We shall
continue the study of Exodus, the second book of the Old Testament.
(1) Why does God refer to the twelve tribes of Israel as the twelve “sons of Israel” when it comes to being a “memorial” before Him (whether they are engraved on the shoulder stones or on the breast-piece stones of the high priest)?
(2) In both cases, why should the stones be precious stones, and in the case of the breast-piece, what might be the meaning of using 12 different types of precious stones, one for each of these names?
(3) What might be the significance of bearing these names by the high priest on his “breast” before the Lord?
(4) How significant is it to you to know that you are being born in the heart of your high priest (the Lord Jesus Christ) individually?
(5) What is its implication to those who serve as pastors or leaders of the flock in the church?
(6) No one knows exactly what Urim and Thummim are, or even what the words mean. But these three things are sure:
a. The words begin, respectively, with the first and the last letter of the Hebrew
alphabet.b. They are used for decision making or for making judgment based likely on a yes or no answer.
c. When such a judgment is made, it is made “over his heart before the Lord.”
We often think of making a decision based on the mind, and yet when it comes to the High Priest seeking to make a decision or judgment before the Lord, it is to be made over his “heart”. What does this tell you especially when it comes to the making of a decision for the church?
(7) What have you learned today and how may you apply it in your life?
“Also put the Urim and the Thummim in the breastpiece, so they may be over Aaron’s heart whenever he enters the presence of the Lord. Thus Aaron will always bear the means of making decisions for the Israelites over his heart before the Lord.” (Exod. 28:30)
Among the many speculations of what Urim and Thummim were, Robert Alter’s opinion seems quite sensible. Allow me to quote as follows:
“The precise character of this oracular device has eluded identification. One common conjecture is that they were two stones with different letters or words engraved on them, but unless someone actually digs up a pair, there is no way of proving the conjecture. Traditional interpretation associates the two words with roots that mean ‘light’ and ‘perfection,’ but if they are opposites, they could be linked etymologically with terms suggesting ‘curse’, and ‘innocence.’ It is probably not coincidental that these two words begin respectively with the first and the last letter of the Hebrew alphabet. In any case, most of the references to the Urim and Thummim in narrative passages invite the inference that the device generated a binary response to whatever question was posed: yes or no, guilty or innocent.”
(Alter, 476)
To this may I add that it is most telling that such a device for making decisions is to be placed inside the breast-piece and not inside the turban of the High Priest. Before the Holy God, it is the heart that counts. As the Apostle Paul reminds us that knowledge puffs up while love builds (1 Co. 8:1). I do not think God cares so much about us making the wrong decision because we lack wisdom, but He certainly despises those who have discernment and make the so-called right decision out of a wicked heart.
It appears that the ephod is kind of like a vest and now a longer robe is to be worn beneath it.
(1) The hem of the robe is adorned by pomegranates and bells. The former lends itself to many interpretations, and it appears most commentators settle on its fruitfulness and its many seeds. If this is the case, what does this symbol point to as the high priest wears the robe before the Lord?
(2) What is the reason given for the wearing of the bells in v. 35?
(3) Of course the sound of the bells is not meant for the Lord. Then it could only be meant either for the high priest or the people outside the Holy Place:
a. If this is meant for the high priest, how does it help him avoid death as he enters to serve before the Lord and when he leaves as well?
b. What might the sound of the bell mean for the people outside the Holy Place?
(4) What is to be fastened to the turban of the high priest? What does it mean?
(5) What does it take for the high priest to bear the guilt of the people? Can he really do so? How does this point to Jesus Christ?
(6) The garments of the priests have already conferred to them this awesome, holy role of serving on behalf of the people before the Lord. Why does Moses still need to “consecrate” them by anointing and ordaining them?
(7) Of the garments of the priests, the last piece mentioned is the underwear. What significance is attached to it?
(8) What have you learned today especially in how we are expected to serve the Lord?
“After you put these clothes on your brother Aaron and his sons, anoint and ordain them. Consecrate them so they may serve me as priests.” (Exod. 28:41)
It is more than obvious to the people that God has chosen Aaron as the High Priest and his sons will be assisting him as priests in the tabernacle that is to be erected. If Moses simply goes ahead, makes them the garments and once the tabernacle is built, ushers them into service, no one will object to it or dispute their sacred status and ministry. However, God wants their priesthood to be ordained and they themselves to be consecrated through a seven-day ceremony, witnessed by the whole community.
