Milo – Page 18

The 365-Day Devotional Commentary

WORSHIP AS SERVICE
Leviticus 8–10

“Moses said to the assembly, ’This is what the LORD has commanded to be done’ ” (Lev. 8:5).

These chapters describe the initiation of Aaron and his sons into Israel’s priesthood. Each underlines in a significant way that, while offering the Lord dedicated service is one way in which we can worship, our ministry must be performed in full accord with God’s commands.

Overview
Aaron and his sons were ordained in an impressive, seven-day ceremony (8:1–36). They officiated at sacrifices offered “in the prescribed way” (9:1–24). Nadab and Abihu died for offering “unauthorized fire,” and Moses emphasized the importance of serving God exactly as He had prescribed (10:1–20).

Understanding the Text
“Your ordination will last seven days” Lev. 8:1–36. An impressive ordination ceremony served to emphasize the importance of the Old Testament priesthood and the awesomeness of the priests’ privilege. The men, their garments, and everything they would use in serving the Lord were set apart wholly for God’s service.
During the priests’ ordination service Moses took the blood of a ram and placed some of it on the lobe of the priests’ right ear, the thumb of the right hand, and the big toe of the right foot (vv. 22–23). Those who serve God must be ready to hear His voice, to devote every effort to God’s service, and to walk in the Lord’s ways.
The pattern holds true for believer-priests today. If we are to worship God with our service, we must listen to Him, work to achieve His ends, and maintain personal holiness by obedience.

“The LORD . . . consumed the burnt offering” Lev. 9:1–24. The priests began their ministry by offering a series of sacrifices, first for themselves, and then for the people.
The sequence of these sacrifices is significant. First was the sin offering (vv. 3, 8, 15). Second was the burnt offering (vv. 3, 12, 16). Third was the fellowship or peace offering (vv. 4, 18). The sin offering speaks of atonement, by which the offerer’s sins are covered. The burnt offering speaks of personal, voluntary dedication of oneself to God. The fellowship offering speaks of wholeness and thanksgiving.
This same sequence is followed in our experience with the Lord. We must first trust the Saviour who died for our sins. Then we can dedicate our lives to His service. And only then, in personal relationship with Jesus and through commitment to Him, will we find joy and inner peace.
The concluding verses, which tell of fire from the Lord which consumed the sacrifices, indicates that God was pleased with and accepted the offerings of priests and people. No wonder the people “shouted for joy and fell facedown” when they saw the heavenly flames.
The Alliance Church in Salem, Oregon makes it a practice to place “Appreciation Cards” in the pews. Members are encouraged to write notes to people who have ministered to them that week, or have helped them in any way. Christians too feel joy and are moved to worship when we see evidence that God has accepted our service and used us to enrich the lives of others.

“Unauthorized fire” Lev. 10:1–7. We can’t determine the motives of Nadab or Abihu in making the offering that led to their deaths. We do know that they violated God’s clear command concerning how He was to be served. “Unauthorized fire” suggests one violation. Incense was to be burned only on coals taken from the altar of sacrifice (cf. 16:2). Moreover, only Aaron was to offer incense within the tabernacle (Ex. 30:1–10).
Whatever their motive, the actions of Nadab and Abihu showed utter contempt for God’s careful and detailed instructions on priestly service. Immediately fire flared out from the Lord and consumed them, “and they died before the LORD.”
God explained this punishment. “Among those who approach Me I will show Myself holy; in the sight of all the people I will be honored.”
Those who claim to serve God must honor Him by serving in the way God has prescribed. It is particularly important that those who claim to represent God be obedient to Him. To some extent, God has placed His glory and honor in our hands.

“You . . . are not to drink wine or other fermented drink” Lev. 10:8–11. In the Old Testament, wine is frequently associated with joy and celebration. Fermented wine was drunk at feasts (1 Sam. 25:18), given as a gift (2 Sam. 16:1), and even poured on offerings to God (Ex. 29:40; Lev. 23:13; Num. 15:7).
While wine is often symbolic of rejoicing, drunkenness and abuse of alcohol are sternly rebuked. The priests are warned never to drink wine when they go into the tabernacle to serve the Lord. Why? Because the priests were responsible to “distinguish between the holy and the profane” and “to teach the Israelites all the decrees of the LORD.” One who serves God and who is called to teach simply cannot risk any impairment of his or her faculties by drink or, in modern times, by drugs.

“Would the LORD have been pleased?” Lev. 10:12–20 Aaron and his other two sons continued to minister at the tabernacle after Nadab and Abihu were killed. However they may have felt, they and they alone could offer the required sacrifices. Moses had commanded them not to mourn in the normal way Israelites behaved when death struck (v. 6).
Later that day Aaron and his sons did not eat their share of the sin offering as Moses has prescribed. Moses was angry, but Aaron explained: Would God have been pleased if he had exercised his privilege as a priest to feast on the sin offering, considering that day’s tragic disobedience and its consequences?

The censers in which the incense was burned were small, shovel-like instruments. Many censers, like those shown here, have been recovered from worship centers throughout the Middle East.

