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Judges 2:6-13: Forgetfulness to Failure

Read Judges 2:6-13

There is a somewhat well known statement (in various forms) that “those who cannot remember the past are condemned to repeat it” (George Santayana). The great British leader Winston Churchill expressed a similar idea.

All of these quotes in some form describe the truth that forgetfulness leads to failure. Forget your past, and you will make the same mistakes as your ancestors, or some other fool from back when. 

Forgetfulness leads to failure in another way. Forget God, and you will fail into sin and apostasy. If you do not, your children will. After Joshua died, that is what happened to Israel. They forgot God. They did not follow him. They failed. This passage emphasises the importance of not forgetting God in our lives, and teaching and encouraging the next generation to trust in Jesus, their saviour too.

After the ominous warning of God to Israel and their weeping non-repentance at Bochim (vv.1-5), the author of Judges winds back the clock to diagnose the failure of Israel.

To contrast the generations which Judges will discuss, the author reminds us of Joshua’s generation. After the united campaigns to subdue the land of Canaan, Joshua dismissed Israel’s tribes to take possession of the lands which God had given them as an inheritance (v.6).

While we know from reading the Book of Joshua that there was plenty of sin and unbelief, in comparison to later Israelites “the people served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua” (v.7). 

This service was because they “had seen all the great work that the Lord had done for Israel” (v.7). Unlike their faithless ancestors, they had seen God’s great acts as the walls of Jericho came tumbling down and armies took to flight before them, and saw God’s hand working behind it. 

That experience affected their hearts and minds, and they served God. It was not just because of Joshua’s leadership, but all the elders who outlived Joshua kept Israel on the straight and narrow.

Joshua, who faithfully served God and Moses and watched his contemporaries die in the wilderness because of unbelief, entered into the Promised Land and was buried in the land God gave him and his family to possess, at the ripe age of 110 (vv.8-9). All those that Joshua led, and who trusted God, likewise went the way of all people and passed away (v.10).

Sadly the next generation were not faithful. “And there arose another generation after them who did not know the LORD or the work that he had done for Israel” (v.10). This is not a reference to bad teaching, but unbelief. The previous generation knew about what God had done. They just did not see practical application in their lives. Much like High Priest Eli’s dodgy sons who served in the sanctuary but did not know the LORD (1 Sa 2:12), you can learn about someone and yet not know someone.

The result of this forgetfulness was failure. “The people of Israel did what was evil in the sight of the Lord and served the Baals” (v.11), the local Canaanite fertility deities who demanded discussing sacrifices and unchaste “red light district” “worship” practices. Handily, they had not wiped out the local populace as commanded, so had good instructors.

Israel abandoned God, the “God of their Fathers” for foreign deities who had not saved them from Egypt, provoking God to righteous and jealous anger (v.12). They forgot God and failed, abandoning God for the Baals and Ashteroth who could not do anything for them (v.13).

The failure of the new generation demonstrates how faith requires more than just knowledge of facts and events. You must also agree that those events have meaning, and place reliance on them in a way that changes how you live. We have no reason to believe the old generation failed to pass on the knowledge of what God had done, but the new generation did not come to experience it as a part of their everyday life; to trust in it.

This shows how important it is to not just teach our kids of God and his rescue mission to save us all through Jesus, but to let them see God working today. Ultimately, it is God who changes our childrens’ hearts to desire a relationship with him, by his Holy Spirit and through the means of grace. We must pray for them to see and believe.

But how does God work today? Through the preaching of his Word. Through prayer. Through the sacraments administered to those entitled to receive them, reminding us of what God has done for us all through Jesus. 

How else do we experience God? Through changed hearts, repenting and believing in Jesus. Through lives which become more Christ-like and grace-filled as thanks for God’s forgiveness. When that same love and grace pours out from us to others, including our children.

All these examples show how we can experience God today, tha we and our children do not forget God.




Judges 2:1-5: Repentance, Not Weeping

Read Judges 2:1-5

It is probably my cynicism which means when I hear of criminals expressing remorse at their sentencing I am not convinced. I do not doubt that the words were written by them, or perhaps as coached by someone helping them, but I am far more likely to believe they are remorseful that they were caught and face punishment, than that they regret their crime. 

Ultimately what proves the truth or lie of their words are their actions. Whether they make better choices, seek restoration (where this is possible), or perhaps encourage others to avoid their mistakes. That is a sign of remorse, repentance, and a changed heart. And it’s wonderful to see!

In the first chapter of Judges, we have seen sin and disobedience in Israel’s life. Despite God’s command to drive out the pagan nations of Canaan, the Israelites tolerated their idolatry and immorality in their midst. In the first five verses of chapter 2, God announces judgement on Israel and warns them what will happen because they have failed to keep his commands. Sadly, God receives weeping, not repentance, as Israel’s response.

While Judah, who God appointed as leader of Israel after Joshua’s death, was relatively successful in the South, the North was a different story. Initial success was followed by failure and setback. Eventually, though Israel grew strong, they did not fulfil God’s commands but reduced the pagan Canaanites to servitude. Instead of cleansing the land of idolatry and immorality, they laid the foundations for it to easily seep into the lives of their children and grandchildren, and bring God’s judgement on them for failing to keep the covenant made at Sinai.

