulon

4. Reuben

5. Simeon

6. Gad

Moses

Aaron

Levites
(with the Ark of the Covenant on their shoulders)

Levites of the family of Kohath
(with the Tabernacle furniture on their shoulders)

Levites from the family of Gershon
(with the curtains, hangings and coverings on two wagons)

Levites from the family of Merari
(with the solid framework, silver and gold sockets on four wagons)

7. Ephraim

8. Manasseh

9. Benjamin

10. Dan

11. Asher

12. Naphtali

The Sh’khinah Glory Settled on Mount Sinai
24: 12-18

The Sh’khinah glory settled on Mount Sinai DIG: How did God’s time alone with Moses prepare the way for the subsequent revelation of the construction of the Tabernacle and the formation of the priesthood?

REFLECT: How does your time alone with YHVH prepare you for your day? Your job? Your stresses? Your relationships? Your life?

After ratifying the covenant, ADONAI said to Moses His servant: Come up to Me on the mountain and stay here, and I will give you tablets of stone, with Torah and commands I have written for their instruction (24:12). We learn later that God gave no images of Himself to bring down the mountain of God, He gave only two stone tablets (Deuteronomy 4:13), and written on them were the words of the covenant (34:28). Each tablet was probably complete with all Ten Commandments. We also learn that the tablets were written by the finger of God (31:18). It was common for suzerain covenants to prepare duplicate copies of the treaty, so it seems likely that the two stone tablets did not have different commands written on them, but were duplicate copies.⁴⁶⁹

Then Moses set out with Joshua his aide, and Moses went up on the mountain of God (24:13). The expression, the mountain of God, refers to the place where God revealed Himself to Moses in the burning bush (3:1). Joshua began to appear more frequently as God was preparing him to succeed Moses. He accompanied Moses to the foot of the mountain, where he remained until Moses came down. Consequently, he was not present when the golden calf incident occurred. When Moses was preparing to ascend the mountain with Joshua, he told the elders to wait in the camp until their return, and appointed Aaron and Hur as administrators of justice in case any disputes broke out among the people while they were gone (24:14; also see 31:2).⁴⁷⁰

Therefore, Joshua and Moses set out to climb the mountain together. At some point, Moses left Joshua and continued up the mountain by himself. When Moses went up on the mountain, the cloud covered it (to see link click Dg – Under the Chuppah), and the Sh’khinah glory settled on Mount Sinai (24:15-16a). In Genesis 15 the Sh’khinah glory was used to seal God’s covenant with Abraham, and here in Exodus 24 it is also used to seal His covenant with Moses.

For six days the cloud covered the mountain and Moses camped outside of it, but on the seventh day ADONAI called to Moses to enter the cloud, or Sh’khinah glory (24:16b). The six/seven formula reminds us of the creation account. The number seven is the climax of the Jewish calendar. Here the climax occurs on the seventh day when Moses enters the cloud. To the Israelites the Sh’khinah glory of ADONAI looked like a consuming fire on top of the mountain (Exodus 24:17; also see Deuteronomy 4:24 and Hebrews 12:29). The Sh’khinah glory was also visible to the people who had settled in the valley at the foot of Mount Sinai.

Then for the second time, Moses entered the cloud alone as he went up on the mountain. And he stayed alone on the mountain for forty days and forty nights to receive further instructions from God (24:18). The rabbis teach that God also gave Moshe the Oral Law at that time (see the commentary on The Life of Christ Ei – The Oral Law). We learn later that Moses ate no bread and drank no water for forty days (Deuteronomy 9:9). The length of time Moses spent in the cloud of the Sh’khinah glory is confirmed by other passages (Exodus 34:28 Deuteronomy 9:9, 11, 18, 10:10). The dual purpose of this long time of fellowship was to receive the tablets of stone and to be given the instructions for building the Tabernacle. The number forty is often used to symbolize a period of trial, testing, or purification (Genesis 50:3; Deuteronomy 7:2; First Kings 19:8; Exodus 16:35; Matthew 4:2).