DEVOTIONAL
Jesus Is Lord
(Lev. 9)
It’s one of those theological issues people like to debate. Can you accept Jesus as Saviour without taking Him as Lord?
One side argues that all God requires is true belief that Jesus died for our sins. The other side argues that since Jesus is Lord, to truly believe in Him one must accept Him as both Saviour and Lord.
Building an analogy on Leviticus 9 helps us resolve the question. Note the sequence and the character of the sacrifices offered for both the priests and the people. A sin offering was sacrificed first. This sacrifice was to cover the sins of the offerer. As Leviticus 4–5 repeatedly says, the person approaching God must bring this offering if he is to be accepted. The burnt offering was sacrificed next. This sacrifice symbolized the total commitment of the worshiper to God, and was a voluntary offering. It represents that full personal commitment expected from a Christian who consciously commits himself or herself to Jesus as Lord. Third, the fellowship offering was sacrificed. This offering speaks of the wholeness and inner harmony experienced by a person who lives in intimate fellowship with the Lord.
The pattern suggests several realities to apply to the lordship debate. First, we must approach God through Jesus, our sin offering. Belief in Him as Saviour is the foundation of our salvation. Second, we may, once saved, voluntarily commit ourselves to Jesus as Lord. Third, following full commitment we will experience the peace that God makes available to His own.
This analogy seems to take sides with those who say you can accept Jesus as Saviour without committing yourself to Him as Lord. But the sequence is always linked! Christian experience is a series of steps toward intimacy. God never intends any believer, once saved, to stop short of full commitment and fellowship.
What an encouragement this is. Yes, it is exciting to know Jesus as Saviour. But salvation is the beginning, not the end, of our journey toward God. Only as you and I keep on walking toward Him, taking daily steps of commitment and obedience, will we discover the fullness of the joy that knowing Jesus promises.

Personal Application
Think of the Christian faith as a journey toward intimacy. How far along are you on the journey? What do you need to do to take your next step?

Quotable
“Aspire to God with short but frequent outpourings of the heart; admire His bounty; invoke His aid; cast yourself in spirit at the foot of His cross; adore His goodness; treat with Him of your salvation; give Him your whole soul a thousand times a day.”—Francis de Sales

The 365-Day Devotional Commentary

Leviticus

INTRODUCTION
About 2100 B.C. God selected a man, Abraham, and gave him special promises. The Lord would be Abraham’s God, and the God of Abraham’s descendants. God also told Abraham that his offspring would be enslaved in Egypt for some 400 years.
What God predicted happened. A group of Abraham’s descendants, just 70 in number, settled in Egypt. There the family, called “Israelites” after Abraham’s grandson Israel, multiplied rapidly. In time the dominant Egyptians made slaves of the Israelites. Crushed by oppression, the Israelites cried out to the God of their fathers.
About 1450 B.C. the Lord used Moses, an Israelite who had been adopted into Egypt’s royal family, to free His people. The story of the miracles God performed for His people is told in Exodus. That book also relates the people’s journey to Sinai, where God gave the Israelites a Law to live by and a tabernacle which symbolized His presence with them.
Leviticus focuses on the relationship of God with this chosen people. This book contains special instructions which God gave to Moses during the year the Israelites camped before Mount Sinai. These instructions show how God’s chosen people can stay in intimate, continuing fellowship with the living God.
Leviticus is essentially a book about worship, a book about intimacy. Today you and I can apply many of the principles seen in the practices established for Israel to deepen our own personal relationship with the one true God.

RULES FOR SACRIFICES
Leviticus 1–7

“If a member of the community sins unintentionally and does what is forbidden in any of the LORD’s commands, he is guilty” (Lev. 4:27).

Sacrifice and offering symbolize the worship of a people who fall short, who find forgiveness and, finding it, enjoy fellowship with the Lord. In these chapters a variety of sacrifices and offerings speak of that relationship.

Definition of Key Terms
Sacrifices. Animal sacrifice was an element in Old Testament worship before God gave the Law to Moses. God Himself made history’s first sacrifice, killing two animals to provide clothing for Adam and Eve after they sinned (cf. Gen. 3:21).
The sacrifices described in Leviticus 1–7 go beyond sacrifice for sin. The burnt offering symbolized complete dedication, and the fellowship offering symbolized intimate relationship. Each sacrifice called for the worshiper to lay his hands on the head of his offering, identifying himself with it in surrender of life to God.
What a healthy reminder for us. Jesus gave His life that we might be forgiven. But, as His people now, we should not live the life He redeemed for ourselves. Instead we should gladly commit ourselves to live for the Lord in dedication and holiness.

Overview
God gave Moses detailed instructions for the community on burnt offerings (1:1–17), grain offerings (2:1–16), fellowship offerings (3:1–17), sin offerings (4:1–5:13), and guilt offerings (v. 14–6:7) (see chart on page 72). God then gave Moses instructions for the priests who made these offerings (v. 8–7:21). Israel was not to eat animal fat or blood (vv. 22–27), and was to give parts of sacrificed animals to the priests (vv. 28–38).

