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   2/25/11

 Exodus 36-38

Exodus 36:1     Bezalel and Oholiab and every skillful one to whom the Lord has given skill and understanding to know how to do any work in the construction of the sanctuary shall work in accordance with all that the Lord has commanded.

     The order of things is often critical. In Photoshop, After Effects, Avid, Final Cut etc. the order of layers effects the final media piece. The order in which things happen, the order we put things together, the order in which we drive to our destination; how we arrange things impacts the final element. How long passed between the time the Israelites made the golden calf and the time they started on the Tabernacle? If anyone is aware of such a study I would like to know.



     2 Moses then called Bezalel and Oholiab and every skillful one to whom the Lord had given skill, everyone whose heart was stirred to come to do the work; 3 and they received from Moses all the freewill offerings that the Israelites had brought for doing the work on the sanctuary. They still kept bringing him freewill offerings every morning, 4 so that all the artisans who were doing every sort of task on the sanctuary came, each from the task being performed, 5 and said to Moses, “The people are bringing much more than enough for doing the work that the Lord has commanded us to do.” 6 So Moses gave command, and word was proclaimed throughout the camp: “No man or woman is to make anything else as an offering for the sanctuary.” So the people were restrained from bringing; 7 for what they had already brought was more than enough to do all the work. They were a stiff-necked people with a tendency to generousness.

Construction of the Tabernacle  (Ex 26.1—37)

     8 All those with skill among the workers made the tabernacle with ten curtains; they were made of fine twisted linen, and blue, purple, and crimson yarns, with cherubim skillfully worked into them. 9 The length of each curtain was twenty-eight cubits, and the width of each curtain four cubits; all the curtains were of the same size.

     10 He joined five curtains to one another, and the other five curtains he joined to one another. 11 He made loops of blue on the edge of the outermost curtain of the first set; likewise he made them on the edge of the outermost curtain of the second set; 12 he made fifty loops on the one curtain, and he made fifty loops on the edge of the curtain that was in the second set; the loops were opposite one another. 13 And he made fifty clasps of gold, and joined the curtains one to the other with clasps; so the tabernacle was one whole.

     14 He also made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. 15 The length of each curtain was thirty cubits, and the width of each curtain four cubits; the eleven curtains were of the same size. 16 He joined five curtains by themselves, and six curtains by themselves. 17 He made fifty loops on the edge of the outermost curtain of the one set, and fifty loops on the edge of the other connecting curtain. 18 He made fifty clasps of bronze to join the tent together so that it might be one whole. 19 And he made for the tent a covering of tanned rams’ skins and an outer covering of fine leather.

     20 Then he made the upright frames for the tabernacle of acacia wood. 21 Ten cubits was the length of a frame, and a cubit and a half the width of each frame. 22 Each frame had two pegs for fitting together; he did this for all the frames of the tabernacle. 23 The frames for the tabernacle he made in this way: twenty frames for the south side; 24 and he made forty bases of silver under the twenty frames, two bases under the first frame for its two pegs, and two bases under the next frame for its two pegs. 25 For the second side of the tabernacle, on the north side, he made twenty frames 26 and their forty bases of silver, two bases under the first frame and two bases under the next frame. 27 For the rear of the tabernacle westward he made six frames. 28 He made two frames for corners of the tabernacle in the rear. 29 They were separate beneath, but joined at the top, at the first ring; he made two of them in this way, for the two corners. 30 There were eight frames with their bases of silver: sixteen bases, under every frame two bases.

     31 He made bars of acacia wood, five for the frames of the one side of the tabernacle, 32 and five bars for the frames of the other side of the tabernacle, and five bars for the frames of the tabernacle at the rear westward. 33 He made the middle bar to pass through from end to end halfway up the frames. 34 And he overlaid the frames with gold, and made rings of gold for them to hold the bars, and overlaid the bars with gold.

