Friday, December 19, 2008

Moses in Drag

Exodus 34:29-35

After Moses came down from Mt. Sinai, his face was "radiant." When the Israelites saw him, being the solemn people they were, they were astonished, and afraid to get too close, lest this joyousness be contagious. So Moses took to wearing a veil. However, he would take the veil off in God's presence- and put it back on again when he left to be around his people.

Now to be fair, I don't think this radiance is just Moses in hap-hap-happy mode. The Message translation says that the skin of his face glowed. So- it might have looked like Moses had been in front of the microwave a bit too long, they may have been justified in wanting to keep their distance, but metaphorically there are some pretty cool ideas here.

Moses' reaction to seeing God is to literally be beaming. His face shines from being in God's presence. God's love is so bright that it leaves a mark- He leaves us in a state that we are visibly changed.

However, the natural inclination is to be wary of folks in such a state. What's he so happy about? Let's not get too close, that dude is weird.

So Moses adapts, and hides himself (partially) from his people. He's still beaming, but he's striving to be a little subtle about it. But when he's in God's presence, he's free to be himself. The veil comes off, all pretending is gone, here I am God, this is me.

Metaphorical or not- it's pretty cool to envision time with God as a joyous time where you can be yourself.

Saturday, December 13, 2008

Butterfingers

Exodus 34:1-28


So God tells Moses to go and chisel some more stone tablets to match the ones he broke and He'll rewrite the text from the first set.  God uses some clever subtext here- he doesn't berate Moses for breaking the first set, but in His instructions He includes Moses' faux-pas.  Hey Mo, remember when you messed up?  Let me fix that for you.

Perhaps from secrecy, perhaps for reverance sake, or maybe for a totally different reason, God tells Moses to come alone- I don't even want to see anyone anywhere on the mountain- I don't even want to see animals grazing on the mountain- just you, tomorrow morning.  This conjures images of a mafia kingpin or kidnapper- I'll meet with you at the drop-off, but come alone, no cops, no wires, and certainly don't bring a gun.

This, however, feels more like God's still a bit annoyed with His creation.  He's saying, I haven't forgotten how you hurt Me- I'll get there- things will be ok- but right now, My emotions are still a little tender.  I'll see you Moses, but I'm not quite ready to be around these people who were so quick to leave Me.  

So Moses gets the stones and goes to the meeting place, and God comes down in the cloud and stands in front of him, apparently still in the cloud.  And he prclaims His own name to Moses.  He says:

The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, 7 maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and fourth generation.

It almost seems like He's trying to convince or remind Himself.  That's right, no matter what I'm feeling right now, I'm compassionate, I'm forgiving, now matter how much I'd like to, I'm not going to wipe these people out.  

The second half of His decree is a little more troubling.  Is this simply pre-Jesus theology? Is this God speaking through His anger?   Is He saying that when people mess up- the ramifications ring down through the generations?  Is He saying that when your parents and grandparents mess up, He holds you accountable?  

Moses senses that God isn't happy- he instantly bows and worships.  He asks God to come with him, to forgive His people and to take them as His inheritance.

And God says- ok here's the deal:

I'm going to do amazing things that no one anywhere has seen before.  Everyone around will see how awesome My works are.  Obey Me!  I'll drive out the Amorites, Canaanites, Hittites, Perizzites, Hivites and Jebusites.  Don't make a treaty with any of the people living around you- it'll only turn out bad for you.  

Break down their altars and the like.  And don't worship other gods, becasue I'm jealous.  In fact, my name is "Jealous."  

Do not make cast idols.

Yet another subtle reminder about their mistakes.  I haven't forgotten that whole stupid golden calf thing- don't do it again.

Then he revisits those commands about the Feast of Unleavend Bread, the odd "firstborn are Mine" laws, resting on the Sabbath rules, the Feast of Weeks (maybe the first time for these) and the Feast of Ingathering rules.  He reminds them that He will drive out other nations and tells them that He will enlarge their territory- and that when they make these trips of worship three times a year- no one will covet their land.  

He recaps laws about blood and yeast and Passover feast sacrifices.He reminds of the need to bring the best of the firstfruits.  And he tells them not to cook a young goat in it's mother's milk.  I assume this last is more than just a recipe tip- but I'm not sure about the rationale behind it.

God tells Moses to write down His words; they'll be a covenant with Him and His people.  Moses was there with God for 40 days and nights with no food or water.  The section ends by saying. "And he wrote on the tablets the words of the covenant—the Ten Commandments."