Understanding the Text
“Bring as your offering” Lev. 1:1–17. The whole burnt offering was a voluntary sacrifice. It symbolized the commitment of the worshiper to God. It is an expression of thanks, an indication of the worshiper’s desire for fellowship with the Lord.
The shedding of blood speaks of atonement—of a covering for sin. But one thing set this offering apart. The entire animal, not just part of it, was to be consumed by fire.
For you and me too, dedication is voluntary. Salvation is ours when we accept Christ, the one Sacrifice of whom the entire Old Testament system speaks. But we have responded to Jesus fully only when we decide to dedicate our lives to the Lord too. Paul was probably thinking of the Old Testament whole burnt offering when he wrote in Romans 12:1, “I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—which is your spiritual worship.”

“His offering is to be of fine flour” Lev. 2:1–16. The grain offering was to be ground fine, not whole or coarse. And it was to be mixed with olive oil, crushed from the fruit of that tree with great stones.
This offering, which was to be prepared by the worshiper, symbolizes the work of our hands. Atonement was by animal
sacrifice, reminding us that nothing a person can do is sufficient to pay for his sins. Blood must be shed, a life surrendered. The grain offering reminds us that once atonement is made, what we do does count. We can use our redeemed life to work for Christ and His kingdom.

“A fellowship offering” Lev. 3:1–17. The Hebrew word is shalom, “peace.” The basic sense of this powerful Hebrew term is “wholeness” or “well-being.” The fellowship offering is a celebration of the inner harmony and peace experienced by a person who is right with God. As such it was an expression of thankfulness and joy (cf. 7:12–13).
The family of the worshiper ate parts of the sacrificed animal together. The symbolism is powerful, picturing the family as guests at God’s table. To be served food in the Middle East was an honor and a mark of friendship. By serving food the host became obligated to protect his guests. Thus the fellowship offering reminds us how complete God’s welcome is. We find wholeness and well-being in the presence of our God. And He fully commits Himself to those who approach Him with faith.

“He must bring to the LORD” Lev. 4:1–5:13. The sin offering is not voluntary. Whoever sins—an anointed priest, the whole community, a leader, or an ordinary member of the community—the same procedure must be followed.
It must have been difficult for some to bring the sin offering because as a public act this offering served as an open admission of sin. Leviticus 5:5–6 makes God’s requirement very clear. “When anyone is guilty in any of these ways, he must confess in what way he has sinned and, as a penalty for the sin he has committed, he must bring to the LORD a female lamb or goat from the flock as a sin offering; and the priest shall make atonement for him for his sin.”
It seems particularly difficult for Christian leaders to follow the principle expressed here. Even unintentional sins, with which this passage deals, are not to be hidden but are to be dealt with openly. Sometimes Christians worry that if others see their faults, they will doubt the Gospel. And so these Christians put on masks, pretend they’ve done no wrong, make excuses, and generally refuse to deal even with the unintentional ways they may have fallen short or hurt others.
This chapter, with its repeated affirmation, “They must bring,” reminds us that dealing with personal sin is not an option in the believing community. It is a basic requirement for a healthy relationship with God.

“He is guilty” Lev. 5:14–6:7. The guilt offering picks up the theme of the sin offering. If a person violates any of the Lord’s commandments “even though he does not know it, he is guilty and will be held responsible.”
The guilt offering serves as a penalty for wrongdoing. On the one hand, God is to be repaid for misuse of any holy thing. For instance, a person who used the Lord’s tithe to meet current expenses violated that “holy thing.” The money used was to be repaid, plus an additional fifth, and as a penalty an animal was to be brought as a guilt offering.
On the other hand, if someone sinned against another person, he or she was to make full restitution, plus an additional fifth, and then as a penalty bring an animal as a guilt offering.
The guilt offering reminds us that we are responsible for our actions and for the harm we may do others, even when the harm is unintentional.

“Give Aaron and his sons this command” Lev. 6:8–7:21. Moses gave the priests specific instructions on how each offering was to be made.

“Say to the Israelites” Lev. 7:22–36. Two elements of the sacrificial system are emphasized in these words to the whole community. No one was to eat the fat or blood of animals (see Lev. 17). And the people are to be sure that the priests receive their share.

“These, then, are the regulations” Lev. 7:37–38. People centuries later have argued about who invented a sacred history to justify these practices. These two verses tell us unequivocably that it was Moses.
How? The verses are in the form of an ancient Mesopotamian colophon, a form used in the second millenniumB.C with which Moses would have been familiar. This form was not used centuries later, when some have suggested the biblical documents were actually written. These verses are as clear an indication of Mosaic authorship and date as is the copyright page of a modern book that bears the date and place of publication.