     35 He made the curtain of blue, purple, and crimson yarns, and fine twisted linen, with cherubim skillfully worked into it. 36 For it he made four pillars of acacia, and overlaid them with gold; their hooks were of gold, and he cast for them four bases of silver. 37 He also made a screen for the entrance to the tent, of blue, purple, and crimson yarns, and fine twisted linen, embroidered with needlework; 38 and its five pillars with their hooks. He overlaid their capitals and their bases with gold, but their five bases were of bronze.

Making the Ark of the Covenant  (Ex 25.10—22)

Exodus 37:1     Bezalel made the ark of acacia wood; it was two and a half cubits long, a cubit and a half wide, and a cubit and a half high. 2 He overlaid it with pure gold inside and outside, and made a molding of gold around it. 3 He cast for it four rings of gold for its four feet, two rings on its one side and two rings on its other side. 4 He made poles of acacia wood, and overlaid them with gold, 5 and put the poles into the rings on the sides of the ark, to carry the ark. 6 He made a mercy seat of pure gold; two cubits and a half was its length, and a cubit and a half its width. 7 He made two cherubim of hammered gold; at the two ends of the mercy seat he made them, 8 one cherub at the one end, and one cherub at the other end; of one piece with the mercy seat he made the cherubim at its two ends. 9 The cherubim spread out their wings above, overshadowing the mercy seat with their wings. They faced one another; the faces of the cherubim were turned toward the mercy seat.

Making the Table for the Bread of the Presence  (Ex 25.23—30)

     10 He also made the table of acacia wood, two cubits long, one cubit wide, and a cubit and a half high. 11 He overlaid it with pure gold, and made a molding of gold around it. 12 He made around it a rim a handbreadth wide, and made a molding of gold around the rim. 13 He cast for it four rings of gold, and fastened the rings to the four corners at its four legs. 14 The rings that held the poles used for carrying the table were close to the rim. 15 He made the poles of acacia wood to carry the table, and overlaid them with gold. 16 And he made the vessels of pure gold that were to be on the table, its plates and dishes for incense, and its bowls and flagons with which to pour drink offerings.

Making the Lampstand  (Ex 25.31—40)

     17 He also made the lampstand of pure gold. The base and the shaft of the lampstand were made of hammered work; its cups, its calyxes, and its petals were of one piece with it. 18 There were six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side of it; 19 three cups shaped like almond blossoms, each with calyx and petals, on one branch, and three cups shaped like almond blossoms, each with calyx and petals, on the other branch—so for the six branches going out of the lampstand. 20 On the lampstand itself there were four cups shaped like almond blossoms, each with its calyxes and petals.

     21 There was a calyx of one piece with it under the first pair of branches, a calyx of one piece with it under the next pair of branches, and a calyx of one piece with it under the last pair of branches. 22 Their calyxes and their branches were of one piece with it, the whole of it one hammered piece of pure gold. 23 He made its seven lamps and its snuffers and its trays of pure gold. 24 He made it and all its utensils of a talent of pure gold.

Making the Altar of Incense  (Ex 30.1—5)

     25 He made the altar of incense of acacia wood, one cubit long, and one cubit wide; it was square, and was two cubits high; its horns were of one piece with it. 26 He overlaid it with pure gold, its top, and its sides all around, and its horns; and he made for it a molding of gold all around, 27 and made two golden rings for it under its molding, on two opposite sides of it, to hold the poles with which to carry it. 28 And he made the poles of acacia wood, and overlaid them with gold.

Making the Anointing Oil and the Incense  (Ex 30.22—38)

     29 He made the holy anointing oil also, and the pure fragrant incense, blended as by the perfumer.

Making the Altar of Burnt Offering  (Ex 27.1—8)

Exodus 38:1     He made the altar of burnt offering also of acacia wood; it was five cubits long, and five cubits wide; it was square, and three cubits high. 2 He made horns for it on its four corners; its horns were of one piece with it, and he overlaid it with bronze. 3 He made all the utensils of the altar, the pots, the shovels, the basins, the forks, and the firepans: all its utensils he made of bronze. 4 He made for the altar a grating, a network of bronze, under its ledge, extending halfway down. 5 He cast four rings on the four corners of the bronze grating to hold the poles; 6 he made the poles of acacia wood, and overlaid them with bronze. 7 And he put the poles through the rings on the sides of the altar, to carry it with them; he made it hollow, with boards.

