Posted on by Abe Austin

Scriptural Analysis- Exodus 35:22-24

22 And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the Lord.

23 And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and red skins of rams, and badgers’ skins, brought them.

24 Every one that did offer an offering of silver and brass brought the Lord’s offering: and every man, with whom was found shittim wood for any work of the service, brought it.

I mentioned yesterday how God trusted that there would be enough Israelites who joined this project that the tabernacle could be built. Part of us trusting the Lord is trusting His plan, and that even the parts which are dependent upon mortals will work out. We have to trust that enough of our brothers and sisters will come forward to make the vision a reality, and that God knew that they would do so because of His omniscience.

Over the next few days, we will read how emphatically positive of a response God’s invitation found among the Israelites. His plan was not in vain, and more than enough Israelites did, indeed, make a willful offering.

The record divides the contributions of the Israelites according to their various stations. First, we hear the contribution of the common men (verses 22-24), then of the common women (verses 25-26), and then of the rulers (verses 27-28). All brought forward according to their unique status and capability, each having their own part to play.

In today’s verses we cover the contributions of the men. They provided all of the raw materials. The wood, the precious metals, the skins, and the linen. These were things that men would chop, dig, and hunt for, the fruits of sheer brute labor. The contributions of the common man came “by the sweat of their brow.”

Posted on by Abe Austin

Scriptural Analysis- Exodus 33:7-10

7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp.

8 And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.

9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses.

10 And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.

After God had warned that His immediate presence would spell destruction to the people, Moses pitched the tabernacle separate from the rest of the camp. What exactly the tabernacle constituted of at this point is unclear, as clearly the Israelites had not created the portable structure that had been revealed to Moses in the mountain.

Whatever the tabernacle comprised of, though, it was to remain at a safe distance from the camp, and Moses alone would approach it as he and God continued to work on the problem of Israel’s betrayal. The people were despondent at the Lord’s removal from them, and as the peoples’ representative, it was Moses’s obligation to discuss this matter with the Lord.

This idea that Moses went on behalf of all the people is further reinforced by the fact that each person stood and watched him from the door of their tents. Clearly, each of them was going with him in spirit. All of them bore witness to the presence of the Lord made manifest by the cloudy pillar, and all of them worshipped towards that Lord as Moses entered in with Him.

Thus, symbolically, all of Israel went into the tabernacle with Moses, all of them beseeching for His mercy, all of them offering Him a place in their midst once more.

Posted on by Abe Austin

Scriptural Analysis- Exodus 33:4-6

4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.

5 For the Lord had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.

6 And the children of Israel stripped themselves of their ornaments by the mount Horeb.

God had agreed to lead the Israelites to the Promised Land, and drive out their enemies, but said that He would do so through an angel now, instead of personally dwelling among them. His instruction for the Israelites to remove their ornaments while He considered “what to do unto thee,” further reinforced the limbo of their situation. Rather than rejoicing at the positive aspects of God’s message, the Israelites took the more somber parts very hard.

Perhaps the Israelites would still be under the guidance of the Lord, but they were acutely aware of what had been lost. They were going to be guided by a steward now, rather than the King Himself, and that caused them to mourn.

This depressed uncertainty is well represented in the people removing their ornaments, meaning all of their jewelry and precious adornments. They were returning to a state of plain, unvarnished humility. Only by returning to their most basic state, with nothing earthly to get in the way, would they have any chance of reconnecting with the Lord.

Posted on by Abe Austin

Scriptural Analysis- Exodus 33:1-3

1 And the Lord said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:

2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:

3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.

Some of the idolatrous had been slain, presumably the most rebellious, and others had been visited with a plague. Now the Lord assures the Israelites that He will, in fact, continue to guide them to the Promised Land. The potential destruction had been averted, and they would have a chance to still obtain their promised blessing.

But even as God reassures them, it is clear that things are not the same as they were before. Originally, God had expressed His intention to live in the midst of His people, with the tabernacle pitched in the center of the camp. Now, though, he rescinds that, choosing instead to lead them indirectly, via an angel. He explains that if He were to come in their midst now the people would be destroyed.

I believe it misses the mark to read this as God having a grudge and that He would smite the people out of any sort of petty indignation. Rather, it is a recognition of how the glory of God has both a glorifying and consuming power. We are kept at a distance for our own good, because being in God’s presence before we are ready would destroy us, like a moth in the flame. Israel had shown that they were not able to abide God’s closeness, and so they would be led from a distance until they were ready to draw nearer. So, too, we tend to follow God tentatively, following what simple principles we have the capacity to adhere to, gradually increasing in our ability to live a higher law.

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Scriptural Analysis- Exodus 5:20-23

20 And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:

21 And they said unto them, The Lord look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.

22 And Moses returned unto the Lord, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?

23 For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.

Now begins a pattern that we will see many times over. The Israelites would suffer some setback, they complained to Moses, and Moses entreated the Lord. Most commonly during these complaints the Israelites would desire to return to things as they previously were, and that is also the case here. In verse 21 the Israelites’ complaint was that they were no longer valued slaves of the Pharaoh. They had lost their savor to their cruel taskmasters. What a strange thing to want to go back to!