On the one hand, the ceremony includes the very essential rites of sin-offering, burnt offering, anointing of oil, purification by water and by blood, and fellowship offering together with wave-offering: Each of these carries a spiritual significance of its own, without which Aaron and his sons would not be able to serve before the Lord.
On the other hand, the public nature of this ordination process denotes that the appointment of Aaron and his sons to the priesthood is not just a private affair between the Lord and the priests. As they will be offering sacrifices and burning incense on behalf of the people to the Lord, the recognition and support of the people is paramount. As a result, the entire ceremony is to be carried out before the gathering of the “entire assembly at the entrance to the Tent of Meeting” (Lev. 8:3).
From time to time, I have come across cases where would-be missionaries or would-be pastors intend to go to the mission field or be called to a pastorate without the general support of their community of faith. Worse, some would even say that because they are called by the Lord, they do not need the endorsement of their community of faith.
But as Aaron humbled himself to go through this public ceremony, the Lord affirmed His choice as “Fire came out from the presence of the Lord and consumed the burnt offering and the fat portions on the altar. And when all the people saw it, they shouted for joy and fell face down” (Lev. 9:24).
How blessed are those servants of the Lord who are willing to submit their calling before the people they serve and not elevate their calling as beyond and above the comprehension of the people.
The entire
consecration and ordination ceremony is to be performed in public and include the following:
(a) The sacrifice of a young bull as a “sin offering”
(b) The sacrifice of ram(A) as a “burnt offering”
(c) The sacrifice of ram (B) as a “peace offering”, with
(d) A “wave offering” of the loaves and the breast of ram (B)
We shall reflect on the commandment of this consecration ceremony, beginning with its introduction:
(1) The first emphasis of this ceremony is placed on the fact that, whatever the nature of the offering, the animals (in this case, the bull and the rams) are to be without defect. Why is that? What is its implication to us today, as we seek to serve the Lord?
(2) The second emphasis is on the loaves. What is the command and again, what is its implication to us as we offer our service to the Lord today?
(3) Even before their consecration and service, Aaron and his sons are to be washed. What does this symbolize? (See Ps. 24:3-4 and Isa. 1:16)
(4) As Aaron puts on his spectacular garments, which give him a sense of “dignity and honor” (Exod. 28:2), he is then anointed with oil. Read Isaiah 61:1 to see the meaning of being anointed with oil. What then is the significance conveyed when it comes to serving the Lord?
(5) As much as the entire people of Israel is already a “kingdom of priests”, why does God still ordain Aaron and his sons to their priesthood and such an ordination is a “lasting ordinance” (29:9)?
(6) What might be the continuing spiritual principle from which we should learn being that the church of Jesus Christ is also a “royal priesthood” (1 Pet. 2:9)?
(7) What have you learned today and how may you apply it in your life?
“This is what you are to do to consecrate them, so they may serve me as priests: Take a young bull and two rams without defect.” (Exod. 29:1)
As Moses begins the ordination ceremony for Aaron and his sons to the priesthood in the tabernacle, God has instructed Moses to begin with the steps that carry a very important message, not only to Aaron and his sons, but to all of us who have been called to serve the Lord. Note these characteristics:
(1) Without sin: First Moses is to take a young bull and two rams, and all of them have to be without defect. This is a clear message that God is so holy that his servants cannot approach him to present sacrifices that are marred by sin. We know that, even as born-again believers, we are not without sins. But as we serve, we have to constantly examine ourselves so that we may confess our sins and be forgiven, lest our service and offerings are still marred by sins.
(2) The finest: Together with the animals that are without defect, Moses is to bring loaves without yeast and which are made from the finest wheat flour. Apart from the reiteration of the importance of purity from sin (signified by the lack of yeast), the emphasis is on bringing the finest wheat flour, that is, only the best is worthy of the Lord. This echoes the words of that familiar song that we should “Give of your best to the Master”.