I'm left with two major reactions.  My goodness, how could anyone keep any of these laws straight?  Especially in an age without printing presses or rampant literacy ( I assume), how could anyone remember all the particulars?  I don't remember appointments with students, how would I ever remember all the details and minutae of all these laws regarding goat milk and yeast?  Grace is a wonderful thing.

Second, I'm struck by the pain God seems to be feeling through this section.  I certainly understand the strain and hurt that we cause each other on a regular basis, but to picture the hurt God seems to be feeling here by the rejection of His people adds a whole other layer to this onion.  God loves us and wants our acceptance and love- when we deny them from Him, it hurts in a similar way that rejection hurts us.  And that makes His forgiveness and grace even more amazing.




Thursday, November 06, 2008

Glory, Glory, Hallelujah


Exodus 33:12-22


Moses continues his 'tude display talking to God. He says- Look- you keep telling me to lead, but you haven't told me who You're going to send with me. You told me that You know my name and You're happy with me- but if that's the case- then how about shedding some light on how You work. Teach me Your ways- I'd like to be able to keep pleasing you...but I'm struggling.


Remember... we're talking about Your people here.


God simply replies, "My Presence will go with you, and I will give you rest."


Moses doesn't let it ride. He says, If you're not going to send your "presence" then don't send us at all. How will anyone know that You're happy with us if You send us on without You? Without You, nothing distinguishes us from the rest of the people on earth. You're all that we have that makes us special.


And God more or less reinforces what He's been saying what Moses already knows, Ummm... I said I'm going to send my presence.  "I will do the very thing you have asked, because I am pleased with you and I know you by name."  Maybe I'm reading to much into it, but it seems like God is saying... Look Moe, have I deserted you yet?  Haven't I done what I said?  I'm here, I'm going to be here, I'm coming with you.  

Moses keeps his haughty tone and tells God, "Now show me your glory."

This is a bizarre request.  What does it even mean, show me your glory?  My contact with that phrase has usually been in the context of without clothing.  She didn't know the guests had arrived and she entered the room in all her glory.

I don't think Moses is asking to see God's body parts- but maybe in a sense he's asking for something metaphorically similar.  

Let me see You without any pretense, without anything hidden, the way You really are.  Back a couple of paragraphs he's asked God to "teach me your ways" - and maybe this is a poetic way of saying- God, let me see through all my misconceptions, all the blinders, all of the physical and spiritual obstacles and let me see you as you really are.

That's an amazing concept.  To see God as he really is.  Not through our own perspectives that include our own agendas, our political philosophies, our denominational biases, our judgmental self-righteousness, but to just see God, as God, THE real God, not just my constructed God.  And maybe that's what Moses is pleading for- I want to understand... let me see you.

God's response is puzzling-  "I will cause all my goodness to pass in front of you, and I will proclaim my name, the LORD, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 20 But," he said, "you cannot see my face, for no one may see me and live."

First he says ok, I'll do it for you- and you'll know it's me  But then he ties mercy and compassion with his own physical appearance.  Maybe He's saying- I'll do it for you- but realize this Moses, I'm choosing to do this.  You haven't argued your way into this situation.  I have mercy and compassion on who I choose- I'm choosing you- I don't owe you this, but I'll do it for you.

The catch is that Moses won't be able to see God's face.  I don't understand why- but something about God's face would mean the end for Moses or any other inadvertant passerby.  I'm guessing this was all thought out beforehand.

At this point why doesn't Moses say...great!  Show me your face and bring me home?  I'll gladly endure whatever follows if the result is to make it to the true promised land.  The concept of heaven might not be something Moses is well versed in- but God certainly isn't making him that offer.

He does, though, offer his protection.  He points out a rock for Moses to stand on and tells him that at the right time He'll put him in the cleft of the rock and cover him with His hand until He has passed.  Then He'll take off His hand and Moses will be able to see His back.

It seems odd to take comfort in the form of God's back- the back could indicate God turning His back, or ignoring Moses,or walking away, but here it's a sign of compromise, a sign of comfort, a sign of protection.  I'll protect you from what you can't face.  I'll turn away so that you can live.




Saturday, October 18, 2008

Meet and Greet

Exodus 33: 7-11

So Moses would commonly pitch a tent some distance outside of the camp and called it the "tent of meeting."  If someone had a question for God- this was the place for it.  The text is a little ambiguous about how it worked, but it seems to me that people would bring their questions or requests to Moses and then he would meet with God.