The theological message underneath this failure seems to be unbelief leading to a failure to trust in God’s divine presence and leadership. Sin and disobedience followed that unbelief. 

But God was not absent from his people. While God is present everywhere, and sees and knows all things, God also makes a point of clearly surveying the scene. “The angel of the Lord went up from Gilgal to Bochim” (v.1). Just as God walked in the Garden of Eden after the fall and called out to Adam and Eve, God walked among his people.

God then reminded Israel of his goodness, as the one who “brought you up from Egypt and brought you into the land that I swore to give to your fathers. I said, ‘I will never break my covenant with you” (v.1). God had kept his end of the bargain. He reasonably asked of them “you shall make no covenant with the inhabitants of this land; you shall break down their altars” (v.2).

Israel was not to make accommodations with the inhabitants. They were to bring judgement on them. They weren’t to allow worship of false deities, they were to cleanse the land and devote it solely to worship of the only true God.

The Israelites had not met his commands. “You have not obeyed my voice. What is this you have done?” (v.2). Like a parent surveying a broken lounge, God asks Israel what they thought they were doing. He knew. They knew. And they should have known that he knew.

Since they had not obeyed, God announced the discipline and judgement they would face. “So now I say, I will not drive them out before you, but they shall become thorns in your sides, and their gods shall be a snare to you” (v.3). While disobedience was practical, the punishment was both physical and spiritual. Physical oppression, and spiritual straying after the idols they tolerated.

As soon as God announced this, the Israelites realised they were found out. The people wept (v.4). They named the place of God’s announcement Bochim, meaning “weepers,” to remind them of their sadness (v.5). They offered sacrifices to God there too (v.5); so far so good.

And then… that is it. Nothing in Judges about repentance and renewed commitment to following God. Instead, more decline. Just weeping, and sacrifices.

God desires obedience, not sacrifice (1 Sam 15:22, Hos 6:6, Micah 6:6-8, Matt. 9:13, 12:7). Weeping was not enough. Sacrifices without faith and a repentant heart, which seeks to do God’s will in future, are not enough.

If they were not enough for Israel, they are not enough for us either. Being sorry because your sins have been discovered is good, but not good enough. Doing the publicly accepted rites of penance are good, but not good enough. A repentant heart does more. It acknowledges sin, receives forgiveness, and sets out to do better and put things right.

Of course as sinners, we still keep falling short. But in Jesus we have a perfectly faithful and obedient man who stood in our place, and accepted judgement for us. Where we fail, he succeeded. 

Through Jesus, we can repent in the knowledge of God’s forgiveness. But that repentance involves more than tears and outward acts, it requires returning to God with all our hearts. Let’s turn to God with open hearts, not with empty tears.




Judges 1:22-36 – Tolerance for Sin

Read Judges 1:22-36

I think it is fair to say that in our country, we generally tend to be easy going when it comes to the way people live their lives. For the most part. Except if they are too successful (outside sport), or believe or act in a way which our “elites” do not like. While that easy going nature can be a good thing, it can also be a bad thing, especially if we extend it to ideas and actions which undermine our values, or the wellbeing of society as a whole.

While in the south of Israel the military campaigns were largely successful, because they followed God’s leadership, the north of Israel was not as successful. The ultimate failures in the North laid the seeds for much of the later oppression experienced by Israel recorded in Judges, because of a tolerance for sin and disobedience. The Northern Tribes failed to follow God’s lead and command, and tolerated pagans and their ideas in their midst. Their failure is a warning to us, not to become comfortable with sin and worldly ideas in our lives.

The latter part of Judges chapter 1 describes a progressive failure to conquest and subdue the territories of the Northern Tribes. At first, we see initial success. Ephraim and Manasseh, the “house of Joseph” (who were given the status of tribes through adoption by Jacob in his old age), “also went up against Bethel, and the LORD was with them” (v.22).

Through a stratagem similar to the conquest of Jericho many years before, the house of Joseph gains access to the historic city of Luz through sparing one of its inhabitants and his family (vv.23-5). Luz and its occupants fall to the sword, with Luz becoming Bethel (v.25). 

But in a departure from the story of Jericho, the man and his family do not become believers in God as Rahab and her family did. Instead, they depart to the land of the Hittites and re-establish their old way of life, even to the extent of naming their settlement Luz (v.26). Perhaps an indication of problems to come.

Those problems arrived quickly. Manasseh failed to “drive out the inhabitants of Beth-shean and its villages, or Taanach and its villages, or the inhabitants of Dor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages” (v.27). These names-on-a-map to us were geographically strategic, fortresses and key points which would have allowed Israel to defend themselves against invaders.

More concerning though was the outcome of failing to drive out the inhabitants of these villages, as God had previously commanded. “The Canaanites persisted in dwelling in that land” (v.27). While Israel eventually grew strong enough to subdue them, they did not drive them and their pagan practices out but “put the Canaanites to forced labor” (v.28).

