Exodus 25:10-22
The first instructions for the furnishings of the tabernacle concern what will be called the ark, which is a chest (verse 10). It will serve as a symbolic portable throne for the Lord. “Testimony” (verse 16) refers to the two tablets of commandments considered the basic requirement of the covenant.
“Atonement” (verse 17) means at-one-ment. It is the Lord’s own gracious action to be at one with his people. An “atonement cover” signified that the purpose of God’s dwelling with the people was to be at one with them, that God and his people should not be estranged. Recall God’s first question to humanity, “Where are you?” (Genesis 3:9).
The winged creatures known as cherubim aided in a sense of the Lord’s power and presence, not as a sort of charm to win battles, but as a catalyst for discerning the Lord’s voice in all matters for a people.
Next: What happened to the ark?
Prayer:
Forbid me, Lord, from ever thinking of your power as that which is to be used to further my selfish agendas, but as the means you supply for what you graciously intend. Through Christ. Amen.
Tuesday, June 26, 2007
Friday, June 22, 2007
furnished for welcome
Exodus 25:1-9
The plans for the tabernacle include colours and materials associated with royalty, most of which would be obtained only with considerable effort (e.g. blue and purple dyes from a Mediterranean shellfish). The ambience will help remind people of who is in charge, since the basic purpose of the tabernacle is to be the transportable place of presence for the Lord. When Moses was on the mountain, it was clouded over and the glory of the Lord settled on it (24:15-16). It was in this setting that Moses received instructions for the tabernacle, which is to be the place where the glory of God, once having covered the mountain, will accompany Israel while journeying. This purpose is spelled out in verse 8 of chapter 25: “Then have them make a sanctuary for me, and I will dwell among them.” Verse 9 points to detailed instructions to come.
Prayer:
God, let me furnish my heart with the splendour of my great, acknowledged need, that you may dwell there forever. Through Christ. Amen.
The plans for the tabernacle include colours and materials associated with royalty, most of which would be obtained only with considerable effort (e.g. blue and purple dyes from a Mediterranean shellfish). The ambience will help remind people of who is in charge, since the basic purpose of the tabernacle is to be the transportable place of presence for the Lord. When Moses was on the mountain, it was clouded over and the glory of the Lord settled on it (24:15-16). It was in this setting that Moses received instructions for the tabernacle, which is to be the place where the glory of God, once having covered the mountain, will accompany Israel while journeying. This purpose is spelled out in verse 8 of chapter 25: “Then have them make a sanctuary for me, and I will dwell among them.” Verse 9 points to detailed instructions to come.
Prayer:
God, let me furnish my heart with the splendour of my great, acknowledged need, that you may dwell there forever. Through Christ. Amen.
Wednesday, June 20, 2007
Signed and Sealed
Exodus 24
This chapter brings the climax to a series of events establishing the covenant between God and Israel. It began in chapter 19, with the people saying they would do everything the Lord commanded. They echo that commitment here, twice. The statement comes with Moses reiterating the commands that have been given, and writing them out. The people need fully to understand what they are committing to.
The covenant is sealed in blood, sprinkled both on the altar and on the people. This would seem to signify both binding to God and the binding of the people together as they are bound to God. When we commit to a community of faith we commit not only to God but to those others who are joined to him.
Along with this Moses, Aaron and Aaron’s sons “saw the God of Israel” (verse 10), but did not die from seeing God (verse 11). It sounds like they saw him from below the clear ‘pavement’ of the sapphire on which he stood (verse 10).
The chapter concludes with a description of Moses’ ascent and stay on the mountain, which sets the stage for instructions concerning the tabernacle (chapter 25).
Prayer:
God of ages and now, can I begin to comprehend your beauty and power? Could I withstand a glimpse of you in your glory? Am I sold-out committed to doing whatever you command? Am I wholly bound in your Spirit to those others you love? Thank you for the privilege of daily renewal and growth in all these things. In Christ. Amen.
This chapter brings the climax to a series of events establishing the covenant between God and Israel. It began in chapter 19, with the people saying they would do everything the Lord commanded. They echo that commitment here, twice. The statement comes with Moses reiterating the commands that have been given, and writing them out. The people need fully to understand what they are committing to.
The covenant is sealed in blood, sprinkled both on the altar and on the people. This would seem to signify both binding to God and the binding of the people together as they are bound to God. When we commit to a community of faith we commit not only to God but to those others who are joined to him.
Along with this Moses, Aaron and Aaron’s sons “saw the God of Israel” (verse 10), but did not die from seeing God (verse 11). It sounds like they saw him from below the clear ‘pavement’ of the sapphire on which he stood (verse 10).
The chapter concludes with a description of Moses’ ascent and stay on the mountain, which sets the stage for instructions concerning the tabernacle (chapter 25).
