James M. Gray · 11 of 93

Exodus · Part 4

God "will not hold him guiltless" that does these things. Look at Psalm 139:20, and see who they are that take His name in vain, and then read Mal. 3:5.

The third commandment, is of the same gravity as the two preceding, guarding the deity of God as those do His unity and spirituality (Murphy).

6. Fourth Commandment, vv. 8-11.

How does the first word here indicate an earlier origin than Sinai for the institution of the Sabbath? How early was that origin? How does this show that the Sabbath is an obligation for all men. Christians as well as Jews?

But "remember" points not simply to an act of memory but a commemoration of the event. Lev. 23:3 and Num. 28:9, 10 confirms this.

But it is the "Sabbath" day and not necessarily the seventh day that is to be remembered. This means one day of rest after every six, but not according to any particular method of computing the septenary cycle. Though the Jewish Sabbath was kept on Saturday, Christians are in accord with the spirit of the commandment in keeping Sunday enriching the original idea of the day of rest by including that of the new creation when our Redeemer rose from the dead.

How does God provide for our hallowing of this day, and what is His definition of such hallowing? When He says: "Six days shalt thou labor and do all thy work," is it an injunction merely, or may it be considered as a permission? Some think there is a difference between "labor" and "work," the latter term being the more inclusive as involving the management of affairs and correspondence to the word "business."

How is the equality of husband and wife recognized in the wording of this commandment (10? The responsibility of parents and employers? The rights and privileges of employees; The proper treatment of the lower animals? To what further extent did the obligation of the Israelite extend? Has this any bearing on the present obligation of our nation to compel an observance of the Sabbath on the part of our alien population?

Is anything more than secular or servile work intended in this prohibition? Did not Jesus both by precept and example give liberty for works of love, piety and necessity? (Mark 2; 23-28; John 5:16, 17).

What historical reason is assigned for this commandment (11)? And what traditional in Deut. 5:15? We thus see that God's authority over and His loving care for us combine to press upon us the obligation of the Sabbath day, to say nothing of its advantage to us along physical and other material lines. And thus its observance becomes the characteristic of those who believe in a historical revelation, and worship God as Creator and Redeemer.

Questions.

1. Can you recite Matthew 22:37-40?

2. To what demonolatry are some professing Christians addicted?

3. Can you recite Ezekiel 18:20?

4. How do we show love to God?

5. Are you breaking the third commandment in ordinary conversation?

6. What two meanings should be attached to "Remember" in the fourth commandment?

7. Are the Sabbath and the seventh days necessarily identical?

8. To what do we bear testimony in observing the Sabbath?

SECOND TABLE OF THE LAW

Chapter 20:12-26

1. Fifth Commandment, v. 12.

To "honor" means to regard with respect and loving fear. What reasons there are for it on the part of children toward their parents, who are under God the author of their existence, and their teachers, benefactors and rulers!

What promise is attached to this commandment? For a comment see Deut. 5:16. Although this promise applies primarily to Israel in Canaan, as we see from Ezek. 22:7-15, yet its principle is true in God's moral government everywhere.

The child who honors its parents -- of course wise and true parents are assumed -- gains the experience of the latter which makes for a good, and with necessary exceptions, a long life.

2. Sixth Commandment, v. 13.

The reference here is to the unlawful taking of life by suicide or homicide, but not to capital punishment for capital crimes (see Gen. 9:6), nor the taking of life in self-defense or lawful war. It forbids all violence, passion, lust, intemperance in eating or drinking, and any other habit which tends to shorten life. So far as the more spiritual import is concerned it interdicts envy, revenge, hatred, malice or sinful anger, all that provokes to wrath or murder. See Matthew 5:21-26, 38-48; 1 John 3:15-17.

3. Seventh Commandment, v. 14.

The Hebrew word for "adultery" refers to the unlawful act taking place between man and woman where either or both are married, thus differing from another word commonly translated "fornication" and where the same act is referred to between unmarried persons.

Nevertheless, as the sanctity of the marriage relation is the object aimed at it prohibits everything contrary to the spirit of that institution in thought, word or deed. See Matt. 5:27-32. We may therefore include not only lustful looks, motions and verbal insinuations, but modes of dress, pictures, statutes, books, theatrical displays, etc., which provoke the passions and incite to the unlawful act.

