Leviticus 13

Portion for Reading Lev 11-13

Leviticus 13
A. Instructions to the priests for diagnosing leprosy.

1. (1-8) The method of examination for leprosy.

a. The priest shall examine the sore on the skin of the body: In this sense, the priests served as public health officers and diagnosed the disease from this carefully defined criteria, not from intuition or guessing.

b. If the hair on the sore has turned white, and the sore appears to be deeper than the skin of his body, it is a leprous sore: The methodology in this passage erred on the side of safety. If a person could not be pronounced “clean” with certainty, they were then isolated until they could be pronounced clean.

i. These judgments were based on sound medical diagnosis and concern. They were made more with the idea of protecting the community from the outbreak of disease than with the idea of the rights of the individual.

ii. “The Hebrew priest-physicians appear to have been the first in the ancient world to isolate persons suspected of infectious or contagious diseases.” (Harrison)

iii. Illnesses such as smallpox, measles, and scarlet fever might start out with a skin condition considered to be leprosy - and the person would be isolated for the necessary time until the condition cleared up. This quarantine helped prevent the spread of these diseases among the people of Israel.

2. (9-44) More on the diagnosis of leprosy
a. And the priest shall examine him: This section clearly shows the very specific rules for making a specific diagnosis of leprosy. The specific details given in so many different situations emphasize that God did not want this to be guesswork but the result of careful examination. Such a serious diagnosis should not be guessed.

b. It is leprosy: Leprosy was dealt with so seriously because it was such a horrible disease, and it was also a dramatic picture of sin and its spiritual operation in human beings.

i. When leprosy first appears on your skin, it begins as small, red spots. Before too long they get bigger, and start to turn white, with a shiny or scaly appearance. Pretty soon the spots spread over the entire body and the hair begins to fall out - first from the head, then even from the eyebrows. As things get worse, the finger nails and toenails become loose; they start to rot and eventually fall off. Then the joints of fingers and toes begin to rot and start to fall off piece by piece. The gums start shrinking and can’t hold teeth anymore, so each of them is lost. Leprosy keeps eating away at the face until the nose is literally lost, and the palate and even eyes rot - and the victim wastes away until death.

ii. Leprosy is like sin in many ways. There are some good reasons why many ancient rabbis considered a leper as someone already dead. Leprosy is like sin in that:
· It begins as nothing.
· It is painless in its first stages.
· It grows slowly.
· It often remits for a while and then returns.
· It numbs the senses - one cannot feel in the afflicted area.
· It causes decay and deformity.
· It gives a person a repulsive appearance.

iii. “These precautions were taken not merely for sanitary reasons, or to guard against contagion, for it is not certain that leprosy was contagious, but in order that the people might be taught through the parable of leprosy, what a fearful and loathsome thing sin is in the sight of God.” (Taylor)

iv. “Leprosy was indeed nothing short of a living death, a poisoning of the springs, a corrupting of all the humours of life; a dissolution little by little of the whole body, so that one limb after another actually decayed and fell away.” (Trench)

3. (45-46) The result of leprosy.

a. His clothes shall be torn and his head bare: Once the diagnosis of leprosy was confirmed, everything changed for the leper. They lived in a perpetual state of mourning and in a perpetual state of public disgrace (he shall . . . cry “Unclean! Unclean!”). Furthermore, they lived in a perpetual state of isolation (he shall dwell alone).

b. He is unclean, and he shall dwell alone: As stringent as all this was, eventually they Jews went further. In the days of Jesus many Jews thought two things about a leper: You are the walking dead and you deserve this because this is the punishment of God against you.

i. Jewish custom said that you should not even greet a leper, and you had to stay six feet away from a leper. One Rabbi bragged that he would not even buy an egg on a street where he saw a leper, and another boasted that he threw rocks at lepers to keep them far from him. Rabbis didn’t even allow a leper to wash his face.

ii. But Jesus was different. He loved lepers; He touched them and healed them when they had no hope at all (Matthew 8:1-4 and Luke 17:11-19).

iii. Because of modern drugs and treatments, leprosy is almost unknown in the western world - the United States’ only two leper colonies have been shut down. But worldwide there are some 15 million lepers, almost all of them in third-world nations.