This failure kept playing out. Ephraim, Zebulun, Asher, and Naphtali failed to drive out the inhabitants of their territories, instead subjecting them to forced labour (vv.29-33). While perhaps pragmatic for economic output, this was sinful disobedience of God, and toleration for pagan practices and influences on the Israelites which God clearly did not want.

Even worse, the Tribe of Dan were pushed back in their attempts to conquer. The Amorites denied their attempts to conquer the plains, pushing them back into the hill country (v.34). 

While Israel eventually grew strong enough to subjugate the Amorites as well (vv.35-6), their pragmatic military and economic success did not translate to obedience to God. Instead, they tolerated the evil pagan religious practices of the Canaanites, ensuring that their children and grandchildren would be influenced by those values.

While this could be interpreted as a call to Culture War, the reality is that we are not called to the battle flesh and blood, we are called to spiritual warfare (Eph. 6). We may desire our society to adopt more consistently Biblical morality and ethics, but we cannot call the nations to remove the log of rebellion and disobedience of God from their eyes if we are not willing to remove the speck from ours.

Instead, this passage reminds us of the call to purity and faithfulness in our own lives, and that of the Church. Outward success does not demonstrate inward success, just as the success of Israel in ultimately controlling the land did not demonstrate their disobedient failure to God, which laid the seed for apostasy.

Instead, unlike the failure of the Northern Tribes to root out the sources of idolatry and disobedience among them, we need to root out the sources of idolatry and disobedience in our lives. Our sin. Our captivity to the world’s ideas. We should not grow comfortable with either, nor try to put them to our own use.

We should pursue holiness and faithfulness. In our lives. In our Churches. In the big things, but definitely in the small things too. Christ rescued us at great cost; his life. Faithfulness and devotion to Christlikeness show our loving thanks for God’s covenant faithfulness to us.



Judges

Judges 1:1-21: Trusting in Divine Leadership

Read Judges 1:1-21

After God came to dwell in the tabernacle which Israel built him, the people eventually, after many failures and forty years of wilderness wandering, made it to the Promised Land. There, God was with Israel when they listened to him, as they campaigned to subdue the land of Canaan as their possession and bring God’s judgement on the wicked inhabitants who dwelt there. During those days, the people were led by Joshua, Moses’ successor. 

But who would lead after Joshua died? Was it every tribe for itself, or would one person or tribe stand in the gap and lead the people against their foes, and hopefully toward God?

The Book of Judges chronicles the leadership of Israel after Joshua’s death, showing how when they sought to rule themselves, they descended into immorality, chaos, and judgement. True leadership comes from trusting in God’s Divine Leadership, and following those whom God appoints to shepherd his people.

In the first verses of Judges, we see this principle applied. Joshua, who led Israel in its conquest of Canaan had died, leaving no obvious appointed successor unlike when Moses passed (v.1). In this leadership vacuum, Israel turned to God and asked him “Who shall go up first for us against the Canaanites, to fight against them”?

God’s answer was clear: “Judah shall go up; behold, I have given the land into his hand” (v.2). The Tribe of Judah were to take over where Joshua left off. God directed Judah to take the lead, and promised that they would be successful in doing so.

Judah responds in faith, enlisting Simeon to join the fight (v.3). Victory swiftly followed. Judah and Simeon fought, and “the Lord gave the Canaanites and the Perizzites into their hand, and they defeated 10,000 of them at Bezek” (v.4).

This victory was not one of brutal aggression like that happening right now in Eastern Europe, but one of Justice. Adoni-bezek (that is, the King of Bezek) who fled his defeat was captured and punished through losing his toes and thumbs (vv.5-6), which while cruel by today’s different (double-)standards of war, was symbolic. 

It ensured he could no longer fight and certainly could not lead in the false and disgusting religious practices (cf. Exodus 29:20) which was a standard part of Canaanite kingship (in a way, not much has changed). Adoni-bezek acknowledged this justice, since he himself dished it out to seventy kings (v.7).

Judah’s leadership, blessed by God, brought further victories. Judah conquered Jerusalem, the place which would become the symbol of God’s People in God’s Place under God’s Rule (v.8). They won in the hill country, in the desert (the Negeb), and in the lowlands (v.9). They captured Hebron, first capital of King David (v.10, 2 Sam 5). Caleb received Hebron as his possession, just as Moses promised (v.20).

Othniel, later the first Judge, leads the conquest of Kiriath-Sepher (renamed Debir) to win the hand of faithful Caleb’s daughter (vv.11-15). There he settles down with his wise wife and starts a family. Faithful to God’s direction.

The Kenites, related to Israel through Moses and his wife, join with Judah and Simeon to drive out the evil Canaanites from the Negeb (vv.16-17). Judah swept through Gaza (later home of arch-enemies the Philistines, v.18). The hill country of Israel firmly rested in Israel’s hands, because Judah listened to God (v.19).

But the first signs of what may become a future problem appear. Judah “could not drive out the inhabitants of the plain because they had chariots of iron” (v.19). They would have to continue to trust in God over time, to then overcome.

