James M. Gray · 13 of 93

Exodus · Part 6

3. The Laver, vv. 17-21.

What next was to be made, of what material and for what purpose (18)?

Where placed? What parts of the priests' persons were to be washed (19)? (Notice the word "thereat," indicating probably that water was removed from the laver into a smaller vessel for this purpose.) When (20)? What penalty attached to a failure to comply (21)?

This washing symbolized the soul purity of those who might approach God. See John 3:5; Eph. 5:25, 26; Titus 3:5.

The laver represents not the regeneration of the believer in Christ so much as it does his daily renewal in Christ. As Moorehead says, there is a bath which requires no repetition, being accomplished once for all (John 13:10, R. V.). Regeneration is never repeated (1 Cor. 6:11, R. V.). But the believer comes into daily contact with the world's defilement, and is polluted by his own remaining corruption. How is he to be kept clean? How is interrupted communion to be re-established? By washing the disciples' feet Christ gave an illustration of the way in which this might be done. This act was a type of His intercession on our behalf continually (John 13:1-17; 1 John 2:1).

This purpose is set before us in the laver, for Aaron and his sons were bathed upon their entrance on the priest's office, which acts were not to be repeated in the same way or for the same purpose. Their acceptance and consecration in that sense were final and complete from the beginning. But each time they entered the sanctuary to perform their office they must wash their hands and feet. It was for this the laver was provided.

So at the altar our sin is judged and forgiven, and at the laver our sin is washed away from our persons. Jesus Christ in His atoning death and prevailing intercession is the glorious anti-type of both.

4. Bezaleel and Aholiab, vv. 31:1-11.

These are two of the most interesting of the secondary characters in the Old Testament.

They who did the mechanical work on the Tabernacle and the garments of the high priests -- work so sacred and important in God's eyes -- must have had the consciousness of His being very near to them, and they to Him. Humanly speaking, what a nervous strain must have been their experience continually! Yet how did God provide against this, and at the same time for the perfect execution of His will (3)?

Note the lesson here of the way God provides for the execution of His will and His work in the spiritual realm. Whom he chooses He anoints and equips in every necessity for His work. That these two men had the natural gifts for such employment were not enough, but these gifts must be imbued with power from on high.

Oh that every preacher, teacher and Christian worker might appreciate this, and put himself in that attitude before God where he might attain the equipment!

5. The Sabbath Law, vv. 12-17.

Why do you suppose his reference to the Sabbath is found here? Was it to prevent even so holy a work as the building of the tabernacle to be done on that day?

What does God call the Sabbath in v. 12? What is meant by the closing words of v. 17? God does not require "rest and refreshment" as we do, but may He not experience "delight from the accomplishment of His work and the contemplation of its excellence"?

6. The End of Moses' Mission on the Mount, v. 18.

Note this verse and compare it with 24:12. How sacred the words: "written with the finger of God"! Certainly no material finger is referred to, but there was a putting forth of power for the purpose which effected the result just the same.

Questions.

1. What truth is illustrated in the order in which this revelation is given?

2. What does the altar of incense symbolize?

3. The significance of the two altars?

4. The symbolism of the laver? And the anointing oil?

5. How does God provide for the execution of His work?

THE BREACH MADE AND REPAIRED

Chapters 32-33:6

Moses for forty days has been absent in the mount, and to the people it seemed long. Had they forgotten the awe-inspired sights and sounds they had seen and heard? Had all the sublime and stirring events of the months since they departed from Egypt been obliterated from their memory? How can we explain the folly into which they now fell? If we can not explain it, let us ask our own hearts if we know anything like it.

1. The Molten Calf, 32:1-6.

What demand was made of Aaron (1)? How was their sinful impatience shown? How does the phrase: "who shall go before us," indicate the cause of their impatience? Describe Aaron's guilt (2-5). Does this appear to have been a violation of the first or the second commandment?

The idol was probably a piece of wood carved into the shape of a calf, and overlaid with melted gold. The model was the bull worshipped by the Egyptians. The last words of v. 6 refer to unclean practices associated with such worship among the heathen.

