Posted on by Abe Austin

Scriptural Analysis- Exodus 29:19-21

19 And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.

20 Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.

21 And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him.

Now the second ram is sacrificed. This one is neither a sin offering nor a burnt offering, but something new. The first two sacrifices took the essence of the animal and gave them to God, whereas this one has its essence directed towards the priest. This time the blood is being placed upon the ear, thumb, and toe, and then mixed with oil and sprinkled all over them. In the following verses we will learn that the meat of the ram would also be given as a meal to the priests.

It seems clear that the first two sacrifices represented what man brought as an offering to God, and now we are starting to hear what God brings back as an offering to man. With the first two sacrifices we saw represented how man must give up his sins and dedicate his life to the Lord, and now in today’s verses we see a symbol of God sacrificing his own son, Jesus Christ, that his divine blood might purge away our sins and make us holy.

No man is sufficiently pure from his efforts alone, there must also be the touch of the divine to make him truly sanctified. The sacrifices that the man makes are simply to make himself a ready receptacle to the receiving of God’s spirit, which comes as an act of grace. This is therefore a covenant, a sacred bond that goes both directions between God and man, with expectations and requirements for each.

Posted on by Abe Austin

Scriptural Analysis- Exodus 24:4-8

4 And Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.

5 And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord.

6 And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar.

7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient.

8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.

The Israelites had committed to following God’s law, and this covenant was sealed by making solemn sacrifice. Every tribe had their own altar, and all of them ritually dedicated themselves to following the word that God had given.

Let’s take the time to be specific about exactly what those rituals were, and what their significance was. There are three rituals being described here.

  1. The burnt offering. The formal description of how this offering was to be made is given in Leviticus 1.
    • Performance: The Israelite who was making the sacrifice would give up an entire animal which would be cut into parts, cleaned, and then the entire thing was burned on the altar.
    • Significance: This was a constant and regular sacrifice in the Israelite tradition. The burning of the entire animal obviously represents the giving of the whole self to the Lord, turning one’s entire life to His will. It is therefore a fitting symbol for those who are ready to make penance for past transgressions and willing to commit themselves back to the Lord.
  2. The peace offering. The initial description of this offering can be found in Leviticus 3, though there are some details that are only explained later, such as in Leviticus 19:5-8 and Deuteronomy 27:7.
    • Performance: The Israelite would once again offer up an entire animal. This time, though, only the fat and specific organs would be laid on the altar and burned. The rest would become a meal that the Israelite would eat that day and the next, with any leftovers being burned upon the third day.
    • Significance: This was a sign of fellowship and friendship. The Israelite making the offering would essentially be sharing a meal with the Lord. The Lord’s part of the meal came from what was burned on the altar, the Israelite’s part from eating the remaining flesh. Also of note was that the parts burned on the altar were forbidden for the Israelites to eat anyway (fat and blood), so God was taking the portion that was not right for the Israelites and leaving for them what was good, just as He takes from us our sin and leaves us with a new heart. This sacrifice is a fitting symbol for those who are living in union and harmony with God, sharing a life and a purpose with Him.
  3. The sprinkling of blood. Some of the most thorough details of this ritual are actually the ones given here in these verses. However, there are some additional details of this event included in Hebrews 9:19-22.
    • Performance: This ritual was attached to the other sacrifices. There is no sprinkling of blood without the burnt and peace offerings. The priest would take the blood from the offerings, mix it with water, and divide it in two. Half he would sprinkle over the altar, its instruments, and even the book of the law, and the other half would be sprinkled upon the person(s) making the offering.
    • Significance: The blood was sprinkled over the instruments and word of God, and also upon the people. It covers them both, binds them together, and seals their covenant. In Hebrews 9 the assertion is made that every testament/covenant requires the death of the testator to be in full force. Frankly, that is a logic I don’t understand at this point. I don’t yet know what fundamental, universal truth makes it so that death is necessary to empower a commitment, but apparently there is one, and so that sprinkled blood was the activating agent in the covenant between God and His people.

Taken as a whole, we can see that Israel was sacrificing their old lives and giving themselves wholeheartedly to God by the burnt offering. Then they were recognized as His partners and shared meal with Him via the peace offering. Finally, this new union was sanctified by the sprinkling of the blood.

These were not random rituals, each one served a function and a purpose, with deep spiritual meaning behind them. They were being used to properly initiate God’s people.

Posted on by Abe Austin

Scriptural Analysis- Exodus 21:4-6

4 If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself.

5 And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

6 Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever.

In the last verses we heard that a servant would go free after six years of labor, however if he took a wife of his master’s slaves, and had children with her, the wife and children would remain with the master after the servant went free. Of course, the wife would also be freed after her six years of service had transpired if she was a Hebrew, so it would seem that this rule was only applicable when the spouse was a foreigner. In such a case, the man’s union to the woman would have been permitted, but not sanctified. The marriage would not have been a covenant before the Lord to such a degree that the husband and wife were to “cleave to one another, and be one flesh.”