Sins of this character are more frequently forbidden in Scripture and more fearfully threatened than any other, and they are the cause of more shame, crime, misery and death. Moreover, they have one striking characteristic, viz: that "you cannot think or talk about them without being more or less excited and led into temptation." How continually need we be praying the prayer of the Psalmist -- 19:12.

4. Eighth Commandment, v. 15.

As the sixth commandment secures the right of our neighbor's life, and the seventh the right of his family, so this secures the right of his property. The essence of dishonesty is the possessing ourselves of that which rightfully belongs to another, for which there is a variety of ways besides putting our hands into his money-drawer -- fraudulent bargains, contraction of debts which we know we shall be unable to pay, cornering the market, graft, usury, evading taxes, false weights and measures, etc.

And as in the previous cases, so here also, the command reaches beyond outward acts to the spirit of them, and includes inordinate love for the world and the things that are in the world, living beyond our means, idleness, and everything that leads up to theft. This commandment may be regarded as the most comprehensive of all.

5. Ninth Commandment, v. 16.

This has primary reference, to testimony in courts of law (see Deut. 19:16-19), and differs from the three preceding in that it deals with words rather than deeds.

But, as in those cases, it has a larger import and prohibits everything in our dealings with one another not according to truth. Compare Lev. 19:16; Prov. 19:9; Psalm 15:2; Col. 3:9.

Among some of these things might be named exaggeration in speech, polite equivocations, flattering compliments, and of course all classes of slander, backbiting, and imputations of evil where no evil is.

It is usually felt, however, that there is a distinction between telling a lie and concealing the truth or a part of the truth from those who have no right to demand it. The one is always wrong, the other sometimes may be right.

6. Tenth Commandment, v. 17.

"Covet" means to earnestly desire or long after, a feeling not sinful in itself, but which becomes so under particular circumstances. Its sinfulness appears in longing for anything unlawful, or longing for that which is lawful to an inordinate degree. A passing wish to have anything our neighbor possesses may be innocent, but to long for it excessively is prohibited.

The reason for the prohibition is that such longing begets a grudging, discontented and envious spirit, which leads often to injustice and violence. The case of David who coveted Uriah's wife and finally caused him to be slain is in point.

From deeds and words the decalogue has thus come to deal with the thoughts and intents of the heart, the fountain head of sin; and that it reaches deep into the interior of human life, read Paul's words in Romans 7:7-14.

These words are worthy of careful consideration. On one occasion he said that "touching the righteousness which is in the law he was blameless (Phil. 3:6). A wonderful thing for a man of his honesty and introspection to say! How then may we explain the fact that near the end of his life he testifies that he is the chief of sinners (1 Tim. 1:15)? The explanation is found in these words in Romans. Meditating upon the tenth commandment he observed that it had to do not with the body but the mind, and from this he argued that the other commandments were regnant in the same mental area. Thus taught by the Spirit he perceived that so far from being blameless he had daily transgressed the principles of the decalogue even though he had never done outwardly the things condemned, the law did for him what God intends it to do for all of us. It killed him, slaying his self-righteousness and taking the life out of his self-confidence. As he thus lay hopeless in the dust of his earthliness it led him to Christ the Saviour of the lost (Gal. 3:24). -- Dean Hart.

Questions.

1. What does "honor" mean in the fifth commandment?

2. What sins are most frequently forbidden and threatened in Scripture?

3. How may "covet" be qualified?

4. Which commandment has most to do with the mind?

5. Can you quote Galations 3:24?

THE CIVIL CODE

Chapters 21-24

The ten commandments constitute the moral law, a perfect rule of duty for all men and everywhere. But the "judgments" (v. 1) that follow are an application of those commandments to Israel in the peculiar circumstances of their history at that time and when they should inhabit Canaan. The ten commandments, let us say, represent the constitution of the United States, and the "judgments" the legislative enactments based thereon by Congress.

