In my last post I mentioned that good symbols connect to the very core of the human experience. They identify something that is fundamental to our race, which means they keep showing up in the lives of countless individuals. This means that they will be reenacted by people who have no idea that that is what they are doing. Today I will give a scriptural example of this, and in my next post one that is more personal.
Receiving the Father’s Blessing)
The last time I studied the story of Jacob obtaining Esau’s blessing, I noticed a symbol in it that I had never seen before. In the Genesis account, Jacob dresses in the clothes of his brother Esau, prepares meat in the same manner as Esau, and presents himself under the name of Esau in order to receive the blessing that his father has for his elder brother. In this moment, it doesn’t appear that anyone involved in the charade saw it as anything more than an isolated family drama, but it was actually a sign of something bigger than them all.
Jacob’s presentation in the guise of his elder brother reflects how each of us hope to be presented to the Lord on judgment day. Obviously, we won’t actually be fooling God, but by laying down our own lives and taking up Christ’s, we hope to be introduced under the name, appearance, and deeds of Jesus, our elder brother. He, alone, is worthy of God’s blessing, but because we can be adopted under his name, we can receive his blessing as though we were him.
As I said, I do not think that Jacob, Esau, Isaac, and Rebekah had this in mind when they performed their little drama, but that symbol comes from the very roots of the human soul. It is baked into us, and it is not surprising that it rises to the surface now and again in our lives.
As we look for good symbols to guide our lives, we should take special note of patterns that emerge seemingly at random, but which echo things of a more eternal nature. We should consider if what we see in our typical day is, in fact, a new bud on a plant whose roots extend far, far below.
42 According to all that the Lord commanded Moses, so the children of Israel made all the work.
43 And Moses did look upon all the work, and, behold, they had done it as the Lord had commanded, even so had they done it: and Moses blessed them.
In the previous post I noted that the instructions for the creation of the tabernacle, its execution, and the presentation of the finished work, all call to mind the creation of the Earth at the beginning of Genesis. That pattern is concluded in today’s verses, where Moses approves of the work, very much in the style of “And God saw the light, that it was good,” (Genesis 1:4).
When it comes to divine works of creation, approval is an essential stage. God or His steward must see and validate that all has been done correctly. Both the original account of the earth’s creation and this account of the tabernacle’s creation are foreshadows of the ultimate presentation of finished work, wherein Christ will present our souls to the Father, showing Him the required perfection that we have obtained through him, then to receive the glad word that “it is good.”
God is all good, but does that make Him all-merciful or all-just? He must be both, or else He would only be half-good. It should therefore come as no surprise that we see examples of both forgiveness and retribution in the Bible. Sometimes God shows mercy, perfectly. Sometimes He demands justice, perfectly.
When we stand before God’s throne in the next life, and He assigns us a judgment either to our damnation or exaltation, it will be a judgment that is perfect. In that day we will know that His decision is right, and we will not have any basis to say that He was too lenient or too strict.
There are even cases in the Bible where God showed an openness to both justice and mercy, as they were each apparently an appropriate outcome for the situation. Thus, we have the extending of Hezekiah’s life, the sparing of the Israelites after they made the golden calf, and the redemption of Nineveh. God was apparently inclined to have things go another way, but in His all-goodness could allow for a different path. Probably many of us are in that same middle area, where both God’s mercy and His justice could rightfully claim us. It is to our advantage to use this time to our advantage, to try and secure the side of God’s goodness that we desire.
26 Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him.
27 And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.
28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.
29 For Moses had said, Consecrate yourselves to day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.
Continuing with the symbolism of the divine from above touching mortality below, we see in today’s verses how these moments call for the drawing of a line. The situation has come to an impasse, and one cannot try to stand with a foot in each side any longer. One must by chosen. “Who is on the Lord’s side?” Moses asks. Now that the people had sufficient time to choose sin or virtue, who would hold their dignity? All of Levi answers the call and they are given the command to march forth and cut down the rebels.
The command to go to battle is very sharp and direct. Even a neighbor, or a companion, or a brother was not to be spared. If a man chooses God, then he is to choose Him above any other. This may seem a hard thing, difficult to consider given that we live isolated from God while establishing more tangible connections to those we live with. But the more we mature, the more we see that it is the intangible ideals of good and right and truth that matter most, and we develop our deepest devotions to them.
We look around us today and we see that there is no such immediate judgment being carried out upon the wicked. Those that defy God still prosper, and those who are prone to straying see no clear line in the sand that must not be crossed. That doesn’t mean that the God of judgment and retribution has ceased to exist, though. These things come in times and seasons. People are left to ripen, and then the harvest comes, either for glory or destruction. There will be another time of reckoning, and we ought to live so that we will find ourselves on the right side of it.
30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.
Today we learn that the Urim and Thummim would be placed within the breastplate in the priest’s clothing. This, of course, raises the question, “what on earth is the Urim and Thummim?”