4. (47-59) Leprosy in a garment
a. If a garment has a leprous plague in it: In Old Testament times, the term leprosy had a broad definition and could include some forms of mold or fungi.

b. The priest shall examine the plague: The priests had to make careful determination to see if a garment might pass on a contagious disease or if it could still be used.
David Guzik

Urim and Thummim

Urim and Thummim
Portions Lev 8-10
Msg 8:8
by Rabbi Geoffrey W. Dennis
(Meaning uncertain, possibly "Light and Perfection" or "Perfect lights"). A method for inquiring of the God of Israel that was kept part of the priestly garments. Little is truly known about the Urim and Thummim; even the name has been subjected to wildly different translations. The Rabbis understood the Urim and Thummim to be part of the Breastplate of the High Priest and that its oracular function came from light shining through the twelve gemstones mounted on the breastplate. This was achieved by having a plate inscribed with the Tetragrammaton inserted behind the gemstone mounts. Supernal light radiating from the divine name would illuminate different stones. Since each stone was inscribed with the names of the twelve tribes, the Talmud teaches that it functioned as a kind of ouija board, with messages being spelled out for the High Priest. Some believe the Urim were the lights, while the Thummim was a device or code that helped in interpreting the message.

Other interpreters suggest that the Urim and Thummim were separate objects that were both kept in a pouch on the breastplate. In the Bible we read about one individual who made a counterfeit breastplate for his personal cult. For his breastplate he substituted teraphim for the Urim and Thummim (Judges 17-18; Hos. 3:4). This is a tantalizing but frustrating bit of data, because we know even less about the teraphim then we do about the Urim and Thummim. Consequently, the association of the two objects does not shed much light on either, no pun intended. The best evidence is that the two may have both been made of light-reflecting stone; Mesopotamian sources also mention an elmeshu stone used by the gods for oracular purposes.

The context for its mention in Scripture indicates the Urim and Thummim was only used for questions of grave importance, usually connected to the function of the state, such as whether and when to go to war, though there is one passage in Numbers that hints at the possibility it was used for more mundane questions, such as resolving difficult legal questions. The answers given by the Urim and Thummim recorded in the Bible were full sentences, suggesting either that the device was merely an aid to oracular prophecy, or that the Rabbis were correct in their claim that it spelled out messages from the letters on the breastplate.

Sin Offering

This is the first offering that was required, unlike the voluntary sweet savour offerings, the object and effect of the sin offering were to be the forgiveness of sin (Lev. 4:20, 26, 31, 35) and the cleansing of the pollution of sin (Lev.12:8, 14:20, 16:19). The Hebrew word used is 'hattath' meaning an offence, a word not used to describe any sacrifice other than in Mosaic times, it was a penalty, that was peculiarly a sacrifice to the law. Sin is an offence to God that separates us from God and breaks our fellowship with Him. He is a holy God and sin cannot be where the presence is that of a pure, perfect and just God.

The sin offering is covered in chapter 4 of Leviticus and in verse 2 we read "When anyone sins unintentionally and does what is forbidden in any of the LORD'S commands". Therefore any conduct that unintentionally caused the falling short of what was commanded would be reason for the sin offering. The meaning is clearly sinning in error through ignorance, hurry, want of consideration, or carelessness. Such that come from the weakness of our human nature rather than a determined, defiant rebellion against God and his commands. The animals to be sacrificed varied to the position or status of the sinner. The priest offered a bullock. The whole congregation offered a bullock. The leader or ruler offered a male goat. A member of the community a female goat. The offering required by God from the priest and the whole congregation were equal, for in Gods eyes the sin committed by the priest was as large as that committed by the whole congregation. If a man serving in an official capacity sins, he can lead the whole congregation astray. It has been wisely said that if the teacher sins he teaches sin, therefore high position means high responsibility. Just as today those in special office in the church whether Minister, Elder, Deacon, Homegroup, Leader, Youth Leader, Sunday School Teacher must be extra careful of their conduct because others are taking you as an example. The offering of the leader or ruler was male, a symbolising their position of authority, whereas the member of the congregation who had no authority brought a female goat. In each case the sacrifice had to be perfect, that is without defect or blemish.