DEVOTIONAL
“I Didn’t Mean To”
(Lev. 4:1–5:13)
“Be careful; you might hurt somebody,” Sue warned nine-year-old Sarah, who was running through our house with Maximillian, our schnauzer pup.
Sure enough, next time around, Sarah barreled into her mother, hurting Sue’s back.
“Sarah!” Mom cried. “That hurt me.”
Sarah’s answer? “I didn’t mean to.”
That excuse, “I didn’t mean to,” has sneaked into a lot of popular theology. Right now one of my friends has experienced serious persecution from a well-known Christian leader whose excuse is, “I didn’t mean to hurt him.” His theory is if the acts which caused harm were not performed as a conscious, intentional violation of God’s known will, no sin was involved. And, therefore, he is not responsible for the damage he’s done to a brother’s career.
Brenda, a very immature Christian in one of our Bible study groups, carried it even further. She argued that if a young person took contraceptives on a date, he or she was planning to have sex, and that was a sin. But if “it just happened,” without planning, it wasn’t sin! That’s “I didn’t mean to do it” theology carried to absurdity!
This passage of Leviticus calls on us to reevaluate our view of sin and of responsibility. Again and again the text says, If anyone “sins unintentionally and does what is forbidden in any of the law’s commands,” he is guilty.
We are fully responsible for our actions, for our unintentional violations of God’s Law, and for any unintentional hurts we inflict on others. In God’s sight, these are sins.
Why does God make such a point in this passage of unintentional sins? First, because God wants us to accept responsibility for what we do. We can’t be close to God or to others if we keep on excusing sinful acts by whining, “But I didn’t mean to do it.” Second, God makes a point of these sins because, when we confess them and make right the harm we’ve done, God is ready to forgive.
It’s hard for Sarah, just nine, to realize that she needs to accept responsibility and say, “I’m sorry. I won’t run in the house anymore.” She’d rather make that excuse, “I didn’t mean to do it.” Actually, we know she didn’t mean to hurt her mom. But mean to or not, she did cause harm. Learning to be responsible for such acts is essential if Sarah is to grow up to be a mature and loving person, and learn to think ahead how to avoid causing hurt.
It’s hard for grown-ups too. We often say honestly, “I didn’t mean to do that to you.” But what we learn from this passage is that, “I didn’t mean to” is no excuse.
So let’s accept responsibility for our actions. Let’s practice confessing our unintentional sins and faults. And let’s grow to that new level of spiritual maturity which follows.

Personal Application
When are you most likely to think or say, “But I didn’t mean to”? How else might you respond in that situation?

Quotable
“What is the essence of religious ritual in the Bible? It is a means of communication between God and man, a drama on a stage watched by human and divine spectators. Old Testament rituals express religious truths visually as opposed to verbally. They are the ancient equivalent of television.”—Gordon J. Wenham

The 365-Day Devotional Commentary

SYMBOLS OF GOD
Exodus 35–40

“The people are bringing more than enough for doing the work the LORD commanded to be done” (Ex. 36:5).

The importance of the tabernacle and its furnishings is seen in the fact that Exodus 35–40 repeats, often word for word, the description of Israel’s worship center in Exodus 25–30. For nearly 500 years Israel worshiped at this portable tent, which with its furnishings symbolized basic truths about personal relationship with God.

Definition of Key Terms
Symbols. In Scripture a symbol is an object, person, practice, or saying which represents an underlying spiritual reality. While some symbols are unclear, others are powerful and obvious representations of spiritual truths. For instance, the blood spilled on Jewish altars both taught the grim truth that “the wages of sin is death,” and conveyed the glorious promise that God would accept a substitute. The full meaning of that symbol is only grasped in Jesus’ death on Calvary. But the realities symbolized by sacrifice could be discerned in Old Testament as well as New Testament times.
The tabernacle and its furnishings, the writer of Hebrews says, are “a copy and shadow of what is in heaven” (8:5). That is, the tabernacle and its furnishings are symbols of spiritual realities. In reading these chapters we want to look not for the obscure, but for obvious representations of spiritual truths.

Overview
Materials were gathered and the tent church was constructed (35:1–36:38). Symbolically significant furnishings were prepared (37:1–29), as was the tabernacle courtyard with its altar and laver (38:1–31). Garments were woven for the priests (39:1–31). After Moses inspected the work (vv. 32–43), the tabernacle was set up and dedicated (40:1–33). It was then filled with “the glory of the LORD” (vv. 34–38).

Understanding the Text
“From what you have” Ex. 35:1–29. The materials used in constructing the tabernacle were contributed by the people. Completing any work of God in this world calls for giving by God’s people.

“The ability to teach others” Ex. 35:30–36:21. Bezalel and Oholiab symbolize the mature Christian. God gave them the ability to do and, with it, the ability to teach.
Spiritually, the two qualities go together, as head and tail of a single coin. The believer must live God’s Word in order to teach faith in a life-changing way, for Scripture is about life. Only when faith and actions go together can we teach others the true meaning of relationship with God.
If you and I are doers of the Word, our very way of life will teach others about Him.

“All the skilled men . . . made the tabernacle” Ex. 36:8–28. The central symbolic meaning of the tabernacle was as a visible sign of God’s presence with His people. Note here the use of only the best and most expensive materials in its construction. God deserves—and requires-the best we can provide.

