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.

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.

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.”

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.

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.

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.

Read Exodus 36:8-38

Like many of you, I was disappointed to learn that Transmission Gully was not opening for Christmas 2021. The stories of what has gone right and wrong on it are legion, and my neighbour (who is involved) has told me a few choice tales. For someone who finds these big construction projects fascinating, it is choice fodder for me.

In Exodus 36:8-38 we see a rather more successful building project get underway. The Israelites built the Tabernacle, where God would dwell with them. But this tent looked forward to something far greater – the tabernacling of God with us in Jesus, so that God could build the Church through the Holy Spirit, the dwelling place of God with us today.

When Moses descended from Mount Sinai, he commissioned Oholiab and Bezalel, assisted by talented men and women from Israel, to begin construction. The wider people of Israel, almost “to a man”, brought the necessary supplies and materials to begin construction.

Right on time, construction commenced. “All the craftsmen among the workmen made the tabernacle with ten curtains” (v.8) in accordance with the detailed plans set out by God (vv.8-13). God previously laid out the construction plans in chapter 26.

The portions of the tabernacle closest to God’s presence were the finest and most ornate of those prepared, with cherubim artistically woven into the tent fabric. When God came to dwell with his people, it would remind him of his “home” in Heaven.

Because the fabric which made the tabernacle was so precious, it needed layers of protection around it. This was accomplished by a layer of fabric woven from goats’ hair, rams skins, and a waterproof layer of goatskin fabric (vv.14-20). This ensured that the elements, whether the beating sun or the pouring rain, would not destroy the beautiful work inside or the furniture that they would make to fill it.

These four layers of fabric were heavy, and so a solid frame was needed to hold it up. Craftsmen constructed forty-eight wooden poles from acacia wood, with crossbars that connected them with mortise and tenon joinery. Then, to make it fit for divinity, covered these wooden poles and crossbars with gold (vv.20-34). Bases for the poles, which touched the earth, were made of silver.

Finally, a veil was made to separate the Most Holy Place in the Tabernacle from the rest of the tent (vv.35-38). Because it was the way by which the High Priest entered once a year into God’s presence, the veil also had cherubim woven into it to remind the High Priest that he was entering into the Most Holy ground.

If you compare the construction works in this chapter to chapter 26, you see that everything was constructed exactly as God commanded. There were no creative deviations or material substitutes. What God commanded, Israel constructed. One commentary I looked at stated that this passage contained “no new information and no surprising changes or omissions”. No surprise then that we are sorely tempted to hit fast-forward on this chapter.

But something important was happening here. God’s people were creating the place where God was going to come and dwell with them. The breach at the Fall, when Adam and his descendants could no longer walk and talk with God in Eden in the cool of the day, was symbolically if imperfectly being repaired.

But something more perfect was to come. A tent, then a temple, where God was largely cut off from his people because of their sin was still “suboptimal” compared to The Garden. So God the Son “became flesh and dwelt among us” (John 1:14). Literally in Greek he “tabernacled” with us.

And Jesus, who is the fuller and truer tabernacle of God dwelling with us lived a perfect life of holiness and devotion to God, then suffered on the Cross as a perfect sacrifice for sin so the veil of the Temple could be torn (Mark 15:38) and access to God restored. 

To prove he was the true temple of which Jesus himself said “Destroy this temple, and in three days I will raise it up”, Jesus rose from the dead on the third day (John 2:19-22) so we too have the hope of the resurrection to look forward to.

But wait, there’s more! God is still working to build a temple today. The Church is now the temple of the Holy Spirit, the dwelling-place of God with his people here on earth until he returns (Ephesians 2:19-22, 1 Corinthians 6:19). While Oholiab, Bezalel & Co finished their work, God is still busy with his own temple building project.

As beautiful as the Tabernacle must have been, it is nothing as compared to what God the Master Builder can achieve. And so there is hope for us in this world of sin. If we rest in Christ for the forgiveness of our sins, God will be present with us through the Holy Spirit, and incorporate us into his temple to dwell with us.