In each of the four the phrase unintentional sin is repeated with the clear assertion of guilt, and so that the responsibility is not easily pushed aside. Even when unaware that state of unawareness does nothing to cover over the falling short of God's commands, just as with todays civil law there is no ignorance in the sight of the law. The act has been committed we have fallen short of meeting Gods standard for our life. We stand guilty as charged there is no defence possible. Three times in verses 14, 23, 28 "When they become aware or when he is made aware" the purpose of the law was to make the people aware of their unintentional sins so that they would not repeat them and so that they could be forgiven. To be able to live as God intended in fellowship with Him. The offerer would bring the sacrifice to the gate of the tabernacle, the place designated by God. God did not allow this sacrifice for sin to be made just anywhere. This would have led to uncontrolled practices eventually leading to idolatry, even today the efficacy of the cross is lost in ceremony and symbolism, While the bible, the word of God is over ruled by scientific thought and tradition. We are to meet with God and recognise God in the place chosen by God, the church, but it has become an institutionalised, business hierarchy it has moved from what God ordained. The family that we were adopted into is turned into a business led by success rather than by God. The body we became a member of, a limb of, is no longer that living organism but an lifeless rule-driven organisation. Let us return to what God intended and make the church, the place where people may meet with God.

The offerer was to lay his hands upon the head of the animal to be sacrificed, in the case of the whole congregation it was done by the elders as representatives of the community. This act had a two fold significance, first it was identification. They identified themselves with the animal that was about to die. Just as our finger prints found on some object identify us with that object, so the offerer was identified with the sacrifice. Secondly it was an act of imputation. They believed that their sins passed from them to the animal. The offerer came and in this act said that I and this offering are one, I have sinned and I deserve to die, I bring my substitute and it dies in my place. It dies instead of me taking upon it my sin. The offerer then had to kill the animal, He had to slay his own substitute. For this was a personal matter, no one could perform this act for him as it was the offerers sin that had caused the death of the victim.

The victims lack of defect or blemish is imputed to the offerer he has become free of his sin. The priest then takes the blood into the tabernacle and there in the most holy place before the veil sprinkle the blood seven times before the Lord. This signified God's acceptance, the veil speaks of access into Gods presence and the atoning blood gives us access into God's presence. Then he puts some blood on the horns of the altar of incense that was in the holy place. Then coming out from the Holy Place the remainder of the blood would be poured out by the bronze altar. The picture is of the blood being applied as he came out not as he went in. The way is opened from God to man, salvation is of the Lord, a gift from God to man. The gift was brought out to us by Jesus, He opened up the way by the shedding of his blood and along this bloodstained way a man travels from without to within the veil. We meet Christ at calvary on the cross, where he poured out his life as an offering for sin. Then we proceed on to the golden altar, the place of his intercession, and on to the veil now torn from top to bottom, giving us access into the presence of the living eternal God. Where we have a perfect standing before him clothed in the one who was without defect or blemish, his right standing imputed to us.

The priest took the fat from the inwards and burnt it upon the bronze altar but the rest of the bullock the priest had to take outside the camp to the place that the ashes were poured. There he would burn all of the remainder of the animal in a fire of wood on the ash heap. God had ordained this to show the people the severity of his judgement of sin. The sin was now in this animal by reason of imputation and it had to be carefully transported outside the camp to a clean place and there totally destroyed. In the case of the ruler or the member of the congregation the blood remained outside and the priests had a share in the offering. They were allowed to eat a part of the animal but only inside the court of the tabernacle and the vessels the meat cooked in if clay were to be broken and if bronze had to be thoroughly cleaned (Lev. 6:28)
This done it is possible for the sinner to say I am forgiven, the sin against me has been put away. The Christian today can say I am justified. Justification means the legal act of God which declares the sinner righteous on the basis of the perfect righteousness of Jesus Christ. It is not an act or process of renewal such as regeneration or sanctification, and does not affect the condition but the state of the sinner. It differs from sanctification in that justification takes place outside of the sinner in the tribunal of God.

It removes the guilt of sin and is an act that is complete at once and for all time. While sanctification takes place in a man, and removes the pollution of sin and is a continuous and lifelong process. Justification is the pardon granted that applies to all sin past, present, and future and therefore does not admit repetition. Jesus was the sacrifice who gave himself once for all. Hebrews 10:8-14 shows us that Jesus Christ made that sacrifice as our high priest. This doesn't mean that we don't need to pray for forgiveness, for the consciousness of guilt remains creating a feeling of separation, and makes it necessary to seek repeatedly the comforting assurance of forgiveness. In justification God adopts believers as His children, that is, places them in the position of children and gives them all the rights of children, including the right to an eternal inheritance. This legal sonship of believers should be distinguished from their moral sonship through regeneration and sanctification. Hebrews chapter eight tells us we have a better or superior covenant to the old one that is founded on better promises.