The ark Ex. 37:1–9. The Old Testament has 22 ways of referring to the ark, including “the ark of the testimony” (25:22), “the ark of the covenant of God” (Jdg. 20:27), “the ark of the LORD” (1 Sam. 4:6), and “the ark of the Sovereign LORD” (1 Kings 2:26). The ark, a gold-overlaid wooden box, was the focal point within the tabernacle where God’s presence rested. Once a year the high priest was to sprinkle blood on the solid gold cover of the ark as atonement for all Israel’s sins. This cover, where the blood was sprinkled, was the specific place where God could and did meet with man.
The ark, with its cover, which was called the “mercy seat,” reminds us that human beings can meet with God only because the blood of His perfect sacrifice, Jesus, has been poured out.

The golden table Ex. 37:10–16. Loaves of bread were kept on this gold-overlaid table, on which were also solid-gold dishes and bowls. Commentators disagree over the symbolic meaning. The table and its contents represent God’s provision of every need of those who approach Him. The bread also is taken to symbolize Jesus, the Bread of Life (cf. John 6).

The golden lampstand Ex. 37:17–24. This object, called a “menorah” by the Jews, was a seven-branched oil lamp that provided the only light inside the windowless tabernacle. The light-giving candlestick is a symbol of the divine illumination provided for those who approach God. The candlestick is also taken as a symbol of Christ, the Light of the world (cf. John 9).

The golden altar Ex. 37:25–29. The golden altar inside the tabernacle was a smaller version of the bronze altar that stood outside. Incense was burned on the inner altar; sacrificial animals were consumed on the one outside. The incense represents the prayers and worship of those who have gained access to God by the sacrifices offered without. The incense is also taken to symbolize the perfect life Jesus lived in our world (cf. John 17).

“They made the courtyard” Ex. 38:1–31. The curtains that formed the court which surrounded the tabernacle were some seven and a half feet high! No one could see over the fabric walls to glimpse the beauty of the tabernacle. Yet the curtains that formed the court were also made of the finest material. Any contact with God’s dwelling was intended to impress with His beauty.
You and I come into daily contact with non-Christians, who may never have caught a glimpse of God. When we do we serve as curtains that surround the holy place. Our task is to impress them with the beauty of the Lord by reflecting Him in our character.

“Sacred garments for Aaron” Ex. 39:1–31. The clothing of the high priest also had symbolic significance. As believer-priests the lifestyle we adopt is to clothe us in beauty and reflect the motto engraved on a golden plate that was attached to the turban of Israel’s high priest: “HOLY TO THE LORD.”

“Moses did everything just as the LORD commanded him” Ex. 40:1–33. Moses was responsible to supervise and inspect the work of the people. But he himself always remained subject to the word of God. We can only trust leaders who are themselves willing to submit to the Word of God.

“The glory of the LORD filled the tabernacle” Ex. 40:34–38. The presence of God invaded the completed tabernacle and was visible to the Israelites.

DEVOTIONAL
Living Symbols
(Ex. 37)
Methodist missionary Larry Rankins, of ALFALIT, tells of a group of Indians in Mexico who kept strictly to themselves, avoiding the whites who ridiculed and downgraded them. Then, aided by ALFALIT, this group of Indians was not only taught to read, but given help to build a bridge across a dangerous river that separated them from town. During a testimony time near the end of the project, one of the older Indians rose, and told how his people had felt worthless and ashamed before the superior whites. Now, not only able to read but also able to design and build their own bridge, they realized that they were a people who could stand tall and be proud.
God had used the bridge the Indians had built as a symbol—a symbol that they had personal worth and value. What a foundation for the ministry of the Gospel. For its Good News is that each human being has so much value in God’s sight that Jesus, God’s Son, gave His own life to redeem him or her.
God still uses symbols, and the symbol that most frequently serves as a bridge between God and the lost is a human symbol—the believer. If we look closely at Moses’ description of the symbolic articles in the tabernacle, we learn three things about the people who serve God as symbols.
Human symbols are intended to be beautiful. The luster of gold reflected every gleam of light on the articles within the tabernacle. We best represent God when His beauty is seen in our lives and in our attitudes toward others. First Timothy 1:5 says that the goal of teaching Christian doctrine is “love, which comes from a pure heart and a good conscience and a sincere faith.” When we truly love others as Jesus did, His beauty shines through our lives.
Human symbols are intended to be complex. Note the complex detail worked into the gold lampstand. Ours is no cookie-cutter religion, turning out production-line Christians. Each believer is a “one of a kind” original. Each of us has different gifts, different personalities, different ways of serving and glorifying God. We need to appreciate each others’ differences, for often it is in the way another Christian differs from us that we discover a fresh spiritual insight.
Human symbols are costly. The most expensive metal then known, gold, completely covered the tabernacle furnishings. Yet a redeemed human being is most costly of all, for we have been purchased at the price of Jesus Christ’s own life.

Personal Application
Others do see Christians as representatives of God. We are symbols whether we choose to be or not.

Quotable
“Heretics are to be converted by an example of humility and other virtues far more readily than by any external display or verbal battles. So let us arm ourselves with devout prayers and set off showing signs of genuine humility and go barefoot to combat Goliath.”—Dominic

The 365-Day Devotional Commentary

GOD REVEALS HIS ANGER
Exodus 31–34

“My presence will go with you, and I will give you rest” (Ex. 33:14).