Another sign of failure appears, but not because of Judah. Benjamin, entrusted with holding Jerusalem, failed to do so and instead lived with its inhabitants (v.22). Judah’s leadership brings success, but Benjamin will bring disaster again later, unfit to lead.

The theme of this passage is the importance of trusting in God for leadership. Ultimately, God is the one in charge, appointing earthly leaders to direct and shepherd his people. Whether Moses, Joshua, or Judah, all of these are appointed by God.

When we trust God, success follows suit. Judah and those who joined them were successful. There was still some left to do – the lowlands were still not decisively cleansed for God – but God blessed and fulfilled his promises for those who trusted him.

The success of Judah highlights that it was through Judah God intended to bless his people. Ultimately, that success found its truest fulfilment in Jesus, descendent of King David, descendent of Judah. The Lion of Judah. Jesus conquered our true enemies, sin and death, and one day will return to complete the judgement of the wicked nations who worship sin and evil deeds.

Until then, we should trust in God’s Divine Leadership, expressed through his Son Jesus, and through those God appoints to watch over us: his Church Elders. Though fallible like us, still driving out “iron chariot” sins, they lead us to God, and blessing.




Exodus 40: When God’s Glory Arrived

Read Exodus 40

Have you ever seen someone famous visit your town, your work, or your school? Perhaps you lined the roads and watched as the Queen drove by on one of her royal tours (back when she was able to do them). Depending on how important that famous person was, or how much you care about the Queen, that may have been a very important day to remember.

For the Israelites, as we reach the end of Exodus, a similar famous day was arriving. After bringing Israel out of Egypt, establishing a covenant relationship, and issuing instructions for the building of God’s tabernacle, all that remained was to pitch the tents and await the Great King’s arrival, to lead them in his glory to the Promised Land.

One year to the day after God led the Israelites out of Egypt, God instructed Moses to “erect the tabernacle of the tent of meeting” (vv.1-2). God’s miraculous rescue of Israel was so important that the date became the start of their new year, and on the first anniversary they were to erect God’s dwelling-place to receive him.

God told Moses how to put together the tabernacle, and where to place all the furniture and equipment, from inside the Most Holy Place in the tabernacle to the outside (vv.3-8). It was just as important that everything they had prepared, having passed the quality assurance tests of the previous chapter, were arranged as God intended.

The next step was to formally set the tabernacle and everything associated with it apart for God’s service. This was firstly achieved by anointing the tabernacle and the altar, lampstand, and everything else with anointing oil (vv.9-11).

But it was not just inanimate objects which were set apart for serving God. Aaron and his sons were also consecrated to God’s service, along with the special garments they wore. So Moses was to wash Aaron and his sons with water (symbolising the washing away of sins, just as the dirt was removed), and then anoint them and their garments with oil (vv.12-15).

As God commanded, “Moses did; according to all that the Lord commanded him” (v.16). Moses carefully erected the tabernacle, and working his way from the inside out, moved in and set up all the furniture (vv.17-33). He, Aaron, and his sons washed themselves in the basin, and all the items were anointed as God commanded. 

Moses finished his work, just as God commanded. The tent was erected, the table set, the lighting adjusted, and everything was just so. All that remained was for God’s Glory to come down.

Once Moses stepped away from the last of his setup tasks, “the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle” (v.34). A visual manifestation of God appeared among God’s people. God had always been with them in a sense, since God transcends time and space; he is everywhere (1 Kings 8:27). But in that moment, God’s glory became immanent, became gloriously near, to the Israelites, a divine radiance among them.

The glory was so much that nobody could enter the tent, not even Moses the mediator (v.35). That would have to wait for later, once the sins of Moses and Aaron were atoned for (cf. Leviticus).

But despite the incredible radiance of God’s glory and the distance still between God and the People, God was there to stay. When the glory cloud lifted from the tabernacle, the people followed God’s lead and moved where he moved (v.36). Where God stayed, when God stayed, the Israelites stayed (v.37). God’s presence was with the Israelites, as a cloud by day and fire by night, wherever they went (v.38).

Like then, God wishes to participate in our lives and lead us in the ways of righteousness. God is not an absent deity, distant from us, but just as far greater than us is still close to us, revealed to us by his son Jesus Christ who is the greater dwelling-place of God with us.

But this passage reminds us that, for all the good things Moses and Israel did, access to God was still restricted when God’s glory came down. Moses and Aaron, let alone Israel, could not enter God’s presence without atonement for their sins. They needed a redeemer. 

Christ had to come to bring the fullness of God’s glory to us, and to provide the atonement necessary for us to enjoy the intimacy of God’s presence. Christ is the redeemer who atones for our sins, so we can enter into God’s presence and enjoy close fellowship with him.

We like the Israelites have been redeemed from slavery to sin, brought out of captivity, and now are bound for the Promised Land of Heaven. As we go to the Promised Land we enjoy the presence of God with us; Christ’s presence abiding with us through the Holy Spirit, until the day we walk through the “Pearly Gates”, every tear is wiped from our eye, and we enjoy the fullness of glory in God’s presence forevermore.