And one day, we will enjoy God’s presence even more fully.

Read Exodus 35:30-36:7

The Tabernacle was no ordinary shack; it was God’s dwelling place with his People. At that place, a sinful person could come into the presence of their holy God and have fellowship through the sacrifices offered on their behalf. No surprises then that the finest artisans were set apart for its work, and the Israelites were lavish in their gifts towards its construction!

In this passage we see Moses commissioning Oholiab and Bezalel to commence the construction task. We see God’s anointing and their commissioning for their role, and the generous freewill giving of the Israelites towards the extension of God’s salvation plan. This points us to the relationship we have with God in Christ, who empowers us with gifts by the Holy Spirit and gives us a spirit of generosity towards the Kingdom Work.

In Chapter 31, God told Moses that he had set aside Oholiab and Bezalel to lead the construction efforts for his dwelling place. Now, as the various construction materials arrived on site (no global logistic delays), Moses announces them as the successful appointees for the construction contract (vv.30, 34).

Of particular note, Moses states that Bezalel was filled “with the Spirit of God” to complete the various tasks he would need (v.31). The tabernacle was a special building, and required special empowerment to be made right. Plenty of Israelites had crafts and skills necessary for the effort, but Bezalel was particularly inspired and anointed to his role to lead the construction effort (vv.32-3).

In addition, both Bezalel and Oholiab were gifted with the ability to teach others what they devised, and what they knew of their crafts, for God’s glory (vv.34-5). This would be necessary, because repairs and maintenance would be necessary to keep the tabernacle looking fit for a king. Those repairs would continue long after Bezalel and Oholiab would enter God’s eternal presence.

But Bezalel, Oholiab, and those under their charge were not let loose to come up with whatever design took their fancy. “Bezalel and Oholiab and every craftsman in whom the LORD has put skill and intelligence to know how to do any work in the construction of the sanctuary shall work in accordance with all that the Lord has commanded” (36:1). Their commissioning came with a firm set of design principles (the Law) and detailed outlines. What they built not only had to meet God’s standards, but communicate the pictures God intended about his salvation plan.

After announcing the commissioning of Bezalel and Oholiab, Moses “called Bezalel and Oholiab and every craftsman in whose mind the Lord had put skill, everyone whose heart stirred him up to come to do the work” (v.2). What is clear here is that they were both skilled, but willed to answer the call. The labourers wanted to work on the tabernacle.

Those labourers set to work on construction, but the contributions kept on coming (vv.3-5). The Israelites were so devoted to the building project, and God’s presence in their midst, that they kept on offering resources for building the tabernacle of their own freewill. For those who were not skilled in crafts and construction skills, it was one way they could contribute.

Since there was more than enough for the task at hand, Moses issued a proclamation to stop God’s People from contributing more to the building project, “for the material they had was sufficient to do all the work, and more” (vv.6-7). It was only this command which stopped them from their generous gifting out of their excitement.

There are a number of ways in which the passage has parallels for us today. As labourers in God’s Kingdom, we too enjoy giftings inspired by the Holy Spirit. All of us have unique talents and abilities, yes, but we also have the Gifts of the Spirit which are given to build up the Body of Christ on Earth. When we exercise our gifts, we are used by God to build his Kingdom, the Temple of the Holy Spirit not made by hands.

Since gifts are for the benefit of others, we too have roles to play in teaching others how to use their own gifts to build up the Church. Every part of the Body plays an important role, and learning (and passing on) the proper use of our gifts for God’s glory helps ensure the proper functioning of the Church.

Since we are each gifted different abilities and Spiritual Gifts, we should also learn from Israel’s example and do what we are called to do. Not everyone was a metalworker. That was okay. Not many are called to ministry; that’s okay too. We should not try to do what we are not gifted and called to do, but what God has laid on our hearts.

And whether it is in giving resources or giving of our abilities, the Gospel should excite us to generous gifting. God generously gifted us salvation through Jesus, fellowship with him, spiritual gifts, and an eternal home. Reflecting on God’s generosity helps change us to reflect that generosity back to God.