Obviously, there is a little more to it than that. They made clear that they were afraid of “the sword,” meaning afraid that the Egyptians would slay them now. But still, when they had prayed and prayed for the Lord to deliver them, did they not fathom how His doing so would incense the Egyptians against them? Did they not realize that they would necessarily make enemies by gaining their freedom? So yes, it makes sense to be afraid for one’s life, but if they would rather have enslavement than the dangers of freedom, why pray for the freedom?

Perhaps because they did not expect the Lord to save them this way. Perhaps they expected the Lord to send heavenly angels to slay all their enemies for them and make their departure smooth and easy. Certainly, many of us do the same in our own lives. We pray for God to just magically evaporate all of our problems at no cost to ourselves. But as we’ve already seen in the Biblical record already, and as we will continue to see many times throughout it, that doesn’t tend to be how God solves problems. God gives us what we need, but He does so through a process, through dangerous and difficult means. He most often makes us an active part in our gradual deliverance. If we want the worthy reward at the end, we have to be prepared to take the difficult path that leads us there.

Posted on by Abe Austin

Scriptural Analysis- Exodus 5:15-19

15 Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?

16 There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.

17 But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord.

18 Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.

19 And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task.

The Israelites had complained about the impossibility of the task that had been set upon them, but they received no sympathy from their taskmasters. So they raised their complaint even higher, to Pharaoh himself, only to have him reinforce the words of their persecutors! The Israelites had no friends in Egypt, no one that would stand up to this injustice, because it was originating from the highest power in the land! The Israelites now understood the magnitude of their plight, signified by the phrase “the officers of the children of Israel did see that they were in evil case.”

Pharaoh did give them an explanation for the punishment, though. He insisted that the people must be idle because Moses and Aaron had suggested that they had time to go and make sacrifices to the Lord. As far as we know, this is the first that the Israelites understood what the reason for their new affliction was, and Pharaoh is clearly trying to direct their anger towards the two prophets.

But this answer from Pharaoh also revealed what incredible disregard he had for the people of Israel. Notice, he made no criticism of their productivity heretofore, his words imply that regardless of whether their labor is sufficient or not, he simply doesn’t want them to have time to do anything except slave labor. He just wants them to be his slaves and nothing else! Pharaoh’s statement also shows that he has absolutely no regard for their religious customs and beliefs. Religious worship is one of the most integral parts of a people. It binds the community together and it gives the individual his purpose. Pharaoh denying the people their spiritual duties is blasphemous, supplanting God with himself and his own demands. Thus, blasphemy and a crime against humanity. Two more sins that Egypt will have to account for.

Posted on by Abe Austin

Scriptural Analysis- Exodus 5:13-14

13 And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw.

14 And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?

We see in these verses what is now a well-known method for breaking a community. The taskmasters are made responsible by Pharaoh for the Israelites fulfilling his impossible command, the taskmasters in turn beat the Israelite officers when the people fall short, and the officers are motivated to turn against their own flock and punish them as well. By only punishing the first layer of the Israelite hierarchy, they hoped to have the punishments progressively dispersed to the entire nation. Like a bit in a horse’s mouth, the entire creature is made to turn by a minimal effort.

The question that the taskmasters gave to the Israelite officers shows a most heartless attitude. “Wherefore have ye not fulfilled your task?” As if they did not know! This was a question that didn’t want an answer. It was actually a statement. A statement that the taskmasters were not going to acknowledge the reality of the situation. They were going ignore the impossibility of the task, and any attempt to blame the requirements as unrealistic would not be considered acceptable. It was a message to the Israelites that they needn’t expect fairness or justice from Egypt.

But that was exactly what the Israelites sought for next, taking a petition to Pharaoh for the burdens to be lessened. Perhaps they did not understand the writing on the wall, or perhaps they saw no other recourse. In either case, we will hear of their plea to Pharaoh in tomorrow’s verses.

Posted on by Abe Austin

Scriptural Analysis- Genesis 25:11-17

11 And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai-roi.

12 Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:

13 And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

14 And Mishma, and Dumah, and Massa,

15 Hadar, and Tema, Jetur, Naphish, and Kedemah:

16 These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.

17 And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.

Before we dive into the story of Isaac we have this summation of Ishmael, his life, and his family. Ishmael became a father to twelve sons, twelve princes who had towns and castles, powerful men in their own right. It is an interesting parallel that Ishmael’s legacy expands with twelve sons and Isaac’s legacy will be defined by twelve grandsons.

Of course, Ishmael’s line would eventually become the Islamic people, who have had a long and complicated relationship with the Israelites. But all of that drama would come later. For the duration of the Bible the Israelites competed more with the descendants of Lot (Moabites and Ammonites), Esau (Edomites), and Keturah (Midianites) than they did with the descendants of Ishmael.

So, this is where we take our leave of Ishmael and the nation that came from him. From here on out our focus is solely on Isaac and his posterity.