Burnt Offering

Burnt Offering
The name in Hebrew was 'olleh', meaning ascending as smoke, given because this sacrifice was to be wholly consumed and to rise in smoke toward heaven. There is also the poetic term 'kalil', complete (Deut 33:10, 1 Sam.7:9, Psa 51:19) or the Greek 'Holokautoma' (Mark 12:33, Heb.10:6) alluding to the fact that, with the exception of the skin or feathers, it was wholly and entirely consumed.

The victims in other sacrifices were only partially consumed upon the altar. The description of the burnt offering is found in Leviticus 1:1-17 and we shall look at the various verses to understand the purpose of the offering. verses 3, 10, 14. 'from the herd', 'from the flock', 'of birds'. The offering was according to possession, which it was thought denoted a man's standing in society and before God. If the social standing of the offerer was such that he owned a herd then he should offer a bullock. A lamb was not acceptable to God from him. If, however, the offerer did not own a herd but did have a flock, then his offering must be a sheep or a goat. If neither a herd or a flock were owned, then the offering should be a bird (turtledoves or pigeons).

This offering was made by Mary, the mother of Jesus, at the time of her purification, which indicates that Jesus was born of parents who were poor and of low social standing. These verses also show that the offering from the herd and the flock had to be male and without defect but the offering of birds in verse 14 placed no such conditions thereby allowing the poor to bring their offering. The lesson here is that God expects each man to give to Him according to his means, in acknowledgement that it is God who has prospered him.

He will not accept inferior offerings. Genesis 4:4 -5 says that "Abel brought fat portions from some of the firstborn of his flock. The LORD looked with favour on Abel and his offering, but on Cain and his offering he did not look with favour." Yet God does not expect from His people gifts, service, or anything that they do not possess. Our responsibilities are measured according to our privileges, not more than we have, not less than we have, always the best of what we have, without defect. Man today more often gives God the things he does not want, what he no longer needs. The worn out or unfashionable clothes given to the charity shop.

The unwanted furniture and the threadbare carpet sent round to the church. We set out to make our fortune, or gain that which the world offers, and only then give the remaining years to the Lords service. No one is suggesting that God won't or can't use those years, But God asks for the firstfruits not the leavings, for that which is of costs to us, not for that which is paltry (Malachi 1:7-8). Verse 3 also tells us that the offerer brought his sacrifice to the entrance to the court to present it, an individual as a special act of worship.

The burnt offering was given for the whole of Israel regularly every morning and evening (Exodus.29:38-42). Each Sabbath, double that of the daily offering (Num.28:9). At the new moon, the three great festivals, the day of atonement and the feast of trumpets. Special Burnt offerings were made for the consecration of priests (Exodus,29:15), at the purification of women (Lev.12:6), at the cleansing of lepers (Lev.14:19), the removal of other ceremonial uncleanness (Lev.15:15), and on the accidental breach of the Nazarite vow, or its conclusion (Num.6:11). While the freewill burnt offering was given on any solemn occasion e.g. the dedication of the tabernacle (Num. chapter 7) and of the Temple (1 Kings 8:64). Verse 4 tells us that the offerer laid his hands upon the sacrifice as a means of identification with the animal.

The animals acceptance meant the acceptability of the offerer, it was an act of worship, the offerer presented himself before Jehovah as a worshipper, desirous of being accepted. The words 'to make atonement for him' according to B.W. Newton mean literally 'to place a covering over him' causing him to be acceptable.Verse 5 says that the offerer had to kill the sacrifice, no one did it for him, he did it himself. Our identification with the animal and its death is like a laying down our lives, complete submission of our will to Gods that we may worship him.

The priests would sprinkle the blood of the sacrifice against the sides or at the base of the altar. The sprinkling of Blood was like pouring out of life as it was believed that the life is in the blood. Verse 6 has the offerer skinning and cutting it into pieces. The skin being the only part of the animal that wasn't burnt, the skin being a memorial of the death of the sacrifice. The skin provided him with a covering, a robe of righteousness, reminding us that God had to kill an animal to clothe Adam and Eve with it's skin covering their embarrassment. The skin was kept by the priests as their portion, the offer left not with the physical covering but with the spiritual covering and the sense that God had provided everything.