When Moses would approach the tent, everyone would come out of their own tents and watch him until he went inside.  When he went inside, a pillar of cloud would come down and stay outside the entrance while God and Moses talked inside.  In a cartoon, this would be God's ride back into heaven.  Outside of camp, it seems like it served the purpose of a "do not disturb" or an "occupied" sign.  

While the conversation was going on, (when they saw the cloud) they would all stand at the entrances of their own tents and worship.  Moses and the LORD would speak "face to face, as a man speaks with his friend."

This is the part of this short passage that resonates the most with me.  It seems that God has always longed for a relationship with His creation.  Is that our purpose?  Is this the whole point of God creating us in the first place?  So he can come to our tent of meeting and befriend us.

It's interesting to think of God and Moses just chatting.  Sitting down over the Isreali equivalent of a cup of coffee and shooting the breeze while the sounds of worship drift in through the tent.  And maybe this scene can help us understand Moses' tendency to overstep his bounds.  Maybe he felt so at ease with God, so comfortable, so friendly, that he started to forget who we was- and who we was in comparison to his God.

And maybe God wants the same from us.  Not a flippant sense of entitlement, but a relationship so deep, so close, so trusting, that we think of God less as judge and jury, but more as a dear friend, as loving family, as a loved one whose visit warrants celebration.

The section ends noting that Moses' assistant Joshua stayed in the tent after Moses would go back to camp.

Wednesday, October 15, 2008

Turn and Calf

Exodus 32-33:6

So Moses has been up the mountain talking to God for quite some time and the natives are getting restless.  They approach Aaron and tell him- look- this Moses guy is long gone- I think it's time for some new god to go before us.

And naturally Aaron, Moses' brother, spokesman to Pharaoh, responds with a hearty... sure.  Give me your sons', daughters' and wives' earrings and we'll make us a god.  So they melt down the gold and make the infamous golden calf.  When it's done they proclaim-Israel, here's your god that brought you out of Egypt.

Now Aaron is either feeling a little guilty or trying to straddle the fence- so he announced thatthe  next day would contain a festival for the LORD.  So the people rose early and made sacrifices and then ate, drank and got ready for a night of revelry.  I'm not sure who the sacrifices are for- Aaron says the festival is for the LORD- but God later recounts their sacrificing to idols.

Meanwhile, back on the mountain, God has seen quite enough.  He tells Moses- get back down there.  Your people have fallen hard-core- they're worshipping idols- they're stubborn and I've had enough. In fact, I'm going to destroy them and make a great nation out of you.

It's interesting that God refers to them as Your people, not My people.  Literally, He's right- they've deserted Him, but it also implies a disowning on God's part.  It's like when an angry mother tells the father coming home from work- look what your child did.

And Moses reasons with God.  He says- Why should you be so angry at these people you've done so much for?  The Egyptians will just say that the only reason you saved them was so you could really wipe them out.  Reconsider!  Remember Abraham, Isaac, and Israel- and remember what you promised them.  And God changed His mind.

This is amazing- Moses changes God's mind.  What implications are there then in our understanding of God and His nature?  Does that mean that if Moses hadn't talked Him out of it, God would have done something He would have come to regret?  Does God act impulsively?  What happens when God gets angry and there's no Moses there to convince Him to change His mind?  

And what did Moses give up for his people?  This is someone who could have become another Abraham- God says he'll be the source of the nation- and later Moses is left on the outside looking into the promised land.  Did he think back on this moment and regret not taking advantage of the words spoken by his angry God?

So Moses goes back down the mountain with his tablets ready to let his people have it.  Joshua hears the wild partying going on and tells Moses- sounds like there's war in the camp.  Moses says that's not victory or defeat I hear... it's singing.

This is an interesting response from Joshua- is he trying to cover up the mess, or is he ready to fight?  

Moses sees the wild party and he's ticked.  So ticked that he takes the tablets which contained "the writing of God" and smashed them on the ground.  I think I would be a little nervius to smash God's autographed law.  I'm a little particular about my baseball from Jake Peavy and  he didn't even sign it- this is God's penmanship... or it was, now it's rubble at Moses' feet.

Is this a forshadowing of Moses' impulsive behavior to come?  Is God pleased with Moses' attempts to get the Israelites back in line... or is he watching from above thinking- OK, I know why you're mad- I am too- but you've overstepped your bounds a bit there Moe.

Moses takes the calf and throws it in the fire.  He melts it down- grinds it into powder- scatters it on the water and makes the Israelites drink it.  This is like the dad catching his kids smoking and making them finish off the carton.  So you like idols?  How do you like to drink them?  Still having fun?