When we look back it is easy to see how critical the Sh’khinah glory was to the ministry of Moses. The Sh’khinah glory called Moses to his ministry (3:1-10), led Isra’el in the wilderness (13:20-22), protected Isra’el from the Egyptians (14:19-20a), destroyed the Egyptians in the Red Sea (14:24-27), provided the manna and the quail for the people (16:1-8), sealed God’s covenant with Moses, and here, enabled Moses to receive the Ten Commandments and directions to build the Tabernacle. Wow!

The believer has an equally glorious opportunity in this age for we are able to come into the very presence of God in the Most Holy Place because of the blood of Christ. Brothers, since we have confidence to enter the Most Holy Place by the blood of  Yeshua (Hebrews 10:19). We no longer have to wait at the bottom of the mountain to hear from God. Our responsibility is now to pray, read, listen for His voice and obey.⁴⁷¹

Haftarah Mishpatim: Yirmeyahu (Jeremiah) 34:8-22, 33:25-26
(see my commentary on Deuteronomy, to see link click Af – Parashah)

Nebuchadnezzar invaded Judah and laid siege to the capital, Jerusalem. It is 587 BC and the end is near. Jeremiah recalls the words of Moshe and quotes from Deuteronomy about setting the Hebrew slaves free after seven years. In desperation, King Zedekiah listens to Jeremiah and freed the Hebrew slaves (see the commentary on Jeremiah Fy – A Warning to Jeremiah). The Babylonian siege was temporarily lifted, but the nobles decided that Pharaoh Hophra’s army had caused the pull-back and not ADONAI. So, they turned, and took back the slaves they had freed and returned them again to slavery (Jeremiah 34:11). It was the end. The last thing Zedekiah saw was the slaughtering of his twelve sons, because he was then blinded, put in chains and taken captive to Babylon. But, in that dark moment, YHVH declared that He would no more reject the descendants of Levi, or fail to select from David’s descendants, than He would break the order of day and night (see the commentary on Jerermiah Fx – David Will Never Fail to Have a Man Sit On the Throne of the House of Isra’el).

B’rit Chadashah suggested readings for Parashah Mishpatim: Mattityahu (Matthew) 5:38-42, 15:1-20; Mark 7:1-23; Acts 23:1-11; Messianic Jews (Hebrews) 9:15-22, 10:28-39

In the days of Messiah, Yeshua stood on the Mountain of Transfiguration in the Land of Promise, with Peter, James and John (Matthew 17:1). It was six days since Yeshua had prophesied: some people standing here . . . will not experience death until they see the Son of Man coming in His Kingdom (Matthew 16:28). Suddenly Messiah was transfigured, and He was seen in all His glory (see the commentary on The Life of Christ Gb – Jesus Took Peter, James and John Up a High Mountain where He was Transfigured). Once Moshe stood upon another Mountain, dying to enter the Land of Promise with his pleas apparently denied (Deuteronomy 3:26-27a, 32:52, 34:5-6). But now, Moshe appears in the Land of Promise! Elijah, the herald who announces Messiah, also appears (Malachi 4:5). As at Mount Sinai, a bright cloud overshadowed the witnesses and a voice called out. It proclaims that Yeshua is God’s Son: Tishm’u elav, Listen to Him (Deuteronomy 18:15b; Matthew 17:5b). What validated Moshe as prophet . . . now validates Yeshua.

They Saw the God of Isra’el
24: 9-11

They Saw the God of Isra’el DIG: Why does God let Moses and the seventy elders see Him but not Moses alone? How did  Moses and Aaron, Nadab and Abihu, and the seventy elders of Isra’el see God and not die?

REFLECT: How is this meal similar, or dissimilar, to the Wedding Feast of the Lamb? In what sense have you seen God?