We see Christ's sacrifice as clothing us with righteousness and that he takes away our embarrassment as we enter God's presence to worship him. In verses 7-9 the priests prepared the altar and placed on it the head and the fat. The offerer washes the inner parts and the legs with water before the pieces were placed on the altar by the priests so that it was all burnt. The inspection meant there was no outward blemish the washing showed there was no inward blemish. Christ was scrutinised both outwardly and inwardly by man and God respectively. Man could find no fault in him and God could see no fault in him.

The different parts described in these verses represent and indicate the fullness or completeness of the sacrifice:
The Head - represents the mind and the intellect

The Inwards - represents the will and emotions

The Legs - indicate walk which represent conduct and lifestyle

The Fat - represents health and virility.
It says the offering was by fire, remember the animal was provided by God, for it was given in proportion to His provision, but the fire was also from God being originally kindled by Him. It was an aroma pleasing to the Lord. The symbolism or typology of the ceremony sets forth Christ offering himself without defect to God in performing the divine will with Joy, even to the point of death. In the offering the note of penalty is not conspicuous (Heb.9:11-14, 10:5-7). The offering is a sweet savour, so called because they deal with Christ in His own perfection and in His perfect devotion to the Father's will. They are in contrast to the non-sweet savour offerings which typify Christ as carrying the sinner's transgressions. The whole burnt offering is both atoning and substitutionary, Christ dies in the believers stead. The acceptableness or merit of the offering passed to the believer, and he is accepted by God in the place of and because of the blemishless offering.

Thoughts for Simple Sermons: 1/ God expects us to give out of the bounty that he gives to us, in proportion to that which he has given. God does not expect the left overs, the worn out or the discarded.
a) Let us consider the time we give to God in private prayer or worship. b) Let us think about the time we give to serving the church. c) Let us review the time we give in cherishing and loving our spouses and family. God, his family and our family deserve the best, let us commit ourselves to giving that quality time.
2/ God provided the animal and the fire, He gave Moses the pattern to be followed in the construction of the tabernacle. All this to have communion with the Israelites. God loves us so much he provided everything we need as well to have a relationship with him. He sent Jesus who became our sacrifice.
3/ The whole offering was given by the offerer and God wants no less of us. Paul says to the Romans in verse 12:1 "Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God--this is your spiritual act of worship." God wants all of us, wholly given over to him and just as the offering was washed, God wants us to wash at the laver of his word our minds, intellects, will and emotions, our conduct and lifestyle.
By Watton.org

'The Priestly Garments'

'The Garments of the High Priest' (Exo 28)
his section is mostly concerned with a description of the high priest's ceremonial robes known as the garments of glory and beauty. In style and color, the robes of the priests were rich in typical significance for they depicted both the wondrous beauties of Christ the High Priest and also the privileges and duties of all who are the priests of God, whether the appointed ones of the Old Testament or all believers of the New. In his garments of glory and beauty, Aaron became typically that which Jesus Christ was intrinsically in all the purity and holiness of His being.

'The Ephod' (28:6-14, 39:2-7)
His clothes had to be specially made by those who had been given particular ability for the task. Over a robe of checker work the High Priest wore a garment called an 'ephod'. It was made of linen with gold, blue, purple and scarlet. It was intended for both the front and back of the body and made in two parts, which were clasped together at the shoulder by two onyx stones set in gold. Each of these onyx stones was engraved with names of the twelve tribes of Israel. Six names, in order of birth, were carried on one shoulder and six on the other. This meant that every time the High Priest went into the Holy Place he bore the names of the tribes before the Lord and in keeping with the character of a priest, he represented these people to God.:
Exod 28:6-14 "and they shall make the ephod of gold blue purple, and scarlet thread, and fine woven linen, artistically worked. It shall have two shoulder straps joined at its two edges, and so it shall be joined together. And the intricately woven band of the ephod, which is on it, shall be of the same workmanship, made of gold blue purple, and scarlet thread, and fine woven linen.