     8 He made the basin of bronze with its stand of bronze, from the mirrors of the women who served at the entrance to the tent of meeting. Many-many years ago I remember a wonderful teaching by Derek Prince on these mirrors and their significanse.

Making the Court of the Tabernacle  (Ex 27.9—19)

     9 He made the court; for the south side the hangings of the court were of fine twisted linen, one hundred cubits long; 10 its twenty pillars and their twenty bases were of bronze, but the hooks of the pillars and their bands were of silver. 11 For the north side there were hangings one hundred cubits long; its twenty pillars and their twenty bases were of bronze, but the hooks of the pillars and their bands were of silver. 12 For the west side there were hangings fifty cubits long, with ten pillars and ten bases; the hooks of the pillars and their bands were of silver. 13 And for the front to the east, fifty cubits. 14 The hangings for one side of the gate were fifteen cubits, with three pillars and three bases.

     15 And so for the other side; on each side of the gate of the court were hangings of fifteen cubits, with three pillars and three bases. 16 All the hangings around the court were of fine twisted linen. 17 The bases for the pillars were of bronze, but the hooks of the pillars and their bands were of silver; the overlaying of their capitals was also of silver, and all the pillars of the court were banded with silver.

     18 The screen for the entrance to the court was embroidered with needlework in blue, purple, and crimson yarns and fine twisted linen. It was twenty cubits long and, along the width of it, five cubits high, corresponding to the hangings of the court. 19 There were four pillars; their four bases were of bronze, their hooks of silver, and the overlaying of their capitals and their bands of silver. 20 All the pegs for the tabernacle and for the court all around were of bronze.

Materials of the Tabernacle

     21 These are the records of the tabernacle, the tabernacle of the covenant, which were drawn up at the commandment of Moses, the work of the Levites being under the direction of Ithamar son of the priest Aaron. 22 Bezalel son of Uri son of Hur, of the tribe of Judah, made all that the Lord commanded Moses; 23 and with him was Oholiab son of Ahisamach, of the tribe of Dan, engraver, designer, and embroiderer in blue, purple, and crimson yarns, and in fine linen.

     24 All the gold that was used for the work, in all the construction of the sanctuary, the gold from the offering, was twenty-nine talents and seven hundred thirty shekels, measured by the sanctuary shekel.

     25 The silver from those of the congregation who were counted was one hundred talents and one thousand seven hundred seventy-five shekels, measured by the sanctuary shekel; 26 a beka a head (that is, half a shekel, measured by the sanctuary shekel), for everyone who was counted in the census, from twenty years old and upward, for six hundred three thousand, five hundred fifty men. 27 The hundred talents of silver were for casting the bases of the sanctuary, and the bases of the curtain; one hundred bases for the hundred talents, a talent for a base. 28 Of the thousand seven hundred seventy-five shekels he made hooks for the pillars, and overlaid their capitals and made bands for them. 29 The bronze that was contributed was seventy talents, and two thousand four hundred shekels; 30 with it he made the bases for the entrance of the tent of meeting, the bronze altar and the bronze grating for it and all the utensils of the altar, 31 the bases all around the court, and the bases of the gate of the court, all the pegs of the tabernacle, and all the pegs around the court.


  Devotionals, Videos and more ...

American Minute
     by Bill Federer


“Our institutions of freedom will not survive unless they are constantly replenished by the faith that gave them birth” stated Secretary of State John Foster Dulles, who was born this day, February 25, 1888. A graduate of Princeton, he helped negotiate the Peace Treaty with Japan after World War II and served as U.S. Ambassador to the UN. John Dulles remarked: “Man has his origins and… destiny in God…. Our institutions reflect the belief… that all men were endowed by their Creator with inalienable rights…. that human institutions ought… to help men develop their God-given possibilities.”

Federer, B. (2003). American minute. St. Louis, MO.: Amerisearch, Inc.


Proverbs
     by D.H. Stern

Proverbs 19:13-15

A son who is a fool is his father’s ruin,
and a nagging wife is like a leak that keeps dripping.
A house and wealth are inherited from ancestors,
but a sensible wife is from ADONAI.