2. Divine Wrath, 32:7-14.

By the use of what pronoun in v. 7 does God renounce leadership of the people? What test of loyalty is put to Moses in v. 10? How does he apparently ignore God's rejection of the people in v. 11? Notice the two strong arguments he presents in his expostulation (12, 13). One is God's honor in the sight of Egypt, and the other His honor in the keeping of his original promise to Israel. But does Moses excuse the sin of the people? When it says: "the Lord repented," does it mean that He had changeable feelings like a man? Or should we say, rather that He acted on His unchangeable principle, always to show mercy to the penitent?

3. Swift Punishment, 32:15-29.

Joshua in all probability had been awaiting Moses on the mount outside the cloud that enveloped him, and therefore had not heard the communication about the idolatrous worship. This doubtless explains the conversation in vv. 17 and 18.

Observe what Moses did: (1) He broke the two tablets of testimony, doubtless as emblematic of the breach the sin of the people had made in their covenant with God; (2) he destroyed the image, grinding it into power and casting it in the brook from which they were supplied with drink; then did they experience in a physical sense the bitter results of their infatuation; (3) he rebuked Aaron, whose act was inexcusable (compare Deut. 9:15-21); (4) he judged the people through the instrumentality of the sons of Levi.

"Fill your hand" (29) means, as in a previous lesson, "consecrate yourselves this day unto the Lord." If it seems strange that the Levites met no effective resistance in their righteously indictive work, an explanation may be found in that many sympathized with them and disapproved of the sin committed. Perhaps also there were many indifferent ones, who simply had been led away by strong and wicked leaders. Then, consider the weakening effect of a conscience stricken by the sense of sin, which must have followed Moses' words and actions.

4. Potent Intercession, 32:30 to 33:6.

Instant destruction had been stayed, but full pardon had not been obtained, hence Moses' action in these verses.

Note the impassionate form of entreaty in V. 32. The consequences if God will not forgive their sin are unutterable. He does not name them. He feels that he could not live or enjoy the blessings of eternity if this were not done. Compare Paul's words concerning the same people (Ro. 9:1-5).

What can he mean by "the book Thou hast written"? How interesting that phrase thus early in the history of revelation! The Israelites were familiar with a register of families. Did Moses grasp by faith that such a register of the saints was to be found above?

What divine principle concerning sin and sinners is laid down in v. 33? (Compare Ezekiel 17:19-23.)

What command, promise and warning are found in v. 34? How does v. 35 show that God assumes the responsibility for what Moses and the Levites did? And how docs it show that the people were held responsible for what Aaron did?

For "My Angel" of v. 34 compare 23:20, and recall the previous instruction that He possesses the attributes and prerogatives of God. Subsequent revelation will conclusively show Him to be the second Person of the Trinity.

The last clause of this verse shows that while "the intercessor has prevailed, he has not yet heard the word of full remission." The breach is repaired, but the relationship with God is not yet what it was before. The next lesson shows how that is brought about.

THE COVENANT RENEWED

Chapters 32:7-34

1. Moses Separated Unto God, 33:7-11.

The tabernacle, or tent, here referred to (7), was that of Moses, as the Tabernacle of the Lord had not yet been erected. As the Lord would no longer manifest Himself among the people, it was necessary thus to become separated from them if Moses was to enjoy such intercourse. (Compare 2 Cor. 6:14-18.) "The tabernacle of the Congregation" is rendered in the Revised Version, "the tent of meeting," i. e., the place where the Lord met Moses and others who in penitence and faith gathered with him there.

In what now familiar way did the Lord manifest His presence with Moses (9)? What effect had this upon the people (10)? How is the Lord's loving kindness towards Moses expressed in v. II? Compared with v. 20 it will be seen that Moses did not behold the divine essence, but only such a vision of God's face as it is possible for men to look upon and live.

2. Moses' Interview with God, 33:12-23.

What information does he seek (12)? And what argument does he use to obtain it ? Observe further that he also wants to know God's "way," i. e.. His way of salvation and leading for the people (13). Moreover, he would know God Himself better, to the end that he might obtain more grace. Increasing grace always accompanies increasing knowledge of God (2 Peter 1:2). Observe the holy boldness with which he declines to relieve the Lord of the responsibility for the people He has chosen. He begs Him to consider that they are still His, and that He can not thus break His covenant. What startling faith! And how God honors it! "The Angel" that shall go with them is the Angel of His presence (Is. 63:9).