Prayer:
God of ages and now, can I begin to comprehend your beauty and power? Could I withstand a glimpse of you in your glory? Am I sold-out committed to doing whatever you command? Am I wholly bound in your Spirit to those others you love? Thank you for the privilege of daily renewal and growth in all these things. In Christ. Amen.
Tuesday, June 19, 2007
An Unsettling Land
Exodus 23 and 24
It is generally recognized that there are three sections of laws in these two chapters.
The first seventeen verses of chapter 22 have a lot of “if this, then this” type rules, and these generally have to do with the basic functioning of society. They focus on matters of restitution: what will make things right when someone is wronged.
The next section goes from 22:18 to 23:19. It still uses the “if” pattern sometimes, but these laws are less situational. They are more general commands, having to do with how one lives out one’s trust in God. It starts with the severest penalties for sorcery, bestiality, and idolatry. Why these? I suppose because they are considered particularly destructive to a society based on trust in one God, and as God’s image on earth.
There is more than just “no” and “don’t” to all the things here. The intent is freedom within God’s design. The people will be free to live a life of love to God and for neighbour. Israel is not to forget the experience of slavery and pilgrimage, and to be kind to the “alien” or foreigner in their presence.
The last section promises an angel to go ahead of the people, and over a period of time, they will take possession of a land defined bounded by Egypt, the Mediterranean Sea, and the Euphrates River, a promise held fervently, and fought over, to this day.
I recommend this article from BBC on "Borders and Settlements".
Prayer:
God, to be honest, as we look back in time and read what you set out for your people, we find some of it obscure to our understanding. But then we see that you were directing a whole people to a new land, with your intent of shining through them to the world. But as with all of us, what you intend and what we do for our part don’t always work out, because of our failure. Now, in that land you set out for a people, there is conflict to which we see no end in the world as we know it. The spirit of hospitality toward those who are different seems lost, and even those who would seem to be alike are at odds. What is to be made of us people? Would you intervene to bring a new order to things? In Christ, Amen.
It is generally recognized that there are three sections of laws in these two chapters.
The first seventeen verses of chapter 22 have a lot of “if this, then this” type rules, and these generally have to do with the basic functioning of society. They focus on matters of restitution: what will make things right when someone is wronged.
The next section goes from 22:18 to 23:19. It still uses the “if” pattern sometimes, but these laws are less situational. They are more general commands, having to do with how one lives out one’s trust in God. It starts with the severest penalties for sorcery, bestiality, and idolatry. Why these? I suppose because they are considered particularly destructive to a society based on trust in one God, and as God’s image on earth.
There is more than just “no” and “don’t” to all the things here. The intent is freedom within God’s design. The people will be free to live a life of love to God and for neighbour. Israel is not to forget the experience of slavery and pilgrimage, and to be kind to the “alien” or foreigner in their presence.
The last section promises an angel to go ahead of the people, and over a period of time, they will take possession of a land defined bounded by Egypt, the Mediterranean Sea, and the Euphrates River, a promise held fervently, and fought over, to this day.
I recommend this article from BBC on "Borders and Settlements".
Prayer:
God, to be honest, as we look back in time and read what you set out for your people, we find some of it obscure to our understanding. But then we see that you were directing a whole people to a new land, with your intent of shining through them to the world. But as with all of us, what you intend and what we do for our part don’t always work out, because of our failure. Now, in that land you set out for a people, there is conflict to which we see no end in the world as we know it. The spirit of hospitality toward those who are different seems lost, and even those who would seem to be alike are at odds. What is to be made of us people? Would you intervene to bring a new order to things? In Christ, Amen.
Wednesday, June 06, 2007
life for life ...
Exodus 21:12-36
We would still see issues of sexism and conflicting values in these measures (e.g. you can’t kill a slave, but if is able to get up a day or two after beating him/her it’s OK [verses 20-21]). As barbaric as this all is to us (it seems especially merciless to children), there is actually here movement toward equality before the law, and limitation of retaliation. The effect would be to keep tribal-type vengeance from spinning out of control, as it is inclined to do still, in 'modern' states and 'civilized' relationships.
If a rich person was responsible for someone’s death, he could not just pay off the crime – he faced the same penalty as anyone else. There is also the frequently cited factor of the limitation of retaliation, in the exactness of what is prescribed. This also was of benefit to the less entitled, since someone more powerful was not permitted to keep on exacting a penalty, or more than one could defend his family against.
Once again we have to read this as part of the larger scope of things, even though that would not have made life in these times any less harsh. But that may be the key to getting our heads even a little around such a passage: We’re talking about harsh times, daily threat; survival of individuals and of a new nation. You probably had to be there to experience the wisdom of divine direction for the time, along with the even harsher realities without direction.
Prayer:
You showed favor to your land, O LORD;
you restored the fortunes of Jacob.
You forgave the iniquity of your people
and covered all their sins.
Selah
You set aside all your wrath
and turned from your fierce anger.