He then turns on Aaron- "What did these people do to you, that you led them into such great sin?"  Moses implies that Aaron is exacting revenge- why else would he do what he did?  It's interesting how easily Aaron went down this path.  I wonder if Moses had an "A-ha" moment, is this why God didn't let Aaron take my place in Egypt? Did he know that Aaron would fold so easily?  

Aaron says "Do not be angry my lord, you know how prone these people are to evil."  Amazing- in one simple sentence Aaron both sucks up to Moses and points the blame elsewhere.

Then things get weird.  Weirder than a eating a golden calf.  Moses sees how out of control everyone is.  He says everyone who is for the LORD gather round.  So the Levites come running.  Moses says- OK, this message comes from God- strap on a sword and go kill your brothers and friends and neighbors.  So they do- killing around 3000 people.  And Moses is pleased.  He tells them "You have been set apart to the LORD today, "  and He has blessed you.

What do you do with a passage like this.?  Find all the sinners and kill them?  Not a good way to win many community awards.  Hard to convert people when they're dead.

Perhaps the important thing is to contrast the lack of mercy here to the tremendous amount of it post Christ.  This harshness continues.

Moses tells the people- you really messed up.  But look- let me see if I can talk to God and make atonement.  So Moses talks to God and says look- we both know these people were knee-deep in some bad stuff with that whole golden god thing and all- but can't you just forgive them?  And if you can't, then just go ahead and cross my name out of your book too.

This is pretty bold talk.  Moses has the perfect alibi.  You can't really hold me responsible, I was with you, God.  Not Guilty.  But instead he casts his lot with his people, at least those who are still alive.

God, perhaps smirking, tells Moses- ummm- I'll block the people out of my book who did the sinning.  Or maybe with subtext- lovely rhetoric Moses, but no dice- I'm in charge, I decide who gets punished and who doesn't.

Oh and by the way, when the time comes... they will pay.

And they do- God strikes them with a plague.

So God then tells Moses to take these people to the land that has been promised to them- He'll send an angel ahead to drive out the inhabitants- but He's not coming along.  You people are stubborn and I might kill you before you get there.

So when Moses told the people this they freaked out.  God told them to take off their ornaments while He figured out what to do with them.

So they did.

Besides the whole mercy comparison, the biggest thing I take from this section is God's jealousy.  He doesn't like to share His people.  We don't see a lot of literal idolatry in our culture.  But maybe the idea is the sharing of allegiance.  When God isn't the center, we've created our own golden calves and we risk alienating ourselves from him.

In theory that's easy for me to understand but what that means practically is a little harder.  I talk to people more than I pray.  I spend more time watching movies than reading the Bible.  I spend more time at work than at church.  But I recognize who's in charge- and I'm at least trying to follow his guidelines and not revel in streets...

and maybe that's what He's looking for.

Wednesday, September 10, 2008

Rest or Die

Exodus 31: 12-18

So God tells Moses that this whole honoring of the sabbath thing isn't optional. Work for six days and rest on the seventh. Violating this commandment is to result in death. Actually in one place it says that he who does work will be cut off from his people. That might be a literal cutting because twice in this series of verses it says that he will be put to death.

This is an interesting commandment- forced rest. You will relax! It's like force-feeding someone a banana split and threatening punishment if you don't enjoy the hot fudge.

It goes beyond the need for rest, although I think that that concept plays into it. God says that the sabbath is a holy day and is a sign between Himself and the Israelites commemorating the creation. It is a sacred day.

So- how do those concepts apply to us in a capitalistic, workaholic, go-go-go society (he asks typing from his office keyboard at 5:11 pm)? I think I work hard- but I get more than my share of rest- four months worth in fact. So getting enough isn't the issue- but does God expect a ritualistic day of rest. Is he mandating that Saturday we take it easy?

Is Sunday (the first day) our sabbath? If so, is working that day the wrong choice? If so, preachers beware- all sermons must stop.

I know that some of my apprehension regarding this issue comes from having a job which requires lots of on-duty Saturdays and Sundays. And even if I'm not on the road, I might be preparing lectures, editing speeches, or cutting literature. Maybe the issue for us isn't a mandated, uniform, everyone-take-a-day-off kind of day- but to treat days of rest as holy- to reverance God with rejuvenation- to honor Him by resting as He did.

If so, no sweat- I'm a great rester.