Read Exodus 35:1-29

Many hands make light work, or so the saying goes. Mind you, too many cooks spoil the broth! Still, it is true that we all have gifts and talents from God for not only our benefit but others’ too, and that is equally true of Kingdom Work as it is of just about any task we need to complete.

In Exodus 35, the narrative shifts from Moses receiving instructions from God on how to live in a way that pleases God (especially after the disastrous Golden Calf incident), to constructing God’s dwelling place with his people – the tabernacle. In our passage, we see that this task was one that all of Israel played a hand in. But not before a reminder that resting in God came before working for his glory.

While it seems repetitious to us with our advanced editing techniques, there is significant repetition of content in Exodus 35 to 39 from earlier in the book. However, the focus shifts from God’s instructions to the People’s constructions.

Just as previous parts of Exodus contained reminders about the Sabbath’s importance, so too does this section. In verses one to three, Moses reminds Israel of the importance of resting from work on the Sabbath, even to the extent of not lighting cooking fires (v.3). Apparently some cultures claimed this was “pre-work”, and it is not hard for a lawyer to argue from the hearth to the metal furnace. God’s command to rest in him was absolute.

So while Israel could not construct on the Sabbath, they could participate in the construction on the other six days of the week. Therefore, Moses commands Israel to begin the construction process.

Moses asked for donations of “gold, silver, and bronze; blue and purple and scarlet yarns and fine twined linen; goats’ hair, tanned rams’ skins, and goatskins; acacia wood, oil for the light, spices for the anointing oil and for the fragrant incense, and onyx stones and stones for setting, for the ephod and for the breastpiece” (vv.6-9). 

Not exactly cash, but they were all important materials needed for building the various parts of the tabernacle. They were also, for their day (and even today), expensive items. God could have made it appear with a snap of his proverbial fingers, but instead asked God’s people to give back from what he’d given to make his home with them. Not just from what they had lying around, but from their best.

Secondly, Moses asked for “every skillful craftsman among you [to] come and make all that the Lord has commanded” (v.11). The various things needed required abilities ranging from wood and metalwork to sewing and cabinetry (vv.12-19). While not everyone had those abilities, plenty did. And those that had those abilities were those called to the work.

God’s People, chastened by their sin and relieved by the pardon which God had granted them through Moses’ intercession, leapt into (Sabbath-compliant) action. “Everyone whose heart stirred him, and everyone whose spirit moved him” contributed what God asked to build the tabernacle (vv.20-9).

Two groups receive special attention in the list of contributors. Firstly, skillful women “spun in blue and purple and scarlet yarns and fine twined linen” and “spun the goats’ hair” (vv.25-6). God’s work was not men only; women had an important (and noted) role to play beyond keeping the home fires burning and providing lunch for the hungry labourers.

Secondly, the leaders of Israel, who likely had greater means than those under their lead, made costly contributions of items like the gemstones, spices, and incense for the construction (vv.28-9). To whom much was given, more was required. And the leaders, like all of Israel (v.29), responded by pitching in to the work.

We do not worship at a tabernacle today, but we still have God’s invitation to participate in God’s Kingdom Work. We all have different gifts and abilities which contribute to the Church and its life.

Whether that is a gift for prayer, for service, for teaching and preaching, or encouragement, we all have gifts God has given us. Kingdom Work belongs to all of us, not just the Pastor, not just the Elders and Deacons. All of us.

Secondly, it does not matter whether we are men or women, we have a part to play in the Church. There are a wide range of activities we all can participate in, male or female, that are not limited to kitchen duty and childcare (though if you enjoy that, go for it!). Most of us will not be Elders or Deacons, but that doesn’t limit our contribution.

Thirdly, we can all contribute by giving out of what we have been given financially. For some of us that is more than others, but that is okay! God has given us what we have to steward, and that includes giving back to him.

However, all this work is not done to earn God’s favour, but because we rest in God’s favour. Jesus, the greatest gift, is the great Sabbath rest that enables us to work for God’s glory.