Aaron responded to popular demand and made an idol for the people to worship. Israel was about to discover that punishment as well as divine enablement is a work of God.

Overview
God enabled Israel’s craftsmen (31:1–11), and emphasized the Sabbath obligation (vv. 12–18). Yet as Moses met with God on Mount Sinai, Aaron cast an idol (32:1–6), arousing God’s anger and bringing swift discipline (v. 7–33:6). Moses was shown God’s goodness (vv. 7–23) and was given new stone tablets on which God Himself had written His commandments (34:1–35).

Understanding the Text
“Filled him with the Spirit of God” Ex. 31:1–11. It’s a mistake to suppose that all spiritual gifts are listed in Romans 12 and 1 Corinthians 12. Every special ability God gives can contribute to worship and enrich the lives of others. The person with “skill, ability, and knowledge in all kinds of crafts,” as well as the preacher and evangelist, exercises a spiritual gift, and is to rely on the Spirit of God.

“Between Me and the Israelites” Ex. 31:12–18. Is the Sabbath for Christians? The text clearly states that the Sabbath is a sign of God’s covenant with Israel. From the beginning Christians have met on Sunday, not the seventh day of the week. While the Sabbath commemorates Creation (v. 17), the first day of the week commemorates Jesus’ resurrection (Matt. 28:1; Acts 20:7). What links the two is that each is a day of rest and worship. And each serves as a weekly reminder to believers of their personal relationship with God.

The golden calf Ex. 32:1–33:6. Calf and bull figures cast in metal often served as idols in Syria-Palestine. The figures represented the virile power of the god. In some cases the bull or calf seems to have been viewed as a throne on which an invisible deity stood or was seated.
Making such a figure was an overt rejection of God. Even worse, in saying, “These are your gods, O Israel, who brought you up out of Egypt,” the people credited pagan deities with the saving work the Lord had performed!
How could such a thing happen in the very shadow of Sinai, where thunder and lightning testified to the presence of the Living God? Our only explanation is that sin so corrupts human beings that anyone is capable of ignoring evidence of God’s existence. Even “proof” cannot change the heart or mind of an individual who is determined not to believe.

“Aaron answered them” Ex. 32:2. Aaron and Moses provide us with contrasting insights into spiritual leadership. When the people demanded that Aaron make them gods, Aaron did what they said (vv. 2–3). Leaders are supposed to do what God requires, not what people demand. Aaron went even further. He “saw” their reaction to the golden calf (v. 5). He then took the initiative and constructed an altar. Like a modern politician who relies on polls to discover what people want, and then promises it to them, Aaron sensed where the Israelites were going and hurried to get out in front!
At times each of us is tempted to take Aaron’s “easy way out.” Going along with the crowd may appear to be a way to avoid uncomfortable conflict. It isn’t. It’s a way to become guilty of our own and of others’ “great sin” (v. 21).

“The LORD said to Moses” Ex. 32:9–14. While Aaron was weakly surrendering to the shouts of the Israelites, Moses was courageously pleading with God. The Lord told Moses what had happened in the valley, expressed His anger, and threatened to destroy Israel. He would establish His covenant with Moses alone.
Moses’ appeal reflects two concerns: destroying Israel would cause the Egyptians to misunderstand God’s motives in delivering the Israelites; and God must remain faithful to the promises He made to Abraham, Isaac, and Jacob.

“Whoever is for the LORD” Ex. 32:25–35. When Moses saw Israel’s idolatrous worship for himself, his reaction was much like God’s. He was so angry and upset he broke the stone tablets on which God had inscribed the Law (v. 19). Then Moses called those who were “for the LORD” to come to him.
When Moses took a stand, he found that he wasn’t alone. It’s the same today. Teens, and adults as well, often feel alone in their commitment to what is right. “I’m the only guy in my class who’s still a virgin,” one 17-year-old complained. Yet when he took a stand for what he believed and stood up to the ridicule directed at him in the locker room, he found that he wasn’t alone after all! Others who had been afraid to speak out came and told him they agreed.
Moses took that public stand. His courage moved the Levites, who had not participated in the others’ sin but who had stood by silently, to join him openly.
When conscience convinces us that something is wrong, we need to follow Moses’ lead and take an open stand. And if someone else takes the role of Moses, let’s be ready, as the Levites were, to “rally to him.”

“Brother and friend and neighbor” Ex. 32:27. Moses told the Levites to pass through the camp and kill those who had engaged in pagan worship. The incident points up a vital Old Testament principle. Believers are responsible to maintain holiness in the community of faith, even when this means standing against those who are near and dear to us. God must come first. No relationship can have priority over our commitment to the Lord.

“When the time comes for Me to punish, I will punish” Ex. 32:30–33:6. God forgives. But God also punishes. For the first time Israel, which had ratified the Law covenant and promised to obey God, realized that there is a penalty for disobedience!
Stripping off ornaments (33:6) was a sign of mourning and repentance in the ancient world. At last Israel was impressed with the seriousness of sin.
Christians are likely to make one of two errors in reacting to personal sins. One error is to be so stricken with guilt and fearful of punishment that we fail to appropriate the forgiveness promised us in Jesus. If this is our tendency, we will punish ourselves unnecessarily. The other error is to so emphasize the love of God that we ignore His holiness, and act as if sins are nothing at all. If this is our tendency, when the time comes for God to punish, He will!