(3) Clean hands and pure heart: Before putting on the garments of the priesthood, Aaron and his sons are to be washed with water. This points to the rite of purification and it echoes what the Psalmist says when it comes to serving the Lord: “Who can ascend the hill of the Lord? Who may stand in His Holy Place? He who has clean hands and a pure heart…” (Ps. 24:3-4)
(4) Anointed: Upon putting on the garment of the priesthood, Aaron is to be anointed with oil. Both David and Saul were anointed with oil and the Spirit came upon them (1 Sam. 16:13 and 10:1ff). The Lord Jesus quotes from Isaiah 61:1 that “the Spirit of the Lord God is upon me, because the Lord has anointed me” (Lk. 4:18). And so, the Lord’s servants need the anointing of the Holy Spirit without whom all services and ministries will be of the flesh.
May the Lord help us to take these pre-requisites of serving Him seriously: Spending time for self-examination and confession often; bringing only what is our best to offer Him; seeking to serve only with pure motives; and serving not by might, nor by power, but by His Spirit (Zech. 4:6).
Now as Aarons and his sons are to be presented to the front of the tabernacle to begin their priesthood within, the first sacrifice Moses is to make appears to be aimed at the altar (29:10-14):
(1) Whether it is this bull or the other two rams, the sacrifice will begin with Aaron and his sons laying their hands on its head. What is its meaning and its significance? (See Lev. 16:21)
(2) The sanctification of the altar is done through putting blood on its horns (the most upper part) and its base (the lowest part). By so doing, Moses will “purify the altar by making atonement for it, and anoint it to consecrate it” (29:36). What is the significance that even the altar has to be purified by a sin offering, not just the priests?
(3) As a sin offering for both the altar and the priests, the fats are to be burnt on the altar, while the flesh, the hides and the intestines (a) are to be burnt outside the camp and (b) not to be eaten at all. The same practice is also mentioned on the Day of Atonement (Lev. 16:27). Read the interpretation by the author of Hebrews in Hebrews 13:11-14 in this respect.
The burnt offering (29:15-18)
(4) This first ram following the bull, is to have the priests’ hands laid upon it; it is then slaughtered, its blood is splashed on all sides of the altar, it is cut up, washed and totally burnt on the altar.
As to its meaning, allow me to simply quote from Keil & Delitzsch for your reflection:
“The sin-offering, through which the priests and the altar had been expiated, and every disturbance of the fellowship existing between the holy God and His servants at that altar, in consequence of the sin of those who were to be consecrated (in this case, the priests themselves) had been taken away, was followed by a burnt-offering…, and served to set forth the priests, who had appointed it as their substitute through the laying on of hands, as a living, holy, and well-pleasing sacrifice to the Lord, and to sanctify them to the Lord with all the faculties of both body and soul.”
(K&D, Leviticus, 547)
(5) With the sin offering already presented, this burnt offering can now be a “pleasing aroma, a food offering” presented to the Lord (v. 18). What might be the spiritual message here?
(6) What have you learned today and how may you apply it in your life?
“Then burn the entire ram on the altar. It is a burnt offering to the Lord, a pleasing aroma, a food offering presented to the Lord.” (Exod 29:18)
In the ordination ceremony of Aaron and his sons to the priesthood, after the bull is sacrificed as a sin offering, it is followed by the offering of the first ram as a burnt offing which is a “pleasing aroma” presented to the Lord (29:18). And for this to be a pleasing aroma to the Lord, the “entire” ram is to be burnt on the altar. The spiritual meaning is quite clear: If we are to please the Lord with our lives, we are, like the Apostle Paul says in Romans 12:1, to offer our bodies (the entire person) as a living sacrifice.
I invite you to reflect on this thought with the lyrics of the following hymn:
All on the Altar
Chorus:
Is your all on the altar of sacrifice laid?
Your heart does the Spirit control?
You can only be blest,
and have peace and sweet rest,
as you yield Him your body and soul.
1
You have longed for sweet peace,
and for faith to increase,
and have earnestly, fervently prayed;
but you cannot have rest,
or be perfectly blest,
until all on the altar is laid.
2
Would you walk with the Lord,
in the light of His Word,
and have peace and contentment always?
You must do His sweet will,
to be free from all ill,
on the altar your all you must lay.
3
O we never can know
what the Lord will bestow,
of the blessings for which we have prayed,
'till our body and soul,
He doth fully control,
and our all on the altar is laid.
4
Who can tell all the love
He will send from above,
and how happy our hearts will be made,
of the fellowship sweet
we shall share at His feet,
when our all on the altar is laid.