They saw God: To finish the covenant ceremony Moses and Aaron, Nadab and Abihu, and the seventy elders of Isra’el ascended the foot of Mount Sinai. They were entering into sacred space, even as YHVH had commanded them. Then, to our utter dismay and surprise, the Bible says: They saw the God of Isra’el (24:9-10a). The word saw here is not the normal Hebrew word meaning to see. It is a stronger, more intense term that is commonly used of prophetic visions. Its use here underscores the uniqueness of this event.⁴⁶³  This is the first occasion on which He is called the God of Isra’el. It is equivalent to that moment in a marriage ceremony where the officient says, “May I introduce you to Mr. and Mrs. So-and-so.” But what is shocking is that the Torah says: They saw the God of Isra’el. In what manner or revelation we do not know, we only know that they saw God. The text speaks only of His feet, or rather, what was below His feet – under His feet was something like a blue pavement made of sapphire, clear as the sky itself (24:10b).⁴⁶⁴ What they saw was similar to the description of the throne in the vision in Isaiah (to see link click Bq – I Am a Man of Unclean Lips). Yet it remains obvious that the revelation of God granted to the elders on Mount Sinai was higher and greater than any revelation which had been bestowed upon mankind before. Nowhere else in the Bible is it so matter-of-factly reported that they saw God. In this passage it says it twice (24:10a and 24:11b).⁴⁶⁵

They shared a meal: In Jewish eschatology there is a well-established belief that following the coming of the Messiah, God’s judgment on earth, and the resurrection of the dead, the righteous of the TaNaKh will be entertained by ADONAI at a great banquet (see the commentary on The Life of Christ Hp – The Parable of the Great Banquet). The banquet is said to be foreshadowed in the weekly Shabbath and in all of God’s feasts. The covenant meal upon the mountain was a type of the wedding supper of the Lamb, where Yeshua will present believing Jews and Gentiles from all ages as a bride to be proud of, without spot, wrinkle or any such thing, but holy and without defect (see the commentary on Revelation Fg – The Wedding Supper of the Lamb).⁴⁶⁶

They were saved by the blood: The Torah notes that God did not strike, or raise His hand against Moses, or Aaron, or Nadab, or Abihu, or the seventy elders of Isra’el as they beheld Him (24:11a). There is a biblical principle that assumes that no one can see God and live (33:20). Yet, the Torah states here that Moshe, Aaron, Aaron’s sons, and the seventy elders of Isra’el saw God, and they did not die! What is this mystery? How can mortal man even stand, much less sit and eat in the presence of God? The answer is in the story. The men who climbed Mount Sinai were first marked with the blood of the covenant. They still had the blood that was sprinkled on them after the reading of the book of the Covenant as they ascended the mountain. For the life of a creature is in the blood, and I have given it to you on the altar to make atonement for yourselves; for it is the blood that makes atonement because of the life (Leviticus 17:11). They saw God and lived! They were atoned for by the blood! The implication is that those mortals who bear the marking of the covenant blood can enter into the presence of God.⁴⁶⁷

Isra’el’s history continued for almost fifteen hundred years after this memorable occasion. But never again did their elders see the God of Isra’el, and never again did they eat and drink in His presence. Sin had its way with them. Their very next act was to break His Torah by worshiping a golden calf, and the next time we see them drinking it was of the waters of judgment (32:20). How wonderful to remember that what Isra’el (through their official heads) enjoyed for a brief time, is now ours forever!⁴⁶⁸

A Life for a Life, an Eye for an Eye,
Wound for Wound and Bruise for Bruise
21: 12-32

A life for a life, an eye for an eye, wound for wound and bruise for bruise DIG: What affirmation of life and justice is conveyed by these death penalties (21:12-17)? How does God vigorously affirm the victims? Their families? Their property? How do these commandments expand the Ten Commandments? How do they reveal the essential character of God? How would a quick-tempered person receive these commandments? How would a person with no convictions receive it?

REFLECT: Would you vote for the death sentence if you were among jurors finding someone guilty of murder, as defined in 21:14? What do these laws say to the one who believes, “Don’t get mad, get even?” How easy is it for you to live up to the standard set forth here? What would be toughest for you to follow?

God’s justice, God’s standards are typically higher than our own.

The death penalty (21:12-17): The Bible is very clear on the matter of intentional murder. In no way was such a person to be pardoned or freed. Life, in essence, is the property of YHVH; the possession of it is leased to human beings for a number of years. This lease can be extended if it is God’s will. When a man took the life of another, by intentional murder, he violated one of the essential commandments of Ha’Shem and therefore forfeited his own right to life.⁴¹²

Any one who was guilty of premeditated murder and struck a man and killed him was put to death (21:12). However, if he didn’t do it intentionally, but God allowed it to happen, he was to flee to a place God designated (21:13). This person could escape to one of the six cities of refuge after Isra’el was in the Land (Numbers 35:6-34; Deuteronomy 19:1-13; Joshua 20:1-9, 21:13, 21, 27, 32, 38). These were set up in convenient locations so that one charged with manslaughter could be protected from vengeance until the matter in which he was involved could be settled.⁴¹³ Even in the wilderness there was a place of refuge for accidental homicides, and it was situated in the encampment of the Levites. Once there, he is not to be punished. But, on the other hand, if a man schemed and killed another deliberately, God said that he should be taken away from His altar and be put to death (21:14).