Exodus 39:32-43: Quality Assurance

Read Exodus 39:32-43

As I write this I am just about due to receive another email explaining how Transmission Gully limps closer and closer to opening. Each week, an email comes out to demonstrate how one or two checklist items are ticked off the extensive list which must be met before the public can finally travel on the road. This list, while annoying to those of us wanting the new road open, makes sure that the product purchased is the one delivered, and that any defects are fixed before a cent is paid to the builders.

If quality assurance is something that’s essential for a mere road, then it should not surprise us that the dwelling-place of God with his people would be subject to strict quality assurance as well. Moses, as God’s mediator, checks that all the aspects of the tabernacle have been completed as instructed before giving it his blessing. This demonstrates the importance of following God’s commands, and how Jesus met God’s strict quality assurance requirements on our behalf.

God provided very specific instructions for the construction of the tabernacle and its contents. We have explored these, the reasons why, and what they symbolised, as we have looked at previous chapters. We have also seen the care to which Bezalel and Oholiab, and those they directed, took to follow the plans which God provided to them.

But despite this, quality assurance was still necessary. It is not always enough that something is done, but also necessary that something is seen to be done. Given God’s holiness, and the danger that could come if the Israelites failed to meet God’s exact instructions, some review was very necessary. To not keep God’s commands would be a sin, and the wages of sin is death. Even over something as seemingly trivial to us as the metal used for the cutlery.

So they brought all the items they had fashioned to Moses (vv.33-41). It did not matter if the item was big, like the tent, or small, like the utensils used to trim the candles on the lampstand. All of the items were brought to Moses for inspection.

They did this because “all the work of the tabernacle of the tent of meeting was finished, and the people of Israel did according to all that the Lord had commanded Moses; so they did” (v.32). Just as when God created everything (Genesis 1-2) he stopped and examined everything he had created, so too the people stopped and examined everything they had fashioned out of God’s Creation.

At Creation, Adam the first mediator (of the Covenant of Works) between God and Man examined the animals that God created (Genesis 2:18-19). At Sinai, Moses the mediator (of the Mosaic Covenant between God and Israel) examined all that the people had fashioned to see if it was appropriate for God’s purposes.

When God made everything, he made it very good. When the Israelites made the “miniature cosmos” of the tabernacle where God was coming to dwell with them, they made it “according to all that the Lord had commanded Moses” (v.42).

Moses did not give it a casual once over, but “Moses saw all the work, and behold, they had done it; as the Lord had commanded, so had they done it” (v.43). The picture here is of Moses with a clip-tablet, inspecting spoons, checking the artistry of the tapestry, counting off the number of tent feets and poles.

What was the outcome? The inspection passed. Unlike a certain Northern Wellington road which has missed multiple opening deadlines, the people of Israel followed the detailed instructions and did their very best work.

A passed inspection today generally means a certificate or a sticker on the car windscreen. For the Israelites, “Moses blessed them” (v.43). Israel had met the standard. They had listened to God, done as he commanded, and produced something fitting for the King of Kings to come and dwell with them. It had God’s blessing, and so Moses passed that blessing on.

If they had not done as God commanded, blessing could not have come. No “at least you tried” cake is appropriate for failing to meet God’s standards. We all must meet the standards that God requires, consistently, persistently. Sadly, we don’t.

Thankfully, Jesus met the perfect standard that God requires for us. God declared of Jesus “This is my beloved Son, with whom I am well pleased” (Matt. 3:17). God accepted Jesus’ perfect life and perfect sacrifice through raising Jesus from the dead (Romans 1:4). Jesus passed the inspection, his offer of salvation through trusting in him is a quality good. Offered without price (Is. 55:1), why would we not buy?

This allows us to pass inspection for the eternal presence of a holy God. How can we give thanks as the Israelites did in their construction project? By paying attention to God’s commands, and obeying them. By glorifying God in everything, offering it as praise to him. In these works we will be blessed; in Christ we will pass the final quality assurance test.




Exodus 39:1-31: A Forgiving Outfit

Read Exodus 39:1-31

When you are going to meet someone important, the right clothes for the occasion are a definite must. While we are pretty relaxed about formality in New Zealand, there are times where the right clothes are important. Formal wear is important at a wedding, less so on a farm. When meeting the Queen, you might want to dress up a little. Meeting me, you should not bother too much.

Meeting God is definitely a time when you want to dress right. No, I am not suggesting a strong push for Sunday Best. But when you meet Almighty God, you need clothing that meets the standard. Sadly, even our very best, whether clothes or works, are as filthy rags because of our sin.

So how do unholy people come into the presence of a Holy God? That problem faced Aaron the high priest, a sinner like us who also participated in the terrible Golden Calf incident at Sinai. How could God accept him into the Most Holy Place? By a Forgiving Outfit. An outfit which demonstrated the forgiveness he received, the forgiveness he sought on behalf of his people, and the forgiveness they and we receive because of the Best High Priest, Jesus.