Read Exodus 34:29-35

We sometimes talk about how someone bathes in the reflected glory of another person. For instance, sometimes people associate themselves with someone or something famous so that person’s success reflects their own. “Our sports team won!” “Aren’t we wonderful!” “Oh no, they lost!”

When Moses came back down the mountain, he reflected the glory of another, but in a good way! Moses’ shining face reflected God’s glory to all of God’s People. But his glory caused fear for Israel when they gazed on Moses’ face. Thankfully, now that Christ has come we are able to look with unveiled face at God’s glory, and like Moses, reflect God’s glory to the world.

After being supernaturally sustained and seeing God’s glory on Mount Sinai for forty days, Moses again descended back to the Israelite camp. He carried with him the new copies of the covenant made between God and Israel at Sinai, which had been destroyed when Israel turned from God to worshiping idols (v.29). This time, he would descend to a happier scene.

But there was an issue. “Moses did not know that the skin of his face shone because he had been talking with God” (v.29). Literally, the Hebrew states that Moses’ face had horns, because in their language and idioms horns were associated with power (eg, the horns of a rhino).

In other words, Moses’ face shone with God’s glory, because he had been exposed to the glory of God on the mountain. The glory of God not only affected his life and his attitude, but his physical appearance too!

Moses’ appearance, put simply, freaked out God’s People. “Aaron and all the people of Israel saw Moses, … and they were afraid to come near him” (v.30). Even Aaron, his brother, was reluctant to come to him.

Why? Probably because the reflected glory of God was still God’s glory, which pierces and searches our hearts and our consciences, revealing our sinfulness to us. Like looking at a reflection of the sun in a mirror is as painful as the sun itself, so too looking at the reflection of God’s glory from Moses’ face would have hurt.

Moses, not quite sure of what was happening, and perhaps concerned that Israel were worried about bad news, “called to them, and Aaron and all the leaders of the congregation returned to him, and Moses talked with them” (v.31).

After this, all of Israel were summoned to hear Moses speak, where “he commanded them all that the Lord had spoken with him in Mount Sinai” (v.32). Moses, as the covenant mediator, was responsible for authoritatively communicating to them everything God had commanded on the mountain.

As mediator, Moses would speak to God regularly and so the glory reflected in his face would not be a one-off occurrence. As a result, Moses veiled his face to hide the reflected glory of God from Israel (v.33).

But when Moses went to speak to God, he would remove the veil (v.34). There was no need to hide God’s glory from God himself. And when Moses left the tent of meeting to speak again to Israel about what God required from them, he would leave the veil off his face (v.35). 

The radiance of his face authenticated his messages from God. It made it clear it was God speaking, not Moses’ reckons. But placing the veil back over his face afterwards also made clear that Israel’s sins kept them from the same closeness with God that Moses had come to enjoy.

A picture of this radiance is seen in the account of the Transfiguration, when Jesus was transformed to unveil the glory of God that was his as the Divine Son, dwelling with his people in human flesh. The chosen disciples who saw the actions were similarly awe-struck as they gazed upon Christ as God’s true chosen mediator and saviour (Mark 9:2-8).

Paul also picks up this passage in 2 Corinthians 3 where he draws a parallel between the glory of the covenant at Sinai with the New Covenant which dawned with Christ. If the imperfect covenant of Sinai resulted in Moses’ face shining in glory, then how much more glorious is the gospel of Jesus?

While the glory of God reflected in Moses’ face revealed sin and caused God’s People to shrink away, the glory of God reflected in Jesus reveals our sin, yes, but also reconciles us to God and takes away the sins which make God’s glory “burn.” Because it does that, we can look at God with an unveiled face and see God’s glory expressed to us and the world through his Son, Jesus.

As we look on Christ and see God’s glory, that glory reflects itself in our lives, transforming us into Christ’s image. While we may not have glowing faces (yet, anyway), we reflect the glory of God to the world as we serve and honour God, doing his will.

One day, we will see God fully and reflect his glory fully. Until then, we reflect God’s glory to the world around us.