Because of the importance of the sanctity of the family and the home, anyone who attacked his father or his mother was put to death (21:15). The family was and is the basis of society. It must be protected or the entire society would disintegrate. This was emphasized in the Fifth Commandment.  Does someone who simply strikes or curses his father deserve the death penalty? Probably not, but that’s the difference between us and God. In His eyes, striking one’s parents or pronouncing a curse (using God’s Name) upon them is the same thing as murder. This can be understood on a theological level. YHVH is to be regarded as our Heavenly Father. When we willfully sin, it is as if we strike Him or curse Him. Thus, the saying is true: The wages of sin is death (Romans 6:23). 

Ironically, the mitzvot regarding physical or verbal assault of one’s parents are exactly the opposite of the positive mitzvah to honor one’s father and mother. As for the one who honors his father and mother the Torah says: Your days will be prolonged in the Land which the LORD your God gives you (20:12). However, the one who dishonors his father and mother by cursing or assaulting them is to be put to death.

The crime of kidnapping also deserved the death penalty. Anyone who kidnapped another, and either sold him or still possessed him when he was caught, was also put to death (21:16). This reflected the biblical teaching of the value, worth, and dignity of men and women created in the image of God. Anyone who curses his father or mother must be put to death (21:17). The fifth commandment stated that children were to honor your father and your mother (20:12). The Hebrew word honor is kabed, and literally means to be heavy. This verse uses the antonym, curse, which literally means the opposite of honoring someone; it means to treat someone with contempt and humiliation.⁴¹⁴ The Bible takes the honoring of parents rather seriously.

The mitzvah of fines (21:18-19): In a physical quarrel the injured party, whether or not the injury was premeditated, was to be given compensation for his loss of work and medical expenses.⁴¹⁵ If men quarrel and one hit the other with a stone or with his fist and he did not die but was confined to bed, the one who struck the blow was not held responsible if the other got up and walked around outside with his staff; however, the offender needed to pay the injured man for the loss of his time and see to it that he was completely healed (21:18-19). A great deal of Western law and practice, particularly laws relating to liability, are based upon these verses. Here we learn that one who brings harm to another is liable for the damage. Thus, the mitzvah of fines is given to teach that justice must be meted out with equity and are a revelation of godliness from heaven. The punish must fit the crime. Though the measure of punishment for some crimes, such as murder, cannot be paid through fines, the general principle we learn is the measure of punishment can be satisfied by other means. Were it not so, our hopes for salvation would be in vain.

The punishment for beating a slave (21:20-21 and 26-27): Slaves were not to be treated harshly by their masters, even though they were considered property. If a man beat his male or female slave with a rod and the slave died as a direct result, the master was punished. But he is not to be punished if the slave got up after a day or two, since the slave was his property (21:20-21). However, if a man hit a manservant or maidservant in the eye and destroyed it, he must let the servant go free to compensate for the loss of the eye. And if he knocked out the tooth of a manservant or maidservant, he must let the servant go free to compensate for the loss of the tooth (21:26-27). Any permanent injury to a slave would set him or her free.

These mitzvot are disturbing because they seem to sanction the beating of one’s slave. Far from it. The Torah no more sanctions slave-beating than it sanctions murder. These mitzvot are provided simply to establish mitzvot of punishment and court imposed fines in the case of a wicked slave-owner who does beat his slave. As a revelation of godliness, we learn from these mitzvot that abuse is not permissible, even in the case of a slave and slave-owner. As a revelation from God, these mitzvot teach us that ADONAI is not an abusive Master. His punishments are fair, just and loving, like that of a father toward a son, not as an uncaring slave-owner  to a rebellious slave.