Like the tabernacle, the priests for Aaron and the priests were made from contributions from the Israelites, in their case from the (expensive) blue, purple, and scarlet yarns given (v.1). The first garment Exodus records as made from this yarn is the ephod, which was a sleeveless vest the High Priest wore over his other garments (vv.2-5).

The ephod served as a reminder that the High Priest represented Israel, as it had twelve onyx stones with the tribal names inscribed embroidered onto the shoulder pieces (vv.6-7). Aaron literally carried the weight of Israel on himself as he ministered with the ephod on.

Secondly, the craftsmen made the breastpiece which the High Priest wore, of the same fabric as the ephod (vv.8-9). This breastpiece symbolised judgement, and contained the Urim and Thummim which were used to discern God’s will over a certain matter (see Exodus 28).

As with the ephod, the breastpiece bore twelve stones with the names of Israel’s tribes inscribed (vv.10-14). After this, the breastpiece was attached to the ephod (vv.15-21), so that when the High Priest wore it he bore Israel not only upon his shoulders, but close to his heart.

Thirdly, they made the High Priest’s robe, which was made entirely out of expensive blue yarn (v.22-3). The hem of the robe was embroidered with images of pomegranates, which symbolised fruitfulness (v.24). They made small gold bells which they attached on the hem between the pomegranates (vv.25-6), so that when Aaron moved into the Most Holy Place he would be heard by God (it was pitch black inside), and not die (Ex. 28:35).

Fifthly, the craftsmen of Israel made fine linen coats for Aaron and his sons (the priests), topping off the arrangement (v.27). The High Priest wore a special turban, also made of fine linen, while he and the priests also received linen caps and undergarments, with a sash of linen and blue and scarlet yarns (vv.28-9).

The turban, made of linen, finally bore one special other feature. A plate of pure gold, with “Holy to the LORD” inscribed on it (v.30), was attached to the turban, demonstrating that the High Priest was set apart and sanctified for his special service to God (v.31).

What made Aaron fit to come into God’s presence? He wore the outfit of a High Priest which gave him the right to enter into the Most Holy Place of the tabernacle (once a year) to minister. The outfit was forgiving, not in the sense that it was flattering on any occasion, but that it symbolised the covering over of the sins of the individual wearing it, and those he represented.

Even though Aaron was a sinner, and directly involved in the idolatry of the Golden Calf incident, he was still able to enter into God’s presence, declared “Holy to the LORD”. This holiness did not come from himself, but from a declaration by God. God declared that the appropriate person wearing the appropriate clothes entering his presence at the appropriate time would not be killed, but allowed to offer intercession both for his own sins and that of his people.

But that intercession pointed forward to everything which the clothes symbolised: the intercession and sacrifice of Jesus, who is the only sinless High Priest. Jesus did not wear robes symbolising righteousness; everything he ever did was righteous. Jesus did not need to seek forgiveness for his own sins, because he had none. Instead, he was truly fit to offer himself as a sacrifice for Aaron’s sins, and our sins too.

Jesus bore our sins on his shoulders at the Cross, and he bore our names close to his heart in his great High Priestly sacrifice. His sacrifice makes us clean, as our unrighteous robes are exchanged for his righteousness, making us “Holy to the LORD.”




Exodus 38: Landscape Design

Read Exodus 38

Many homeowners today spend significant time and resources developing the outsides of their houses. Gone are the days of cricket field size lawns, mowed in elegant stripes. In, apparently, are different areas for outdoor entertainment, relaxation, gardening, and a play area. Each of these areas serve a purpose in the homeowner’s life and what is important to them.

The outside of God’s House was also carefully landscaped to reveal what is important to God and teach Israel what they needed to know about living in his midst. In chapter 38, Exodus records the construction of the outside court of the Tabernacle. All of the elements emphasise the need for cleansing and forgiveness to enjoy God’s presence, and point forward to Jesus who makes that happen.

The first item built and installed for the Tabernacle’s landscape design was the altar. As with the items constructed for inside, the altar was constructed from acacia wood, but with a less valuable bronze plating (since it is further from God’s presence). It was about 2.3 metres long and wide, and 1.35 metres high, designed to be portable on poles (vv.1-7).

The altar was effectively a grill, though it was not used for entertaining visitors and mandatory tong test clicks, but for offering sacrifices to God. Here, the various sacrifices required by God for atonement, to recognise the new state of peace and fellowship, to recognise guilt and inadvertent sin were offered.

Next was a bronze basin, which was used by the priests to cleanse the blood off their clothes as they ministered in the grounds and in the Tabernacle tent (v.8). Interestingly, this basin was made “from the mirrors of the ministering women who ministered in the entrance of the tent of meeting” (v.8). 

While we know little of the job of the ministering women, we do know that the mirrors they offered up were part of the plunder from Egypt, and very costly. Egypt was noted for its polished bronze mirrors, which allowed a person to gaze upon themself. Yet these women saw greater value in offering up these expensive mirrors to God’s service and the cleansing which the basin communicated, than their own gaze

The next item listed in the construction list is the fence, which defined the courtyard of the Tabernacle grounds and restricted access (vv.9-20). This fence was not wood palings but fine linen, with pillars and bases made from bronze and silver. This set apart the space which belonged to God and was set apart for holy use from the common parts of the Israelite camp. 