Restore us again, O God our Savior,
and put away your displeasure toward us.
Will you be angry with us forever?
Will you prolong your anger through all generations?
Will you not revive us again,
that your people may rejoice in you?
Show us your unfailing love, O LORD,
and grant us your salvation.
Psalm 85:1-7 (NIV)
We would still see issues of sexism and conflicting values in these measures (e.g. you can’t kill a slave, but if is able to get up a day or two after beating him/her it’s OK [verses 20-21]). As barbaric as this all is to us (it seems especially merciless to children), there is actually here movement toward equality before the law, and limitation of retaliation. The effect would be to keep tribal-type vengeance from spinning out of control, as it is inclined to do still, in 'modern' states and 'civilized' relationships.
If a rich person was responsible for someone’s death, he could not just pay off the crime – he faced the same penalty as anyone else. There is also the frequently cited factor of the limitation of retaliation, in the exactness of what is prescribed. This also was of benefit to the less entitled, since someone more powerful was not permitted to keep on exacting a penalty, or more than one could defend his family against.
Once again we have to read this as part of the larger scope of things, even though that would not have made life in these times any less harsh. But that may be the key to getting our heads even a little around such a passage: We’re talking about harsh times, daily threat; survival of individuals and of a new nation. You probably had to be there to experience the wisdom of divine direction for the time, along with the even harsher realities without direction.
Prayer:
You showed favor to your land, O LORD;
you restored the fortunes of Jacob.
You forgave the iniquity of your people
and covered all their sins.
Selah
You set aside all your wrath
and turned from your fierce anger.
Restore us again, O God our Savior,
and put away your displeasure toward us.
Will you be angry with us forever?
Will you prolong your anger through all generations?
Will you not revive us again,
that your people may rejoice in you?
Show us your unfailing love, O LORD,
and grant us your salvation.
Psalm 85:1-7 (NIV)
Tuesday, June 05, 2007
christian slavery
Exodus 21:1-11
One could be very put off by the practices prescribed here. Why would the Bible, as it would seem, condone any slavery at all? And what’s this about a master keeping for himself women and children born to a male slave under him, when the slave is set free? How could a man sell his daughter as a slave, and why is it “she should not be free as menservants do” (verse 7)?
I think we have to see something of the overall direction here. Israel apparently adopted some of the practice of the surrounding cultures – including slavery. Kind of ironic, given what Israel was born out of. But with Israel there is provision for freedom, as part of the practice of the jubilee year. There are certain protections built in for slaves. And, it seems to me, there is a direction of things pointed to in the overall movement of Scripture with the practice of one being able voluntarily bind himself to a master. In the New Testament the word typically used for ‘servant’ (of the Lord) can also be translated ‘slave’ (doulos). Paul works with this word in various ways – contrasting being a slave to the law with the freedom of being a slave of Christ, and even to others for his sake. The Christian, one might say, chooses slavery to Christ and to others in service, which is a way of true freedom, especially in contrast to the ways of the world, which enslave in ways both obvious and subtle. In relation to Christ, slavery reaches a kind of critical mass that flips over into freedom.
Suggestion: God to BibleGateway.com keyword search. Put “slave” in the search box , and go down the page to the drop-down menu where you can limit the search. Limit the search to Pauline Epistles, and see what you come up with.
Prayer:
God, let me find perfect freedom in relinquishing all personal sovereignty to you, and in service to others. In Christ. Amen.
One could be very put off by the practices prescribed here. Why would the Bible, as it would seem, condone any slavery at all? And what’s this about a master keeping for himself women and children born to a male slave under him, when the slave is set free? How could a man sell his daughter as a slave, and why is it “she should not be free as menservants do” (verse 7)?
I think we have to see something of the overall direction here. Israel apparently adopted some of the practice of the surrounding cultures – including slavery. Kind of ironic, given what Israel was born out of. But with Israel there is provision for freedom, as part of the practice of the jubilee year. There are certain protections built in for slaves. And, it seems to me, there is a direction of things pointed to in the overall movement of Scripture with the practice of one being able voluntarily bind himself to a master. In the New Testament the word typically used for ‘servant’ (of the Lord) can also be translated ‘slave’ (doulos). Paul works with this word in various ways – contrasting being a slave to the law with the freedom of being a slave of Christ, and even to others for his sake. The Christian, one might say, chooses slavery to Christ and to others in service, which is a way of true freedom, especially in contrast to the ways of the world, which enslave in ways both obvious and subtle. In relation to Christ, slavery reaches a kind of critical mass that flips over into freedom.
Suggestion: God to BibleGateway.com keyword search. Put “slave” in the search box , and go down the page to the drop-down menu where you can limit the search. Limit the search to Pauline Epistles, and see what you come up with.
Prayer:
God, let me find perfect freedom in relinquishing all personal sovereignty to you, and in service to others. In Christ. Amen.
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