Life in the womb (21:22): The mitzvot of measure for measure is checked by circumstances. The Torah now considers another case example in which a brawl between two men led to accidental damage to a third party. If men who were fighting hit a pregnant woman and she gave birth prematurely but there was no serious injury, the offender must be fined whatever the woman’s husband demands and the court allows. The condition of the baby determined the penalty, on the basis of life for life. In the case of miscarriage, the Torah requires his life for payment. The unborn fetus was viewed in this passage as just as much a human being as its mother; the abortion of a fetus was considered murder. Unborn babies were protected.⁴¹⁶

Eye for eye (21:23-25): But if there was serious injury the punishment needed to fit the crime, they were to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise (21:23-25). A person’s physical loss by injury was to be punished by the mitzvah of retaliation (Leviticus 24:19-20; Deuteronomy 19:21). But boundaries were put on their vindictiveness. The intent of the Torah was to limit the punishment to fit the crime (what a concept), not to provide opportunity for vengeance. Therefore, they were not allowed to hurt the offender indefinitely, because then, the other side would also respond with vengeance, aggravating the situation even more, and the cycle of violence would continue. The simple commandment of God, limits the cycle of violence to “a draw,” and that’s it. But because of a faulty reading of Matthew 5:38-41, there is a common misconception that Yeshua overthrew the “old law” of an eye for an eye and replaced it with a “new law” of love and forgiveness. Several facts need to be clearly understood  in regard to these passages.

First of all, it is clear from Jewish literature that the principle of eye for eye was always understood that a liable party must make financial restitution equivalent to the damage they caused. There was never a court of Torah law that was poking out eyes or knocking out teeth. Secondly, the Lord’s direction to turn the other cheek, and go the extra mile are all describe individual disciples, not to courts of law. Far be it from Yeshua to tell a court of law to turn the other cheek or mandate a victim to walk an extra mile or give up his tunic as well! That would be an injustice and sinful. Instead, the Master instructs us, as individuals not to litigate. We are merely to rely on the Judge of the Universe for justice.

Liability for a bull (21:28-32): God also gave regulations concerning injuries inflicted by animals. As a further illustration of the mitzvot of liability, the Torah details several hypothetical cases involving a bull that gores a person to death. The goring bull that caused death or injury was such a serious problem in ancient times that most of the major non-biblical law codes also contained regulations dealing with it. If a bull gored a man or a woman to death, the bull was stoned to death. Its meat was not eaten even by a Gentile, neither was it given as food for dogs. The owner was not to derive any benefit from the condemned animal. But the owner of the bull was not held responsible (21:28). If, however, the bull had the habit of goring, and the owner was warned but did not kept it penned up and it subsequently killed another man or woman, the bull was stoned and the owner was also put to death (21:29).

However, the death penalty could be avoided if he came up with financial compensation demanded of him by the dead person’s family. This law also applied if the bull gored a son or daughter. If the bull gored a male or female slave, the owner of the bull had to pay thirty shekels of silver to the master of the slave, and the bull was also stoned (30-32). Apparently thirty pieces of silver was the standard price for a slave. It was the amount Judas was willing to accept for betraying Yeshua (Mt 26:14-15; also see Zech 11:12-13).⁴¹⁷

These mitzvot teach us about the person of ADONAI. The rational human reaction to the scenario above would be to punish the owner but not necessarily the animal. Though a party to the victim may feel vengeful and destroy the animal to satisfy his emotional call for revenge, the community as a whole would probably not regard it as necessary. Furthermore, if the bull was to be destroyed, the natural human reaction would be to slaughter it and sell or eat the meat. Ha’Shem demanded that the animal be killed, but He forbid that the meat be eaten. No value was to be derived from the animal. It was to be utterly destroyed and forsaken. Neither the owner, nor anyone else, was to derive any profit from the tragedy.⁴¹⁸

Then Moses Took the Book of the Covenant
and Read It to the People
24: 4-8

Then Moses took the book of the Covenant and read it to the people DIG: Who makes this covenant between the people and God? What did the blood on the altar signify? The blood sprinkled on the people?

REFLECT: Is God’s covenant with His people, then and now, sustained by their obedience, or by His grace? Why do you think so? How will that affect your promise-making today?