Laziness makes people fall asleep,
and an idle person will go hungry.

Stern, D. H. (1998). Complete Jewish Bible-OE
: An English version of the Tanakh (OT) and
B'rit Hadashah (NT) (1st ed.). Clarksville, Md.: Jewish
New Testament Publications.



My Utmost For The Highest
     by Oswald Chambers

The destitution of service

Though the more abundantly I love you, the less I be loved. --- 2 Cor. 12:15..

     Natural love expects some return, but Paul says—‘I do not care whether you love me or not, I am willing to destitute myself completely, not merely for your sakes, but that I may get you to God.’ “For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor.” Paul’s idea of service is exactly along that line—‘I do not care with what extravagance I spend myself, and I will do it gladly.’ It was a joyful thing to Paul.

     The ecclesiastical idea of a servant of God is not Jesus Christ’s idea. His idea is that we serve Him by being the servants of other men. Jesus Christ out-socialists the socialists. He says that in His Kingdom he that is greatest shall be the servant of all. The real test of the saint is not preaching the gospel, but washing disciples’ feet, that is, doing the things that do not count in the actual estimate of men, but count everything in the estimate of God. Paul delighted to spend himself out for God’s interests in other people, and he did not care what it cost. We come in with our economical notions—‘Suppose God wants me to go there—what about the salary? What about the climate? How shall I be looked after? A man must consider these things.’ All that is an indication that we are serving God with a reserve. The apostle Paul had no reserve. Paul focuses Jesus Christ’s idea of a New Testament saint in his life, viz.: not one who proclaims the Gospel merely, but one who becomes broken bread and poured-out wine in the hands of Jesus Christ for other lives.

Chambers, O. (1993). My Utmost for His Highest


Carol
     the Poetry of R.S. Thomas


     Carol

What is the Christmas without
snow? We need it
as bread of a cold
climate, ermine to trim
our sins with, a brief
sleeve for charity's
scarecrow to wear its heart
on, bold as a robin.

Thomas, R. S. The Poems of R.S. Thomas


Swimming in the sea of the Talmud:
     P’shat and D’rash

     One of the most puzzling aspects of the Talmud is the way the Rabbis read, quote, and use the Bible. Take, as an example, what they do with this sensual verse from the Song of Songs:

      “Your breasts are like two fawns, twins of a gazelle, browsing among the lilies.” (
4:5) These are Moses and Aaron. For just as a woman’s breasts are filled with milk, so too Moses and Aaron sustained Israel through the Torah. (Midrash Song of Songs Rabbah 4:5)

     What are we to make of this strange interpretation? Did the Rabbis believe that this erotic description of a woman’s body was really talking about two old men who taught the people Torah? If they did, how are we to take them seriously? Or did they merely twist and manipulate the sacred words of the Bible to suit their own purposes? If they did that, how can we have respect for them?

     The Rabbis believed that the Bible was to be read in two very different ways, P’shat and D’rash. P’shat referred to the simple, contextual meaning of the passage. In the above example, the P’shat would be a man poetically describing the physical attributes of his beloved. However, read this way, the meaning of the Bible was limited and finite. In order for the Bible to serve as a source of inspiration, future generations would need to be able to turn to it and find in it answers to their own particular questions. The method that gave the Bible this elasticity was Midrash. The belief was that God had sown the seeds of future interpretations into the written text. It was the task of the Rabbis to cultivate the text so that it would flourish and produce a bountiful harvest of spiritual nourishment throughout history. (Some saw the Rabbis as merely uncovering what God had put there; others understood that the creative genius of the Rabbis played a large part in the process.) A D’rash, or creative reading and application of a sacred text (from the same Hebrew root as Midrash), is at the very heart of what the Talmud is about: Breathing life into our tradition so that it speaks to each and every generation.

Katz, M., & Schwartz, G. (1998). Swimming in the Sea of Talmud: Lessons for Everyday LIving . Philadelphia, PA: The Jewish Publication Society.