At the end of the chapter, God gives Moses the two tablets containing the testimony. I'm guessing it was a paranoid trip down the mountain with Moses afraid of dropping the tablets ala Mel Brooks and settling for the five commandments.

Monday, September 08, 2008

Oh Holy Ab...and Your Friend Too

Exodus 31: 1-11

So God tells Moses- I picked these two guys- Bezalel and Oholiab and I've blessed them with some talent which should help with all this construction I've been talking about.

He tells Moses, "I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts- to make artistic designs for work in gold, silver and bronze, to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship..." Oholiab has been appointed to help him. So the focus is really more on Bezalel than Oholiab- but it's harder to make a corny pun out of his name.

This is really interesting to me (the passage, not the pun). Bezalel is gifted with ability for handiwork with metals- and his skill comes from being filled with the Spirit of God. I'd be inclined to think that these were two very special instances except for what comes next:

Also I have given skill to all the craftsmen to make everything I have commanded you: the Tent of Meeting, the ark of the Testimony with the atonement cover on it, and all the other furnishings of the tent- the table and its articles, the pure gold lampstand and all its accessories, the altar of incense, the altar of burnt offering and all its utensils, the basin with its stand- and also the woven garments, both the sacred garments for Aaron the priest and the garments for his sons when they serve as priests, and the anointing oil and fragrant incense for the Holy Place.

So- all this ability to create beauty- comes from being filled with the Spirit. Did they just wake up able to carve and create- or were they simply predisposed to excel in these endeavors after being trained? Did they resist it?

But dad... I really like math- I don't care about the arts.

Get your heads out of the clouds, kid, there's no future in science...but if you'd just apply yourself to the arts...

An army of Spirit-filled artists. That would make quite a forensics team. But all kidding aside, maybe that's what I have. And have had. Every year. People with a talent for creating beauty and poignancy in a world sometimes lacking in both. People who search for outlets to share and develop talents that began by being filled with the Spirit... often (always?) unknowingly.

The end result for me is to think of our talents, our inclinations, and our fortes not just as gifts from God (which is huge by itself... so my skills at track and the xylophone both come from God?) but as tools commissioned by God for His service.

What am I good at? Am I good at it because God filled me with His spirit and wants me to use it to praise Him? When I view my interests, my hobbies, and my leanings to things of an artisitc nature as service to God it changes not only my interest in producing art of quality but also the fervor and intensity with which I create and share that art.

Saturday, September 06, 2008

Incense You're Already Making Things Smell Better...

Exodus 30: 34-38

Very short passage very similar to the last one.  Not only are they going into the perfume business- they are also to construct some holy incense.  They'll make it out of gum resin, onycha, galbanum , and pure frankinsence, all of my favorite ingredients.   Just like with the perfume, this is an exclusive smell, all rights reserved, no imitation, duplication or personal application even with the consent of major league baseball.  It is to be "salted, pure and sacred."

Here's the odd part.  It is also to be ground to powder and placed in front of the Testimony in the Tent of Meeting.  So, pretty close to where things are covered with perfume.  My initial reaction is... yikes.  This is going to be like hanging out with the guy who wears way too much cologne.  Even if the smell is ok initially, it ends up overpowering and creating pain.  Perfume AND incense?  Just hope you have a head cold when you approach the tent.

But maybe... the incense is strategically placed far enough away that the smells don't meld.  Even then though, Aaron and his boys are mobile units of odor- so wherever they go they're bringing the perfume with them. 
 
Here's my theory, maybe God created an intricate recipe- he picked these ingredietns specifically knowing the combination of smells would be perfect- like adding a bassline or harmony vocals.  And what seems like a mess to the ignorant (in this case me) works out to create beauty, perfection, something sacred.

Bottom line- God's wisdom is a bit more advanced (note: understatement) than my own.





Friday, September 05, 2008

There Shall be Oil

Exodus 30: 22-33

The LORD tells Moses that he's to go into the perfuming business. He's to take some liquid myrrh, fragrant cinnamon, fragrant cane, some cassia, and some olive oil and mix it together (with specific amounts determined for each). This oil is to be taken and used to annoint "the Tent of Meeting, the ark of the Testimony, the table and all its articles, the lampstand and its accessories, the altar of incense, the altar of burnt offering and all its utensils, and the basin with its stand." So essentially the are to create a sacred smell.

Aaron and spawn are also to be annointed with it. The text makes a point of saying that all of these items (and Aaron's kin) are to be annointed AND consecrated. This is a tad puzzling to me- I would think that something would become consecrated by being annointed. Maybe the point here is they are to pour oil on it and treat it as sacred, pointing out desired behavior, not consecration methodology.