The reason these words sound strange is because they are simply the phonetic representations of the original Hebrew words. There was no attempt made to find a common English counterpart, perhaps because none exists. As far as what these Hebrew words mean in their own language, the closest terms would be “light” and “perfection.” I presume those words were not used in the English translation because they are intangible and conceptual, whereas it seems that the Urim and Thummim were physical objects, given their placement within the breastplate.
There are only a few references to the Urim and Thummim elsewhere in the scriptures, the last reference being in Nehemiah. It is possible that they were lost during the Babylonian captivity, as they are never heard of afterward.
The best clue we have as to the purpose of the Urim and Thummim comes from 1 Samuel 28:6: “And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.” It would seem that they were tools somehow used to receive the will of the Lord. This is an interesting idea. Divine artifacts that can impart portions of God’s spirit have certainly been invoked by Christian churches in the past, but I feel that today such things are generally considered idolatrous and likely a scam. Today we tend to view our interactions with God as being purely spiritual, with little or no physical medium to assist in the process.
Whatever they might have been, the Urim and Thummim were apparently held in the breastplate of the priest. Given that the breastplate was likely woven linen, some have suspected that it was woven with the front and a back, like a little bag, and the artifacts were held in there. It specifically says that the Urim and Thummim were in the breastplate of Aaron, which might mean there was only one set, and it was exclusively carried by the High Priest, or Aaron might just be being used as a representative for all priests, and all of them carried a pair.
26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward.
27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.
28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.
29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.
We heard yesterday how the breastplate was secured at each side to the shoulders. This would still allow it to swing from side-to-side, though, so today we hear that there were two more points of attachment on the forepart of the ephod, just above the waist. Thus, the gems and the names inscribed upon them would be held firmly in place.
Also, verse 29 explicitly confirms the symbolism that I mentioned in yesterday’s post: as the priest performs his duties in the tabernacle the names of the breastplate are to bear “upon his heart…for a memorial before the Lord continually.” Specifically, we are told, it is the “judgment of the children of Israel” that is to weigh upon his heart.
Much of the symbolism we have heard about the tabernacle would keep the priest in constant remembrance of God, but this breastplate would also keep him in constant remembrance of the children of Israel. Thus, the priest was a mediator between the two, bringing God and the Israelite into one within his own person, trying to close the gap between them via sacrificial offerings, a type for Christ who would come many years later.
Jesus showed mercy to the adulterous woman, but he also gave punishment to moneychangers at the temple when he drove them out with a whip.
Jesus besought forgiveness for the very men that carried out his execution, yet he also assured the pharisees that they would not be able to “escape the damnation of hell.”
Jesus besought his followers to turn the other cheek, but he also commanded the nation of Israel to destroy their enemies in the land of Canaan.
In short, at times Christ called for mercy, forgiveness, and patience with sinners and oppressors, while at other times he called for the punishment and condemnation.
The purpose of this study is to understand when we are to be the Lord’s balm and when to be His sword? When are we to be patient and longsuffering, and when are we to stand with boldness against evil? When are we to be a vessel of mercy, and when of justice?
In my following posts I will seek to answer these questions by looking at several examples in the scriptures, particularly of Christ, that speak to both sides. It is not my intention to argue for one side over another, but only to understand how to do what is right, serving God in either fashion according to His will and dictates.
12 For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord.
13 And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.
Here, at last, God explains the curse He is about to bring upon Egypt and how the blood of the lamb will save the Israelites from it. In many of the prior curses, God also put a separation between the Israelites and the Egyptians, but in each of those cases there was not anything that the Israelites had to do to receive that protection, it just came for granted. This final curse is unique in that the Israelites will still be separated, but only so long as they meet the requirement that God has given to them.
We see this same sort of idea in the Christian theology, where we believe that some gifts come to all, and some don’t. All people are saved from death by the resurrection, and no effort is required of us to receive this free gift, but at the same time Christ calls us to become perfected in him, and do the work that he gives us, that we may enjoy a oneness with him and the Father in heaven. Of course, even in the cases where some effort from the faithful is required, God’s grace is always still a factor. Even though the Israelites did the work of following God’s commands to kill the lamb and put its blood on their posts, there isn’t anything inherently life-saving in those actions. They only worked because God made them work by His grace. It is the same with our efforts to become more like Christ. They only work because of a miracle of transformation that God brings to our hearts.
Also, note in verse 12 that God is not merely doling out His judgment upon the Egyptian people, but also upon their gods. He had made mockery of their pagan beliefs before when He sent the murrain that slew their sacred flocks, and now He had His people slaying those same lambs, eating their flesh, and painting their blood on the doors for all to see. The Egyptians would consider all of these acts a spiritual desecration, yet the Israelites would blessed and preserved for doing it. God would therefore justify what the people of Egypt denounced, and He would denounce what the Egyptian gods had justified.
In short, there were multiple layers of destruction and humiliation facing the Egyptians this night, and when they awoke they would become a profoundly broken people.