“My Presence will go with you” Ex. 33:7–23. The Israelites couldn’t see what transpired within the tent of meeting when Moses met with the Lord. But these verses do tell us.
Moses sought to learn God’s ways and know Him better (vv. 12–13).
Moses appropriated God’s promises and affirmed his dependence on the Lord (vv. 14–17).
Moses expressed his yearning to see God more clearly (v. 18).
These are helpful guidelines for our own times of private prayer. When we meet with God face-to-face, we too should focus on being taught His ways, on appropriating His promises, and on knowing Him more intimately.

“He passed in front of Moses” Ex. 34:1–9. On Sinai again, Moses chiseled out new stone tablets. God Himself wrote His Law on them. God did show Moses His goodness, summed up in one of the Old Testament’s most famous confessions:

The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet He does not leave the guilty unpunished; He punishes the children and their children for the sin of the fathers to the third and fourth generation (vv. 6–7).

The second half of this confession is important. God’s compassion and love must be seen against the background of His obligation to punish sin. The God who “does not leave the guilty unpunished” is first of all the God who displays overwhelming compassion and grace.
Some have questioned God’s fairness in punishing children for the sins of the fathers. It’s best to understand this and similar expressions as a revelation of reality. The fact is that sin affects not just the sinner but his descendants. Research has shown that those who abuse their children were typically abused when they were young. The pattern established by the parents is repeated in the children.
In this way sins of the fathers do bring punishment on their children, for the children tend to commit the same sins.

“A veil over his face” Ex. 34:29–34. Being in God’s presence caused Moses’ face to shine radiantly. No visible change may occur when you or I spend time with God. But regular meetings with the Lord do make a real difference!

DEVOTIONAL
Face-to-Face
(Ex. 32–33)
It’s clear from Exodus 32 that while the Israelites were in awe of Moses, they had little respect for his brother Aaron. As high priest, Aaron had an official religious position. But position alone is never enough to command respect.
Many qualities made Moses a strong spiritual leader. He was courageous. He sought to please God rather than men. He was willing to take a stand. He rallied support. He both prayed for sinners, and yet was willing to confront them. But the secret of Moses’ greatness is found in the “tent of meeting,” where Moses met the Lord face-to-face.
The text tells us that “whenever Moses went out to the tent, all the people rose and stood at the entrances to their tents, watching Moses until he entered the tent.” No one knew what went on within the tent, though the pillar of cloud came down to stand by the tent door when Moses was inside. Yet the very fact that Moses met there with God instilled awe, and the evidence of God’s presence caused the people to worship the Lord.
You and I have constant opportunities to influence others. These others include our own children, our neighbors, and coworkers as well as members of our church. Like Aaron, we may have a position, such as “parent,” that implies authority. But the only way we will truly influence others is to follow the path of Moses and meet God regularly face-to-face. Our impact on their lives will be directly proportionate to the time we spend face-to-face with God.
Others won’t know what happens in our private time with the Lord. But the aura of God’s presence will go with us. Being with God changes us—and the change God works in us is the key to our ability to influence others to worship and obey Him.

Personal Application
Spiritual power is only a prayer life away.

Quotable
“I don’t say anything to God. I just sit and look at Him and let Him look at me.”—Old Peasant of Ars

The 365-Day Devotional Commentary

THE PRIESTHOOD
Exodus 28–30

“I will consecrate . . . Aaron and his sons to serve Me as priests” (Ex. 29:44).

Only the priests in Israel were qualified to make the sacrifices required from those who approached God. The New Testament teaching that every believer is a priest (1 Peter 2:9) makes these chapters dealing with Israel’s priesthood especially significant.

Definition of Key Terms
Priesthood. Only men from Aaron’s family were permitted to serve as priests. Their function was to present sacrifices to God, to seek God’s guidance for the nation or individuals, to instruct the people in God’s Law, to serve as judges in certain cases, and to serve as guardians of the covenant and of Israel’s sanctuary and sacred treasures.
The priests thus were mediators between God and the nation Israel. They represented the people to God by offering sacrifices and incense, by leading worship, and by praying for divine guidance. They also represented God to the people, for the priests instructed Israel in God’s Law, were channels through which God communicated His will, and served as living reminders that God forgives sinning people.
Today each Christian is a priest with direct access to God. Each of us can represent others to the Lord in prayer. Each of us can be a channel through whom God’s love and grace reach lost men and women.

The high priest. The Old Testament high priest had one duty that set him apart from other members of the priesthood. He and he alone entered the holy of holies on the annual Day of Atonement, carrying sacrificial blood which God promised would cover all the sins of His people (cf. Lev. 16).
The New Testament presents Jesus as the true High Priest, who entered heaven itself with His own blood. As our High Priest, Jesus made the one sacrifice of Himself which won all who believe an eternal salvation (Heb. 10:10–14).