The one and only entrance (vv.18-20) was designed to look like the inside of the Tabernacle. Through that one entrance was the way into God’s presence.

All this landscape design did not come cheap. No surprises there (been into a hardware store lately?). It was all constructed from contributions by the Israelites, and records were kept by command of Moses (v.21). It was used for the construction programme led by Bezalel and Oholiab (vv.22-3).

So how much precious material went into this work? Firstly, “the gold from the offering, was twenty-nine talents and 730 shekels, by the shekel of the sanctuary” which is approximately 1,000 kilograms, or nearly $90 million worth today.

Secondly, about 3,500 kilograms of silver (worth about $4 million today) which came from the census tax paid by all men twenty and over (vv.25-28). This silver was progressively used as the census took place and the tax was paid.

Thirdly, around 2,400 kilograms of bronze was also collected and used for various parts of the construction projects (vv.29-31). This included the polished bronze mirrors which became part of the basin.

All of these items taught Israel, and remind us of our need for Jesus to pave the way for fellowship with God. The altar provided burnt offerings to God, which pointed forward to the only truly acceptable sacrifice for sin, Jesus (because the blood of animals cannot take away sins, Hebrews 10:4). We cannot come to God without our sin being dealt with, and the only way it can be dealt with is through the shedding of Jesus’ blood on the Cross as a sacrifice in our place.

The bronze basin reminded us that to come into God’s presence, we must be cleansed. This same picture is conveyed today in Baptism, when the sprinkling or pouring of water symbolises (amongst other things) the cleansing of passing through judgement from death to life in Christ, for all who truly believe.

The fence and the entrance remind us that there is only one way to enter into God’s presence. We enjoy a foretaste of the presence and fellowship with God we will experience in Heaven today through Jesus, just as the Israelites experienced a foretaste passing through the entrance into the Tabernacle.

How should we respond to this? Much like the ministering women! We all have a place and part to play in generously and sacrificially serving and contributing to God’s Temple on earth today – the Church.




Exodus 37:1-29: Furnishing God’s House

Read Exodus 37:1-29

Having somewhere to live is great. But unless you have furnishings, the place appears rather large and bare. It also makes entertaining visitors tricky. Sure, you can eat on the floor, but tables and chairs represent homeliness and welcomeness that a barren surface lacks.

In the previous chapter, we saw how the Israelites began constructing the tabernacle which was God’s dwelling-place with them on earth, pointing to the greater fulfilment in Christ. In this chapter, the Israelite craftsmen are busy building the furnishings for God’s tent, which communicates the welcome that God gives to all who seek his presence.

The first item which the Israelites constructed was the Ark of the Covenant, which was the most important piece of the furniture in God’s House. The Ark sat in the Most Holy Place, the innermost room where God dwelt and only the High Priest could enter, but once a year. 

Given its significance, Bezalel himself constructed the Ark rather than delegating it to the craftsmen under his instruction (v.1). The Ark was a wooden box which was covered with gold, due to how close it was to God’s special presence (vv.2-5). It would later contain three items – the stone tablets with the covenant terms, Aaron’s budded rod (symbolising his priestly authority), and a jar of manna (representing God’s provision).

On top of the Ark was a “mercy seat” of pure gold and two cherubim of pure gold which overshadowed it (vv.6-9). The cherubim surrounded God’s throne in Heaven, and so their representation here showed that the mercy seat on top of the Ark was a picture of God’s presence, where God would dwell when he descended to be with his people.

The next item which is listed on the furnishings constructed was the table of the presence. As with the Ark, this was made of wood with gold overlay (vv.10-15). The plates and cups which sat on the table were also forged from gold (v.16).

The table of the presence held the Bread of Presence, which symbolised God’s continued provision for Israel. It also pointed to the ongoing covenant relationship between God and Israel, since it symbolised God communing with his people. This symbol also sits inside our own sacrament of Communion (or The Lord’s Supper) today.

Next on the furnishings list was the lampstand, which held the lamps which lit the tabernacle. Again, the lampstand was made of acacia wood, with gold overlay (vv.17-23). Since the tent’s layers were multiple layers thick, the inside was completely pitch black unless lit. So the lampstand played a very practical purpose. 

But it also symbolised God’s light-giving presence with his people. Without it, we all stumble around in the dark. But God’s illumination gives us light and reveals to us the way we should go, so we do not stumble and fall. And because the lampstand was fashioned to look like a tree, it also reminds us that God is the source of life.

The final piece of furniture listed was the Altar of Incense, again made of gold (vv.24-29). The priests offered special fragrances on the altar, which filled the tabernacle with a pleasant aroma. It represented prayers ascending to Heaven, where God hears them and responds. Due to the placement of this altar right near the Ark of the covenant (but in the “outer room” of the tent), the aromas would settle around God’s earthly throne.

All of these items were important for furnishing God’s House, not only because they made it more appropriate for the King of Heaven to move in, but because of what they taught us. All of the items indicate in some way the work of Jesus in saving us from our sins, and enabling us to have a covenant relationship with God.

