Darash Chai - Seek Life!

In Exodus 31 we read the final instructions that are given in regards to the Tabernacle. Several foreman are appointed and the final charge is given to commence the building project that has been commissioned by God. And then, as the final and seventh part of the instructions that have been the topic of the text since Exodus 25, the command is given to keep the Sabbath. There is in this chapter, a contrast between work and Shabbat. Two ends of a spectrum that we all engage in.

As the first round of instructions for the tabernacle draw to a close the book of Exodus goes through a series of things that on the surface seem disconnected. Instructions for a census to be taken. Instructions for the bronze wash basin. And ingredients for the holy oil and the incense. When we dig beneath the surface of these four topics, however, and compare then together we discover something fascinating. A topic comes to the front that is a bit counter intuitive to the modern mind. But once we see it, we can recognize this theme all through scripture.

The instructions for the Tabernacle and its items contain within them some amazing insight into just how we should approach God. This week we return to the tabernacle structure and examine a pattern that it contains that reveals perhaps the most important aspect of any relationship. Communication. God communicates with us in many ways, and we are to communicate in return with Him in return. This communication back to God is called prayer. For the simple fact is, without communication and prayer, can you truly be in a relationship with Him?

In the midst of the instructions for the Tabernacle we read of the process of ordination that the priests were to go through before they could serve in the tent. But what does it mean to be a priest? What is it that Adam, the first man, can teach us about this role? Peter, as well as John say that we are being built into a royal priesthood. How is this role of priest to be reflected in our own lives?

Throughout the Bible, clothing is used as a symbol in various ways. Clothing caries with it the concept of bestowing honor, being beautified, or being covered in righteousness. So when we get to Exodus 28 we need to incorporate these ideas into our understanding of what is happening in this text. One man, one representative is being honored and elevated above his brothers to serve before God. But these clothes, perhaps more than any other, contain an extra layer of symbolism that reveals much more about the role and purpose of our High Priest.

As we read through the instructions for the tabernacle we discover that they are told twice in the end of the book of Exodus. And if we examine these sets of instructions and compare them with each other we find that they are told in different order. Last week we examined the pattern that is revealed in the first set of instructions and the path that God takes when He enters into relationship with man. This week, we will examine the corollary and discover the path that man takes when we attempt to discover and reach out to God.

This week begins a months long exploration of the Tabernacle, priesthood, sacrificial system and worship of the God of Israel. And this conversation begins in the book of Exodus? Why is it that we find that the last half of this book of the Exodus has nothing to do with the events of the Exodus? It is easy for us to simply turn out minds off when we get to these boring and repetitive blueprints. But in doing so we miss something. In fact, we miss a lot. Rather than turning our mind off and wandering away in confusion, let's engage with the text in ways that bring theses instructions to life.

In Exodus 24 the text returns to a narrative once again, and for one chapter only. This narrative though, on closer inspection, acts as a connector. It closes off the wedding narrative that began in Chapter 19, and begins the tabernacle instructions that begin in chapter 25. Throughout this chapter we discover clues that point both ways, which reveals a truth that would have been understood by the original audience. The tabernacle was to be the place where God and Man dwell together as husband and wife. It is a home of sorts and the place where intimacy was accomplished. And this insight into the tabernacle begins our examination of the parable that is contained in the pattern.

The Wedding ceremony of the ages is still in progress. The contract for the marriage covenant is nearly complete. And in this final section of the ketuvah we continue to read of the heart of God. And we see a shift in the focus in this chapter. No longer is the subject of the text, those who are in need of justice. Rather as we begin this section, the focus is on those who administer justice. This topic, as well as the 7 blessings of the ceremony are all included in this chapter.

In an ancient wedding ceremony, there are certain things that always happened. One of those things was that the marriage contract was always read during the ceremony. When we understand the events at Mt. Sinai as a wedding ceremony it becomes clear that Exodus 21-23 are the marriage contract. What is contained in this contract? What does it reveal about how we should live? What does it reveal about our God?

What is the Law? What is the Torah? How are we to view the instructions that are presented in the Bible? How did Ancient people view the instructions of the Bible? The Torah is not what most of us think it to be. That is a bold claim, but the Bible backs this claim. For many of us, the Torah is a Law. A legal code that defines life. For others the Torah is wisdom literature. Simply a list of wise principles but in no way binding. But if we read scripture neither claim can be the whole truth. And so, just as always, we must consider what the Bible has to say about itself before we can arrive at some semblance of the truth.

The word covenant is thrown around a lot in relation to the Bible. But in the Torah there are two primary types of covenant used to describe the relationship between YHVH and His people. One is a covenant that existed between kings. That is not this covenant. The other is a covenant of shared intimacy. A covenant of marriage that bound two parties together, and put then in a mutually supportive roles towards each other. Beginning in Exodus 19, the language of Exodus takes becomes saturated with this type of language. A covenant of marriage. Between God and man. What can this possibly mean for us?

At the base of Mt. Sinai Moses receives a gift. His bride and children return to him from their place in Midian. Along with them comes his father-in-law, Jethro, the priest of Midian. But Moses is not able to enjoy time with his newly returned family because he is occupied with responsibility. And so counsel is given on how to address this situation. But, who is Jethro? What do we know about him? Where does his advice originate from? And the most important question, what is the point of this story? Is it just a story about how to organize a community, or is there something more happening just beneath the surface?

Throughout Scripture the events at Massah and Meribah are used as a byword to describe a faithless people. But as we examine this story in the context of those around it, we find that this story does not stand on its own. Faithless Israel is a repeated theme throughout the pages of the Bible. But these stories are told for a purpose. They are told to increase our own faith. These stories become pointers to something greater. Something that we can each discover in our own lives if we look hard enough. And as we will discover, it is these stories that provide our greatest weapon in times of uncertainty.

There are times in our lives when God asks difficult things of us. When He asks us to trust Him implicitly. When the path forward doesn't make sense to our mortal minds. These occasions are especially hard when we find ourselves in one of life's wildernesses. The question comes at these times. Can you trust the Plan? Can you trust the path that God has you on? Can you trust God?

There is not another story in all of literature that is recounted more than the crossing of the Red Sea. It has been recounted for millennia, it has been the subject of countless movies and books. We are all familiar with the story. And that might be a problem. Are we so familiar with the story that we have lost sight of the text? Because there is something amazing that is occurring in the text of this story when we pay close attention to the text.

In the midst of this epic story about the escape of Israel from the clutches of their Egyptian Overlords, comes a curious example of two instructions that break up the flow of the story. Why are these instructions, one or the festival of unleavened bread and the other for the sanctification of the firstborn, inserted here? What can we learn from these commands that means anything at all for us today?

At the Passover, all of Israel was saved out of Egypt and led into the wilderness. But if we examine the text we discover that "All Israel" includes some who were not blood sons of Abraham. A "Mixed Multitude" left Egypt alongside those that the world considered Israel. But the division of who is part of Israel and who is not does not stop here. The text defines for us where that line lays for future generations.

We often hear about what it cost God to redeem mankind. The cost in blood and mortal existence. But there is another cost to redemption that we don't often acknowledge. The cost of personal sacrifice. But what all does that entail, this personal sacrifice?

We often hear that God loves everyone. That all mankind are His children and that He cares for us all as a loving father. But just how accurate is this idea Biblically? The idea that God loves ALL people? If there is one thing that the plagues of Egypt teach us, it is that there are those who will fall under God's judgment and those whom He will protect from Judgment. We already looked at the fact that God creates some for the purpose of demonstrating His justice. Let's take that idea one step further.