(Elisha A. Hoffman, 1839-1929)
After the consecration of the altar and the priests by the sin-offering of the bull, and the burnt offering of the first ram as a pleasing aroma to the Lord, the 2nd ram is to be offered based on a ritual known as peace or fellowship offering in Leviticus 3.
(1) As this follows the first two offerings (sin and burnt offerings), how might we understand the meaning of its name (i.e. peace or fellowship offering) in Lev. 3:1?
(2) Again, the ritual is similar to the first two sacrifices with the laying of hands on the sacrificial animal’s head and it being slaughtered. Now how is the treatment of blood different from the first two animals? What is its significance?
(3) How are the priests and their garments consecrated? (v. 21) And what do you understand by “consecration”, especially in light of this ritual?
(4) As for the ram for ordination, the ritual that follows differs from the usual ritual of the peace offering: Moses is to take the ram’s fat and the right thigh, together with one each of the three kinds of unleavened pastry and put them in the hands of Aaron and his sons to perform a “wave offering”. After this all these will be burnt, again, as a pleasing aroma, food offering to the Lord. The thigh which normally goes back to the priest is now burnt after the wave offering (because in this ceremony, Moses acts as the high priest). Moses, however, gets the breast of the ram after he waves it before the Lord. While no specific explanation is offered for a “wave offering”, what can you infer from the up and down movements of the hands of the priests and the fact that part of it (in the normal fellowship offering) goes back to the priests?
(5) Vv. 27-30 should be bracketed, for they set out the treatment of the ram’s breast and thigh for future fellowship offerings, and the implication of this ordination on the priesthood:
a. What is the significance of the clarification that, in the future, the breast and the thigh will be the “perpetual share from the Israelites for Aaron and his sons”?
b. What is the significance now being attached to consecration of the garments?
(6) Vv. 31-34 return to the Ordination ceremony which has yet to be completed:
a. How does this sacred ceremony come to its end of completion according to vv. 32-33?
b. How special is this conclusion? What does this act (and its picture) convey?
c. However, at this joyous and “filling” conclusion, there are still some very strict rules attached to it. They include the following:
- The cooking is done in a sacred place.
- The un-ordained cannot eat of it.
- Any leftover is to be burnt up.
How do these instructions or prohibitions add to sacredness of the priesthood?
(7) What might be the spiritual and practical significance of having to repeat this ceremony (if not the entire thing, at least the bulk of it) for seven days?
(8) What have you learned today and how may you apply it in your life?
“Slaughter it, take some of its blood and put it on the lobes of the right ears of Aaron and his sons, on the thumbs of their right hands, and on the big toes of their right feet.” (Exod. 29:20)
As part of the peace (or fellowship) offering to consecrate and ordain Aaron and his sons to the priesthood, the treatment of the blood of the 2nd ram is quite different from that of the sin offering and the burnt offering. Moses is to take some of the blood of the 2nd ram and put it on the lobes of their right ears, the thumbs of their right hands and the big toes of their right feet. The symbolism of this ritual is quite telling.
Although Aaron and his sons, by now, have been consecrated with their sins “transferred” to the animals so sacrificed, and their sins atoned for by the blood of the 1st ram as well, they, however, as they serve as priests, still remain human. Therefore,
- Their ears will continue to pick up rumors, luring sounds and secular advice. Their ears need continuous consecration so that they may only listen to the words of the Lord;
- Their hands will continue do things that are displeasing and unclean to the Lord and need continuous consecration so that they may be fit to handle sacred things and perform sacred rituals without offending the Lord; and
- Their feet will continue to choose paths not according to the will of God and need continuous consecration so that they may walk the right path and lead the people on to God’s path.
In other words, once chosen by God, it is important that His servants do not serve by virtue of their ordination, but live a life that is worthy of his calling and ordination, especially in areas that might be hidden to the public.
These regular offerings are mentioned at this point to Moses; perhaps these are sacrifices which shall commence immediately after the completion of the ordination of the priests:
(1) Why does God institute a twice daily ritual of sacrifices?
(2) What does this twice-a-day ritual consist of? What significance does each part play in making a pleasing aroma to the Lord?
(3) How does this twice-a-day stipulation speak to God’s desire for you today?
(4) God’s desire in setting up the tabernacle is being made plain in vv. 42-46.
a. What is His desire?
b. How significant is the change from plural to singular of “you” in v. 42 (according to MT)?