And what greater boon does Moses ask (18)? Murphy has an excellent paragraph on this verse, quoted here in full:

"To show mercy and yet do justly, to magnify grace and holiness at the same time, to bestow a perpetuity of blessing on a people wavering now and again into disobedience, was a problem that seemed to task the highest intelligence, to transcend the ordinary ways of providence, and call into exercise some inner and higher reaches of the eternal mind. Moved by a wish to do his duty with intelligence, Moses desires some insight into this mystery. Feeling that it touches the very center of the divine nature, involves the sublimest manifestations of His glory, his last and grandest petition is: 'Show me now Thy glory.'"

And from this point of view what is God's glory (10)? An expansion of this thought is found in the next chapter. What necessary limitation must be laid upon Moses in the answer to his request (20)? The "face" of God means doubtless His essential self, the sight of which would be irresistible or insupportable to a finite being tainted with guilt as man is. But His "back" is His averted self, that mediate manifestation which a man may see and still live {23).

3. Moses' Vision of the Glory of God, 34:1-10.

Moses now returns to the mount (2). What is he to prepare and take with him (1)? Who prepared the former tables which Moses broke? (Compare 31:18.) What prohibition is laid upon him in this instance (3)?

Mote carefully the proclamation of God's glory in seven characteristics, "three pairs referring to His mercy and a single one affirming His justice" (6, 7).

If God "will by no means clear the guilty," how can He at the same time forgive "iniquity, transgression and sin" ? Only as the guilt falls on a voluntary and accepted substitute. A substitute accepted by God in the first instance, and humbly and penitently received by the sinner when revealed to him. It is this which gives meaning to all the Levitical sacrifices of which we are soon to learn more, and which typify the person and work of Him whom God had in mind from all eternity as the bearer of human guilt -- His Son, Jesus Christ, our Lord.

How is Moses affected by what he sees and hears (8)? In what terms does he repeat his intercession for the people (9)? How does he identify himself with them?

Is Moses' prayer heard, and the covenant fully renewed (10)? What promise accompanies it?

4. Moses' Face Reflecting the Vision of God, 34:11-35.

The first part of this section is occupied with the repetition and enforcement of certain admonitions; (a) concerning entangling alliances with the idolatrous nations of Canaan (11-17), and (b) concerning the observance of the feasts (18-26). Note especially the obligation imposed on the males in v. 22, and the provision for their comfort in the promises in v. 24, last half. Note further the second command to Moses to "write" what he had heard (27). This writing doubtless includes the record of his present interview with God, but from Deut. 10:4 we learn that it was God Himself who wrote the ten commandments again on the two tables which Moses had prepared.

How is Moses' appearance described in v. 29? The word "shone" might be rendered "sent forth beams" or "horns," which explains why some of the old artists show Moses with horns of light. How did this extraordinary lustre affect the people (30)? How is the word "till" of v. 33 translated in the Revised Version? What a conspicuous sign this was of Moses' acceptance with God and his authority over the people ! And how it must have demonstrated to the latter their utter unpreparedness as yet for any higher manifestations of the divine glory than what they had already received. Compare 2 Cor. 3:7-18, in the Revised Version.

THE TABERNACLE ERECTED

Chapters 35-40

The closing chapters of this book give in detail the execution of the plan of the Tabernacle previously revealed. In the first we are told of the offerings the people made for the work, in the next four the progress of the building is recorded, and in the last we have the completion and acceptance of the whole on God's part.

Note (1) that an important principle in the gifts was the willingness of those who gave (35:5); (2) the women contributed as well as the men (35:22); (3) their liberality exceeded the necessity (36:5, 6); (4) the sum total was very large (38:24-29), so large, that although the people were laborers in Egypt for the most part, yet they must have had much wealth. We should remember, too, the contribution the Egyptians made to them as they departed.

When was the Tabernacle to be set up (40:1, 2)? How long was this after they had left Egypt (5:17)? in what manner did God set His seal of approval on the work (40:34)? What indicates that the cloud now rested permanently on the Tabernacle (40:36)?