When Isra’el stood under the mountain on the first day of Shavu’ot, they were there to make a covenant with ADONAI. It meant that He might become their God and they might become His people. Part of the process of ratifying a covenant in the ancient Near East entailed putting an agreement down in writing. Therefore, when compared with Suzerainty Treaties of the day, the Torah of Moses would have a formal ceremony. Exodus 24 tells the story of the covenant rituals which served to ratify the Sinai covenant. It is one of the most crucial passages in all the Scriptures; filled with depth, mystery and Messianic significance.

In the days of the Torah, there were different types of covenants and covenant obligations. Among the different forms of covenanting in the ancient Near East, none was more sacred and binding than a blood covenant. It was the deepest and strongest of all relationships. The commitment of a blood covenant was absolutely binding on the parties entering that covenant. It was a blood covenant that ADONAI sought to make with His people. The following rituals reflect the rituals of blood covenanting.

From within the biblical narratives we can observe several rites and rituals which are involved in covenant making. Of course, a covenant implies terms and conditions, and the responsibilities of both parties. Genesis 31 provides an excellent model of early Semitic covenant rites (to see link click Hs – So Jacob Took a Stone and Set It Up as a Pillar, and He Called It Galeed). In Jacob’s covenant with Laban, stone monuments were set up as a token and reminder of the covenant. The conditions of the covenant were expressed, a solemn oath was taken, invoking God as witness and judge. Because the name of ADONAI was invoked in the covenant rite, a sacrifice was made. Finally, the completed covenant was celebrated and concluded with a shared meal. In keeping with these elements in mind, we will examine the covenant at Sinai as it is related in Chapter 24. There were six rituals: an altar, standing stone, terms and conditions, a sacrifice, invocation of a Deity, and a shared meal. We see all of these in God’s covenant with the Israelites at Mount Sinai.

An Altar: Moses then wrote down everything ADONAI said then got up early the next morning and built an altar at the foot of Mount Sinai (24:4a).

Standing Stone: And set up twelve stone pillars representing the twelve tribes of Isra’el (24:4b). Pillars often served as testimonials of covenants in the Bible (see Genesis 31:45-54; Joshua 24:27). So physical signs represented both parties of the covenant – God by the altar and Isra’el by the pillars.

Terms and Conditions: What Moses wrote down became known as the Book of the Covenant, and it was to be read in the hearing of all the people in order that they might respond to the challenges of God. And they respond by saying: We will do everything ADONAI has said. We will obey (24:7). These Israelites certainly did not lack confidence. In fact, they were overconfident. They actually thought they could keep the commandments of the Torah. But they were only fooling themselves. The natural man believes he can please God, but he cannot. You and I cannot please God, because no one can meet God’s high, perfect standard. We forget that we are actually members of a totally fallen race as far as God is concerned. If you don’t think so, just look at the news tonight. There is sin, confusion, violence and godlessness at every turn. As the New Covenant says: There is no one righteous, not even one (Romans 3:10). We live in a time when evil is called good, and good is called evil.⁴⁵⁸ The prophets said that such a day would come and we are surely living in it.

A Sacrifice: Since the Levitical priesthood had not yet been organized (19:22), young Israelite men from among the people offered burnt offerings and sacrificed young bulls as fellowship offerings to ADONAI (24:5). The burnt offerings (see Fe – The Burnt Offering ) atoned for sins and guilt, while the peace offerings (see Fg – The Peace Offering) reflected peace between God and the Israelite community. These two sacrifices demonstrated that, of the two parties to the treaty, God was the suzerain and Isra’el the vassal. In ancient Near-Eastern covenants, the vassal was required to pay homage and honor to the suzerain.⁴⁵⁹