The three chapters now entered upon have certain natural divisions, corresponding, though not in exact order, with the last seven commandments of the decalogue:

1. Laws of Servitude, 21:1-11.

This division refers to the duties of masters and servants, and is a natural expansion of the 5th commandment, the master being substituted for the parent.

It is slavery of a certain kind that is here dealt with, for it was common in those days when for centuries the rights of man had been beclouded by sin, and in the absence of a divine revelation. Heavenly reforms sometimes move slowly, and it was not God's purpose to immediately do away with this feature of social life, but to regulate, elevate in any other way. Compare Lev. 25:93 and Deut. 15:12.

Vv. 4-6. We can see the advantage of the wife and children remaining with the master in this case, since he doubtless was best able to support them. Moreover, he had rights in the case which should not be violated. But what provision is made for a happy solution of the problem? Behold in this servant whose ear is bored an affecting type of the willing obedience of the Lord Jesus Christ (Ps. 40:6-8)!

Vv. 7-1 1. If the maid-servant should not please her master in the sense that he espouse her, in what two ways are her rights guarded (8)? What acknowledged position would she have did she become the espoused of his son (9)? And how are the rights of this poor maiden guarded in this case as well (10, 11)? We are not to suppose that this law instituted either polygamy or concubinage, but finding it in existence it was permitted until the period was ripe for its extermination (Matt. 19:1-9).

2. Laws of Personal Security, 21:12-32.

This section is an expansion of the 6th commandment.

Vv. 11-14. What distinction is made between premeditated and unpremeditated murder? See Numbers 35:9-32.

Vv. 23-25. This law of retaliation has been misunderstood as though it encouraged revenge, but it refers to the administration of justice at the hand of the magistrate (6).

3. Laws of Property, 21:33 to 22:15.

This section is an expansion of the 8th commandment.

"Breaking up" (22:2) should read as in the Revised Version "breaking in," which makes the sense plain

"Judge" all through these chapters is translated "God" in the Revised Version. Israel is a theocracy. Its supreme ruler is God. The magistrates represent and speak directly for Him. Thus will it be again in the millennium.

4. Laws of Conjugal Fidelity, 22:16-31.

This is an expansion of the 7th commandment, and yet its subject matter is miscellaneous. Murphy gives a unity to the verses by supposing the relation between God and His people to be symbolized by that of husband and wife, God being the avowed guardian and representative of the stranger, the widow and the orphan.

V. 28. The word "gods" should be "God," and it will be seen from the context that reviling rulers is regarded as reviling God (compare Ro. 13:1-7).

V. 29. "Liquors" has been rendered "the trickling juice of the vine."

Some things in this section are more fully explained in later Scriptures.

5. Laws of Veracity, 23:1-9.

This corresponds to the 9th commandment.

V. 3 means that one is not to countenance or favor a poor man in his cause just because he is poor, if the cause be unrighteous. Compare Lev. 19:15.

6. Laws of Set Times, 23:10-19.

This corresponds to the 4th commandment.

What was the law for the land in the seventh year (11)? For what purpose was the spontaneous growth of that year to be used? How did the divine Legislator provide against an emergency of famine (Lev. 25:20-22)?

Note the moral advantages resulting from the observance of this law: (1) a check on avarice, (2) a stimulant to brotherly kindness and compassion, (3) a demonstration of human equality, (4) a cultivation of prudence and economy, (5) a sense of constant dependence upon God.

What are the three annual feasts (14-16)? Murphy compares them with the three elements of salvation: the passover with the atonement, pentecost with the new birth, the ingathering with pardon and its accompanying plentitude of blessing. What obligation is attached to these festivals?

V. 19, last sentence, is difficult, although the command itself is plain. It is in connection with sacrifice (18) -- has it therefore a symbolic meaning? Or was it to prevent the slaying and eating of the kid at too early a period? Or does the application bear simply on a barbarous and cruel action?

7. Laws of Pity, 23:20-33.

This is allied to the 10th commandment because of its reference to the service of Jehovah alone, who estimates the motive of men.

Whom have we seen to be meant by "the Angel" (20)? In what way have we seen His presence hitherto displayed? On what commission is He now sent? What shows His authority? Power? Dignity (21)? What are the blessings of obedience (22-27)? What precaution would God take in bringing them into possession of the land (28-30)? What final warning is given (32-33).