Firstly, the Ark of the Covenant reminds us of God dwelling with us, which is fulfilled in Jesus’ birth and life. The mercy seat, where the High Priest sprinkled the blood of atonement, reminds us that it is through Jesus’ High Priestly sacrifice of himself and his blood shed for us that we receive mercy from God.

Secondly, the Table of Presence reminds us that everything we have is a gift from God. None more so than the true Bread of Life, Jesus (John 6), who fills our spiritual hunger.

Thirdly, the Lampstand reminds us that Jesus is the light of life, who reveals to us the way of salvation. Through God’s Word, we read of the way in which we should live and Christ’s sacrifice for us, so we may have eternal life.

Fourthly, the Altar of Incense reminds us of Jesus’ prayers for us before he died (John 17), which were raised up to Heaven and heard by God. He continued to intercede for us before God’s throne in Heaven. It also reminds us that through Jesus, God hears our prayers and will consider them. If it is his will, he will grant our prayerful requests!

Through Jesus, we are able to enter into fellowship with God, to enjoy his company, in his furnished house.




Exodus 36/John 1:14-18: The Better Temple

Read Exodus 36 and John 1:14-18

Did you know that the Parliament Buildings in Central Wellington are not the original? The complex has been built piecemeal over the years. The original, wooden structure was built for the Wellington Province before Parliament moved from Auckland to Wellington in 1865. It burnt down in a fire and was replaced with the better, more elaborate, stone structure we know today… and the Beehive.

In Exodus 36 the Israelites built the tabernacle, the tent-like structure which was God’s dwelling-place with his people. Eventually Solomon would replace this tabernacle with a more permanent structure (1 Kings 7), made of stone. That temple survived for several hundred years, before it was destroyed when the Babylonians conquered Judah. But even then, God’s glory had departed from the temple before that point (Ezekiel 10).

After the exile, Ezra organised the rebuilding of the temple, helped by the encouragement of Haggai and Zechariah. That rebuilt temple, which was a shadow of the previous temple’s glory (Ezra 3:12), was progressively rebuilt by the rulers of the land as a way to gain favour with the Jews (and perhaps, for the more religious, with their God). 

Yet that temple was still just a building, just as the tabernacle was just a tent beforehand. The sacrifices performed at the temple repeated day by day, because they did not definitively deal with the problem of sin. They, and the temple, pointed forward to something greater, the true tabernacling of God with man to make one final effective sacrifice.

John’s Gospel does not begin with an account of Jesus’ birth, but with a prologue which introduces Jesus as the promised Christ because of who he is: the eternal God who became a man so that he could save us from our sins.

After identifying Jesus as the eternal Word who was with God and who himself was God, and who made all things, John’s Gospel situates Jesus in history by pointing to the ministry of John the Baptist, the final “Old Testament” prophet sent by God (even if we find him in the beginning of the New Testament).

But how does Jesus relate to the temple? John gives us an answer in verse fourteen. “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth”.

The Divine Word took to himself a human body just like us, and dwelt among us. Literally, he “tabernacled” with us, just as God tabernacled with Israel in the wilderness, and his presence dwelt in Solomon’s temple. In the person of Jesus, we come face to face with God’s glory in a way which never before had been experienced, and to an audience far broader than the one High Priest whose job it was to enter the Most Holy Place once a year.

It is through Jesus, the Word made flesh, the true dwelling-place of God with us, that we receive “grace upon grace” (v.16). God gave Moses the Law which reveals our sin, but only Jesus fulfils the promises of forgiveness and grace given alongside the Law (and to the Israelites’ Fathers many years before) at Sinai (v.17).

Moses was not able to come face to face with God. He could only gaze upon the shadow of God’s glory as God passed before him, proclaiming and revealing his perfections (Exodus 34). Nobody has seen God, but Jesus reveals God to us in his person, his work, and his being (v.18).

When we gather together with each other and with family at Christmas, we are not just sharing presents, company, food, and fellowship. We are remembering that the little baby born in a manger was the true and greater revelation of God to us.

We remember that Jesus is the better temple. Where the tabernacle was layers of beautiful fabric, and the temples were made of timber and stone, the better temple was made of beautiful flesh and blood. In that temple, Jesus our Immanuel was God pleased to dwell with his people.

That better temple succeeded where the others before fell short. Jesus was not born in a manger so we could have Christmas trees, candy canes, and gifts. Jesus was born to die. To live a perfect life, and to lay it down as a perfect sacrifice, then take it up again to prove that God accepted it as a once for all sacrifice.

The tabernacle and temple were “restricted” grounds, where special passes because of your status were required. Even then, only the High Priest was allowed into the most restricted parts of the grounds. But Jesus’ sacrifice opened the way for us all to enter into God’s presence. Not just as servants (though we are that), but as “children of God” (v.12), born of God (v.13).

That little baby, a miraculous birth, was the fulfilment of all of God’s promises from Adam and Eve in the Garden onwards. Jesus is the substance that the tabernacle looked forward to. Our God, our Saviour, dwelling with us.

Merry Christmas.