As mentioned in the last post, though, the privileges of Israelite nationality was openly-exclusive. The Lord had already related how any foreigner might become a part of the chosen people, so presumably the foreign wife could take on the Hebrew covenants and be counted among the Lord’s people, and then be eligible for freedom from her servitude and remain with her husband.

Or, if she would not, the husband would also have the opportunity to make himself as a foreigner, testifying before the judges that he would rather remain in servitude than go free, and the master would perform a ritual where he fastened the man to his door, making the man a permanent fixture of his household.

Posted on by Abe Austin

Scriptural Analysis- Exodus 19:7-9

7 And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him.

8 And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord.

9 And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the Lord.

The Lord had revealed to Moses His desire to make covenant and promise to the Israelites, but before doing so the Israelites needed to answer His offer. So Moses came down to the people, carrying with him the Lord’s words written down, and laid it before them to see what they would do with it.

Obviously, the Israelites had had their times of faithlessness and contention, but at this point they boldly declared their commitment. They were absolute in it as well, “all that the Lord hath spoken we will do.” Moses brought the words back to the Lord, and God revealed a very special plan. Not only would He give His covenant to the people, He would allow them to hear His voice directly in their own ears. Moses would still stand as a representative between the two, but the people would be able to listen in, receiving a personal testimony of the mind, will, and promise of the Lord.

Now, to be clear, the record is a little ambiguous as to whether they heard the entire set of laws that God spoke to Moses, or whether they only heard God calling out to Moses at the beginning and the rest of the transmission was related to them afterwards. In either case, the hearing of God’s word can be seen as something like a signature seal upon the law that He would give to them, assuring the people that it really came from Him and no other.

And this, of course, is something that has to be reenacted with each of us in our personal lives. We may have been told the good news by others, but God’s great desire is to speak His confirmation of it personally into our own ears. This example of the Israelites tells us the recipe that we can follow to have that same blessed result. After we have sought Him, and declared our commitment to do all that He has spoken, and purified ourselves, we can receive His word confirming His Law. Then we will know that the law is not just a law, but The Law, and that its author is God, not man.

Posted on by Abe Austin

Scriptural Analysis- Exodus 15:26-27

26 And said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee.

27 And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.

Along with the tree that healed the bitter waters, God gave the Israelites a covenant that He would heal them and keep them from the plagues of Egypt, so long as they obeyed His commandments. This making of covenants out in the wilderness brings to mind a similar scene with their namesake, Jacob/Israel, after he had fled the home of his birth and was on his way to a new land. It seems being out in the wild, untethered from all prior patterns and support is an ideal place to establish new commitments with God. When an individual or a people are at their lowest and barest is when God can finally pour a new foundation in their heart.

I also want to draw attention to the different ways that Israel is commanded to follow God. They are to “hearken to the voice of the Lord,” then “do that which is right in his sight.” This is then repeated in another way as, “give ear to his commandments,” and then “keep all his statues.” Twice we are shown that the pattern for obeying is both listening/hearkening, as well as doing/keeping. There is an element of discovering God’s will, and an element of doing it. And make no mistake, it is His will. “Do that which is right in his sight,” was the command, not what is right in our sight, or according to our own biased interpretation of His will. None of us can do any good if it isn’t God’s good.

Then, after offering this covenant to Israel, God then gave them a great gift: twelve wells of water and seventy palm trees. A literal oasis in the desert, a flowing refuge from the thirst that had troubled them, a sign that God was more than equipped to care for their every need. If Israel would bring the faithful obedience, God would bring all the healing, life-sustaining waters.

Posted on by Abe Austin

Scriptural Analysis- Exodus 12:48-49

48 And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.

In these verses we have the first instances of God providing a path for a any person, even one who was not a direct descendant of Abraham, to become a part of His covenant people. Previously, God had chosen specific individuals to extend His promises to. Isaac was chosen and not Ishmael, Jacob and not Esau. Now, though, any outsider could enter into the fold of God through the sign of being circumcised. Then they would be “as one that is born in the land.”

“As one that is born in the land” means to receive the same rights, privileges, and covenants that chosen people enjoyed. They would receive the same promises that God had given to Abraham, with all of its accompanying blessings, both in this life and the next, culminating in the promise of eternal salvation. This was the most generous and hopeful gift imaginable, a path to salvation for all, an opening of the doors that Jesus would expand further many years later.

But it was, of course, necessary for the outsider to sincerely take on the Hebrew covenants and obligations to receive these promises. Too often it is argued that since the gospel is freely offered to all people that it cannot then have any requirements of those people. But the thing that is being freely offered is a law, while obtaining the positive outcomes of that law depend on it being followed. The gift from God is the opportunity to first accept His terms and then receive His rewards.