8. Ratifying the Covenant, 24.

At the beginning of this chapter we are introduced to the two sons of Aaron, soon to be associated with him in the priesthood and to have a sad ending nevertheless. With what words do the people accept the obligations imposed upon them (3)? What kind of an altar presumably did Moses build (v. 4 compared with 20:24-26)?

What provision is made for the careful transmission of the law (4)? What name is given to the book thus written (7)? By what solemn act is the covenant ratified (8)? Compare the marginal reference.

What sublime experience was granted to these representatives of Israel on the mount (10)? What this means, in the absence of further record, who can say! Why may we judge that they did not see the "face" of God (33:20-23)? Or any "similitude" of Him (Deut. 4:15)? What description is given of that which they did see?

How was God's mercy shown to them on this occasion (11)? How is their escape from death expressed in the last clause? Is not this escape explained by the covenant relationship with God into which they had now come? Was this relationship grounded on their keeping of the law or on the blood of propitiation that had been shed and sprinkled upon the people? What did this typify (Ro. 3:19-25)? Compare also Hebrews 10:16-20.

What final seal to the authority of the law is now given (12)? What two individuals are here seen for a second time with Moses (13, 14)? What grandeur on the mount is now described (15-17)? What new event in Moses' experience (18)? The reason for this new event will come before us in the succeeding lesson.

Questions.

1. What distinction is suggested between "commandments" and "judgments"?

2. What beautiful type of our Lord Jesus Christ does this lesson contain?

3. What testimony to Israel's theocratic status?

4. How are the rights of the rich guarded as well as of the poor?

5. What witness have we here to an early written revelation?

THE PATTERN IN THE MOUNT

Chapter 25:1-9

We have now reached in the revelation of the tabernacle the most important step in the history of grace yet met with in Holy Scripture.

There are several reasons for believing this:

1. The unusual preparation required on man's part for its reception. (See the preceding chapter, vv. 9-18).

2. The large space occupied by its recital -- 13 chapters in all.

3. The particularity of detail seen throughout.

An Object Lesson.

To quote Prof. W. G. Moorehead:

The tabernacle was "a divine object lesson; an embodied prophecy of good things to come; a witness to the grace and saving power of God. It taught salvation through propitiation, forgiveness and blood-shedding. Access to God and worship it disclosed; the holiness of God; the sinfulness of man; the reconciliation which in due time should be affected, are all clearly set forth by the tabernacle and its rites."

Seven chapters are given to the specifications of the tabernacle, and six to its construction; while in between the two is the record of the unbelief and apostasy of the people in the matter of the golden calf.

Of the seven chapters of specification, three are occupied with the tabernacle itself, three with the priesthood, and one with the arrangement for carrying the whole into effect.

Our present lesson deals with the tabernacle itself.

The Offering o£ the People, vv. 1-9.

On what principle was this offering to be presented (2)? What three metals are specified (3)? Three colors (4)?

What vegetable textile is mentioned, and what animal (4)? What two kinds of skins (5)? The badger here spoken of is thought to be not the animal commonly known by that name among us. but some other animal equally well-known in Arabia.

What species of wood is named (5)? This is supposed to be the acacia, abundant in Moses' day.

The oil (6) was from the olive, the spices are more particularly indicated (30:23, 24); the precious stones (28:15-21), as also the ephod and breastplate in the same chapter.

What name is given to the building in verse 8, and for what purpose is it to be? The fulfillment of this purpose was in the visible cloud of glory which overshadowed the tabernacle when completed, and rested upon the mercyseat in the Most Holy place.

As to the name "sanctuary," it denotes especially the holiness of the place. What other name is given it in verse 9? This simply means a dwelling, and is sometimes used in an indefinite way for the curtains, the frame-work or the entire structure.

"Tent" is the name given to it in the following chapter; and at other places "the tent of meeting," having reference to the meeting of God with His people (29:42, 43); or the tent or tabernacle "of testimony" (Num. 2:50, 53), as designating the place where God declared His will, and especially testified against the sins of His people, by His holy law which, within the ark, witnessed to the covenant they had entered into at Sinai.