Take Heart
     by Diana Wallis

When you come, bring the cloak that I left with Carpus at Troas. --- 2 Timothy 4:13

     We are taught in this passage how similar one child of God is to another.56 We look on Abraham, Isaac, and Jacob as being great and blessed—we think that they lived in a higher region than we do. We cannot think that if they had lived in these times they would have been Abraham, Isaac, and Jacob. We suppose that these are very bad days and that any great height of grace is not easily attainable. But if Abraham, Isaac, and Jacob had lived now, instead of being less, they would have been greater saints—for they only lived in the dawn, and we live in the noon. The apostles are called Saint Peter and Saint Paul. Thus they are set up on an elevated niche. If we had seen Peter and Paul, we would have thought them very ordinary people—wonderfully like ourselves. If we had gone into their daily lives and trials, we would have said, “You are superior to what I am in grace. But somehow you are people like me. I have a quick temper; so have you, Peter. I have a thorn in the flesh; so have you, Paul. I complain of rheumatism, and the apostle Paul, when aged, feels the cold and wants his cloak.”

     The Bible is not intended for transcendental, superelevated souls—it is an everyday book. These people were everyday people, only they had more grace, but we can get more grace as well. The fountain at which they drew is as full and free to us as to them. We only have to believe in their fashion and trust to Jesus in their way, and although our trials are the same as theirs, we will overcome.

     I like to see religion brought out in everyday life. Tell me about the godliness of your shop, your counter, and your kitchen. Let me see how grace enables you to be patient in the cold or joyful in hunger or industrious in labor. Grace is no common thing, yet it shines best in common things. To preach a sermon or sing a hymn is a paltry thing compared with the power to suffer cold and hunger and nakedness for Christ’s sake.

     Courage then, fellow pilgrim, the road was not smoothed for Paul any more than it is for us. There was no royal road to heaven in those days other than there is now. They had to go through sloughs and bogs and mire as we do still. But they have gained the victory at last, and even so shall we.      --- C. H. Spurgeon

Wallis, D. (2001). Take Heart: Daily Devotions with the Church's Great Preachers (27). Grand Rapids, MI: Kregel Publications.

Teacher's Commentary by L.O. Richards
     For Us

     The failure of Israel at Sinai demonstrated graphically that even a redeemed people constantly need God. The failure of the people prepared them to sense that need and to see the importance of the tabernacle. In each detail, the tabernacle spoke of God’s provision for His people. In each detail the people could discover another dimension of what God’s presence with them would mean.

     The chapters here may seem to be merely a repetition of what has already been written in
Exodus 25–27. But they are more than that. The story of the building of the tabernacle points up the fact that what God has provided for us must be appropriated. We must build into the very fabric of our lives all that God says He has given us in Christ.

     It is doubtful if Israel understood all that the tabernacle and furnishings promised. Only in the light of God’s full revelation in Christ do we begin to see.

     But while the tabernacle pictures for us the realities we can experience in Christ, the tabernacle also had a practical message for Israel.

     Israel had sinned, and failed to meet the standard God’s holiness imposed. Aware of failure, the people of God must have finally crouched in shame, wondering how they could ever be restored again to relationship with their God. And wondering too how they could ever find strength to live as a people whose holiness must in some sense approach the Lord’s.

     At this point in time, when the people of Israel stripped themselves of their ornaments in mourning for their sin (
33:6), God had His remedy ready. Again the commandments were repeated (chap. 34), and then all Israel was invited to bring their offerings, to construct a tabernacle in which God might dwell.

     The presence of God within Israel’s camp, and the promise of that presence—reflected in every aspect of the tabernacle and its furnishings—was the divine answer to man’s need. A redeemed Israel would continue to be in daily need of God. But God would be there, available, and able.

     This is, of course, the great message of God to you and me today. We too continually need God. We too fail and fall short. That first moment of salvation is but the beginning of a long process of transformation. For our daily walk along that way there is only one possible source of help: God, present within us.

     He alone can meet our every need.

Richards, L., & Richards, L. O. (1987). The Teacher's Commentary (323). Wheaton, Ill.: Victor Books.


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