Then you shall take two onyx stones and engrave on them the names of the sons of Israel:
six of their names on one stone, and six names on the other stone, in order of their birth. With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones with the names of the sons of Israel. You shall set them in settings of gold. And you shall put the two stones on the shoulders of the ephod as memorial stones for the sons of Israel. So Aaron shall bear their names before the LORD on his two shoulders as a memorial. You shall also make settings of gold, and you shall make two chains of pure gold like braided cords, and fasten the braided chains to the settings."

Although in general, an ephod was a shawl or wrap, for the High Priest it was a particular outer garment in the style of a tunic or pinafore. It was made of linen in blue, purple, and scarlet and there was golden threads woven into it. It was made in two pieces joined together at the shoulders with golden clasps. Each clasp was set with an engraved onyx stone.

Jewish Tradition
According to Josephus, the engraved onyx stones on the shoulders were designed so that the names of the six eldest sons were engraved on the stone on the right shoulder, and those of the six youngest sons on the stone on the left shoulder.
The ephod as a whole, with its different colors and materials, typifies Christ in His high priestly ministry. Christ, the High Priest bears His people upon His shoulders, the place of strength and seat of power. The shoulders also speak of carrying a burden, Christ, the High Priest carries the whole burden alone.

'The Sash or Girdle'
The front and back of the ephod were made to be as one garment by a sash or girdle, which was tied about the priest's waist. This was also of blue, purple, and scarlet linen intertwined with golden threads. In the language of Scripture for a priest to be girded with his sash was for him to be fully arrayed in his garments and prepared and ready to serve.

'The Breastplate' (28:15-29, 39:8-21)
Over the ephod the High Priest wore a breastplate which was a pouch about 22-cm square made of beautifully woven material. On the front of the breastplate were fastened twelve precious stones in four rows of three. On each of these stones were engraved the name of one of the tribes of Israel: Exod 28:15-29 "You shall make the breastplate of judgment. Artistically woven according to the workmanship of the ephod you shall make it: of gold blue purple, and scarlet thread, and fine woven linen, you shall make it. It shall be doubled into a square: a span shall be its length, and a span shall be its width. And you shall put settings of stones in it, four rows of stones: The first row shall be a sardius, a topaz, and an emerald; this shall be the first row; the second row shall be a turquoise, a sapphire, and a diamond; the third row, a jacinth, an agate, and an amethyst; and the fourth row, a beryl, an onyx, and a jasper. They shall be set in gold settings. And the stones shall have the names of the sons of Israel, twelve according to their names, like the engravings of a signet, each one with its own name; they shall be according to the twelve tribes. You shall make chains for the breastplate at the end, like braided cords of pure gold.

And you shall make two rings of gold for the breastplate, and put the two rings on the two ends of the breastplate. Then you shall put the two braided chains of gold in the two rings which are on the ends of the breastplate; and the other two ends of the two braided chains you shall fasten to the two settings, and put them on the shoulder straps of the ephod in the front. You shall make two rings of gold, and put them on the two ends of the breastplate, on the edge of it, which is on the inner side of the ephod. And two other rings of gold you shall make, and put them on the two shoulder straps, underneath the ephod toward its front, right at the seam above the intricately woven band of the ephod.

They shall bind the breastplate by means of its rings to the rings of the ephod, using a blue cord, so that it is above the intricately woven band of the ephod, and so that the breastplate does not come loose from the ephod. So Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place, as a memorial before the LORD continually."

The breastplate was actually a piece of elaborately finished cloth of the same material as the ephod. It was a strip twice as long as it was wide, but folded back on itself so as to form a square bag into which the Urim and Thummim were placed. The breastplate was held in place by golden chains attached to the onyx shoulder clasps and also by blue lace ribbons, which attached the breastplate to the ephod. Evidently, there was a small golden ring attached to each corner of the breastplate to which in turn the golden chains and ribbons were connected. The stones upon the breastplate represented the twelve tribes of Israel, and they were borne before the Lord continually as a memorial. Inasmuch as the twelve stones were in one breastplate they speak of the oneness of the people of God; while their position upon Aaron's breast speaks of God's affection for His people. the names on the breastplate were always close to Aaron's heart just as with Christ and His precious ones.