According to what design was the sanctuary to be erected (9)? Thus we see it was a type of God's dwelling place in the heaven of heavens, a fact that profoundly impresses us with its significance in every detail.

We do not know how the pattern or type was shown to Moses in the mount, whether by a visible model, or vision presented to his mind, but we know it was in some sense a copy of heavenly things, and that hence Moses was allowed no liberty in constructing it.

Archeological Discoveries.

Archeology has shown an analogy between the tabernacle service and the ritualistic practice of some of the heathen nations, but this is not to be interpreted as imitation or adoption on Moses' part.

There is a similitude in the modes of worship fundamental in the human race, and Moses may have been used of God to cull out the truth from this mass of wrong and falsehood.

A parallel is that of the "Code of Hammurabi," a Chaldean monarch, hundreds of years before Moses, who in this "code" gave laws to his people corresponding to those in the previous chapters.

The critics used to argue that the Mosaic code could not be of so early a date as Moses since it presupposed too advanced a civilization on the part of the people for whom it was intended. When, however, this code of Hammurabi was discovered, their tune was changed, and they exclaimed: "Ah! Moses copied after Hammurabi."

The truth rather is that just suggested about the tabernacle. Hammurabi's code is based upon fundamental principles of law in the constitution of the race, albeit commingled with many grotesque fancies in consequence of the fall. These fundamental principles, however, are, in their origin, divine, and in the code of Moses we find them separated from the false by the hand of their heavenly originator.

Questions.

1. What three reasons show the importance attached to this theme?

2. What names are given to the tabernacle, and what are their meanings?

3. How may the "pattern" have been revealed to Moses?

4. How would you explain the similarity of the tabernacle service to the rituals of heathen nations?

5. What is the "Code of Hammurabi," and what light does it throw on Moses' writings?

THE TABERNACLE AND ITS FURNITURE

Chapters 25:10-27:21

1. The Ark of the Testimony, 25:10-16.

Notice the kind of wood and the dimensions (10). The "cubit" measures from the elbow to the tip of the middle finger, and is variously estimated from 18 to 21 inches, usually 18. How was it to be overlaid (11)? The "crown of gold" meant a rim or moulding. The "four rings" (12) were attached to the four "corners," in the sense of the four feet of the ark. The "staves" or poles were used in carrying it (14). What was to be placed in the ark (16)? The "testimony" means the ten commandments. (Compare 24:12.)

2. The Mercy Seat, 25:17-22.

Notice its material and dimensions (17). What was to be placed at either end (18)? "Even of the mercy-seat," should be rendered "out of" or "of one piece with the mercy-seat"; i. e., they were not separate attachments from it. What was to be the attitude and position of the cherubim (20)? This was the attitude of observant attention, while they seemed to guard with their wings the place of the manifestation of the divine glory. Where was the mercy-seat to be placed (21)? This does not mean that it was merely the cover of the ark, but a separate article, composing with the ark a unity "not so much in outward as in inward design."

What promise is connected with the mercy-seat {22)?

These two articles, the ark and the mercy-seat were the only objects, (and they appeared as one), in the Holy of Holies, or the Most Holy place of the tabernacle, and about them, or rather about it, the whole service of worship centered.

The "ark" was God's throne (Ps. 80:1, R. V.), but it was a throne of grace (Heb. 4:16). The "mercy-seat" means "the place of propitiation," and here the blood of the sin-offering was sprinkled on the day of atonement, and satisfaction was rendered to the divine claims on the people represented by the law in the ark of the testimony (Ps. 85:9, 10).

What the mercy-seat did symbolically for Israel, Christ has accomplished perfectly for all who will believe on Him (Ro. 3:25; 1 John 2:1, 2).

The Table of Shewbread, 23-30.

This table was to have not only a "crown" or rim, but also a "border" with a crown or rim (24, 25), the distinction between which it is difficult to make.