(5) What (and who) are those being mentioned as being consecrated (i.e. being set apart) by the Lord?
(6) How are they being consecrated?
(7) What is God’s desire for you and for His church today?
(8) God’s desire is that this will be perpetuated for “generations” to come for the Israelites? Did God fail or succeed?
(9) How is His desire being met in us through Jesus Christ?
(10) How then should you treat your relationship with God, especially through your own quiet time and your corporate worship on Sunday?
(11) What have you learned today and how may you apply it in your life?
“There I will meet you and speak to you; there also I will meet with the Israelites, and the place will be consecrated by my glory.” (Exod. 29:42-43)
To think of God desiring to adopt the Israelites as His own and to meet with them on a regular basis is something incredible.
The Almighty, Creator God who is adored by Cherubim and Seraphim in heaven, the Most Holy God from whose presence even the angels have to hide their faces and feet, has gone in great length to design a tabernacle—not a palace or a grand temple, but a tent that resembles the meager dwelling of His people in the desert—so that He can meet with them as friends, speak to them with words of counsel, and reveal to them who He is in glory. And, His desire is also that through these regular meetings, the Israelites will truly worship Him as their only God and know that He is Yahweh!
He has also gone in great length to design the tabernacle in such a way that the people and their priests will learn to set apart themselves solely to serve Him.
How blessed are the Israelites of all the nations on earth!
But through the sacrifice of our Lord Jesus Christ, God’s own Son, we are even more blessed as this privilege has been granted to us—not only the privilege of meeting with Him, hearing His words of counsel and the revelation of His glory through His presence, but the privilege of being loved as He desires to meet with us just the same on a daily basis. The Almighty, Creator, Most Holy God desires to see us as His friends, as His children, and yes, even as His Beloved!
Why then should we desire anyone (or anything) on earth but Him? (Ps. 73:25)
(1) It is interesting that the instructions concerning the building of tabernacle and its contents resume after the commands to consecrate and ordain Aaron and his sons with this last object, the altar of incense which is described as “most holy to the Lord” in v. 10. How does the design of this altar speak to its “most holy” status?
(2) Where is it situated? Why does Hebrews 9:4 even considers it as being part of the furnishing within the Holy of Holies?
(3) What does the burning of incense symbolize according to Psalm 141:2; Rev. 5:8; 8:3, 4?
(4) Why then is such a symbol so
precious to the Lord that the following are done?
a. It is to be burnt regularly every morning and every evening.
b. Only the prescribed incense is to be burnt.
c. No other sacrifice is permitted to be burnt on this altar.
d. It is considered the “most holy” to Him.
(5) How then should we look upon prayer in these areas?
a. Our own prayers
b. Our corporate prayer as a people of God
(6) What ties the atonement of this altar to the Day of Atonement in Leviticus 16, using the same blood to make atonement on its horns?
(7) What is the main message for you today and how may you apply it in your life?
“Do not offer on this altar any other incense or any burnt offering or grain offering, and do not pour a drink offering on it.” (Exod. 30:9)
We know that the offering of incense on the altar of incense represents the offering of prayers:
“May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice.” (Ps. 141:2)
“And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of God’s people.” (Rev. 5:8)
“Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all God’s people, on the golden altar in front of the throne. The smoke of the incense, together with the prayers of God’s people, went up before God from the angel’s hand.” (Rev. 8:3-4)
These days, we may not look upon our prayers as an offering, but God does, to the point that He says, “It is the most holy to the Lord.” (Exod. 30:10) In fact, it is so holy that the altar of incense cannot be mixed with or contaminated by any other burnt offering, or grain offering or even a drink offering. (Exod. 30:9)
I think the message is very clear. God does not really need our offering of money, our sacrifice of service or any outward appearance of devotion. All He wants is for us to draw close to Him—to the very heart of His presence (that is why the altar of incense is to be put in front of the curtain, closest to where the ark of covenant is)— “where I will meet with you” (Exod. 30:6).
The author of Hebrews knows the heart of God and thus includes the altar of incense as within the Holy of Holies (Heb. 9:4).
No wonder when one of the great servants of the Lord of a former generation was asked if he could start over his Christian life again, what would he spend more time on—prayers or reading of the Bible? To the surprise of the interviewer, he replied, “Prayers”. He did understand the heart of the Lord!