Bezalel and Oholiab

Exodus 35-37

Making a building suitable for Gods dwelling place required special talents. It took the right people to do the job. So as the Israelites began bringing their gifts and offerings for the tabernacle Moses made a special announcement: Then Moses said to the Israelites, "See, the LORD has chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, and he has 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 artistic craftsmanship. And he has given both him and Oholiab son of Ahisamach, of the tribe of Dan, the ability to teach others. He has filled them with skill to do all kinds of work as craftsmen, designers, embroiderers in blue, purple and scarlet yarn and fine linen, and weavers—all of them master craftsmen and designers. So Bezalel, Oholiab and every skilled person to whom the LORD has given skill and ability to know how to carry out all the work of constructing the sanctuary are to do the work just as the LORD has commanded." (Exodus 35:30-35, 36:1).

This is the first time that someone is said to be filled with God’s spirit. This shows how important the tabernacle was. God wanted his house built in a special way. To that end, the same holy spirit who with the father and the son created the world in six days (Genesis 1:2) was poured out on the men who made the tabernacle.

The out pouring of the spirit teaches us something about the importance of spiritual gifts in the church. It takes the holy spirit to build God’s house. In the time of Moses, the spirit came with special gifts for building the tabernacle. Now as the holy spirit dwells in our heart through faith he brings gifts such as teaching, evangelism, discernment, leadership, hospitality, and service. These spiritual gifts are for building God’s dwelling place on earth (see Ephesians 4:7-13), which today is the church of Jesus Christ, whatever spiritual gifts we have come from God the holy spirit, who calls us to use them in God’s house. The scripture urges us “to excellent gifts that build up the church” (1 Corinthians 14:12).

The gift the spirit gave for building the tabernacle where mostly artistic. Bezalel, Oholiab, and the other members of the Israel’s artistic community had a divine calling to make the tabernacle, and with that calling came special gifts from God. This should be a great encouragement to anyone involved in the arts because some people are called to be artist.

(taken from the book Exodus: Saved for God’s Glory by Philip Graham Ryken)

Worhsip Or A Play

Exodus 32: 1-6
1 When the people saw that Moses was so long in coming down from the mountain, they gathered around Aaron and said, "Come, make us gods [a] who will go before us. As for this fellow Moses who brought us up out of Egypt, we don't know what has happened to him." 2 Aaron answered them, "Take off the gold earrings that your wives, your sons and your daughters are wearing, and bring them to me." 3 So all the people took off their earrings and brought them to Aaron. 4 He took what they handed him and made it into an idol cast in the shape of a calf, fashioning it with a tool. Then they said, "These are your gods, [b] O Israel, who brought you up out of Egypt." 5 When Aaron saw this, he built an altar in front of the calf and announced, "Tomorrow there will be a festival to the LORD." 6 So the next day the people rose early and sacrificed burnt offerings and presented fellowship offerings. [c] Afterward they sat down to eat and drink and got up to indulge in revelry.

As we read in the passage above we can see that Aaron who came under the pressure of the people of Israel made them a calf out of gold and declared that it was the God who brought them out of Egypt. He then built an altar for worship and declared to the people that “Tomorrow there will be a festival to the LORD.” And we can see that the people they all rose up early and sacrificed burnt offerings and presented fellowship offerings.

Even though we can find a declaration of a festival to the LORD and a worship happening in the above passages, Yet we can find two things that has happened.

1. The true God being replaced by other Gods- We can find this situation in our churches these days. People coming to worship, the setting of the church is same but God is missing. HE has been replaced by Idolatry like the Israelites did.

2. Worship being replaced by a play- We can see that after offering sacrifices and eating and drinking they rose to play (vs 6) not to worship. The word play means to act the part or character of in real life: to play the fool; to play God. a dramatic performance, as on the stage. It was a dramatic performance of a worship that they offered it was not the real worship. They offered all the offering as God commanded to mosses but it was not to Jehova God but it was for and idol.

3. Preparation - When Aaron saw this, he built an altar in front of the calf and announced, "Tomorrow there will be a festival to the LORD." For every worship or a play there is a preparation required. If you are church goers and you come each Sunday to church and expect worship to happen it wont happen like that, you have to understand that there is a preparation or a consecration needed in order for the worship. And it is the same principle that applies for a play or a drama. You can never worship God beyond your frame of mind for example if you are hurt or disturbed and you preplan in your mind that you are not going to worship then you will be unable to worship because of the lack of proper reconciliations.

Keeping these few points in mind let us worship The Lord in truth and in spirit expecting greater power and presence of God. Let us choose to reconcile before approaching God so that we can worship in truth and spirit.

By ss