Overview
Special garments were prepared for the high priest (28:1–43). Aaron and his sons were to be ordained in an impressive ceremony that lasted seven days (29:1–46). Sacred duties were described, and formulas for sacred oils and incense were recorded (30:1–38).

Understanding the Text
“Make garments for Aaron” Ex. 28:1–43. As high priest, Aaron was provided with distinctive clothing to “give him dignity and honor.” Each item Aaron wore also had symbolic significance.

The ephod Ex. 28:6–14. This vestlike outer jacket featured two stones, mounted one on each shoulder. The name of each Israelite tribe was engraved on one of these stones. Whenever Aaron entered the tabernacle, he represented all the people of God.
Today Jesus, our High Priest, represents the church before God’s throne. The New Testament says “we have One who speaks to the Father in our defense—Jesus Christ the righteous” (1 John 2:1).

The breastpiece Ex. 28:15–30. This pouch was attached to the ephod with chains of gold. Twelve precious stones were mounted on it, each with the name of a single tribe. The text says that “whenever Aaron enters the holy place, he will bear the names of the sons of Israel over his heart.” The symbolism is powerful. Here each tribe, rather than being engraved with others on a stone shoulder tab, is symbolized individually by an expensive gem. Each is worn over the heart. Jesus does more than represent us in heaven. He carries each individual in His heart. Each of us is known and loved. Each of us is precious to our Saviour.

The Urim and Thummim Ex. 28:30. The breastpiece was a pouch called the “breastpiece of decision.” It contained two items called Urim and Thummim, which were used by the high priest to discern the will of God.
No one knows just how they were used. Perhaps one represented no and the other yes, and they were drawn blindly by the high priest when inquiries were addressed to God. We do know, however, that God used them to communicate His will to Israel.
Today our High Priest has sent us His Holy Spirit. We do not know exactly how the Spirit guides or communicates His will to us. But we do know that, when we honestly seek God’s guidance, the Holy Spirit leads us into His will.

Robe, tunic, and turban Ex. 28:21–42. The clothing worn by the high priest was made of the finest material and beautifully worked. We not only need to bring God our best. When we serve God faithfully, He gives us His best.

“Incense . . . every morning” Ex. 30:1–10. Revelation treats incense as a symbol of the prayers of God’s saints (Rev. 8:3–4). Aaron “must” burn fragrant incense on a golden altar within the tabernacle “every morning.” The image reminds us that daily prayer is a “must” for Christians, not only for our own spiritual benefit but because it is a vital ingredient in worship of God.

“Atonement money” Ex. 30:11–16. A half-shekel tax to be collected from each Hebrew male was used for upkeep of the tabernacle. The tax is described as an atonement, or ransom. In the Old Testament all atonement is associated with sacrifice. This is true here as well, for the “service of the tent of tabernacle” implies payment for the sacrificial animals that were required for daily, Sabbath, and special festival offerings.
Note that each Israelite paid the same small amount. Rich and poor had the same access to God through sacrifices offered by the priests.

“A bronze basin . . . for washing” Ex. 30:17–21. Water in the Old Testament speaks of purification. Priests were never to approach the tabernacle without first washing in the bronze basin.

“Take the following” Ex. 30:22–38. The fragrant oils and spices used on worship were compounded according to special formulas. In Old Testament Law, a clear distinction was maintained between the secular and sacred, and sacred things were never to be used for any secular purpose. Anything one sets apart to God is to be fully dedicated to Him.

DEVOTIONAL
Over His Heart
(Ex. 29:15–30)
James Dobson suggests in his book Hide or Seek that we must decisively reject the values of a society which dismisses the plain girl and the less intelligent man as having no worth or value. In a society that places so much emphasis on looks, intelligence, athletic achievement, and wealth, the majority grows up with a sense of personal inferiority and even of worthlessness. A low self-image, Dobson says, is the painful product of a society that devalues the individual.
But this is society’s view—not God’s. The difference is reflected in God’s design of the high priest’s breastpiece. God specified a different precious stone to represent each tribe in Israel. Each stone bore the name of one person, the forefather who represents the tribe. Each stone was attached with gold filigree to a pouch worn over the heart of the high priest. Each name was carried there, over his heart, into the very presence of the Lord.
God views each of us as an individual. Each of us is different, yet each is a precious gem to the Lord. And each of us is close to the heart of Jesus, God’s High Priest.
Most of us will be unable to leave our children wealth or riches. But each of us does have an important gift we can give. We can give each of our children a sense of his worth, value, and specialness that reflects God’s values, not the values of our society.
First, however, each of us needs to accept the gift God offers us in the symbolism of the jewels worn over the high priest’s heart. The gift of realizing that we are special. Whatever our parents or our society may have implied, we have infinite worth and value to God. We are jewels. And He carries our names close to His heart.

Personal Application
Let any rings or jewels you wear remind you of the high priest’s breastpiece, and of how precious you are in God’s sight.

Quotable
“If individuals live only seventy years, then a state, or a nation, or a civilization, which may last for a thousand years, is more important than an individual. But if Christianity is true, then the individual is not only more important but incomparably more important, for he is everlasting and the life of a state or civilization, compared with his, is only a moment.”—C.S. Lewis