Observe the appurtenances of the table (29). The dishes were to hold the shewbread (30, compared with Lev. 24:5, 6); the bowls were for frankincense (Lev. 24:7). "Covers" is, in the Revised Version, "flagons" or vessels for wine, used in drink-offerings (Num. 15:1-12). The shewbread consisted of 12 cakes (Lev. 24:5, 6), corresponding to the twelve tribes of Israel, and is sometimes called the "presence-bread," or the "bread of the face."

At certain times the priests, who represented the whole of Israel, ate this shewbread from off the table. As the table is the Lord's and in the Lord's house, here we have the idea of hospitality based upon friendship. We see the family of God regaled by Him at His paternal board, which speaks of perfect reconciliation and communion with Him, and helps to explain the phrase, "the bread of the face." That is, man is represented as face to face with God in fellowship through atonement for sin. (See Gen. 14:18-20.)

Furthermore, whatever the "bread of the face" was for Israel in old times, Jesus Christ is now for His people. In and through Him we have communion with the Father (1 John 1:3). and He is the true bread which sustains us in our new life (John 6:31-58).

4. The Golden Candlestick, 25:31-40.

"His bowls, his knops, his flowers," refers to the ornaments on the branches of the candlestick, and which were to be all of one piece. The seven lamps rest on the flowers at the extremities of the stems. The latter part of verse 37 means that the candlestick shall be so set up (on the south side of the tabernacle, 40:24) as to throw light upon the table opposite. It was the only light in the tabernacle, the home or dwelling place of God.

According to Zech. 4, the candlestick is a type of Israel, and according to Revelation 1, a type of the church. Oil is the symbol of the Holy Spirit, and light typifies God (1 John 1:5), and Christ (John 8:12; 2 Cor. 4:6). The typical significance of the whole in its present position is difficult, but may appear as we proceed.

Note that as the ark and mercy-seat were to be placed in the Most Holy place, the table and candlestick were to be placed in the Holy place, i. e., outside the veil separating the two, of which later.

5. The Curtains, 26:1-14.

After revealing the above-mentioned pieces of furniture, attention is turned to the curtains.

To begin with the inner curtains, they were to be of what number, material, colors, design, length and breadth (1,2)?

Five were to be sewed together in one piece and five in another (3). These two halves were to be connected by loops of blue fastened with golden clasps (4-6), the whole to cover the top, sides and western end of the tabernacle, and correspond to the papering of our modern dwellings.

Of what material were the outer curtains to be made (7)? How many in number? Do they differ in length or breadth from the inner curtains (8)? How was the sixth curtain to be used (9, 12)? Of what material were the clasps to be in this case (11)? How many outside "coverings" were to be made (14)? "Badger" is translated "seal" or "porpoise" in the Revised Version.

6. The Framework, 26:15-30.

Notice the material, length and breadth of the boards (16). How many "tenons" to each board? "Set in order," means "mortised." Of what material were the "sockets" for these tenons (19)? The word "sides" (22) should be translated "back part." The sockets probably rested on the ground as nothing is said of sleepers under them.

How were the boards braced together (26-28)? How were the boards and bars overlaid (29)? What a costly edifice it must have been! Some have calculated it as reaching $1,500,000.

7. The Vail, 26:31-35.

The vail for the Most Holy place, and the hanging or screen for the door of the Holy place (36, 37) require no comment here. The typical significance of the former will come before us in its proper place.

8. The Brazen Altar, 27:1-8.

We are now in the outer court. Notice the material, size, height and shape of this altar. The "horns," or the parts of the corner-posts projecting above the upper surface of the altar, were to be of one piece with it (R. V.), and the whole was to be overlaid with brass to protect from fire and weather, whence its name "the brazen altar" (2). Upon this altar the burnt-offerings were presented.

Questions.

1. What is the meaning of "testimony" in the lesson?

2. What is the meaning of "mercyseat"?

3. What is the meaning of "the bread of the face"?

4. Of what are the candlestick and the oil types?

5. What is an estimate of the cost of the tabernacle in our money?

THE PRIESTLY GARMENTS

Chapters 28:1-43

The abrupt termination of the directions for the tabernacle at the close of the preceding chapter is remarkable; especially as the subject is taken up again at chapter 30. There must be some reason why the intervening chapters are occupied with the priesthood.