Invocation of Deity: Then Moses took half of the blood and put it in bowls after he had read the Book of the Covenant to the people. Then he took the blood from both the sacrifices, the blood from the burnt offering and the blood from the peace offering, and he mixed them together. Half of it was sprinkled on the base of the altar,  which symbolized the presence of God (24:6), and the other half was sprinkled it on the people, which became an official sign of the covenant.⁴⁶⁰ Because there were several million people, Moshe couldn’t have sprinkled the blood on everyone; therefore, most likely, he sprinkled the blood on the representatives of the people: Himself, Aaron, Nadab and Abihu, and the seventy elders of Isra’el. Sealing a covenant with blood was a common custom (Genesis 15:9-13, 17; Jeremiah 34:18-20). This is the only time in the TaNaKh that the people were sprinkled with blood. Later, the New Covenant, established by Jesus was also ratified by His own blood.⁴⁶¹ Moses said: This is the blood of the covenant that ADONAI has made with you in accordance with the Torah given at Mount Sinai (24:8). The people were sprinkled with blood to let them know that there must be a sacrifice. In all such ceremonies, the oath of obedience implied the participants’ willingness to suffer the fate of the sacrificed animals, if those who took the oath violated the conditions of the covenant.⁴⁶¹

A Shared Meal: Just as Jacob and Laban sat and ate together when they entered into covenant, YHVH and Isra’el shared a meal (see En – They Saw the God of Isra’el). The banquet – the shared meal between God and His people – is a recurring theme throughout the Scriptures. The mystery becomes clear when we realize that a shared meal is the final seal of the covenant. One does not sit down to eat with an enemy. It is a sign of intimacy, of mutual respect and fellowship.⁴⁶²

The Sinai Covenant Oath of Allegiance
24: 1-3

The Sinai Covenant Oath of Allegiance DIG: What happened to Nadab and Abihu when they disobeyed (Second Kings 10:2)? Do you think either Moses or God expected the people to meet all their covenant duties? Why or why not? How does 24:3 prove there is no Oral Law?

REFLECT: What kinds of promises have you made to God? Have you found it difficult to keep these promises? Why or why not?

When compared with Suzerainty Treaties, the Torah would have an oath of allegiance. This oath was eventually restated once the people were in the Land after forty years of wilderness wanderings (Joshua 24:16-18, 21, 24). God directed Moses and the people how they were to approach Him on Mount Sinai. Before this Moses had placed before Isra’el the conditions of their covenant with God; this being completed, Moses, Aaron and his sons, and the seventy elders who represented the people, were to stand at a distance and prepare to obtain a glimpse of the Sh’khinah glory. Alone, Moses then ascended to the top of the mountain. Moses fasted alone, and like the high priests after him, he entered into the Sh’khinah glory alone.

Then God said to Moses, His mediator: Come up to ADONAI, you, Aaron and his two oldest sons Nadab and Abihu, and the seventy elders of Isra’el. You are to worship at a distance, but Moses alone is to approach ADONAI. The others must not come near. And the people may not come up with him (24:1-2). How different things are under the Torah than under the New Covenant. Under the Torah the Israelites had to worship at a distance, but in Christ you, who once were far away, have been brought near through the shedding of Messiah’s blood (Ephesians 2:13).

When Moses went and told the people everything that YHVH had said in Chapter 20 and the commandments in Chapters 21 through 23. Words mean something in the Bible. When God says that He gives us eternal life (John 10:28), He means eternal. And when the Bible says that Moshe told the people everything that YHVH had said, it means EVERYTHING. Judaism teaches that ADONAI gave additional commandments orally to Moses (see the commentary on The Life of Christ, to see link click Ei – The Oral Law), which they consider of even greater authority than the Torah. But Exodus 24:3 disproves the existence of an oral tradition because it says that Moses wrote down EVERYTHING that YHVH had said.  And everything means everything!

The people responded with one voice saying: Everything ADONAI has said we will do (24:3). With this oath of allegiance, they agreed to obey the Torah. It was the second time they had done so. They were so self-confident, that it bordered on arrogance. They promised to obey everything God had said that they should do even before they knew what would be expected of them! One wonders how they could be so deceived. One wonders how we can be so deceived. If we say we have no sin we deceive ourselves, and the truth is not in us (First John 1:8). If you say you have no sin you won’t be deceiving your friends or your neighbors, you will be deceiving yourself. And in case you missed it, John repeats again: If we say we have not sinned, we make Him out to be a liar and His word is not in us (First John 1:10). But God is no liar. It is best not to boast in our goodness like the children of Isra’el did, because as you will see, they did not keep their word.⁴⁵⁷