The most interesting part of the section to me comes in the admionition to not use this magic formula for any other purpose. This holy smell is strictly for these items and people. Don't try to profit from it. Keep it off of QVC, don't try to use it for purposes of seduction. This is a holy smell. Amazingly interesting. I think of language being holy- using words to praise or worship, I think of music and art as tools of signifying things as holy- hymns or paintings or sculpture- even architecture- but I don't think I've ever considered the olfactory as a venue for sacred expression. I can think of lots of smells that are much less than holy- but the thought of a perfume used only for God is amazing.

Folk singer Leonard Cohen has a song (Hallelujah) in which he references a secret chord that David played to please the Lord, and this has a smilar feel to it, a smell only for God. In fact in this case the smell is to be so exclusive that if you make a knock-off perfume, or wear the perfume when you shouldn't you are to be cut off from your people.

When annoionted, they are holy (as are the items) and anything that touches them becomes holy.

And from an unlikely source... perfume, God is praised.

Thursday, September 04, 2008

The Waterboys

Exodus 30: 17-21

Short passage today. God tells Moses to build a bronze basin and stand and put it between the Tent of Meeting and the altar. It's supposed to be filled with water. Aaron and spawn-of-Aaron are to wash their hands and feet when they enter the Tent of Meeting "so that they will not die." Same thing when they are serving to minister offerings by fire- wash or die. This is to be an ordinance for generations to come.

Interesting and odd. This seems to me to be about the need for purity when approaching God. When you're before Me wash your hands and feet...and maybe metaphorically it's a statement about the need for our own purity when we approach His throne. It's a little different for us. We don't have to go through the priest on holy days...we pray wherever, whenever the need strikes us. I don't think the application is to be sure you've got some handi-wipes nearby in case you feel the need to pray- it seems to me more about our lives being clean.

So...when I approach God with troubles, requests, petitions, moanings, etc- it's important that I'm being real with God-that my hands are clean. I don't think that necessarily means without sin- but that I'm not hiding my sin from God. I'm not pretending that everything's hunky dory while I'm living a life that's making my hands grimy and my feet stink. I'm working to clean myself up- recognizing that without God's help the dirt won't come out from under my nails.

It's also interesting that they weren't required to totally bathe- just wash their hands and feet. I think this may suggest several things (or maybe a few of these several things).

First- this may be an issue of practicality. Maybe God didn't want his priests stripping down for a full-fledged cleaning outside of the Tent of Meeting. It may have made for an unwanted spectacle.

Second- It may suggest some of what's written above (on this blog, not in heaven). Maybe the point is that when we work to wash our hands and feet- God takes care of the rest (metaphorically...please continue to shower on a regular basis). Simply put- we work to straighten our lives up- and when we try- God covers the rest with His grace.

Third- Maybe it says something about the nature of how God views our hands and feet. Since these are tools we would use to carry out work for Him (and in practice for others) God wants to make a statement about the way we view that work...it's holy- it's for Him- treat it with respect.

Fourth- Maybe this is foreshadowing baptism. Before you're fit to approach and serve, your imperfections (dirt, filth) are washed away. They probably wouldn't have gotten it- but it could be pointing toward Jesus. Not specifically about hands and feet but still regarding the need for washing.

Fifth- Aaron's kin generally smelled bad.

Regardless of why the washing was commanded, it's likely that they were without anti-bacterial soap.

Tuesday, September 02, 2008

Brother, Can You Spare Half a Shekel
Exodus 30:11-16
When it gets to be census time, every Israelite aged 20 or older is to pay a ransom to the LORD- one half shekel. Apparently paying this levy will ensure they avoid any plagues from visiting them. Being a people whose history witnessed some pretty serious plagues, this would be a pretty good incentive to part with a little spending drachma.
This seems like it would have been less than fun for the census-taker. I did a little census work some time back and I met some interesting folks including a professional "chicken chaser" and someone else who wanted to buy my car. He was concerned that there was a governmental conspiracy involving people sneaking over at night and moving the property lines of his home...or something equally odd. I think the census process would have been even more challenging if the collection of money was involved.
I don't know how significant a sacrifice this would have been. I'm not sure if a half shekel was the price of a can of diet-camel dew or a down-payment on a Dodge Ram, but either way, the payment was standard for everyone.
Moses makes a point of signifying the rich are not to pay more and the poor are not to pay less. Initially my reaction to this statement is to apply it to contemporary tax policy. Does that mean that a flat tax is somehow a more just governmental tool? Maybe the key to this policy comes in to what this money is for. I've used the terms "levy" and "tax" but I don't think that those terms are appropriate for what really is going on there. This is an atonement offereing- I can't make an offering for you any more than I can repent for you- this is about showing God appreciation for sparing lives, and each individual was required to show an individual appreciation...a half-shekel's worth.
I'm not sure about how often this happened. They may have paid annually- or just once when they turned twenty but either way the money went toward the service of the Tent of Meeting. This was to be a memorial making atonement for their lives. Seems like a pretty good deal