God reinforces this in verse 49 when He says “one law…to him that is homeborn, and unto the stranger that sojourneth among you.” One law, but God has described two different outcomes: one where a person becomes a part of the covenant through circumcision and one where a person remains a outsider by declining God’s offer. God is not contradicting Himself by stating “one law,” but with two outcomes, as every law necessarily separates people into different categories. Having a legal age limit to drive, for example, is just one law, but it dictates two outcomes depending on a citizen’s age. So, too, God’s law is freely given to all, but that doesn’t mean that the positive side of it is in force for all, only for those who meet the terms for it. That is still a gift, though, because it is a path for us to claim God’s greatest blessings, where otherwise we would not have any means to do that.

Posted on by Abe Austin

Scriptural Analysis- Exodus 6:7-8

7 And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians.

8 And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

God does not only promise the Israelites their freedom, but He also claims them as His own. “I will take you to me for a people, and I will be to you a God.” This was God re-establishing His special relationship to the current Israelite generation. He was creating with them the covenant and the union that He had with their forefathers.

Last of all, God also covenanted to bring the Israelites to the promised land that He had designated to their forefathers. God had promised this land as the eventual inheritance for Abraham’s children, but that had not yet been fulfilled. For many Israelites this promise wasn’t meant for them personally, but for some future generation. Now, though, God was saying that it was this generation was the first that could see the realization of these promises. It could be meant for them, not just their children. Though, as we will see, while the deliverance from Egypt was a sure promise, receiving the promised land was contingent upon their obedience. By their rebellion and faithlessness they would end up pushing the promised land back one more generation.

Posted on by Abe Austin

Scriptural Analysis- Genesis 38:1-6

1 And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah. 

2 And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her. 

3 And she conceived, and bare a son; and he called his name Er. 

4 And she conceived again, and bare a son; and she called his name Onan. 

5 And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.

In Genesis 39 we will return to the story of Joseph, but first the Bible takes a detour to develop the story of Judah. Judah was the fourth-born of Leah, the last of the first set of sons born to Jacob. After him two sons were born to Bilhah, then two to Zilpah, then two again to Leah, and finally two to Rachel.

This there were three sons elder than Judah, and we have previously discussed how Reuben had sullied himself by adultery with his father’s wife Bilhah, and also Simeon and Levi by slaying the men of Shechem. Thus far all Judah has been guilty of is despising his brother and suggesting that they sell him to Egypt, though that might have been an attempt to save Joseph’s life. Now, however, we will take a view on Judah’s adult life, and it is a distasteful scene, fit for a modern soap opera.

It begins with Judah leaving his father to spend time with the people of the land. Then, like his uncle Esau, that leads to him taking a Canaanite woman to be his wife, someone who is outside of the covenant. There can be no doubt that he knew this was offensive to his father and God, but it does not seem like he was concerning himself with matters of virtue heretofore anyway. Together, Judah and this Canaanite woman have three sons: Er, Onan, and Shelah. Now the stage is set and next we will begin to see how their unpleasant inter-relationships worked out.

Posted on by Abe Austin

Scriptural Analysis- Genesis 36:1-5

1 Now these are the generations of Esau, who is Edom.

2 Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;

3 And Bashemath Ishmael’s daughter, sister of Nebajoth.

4 And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;

5 And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan.

The narrative is now paused for a chapter as the Bible recounts the genealogy that proceeded from Esau. We are reminded that Esau had two wives of the Hittite and Hivite nations, and a third from the daughters of Ishmael.

As discussed earlier, Esau only married the third wife to appease his parents, who wished him to keep his family within the covenant lineage. However, I am not sure that marrying the daughter of Ishmael fit that bill. Yes, the covenant people would emerge from the children of Abraham, but not all of the children of Abraham would be part of that group. Isaac would be part of the covenant and not Ishmael, just as how Jacob was now part of the covenant but not Esau.

In any case, Esau only had one son from two of the wives, but three from the third. Five sons were enough to assume his lineage would be carried forward, though, and the following verses will show that it was indeed.

Posted on by Abe Austin

Scriptural Analysis- Genesis 28:20-22

20 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,

21 So that I come again to my father’s house in peace; then shall the Lord be my God:

22 And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.

We have previously heard mention of tithing in the Old Testament, such as when Abraham gave tithes to Melchizedek, but these verses are, in my opinion, the clearest definition of what tithing actually is.

Tithing is a covenant. Jacob is entering into a solemn, two-way agreement with God. On the one hand Jacob is agreeing to give up one tenth (a tithe) of all he possesses to God, and in return God will sustain Jacob in all of the necessities of life: food to eat, clothes to wear, and a roof over one’s head.

Gifts and offerings to God are not bound but such clearly defined criteria, because they are not solemn covenants. But when we today speak of tithing, we are again referring to this idea of a two-way contract between us and God. And the parameters for us are the same as they were for Jacob. We give a tenth of our increase and we are cared for in our earthly needs. And, for what it’s worth, this is a covenant that I live, and I absolutely have seen God’s hand sustaining me and my family in all of the essentials.