I’ve seen a trend where people are incredulous that those who hold traditional, Christian values could follow and believe the principles that were common in our society until just recently. “How could you believe that outdated doctrine? It’s sexist, it’s homophobic, it’s discriminatory, it’s shaming!”
But people who say such things seem to be oblivious to the fact that we all consider one social behavior or another to be reprehensible. If we list out every controversial behavior, we will all find many things that we discriminate against. Child marriage, eating disorders, slavery, incestuous relationships, bestiality, animal sacrifice, cannibalism, the use of hallucinogenic drugs, polygamy, asceticism, and many, many more. Are there not at least some of these practices that you are staunchly opposed to?
Thus, to some extent, we all discriminate and judge between what is right and what is wrong. The only question, then, is on what basis do we judge the way that we do?
The Religious Basis for Judgment)
For the traditionally religious, the answer is simple. Our basis for moral judgment is that God is our creator. He made us according to a fashion and order that is consistent with His own principles of right and wrong, and He educates as to what morality we must live by to fulfill our design and purpose.
And, if these assertions are true, then what coherent argument could be brought against those who strive to live by the principles given by that creator God? Frankly, it wouldn’t matter what God asked of us, simply the fact that He did ask it would be justification to follow it. Our understanding isn’t necessary, compliance with the modern trends of the world isn’t necessary, and a public vote of approval isn’t necessary. As I have heard others state, if God were to tell me that the way for me to fulfill my design and purpose in life was to stand on my head from this moment on, then that would be what I needed to do. As a creation, living in a greater universe that I do not perfectly understand, I have no basis to disagree. What He says I must follow.
So if God pronounces certain behaviors evil, and other behaviors good, and asks me to live by these principles and testify of them, then that is what I need to do. No matter of social rejection should dissuade me, for society did not fashion my innermost being, nor know the core purpose for which I was made.
The World’s Basis for Judgment)
But what basis does modern society have for the things it condones and the things it condemns? What justification does it have for judging certain behaviors as worthy and others as unacceptable? If we have rejected the belief that we are creations of God, living according to His revealed precepts, then our basis for judgment must be derived from either the individual or the society.
If it is derived from the individual, then there can be no universal truth, for no one believes all the same things as another person. Every conviction that you hold, somewhere there is another person that feels just the opposite, and their “truth” would be just as valid as yours. Or, if you deem their disagreement to not be valid, then there must be something greater that your “truth” is anchored in that theirs is not, in which case what would that be? This line of logic quickly falls apart.
Correct judgment must be based in society then. Whatever the current society has decided is right, then for today that must be what is right. Truth is therefore a matter of popular vote, and no one who lives against the popular consensus can be right. Activists who seek to change society are in the wrong, until they are able to convince a majority of the people to agree with them, and then they are right.
Past generations must have been right in their time, but they have no vote today, so today we judge them to have been wrong. In the past, homosexual marriage was considered reprehensible, but today we are ready to accept it, so now the past generations were wrong in their views. So, too, we will be in the wrong once a future generation votes against the values that we hold today. Thus, if the future societies are willing to accept pedophilia, self-mutilation, or the killing of undesirables, then they will be right to do so, and we will then be wrong to have ever stood against such things.
Are you willing to accept this view? If not, what outer principle can you point to that would still make these behaviors and lifestyles wrong, and would condemn an entire future society that feels otherwise?
A Sandy Foundation)
If we reject the notion that God is our creator, that we are made according to a particular design, and that the principles or right and wrong come from a universal truth which is interwoven through our beings, then what better foundation could we tie our principles to? What universal anchor does the man who denies he is a creation of God have for decrying any of the practices he considers abominable?
None. Once we let go of the fundamental truths of who we are and what we have come from, then all morality is transient. Our principles are not set in stone, but in sand, an obscure outlier in the greater scheme of things.
Christ saw this very conundrum two thousand years ago. We will finish today with his famous illustration in Matthew 7:
24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
20 And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.
21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand:
22 But he hanged the chief baker: as Joseph had interpreted to them.
23 Yet did not the chief butler remember Joseph, but forgat him.
Just as Joseph foretold, three days later the fate of the chief butler and the chief baker were forever changed. It happened to be Pharaoh’s birthday, a time for refreshing, and the ruler turned to the cases of these two men and brought each to their final conclusion. One was elevated back to Pharaoh’s good graces, the other consigned to death.
This idea of judgment and dichotomy is a powerful image in our society. It immediately calls to mind the great judgment that awaits us all after we die, on the one hand to the justifying and redeeming of the innocent, and on the other to condemning and damning of the guilty.
As for Joseph, though, he remains in purgatory, forgotten in prison and still awaiting his own judgment. He knows that in the day of evaluation that he will be worthy, but that time has not yet arrived. After all the other virtues he had already displayed, he still must exercise the one of patience.
Spiritual Wanderings 