Saturday, August 23, 2008

The Days Before Deodorant

Exodus 30: 1-10

So, they are to make another altar, primarily for the burning of incense. It's to be square about 3 feet high and a foot and a half long and wide and it will be smelling good- certainly better than other altars that became home to dead animals and splattering blood. This altar will have plenty of gold- a layer on top, and the sides and the horns- as well as gold moulding around it. Rings for the carrying pole are also to be gold. oh yeah- and the poles of acacia wood? Gold covered. This altar is to go in front of the curtain shielding the Testimony.

Aaron has to keep the fire burning- he's to burn "fragrant incense" every morning when he tends the lamps- and again at twilight. Incense is to burn for generations to come. No other offering other than an annual blood offering is to happen on this altar. No other incense, no burnt offering, no grain offering, nothing- just an annual blood offering made from the atoning sin offering on the horns. Moses says "it is most holy to the LORD."

At first I thought this was a way for God to signify the importance of His testimony. The tablets are here- and I'll be here- let's keep it smelling good and give it the proper reverance. But I don't think that's quite it. And I don't think the reverence shown to the testimony would carry over very well to our day and time- I hope not, I recently found my bible buried under the passenger seat of my car- and some time back Jana accidentally dropped my bible (different copy) in a toilet. It wasn't commentary either time- and I don't think that God's emphasis is on the shape of or the care we give to the overpriced leather-bound tomes the folks at Zondervan capitalize on.

But maybe it does say something about the worth God gives the time spent in communion with His people. Maybe it's not so much about the tablets as it is about the time. I'm going to be with you here- let's make it special. The same way the time we spend with Him now, in worship, in prayer, are special. I try to avoid a lot of animal sacrifices in those contexts too.

While those may be part of the picture, ultimately, I think this is a statement about how much God values the sacrificed. Once a year this holy sin offering is left on this altar- and it's important enough that I don't want anything else to dilute it the least bit- it is sacred to me...because you are important to Me- and this offering brings you closer to Me. It bridges the gap your sin has caused.

And I think it points to the value of Christ and His sacrifice. This pure lamb, My son, takes the place of this annual offering- and realize how much I must love you to give you so much.

Saturday, June 07, 2008

Consecration Explanation

Exodus 29

Moses spells out this whole consecration process. They are to take a bull and two rams-good ones- not ones that are defected- and they are to make some cakes and wafers- without any yeast but mixed with oil. They are to put the bread in a basket, and take it and the animals to present at the ceremony.

Aaron and his sons are to get washed at the tent of meeting. Nothing like a public bath to suggest sanctification. They are then to be dressed in this holy garb described in previous chapters. Aaron is to wear the tunic, robe, ephod and breastpiece. The ephod is to be attached by the "skillfully woven waistband." They are to put the turban on his head and attach the "sacred diadem." And then they are to pour annointing oil on his head.

The sons are treated similarly if with a little less pomp. They still get tunics and headbands. And they and Aaron both get fitted with sashes.

Then comes the fun stuff. Nothing says party like animal slaughter. The bull is brought forward and Aaron and sons place their hands on its head. They are to kill it right there at the front of the tent of meeting "in the Lord's presence." They are to put some blood on the horns of the altar with fingers - and the rest gets dumped at the base of the altar. Then they are to take the fatty parts, the liver covering, and kidneys (still covered in fat) and burn them on the altar.

But the flesh, the hide and the inedible parts are to be taken outside the camp because they are a sin offering.

This is all a little much for me and I must confess I wouldn't be signing up for altar duty. While I love eating a good piece of meat, I would be a tad squeamish actually slaughtering it- and dealing with all the details. Picturing this scene seems like a plotless, humorless Tarantino film- and the altars aren't equipped with splatter-guards. But it's interesting that they don't just offer up the good stuff to God as an offering. It's the whole bull. It's the ears, and the bones, and the gristle, and the parts too gross to even mention. It's not like this part of it is a big sacrifice, they weren't going to eat this stuff anyhow- and it saves them having to dispose of it- or at least of having to deal with the decomposition of it all if they didn't dispose of it.

I think though, that maybe what we can see here is how God treats sin- it's burned up- it's totally gone- no trace of it. All the ugly parts, the unenjoyable byproducts, the guilt, the shame, the whole disgusting mess is gone- obliterated. God has consumed it. Now literally for these Israelites it wasn't totally gone- because they had to keep sacrificing over and over- but at least for a period of time- the cloud of shame is vanished, traveling to the heavens in smoke from the altar.

And for us, it's gone too- no matter how we try to cling to the guilt- how unable we are to fully fathom the depths of God's grace and just how much He's willing to forgive.

Alright, back to the mass-a-cree. They're to take one of the rams and Aaron and Aaron-juniors are to put their hands on it's head. Then they slaughter it and sprinkle the blood on all sides of the altar. Then they cut it up and wash the inner parts and the legs- and then putting it back together (in the same place, not reattaching it- that would really be gross) they burn the whole thing on the altar. It's a burnt offering to the Lord, "a pleasing aroma."

The other ram gets the same treatment at first. Hands placed on its head from the Aaron-clan and slaughtered. However with this ram they take blood and put it on their right earlobes, right thumbs and right big toes. Bizarre. More blood gets sprinkled on all sides of the altar. Then blood and oil get sprinkled on Aaron, his sons and their garments. At this point they are officially consecrated...and I'm guessing fairly rank.

This second ram is the ram of ordination. I guess this just means its the ram that was used for the actual consecration. From this ram they are supposed to take "the fat, the fat tail, the fat around the inner parts, the covering of the liver, both kidneys with the fat on them, and the right thigh". This stuff is soon to be fired up.

Meanwhile they are to take some bread out of the basket- a loaf, a cake and a wafer. They are to place them in the Aaron-clan's hands and they are to wave them to the Lord. They are a wave offering. I don't even understand the motivation of the wave at a baseball game, so I find this really puzzling. Why wave it to God? Are they demonstrating its durability? Doesn't break or bend when I wave it- now that's unleavened!

Whatever the reason for the wave-a-thon, after its waved they take it back and put it on the altar with the ram. The breast of this ram they can take and wave and it becomes their share of the sacrifice.

I'm not sure exactly what this means. Is this meat for the Israelites to eat? The rest is God's, but this little bit is for them? The section that follows seems to suggest that this meat is actually intended for Aaron and his son's- and this may be the Israelite's share of their responsibility for Aaron's family's food.

The garments belong to Aaron and get handed down. Once his offspring takes over as priest he is to wear the garments for seven days. He'll be smelling real good at the end of this period. Hope the oil is strong.

So after the meat is taken off somewhere sacred to be cooked, Aaron and his boys eat this meat and all the bread they want at the entrance to the tent of meeting. But only them, no one else gets any food- and whatever isn't eaten that night gets burned up because it is sacred.

The part of me concerned for the hungry and the part of me that loves to fill a plate with meat in a buffet line cringe at the thought of all that meat going to waste. But I'm definitely approaching this scenario from 22nd century American over-consumption. Plus if this bread tastes like the communion bread in most churches it wasn't that much of a treat anyhow. I bet it was a little tastier though. They probably didn't just grab a box of matzos for the ordination service.

This process was to take seven days - one bull per day to make atonement as sin offerings. The offering was to purify the altar and the oil was to consecrate it. After seven days the altar would be holy- and anything that touched it would become holy.

Each day ( I assume this is for the seven days) they are to sacrifice two one-year-old lambs- one in the morning and one at twilight. With the first offering they were to offer a drink offering consisting of a mixture of flour, olive oil, and wine. I don't know if they actually drank it or poured it on the altar or what. The twilight lamb is to be sacrificed the same way with the same grain offering and drink offering- I'm not seeing the earlier grain offering unless the flour and olive oil are mixed as a grain offering and the wine is a drink offering. In either case, there's a bunch of stuff they're offering- and there's a specific amount and substance that's required.

They are to make this sacrifice regularly at the tent of meeting for generations to come. I don't know if regularly means whenever there's a consecration or if these sacrifices continue throughout the year, but when they're made, God will meet and speak with them. God says that the place will be consecrated by His glory.

The chapter closes with this thought:

"So I will consecrate the Tent of Meeting and the altar and will consecrate Aaron and his sons to serve me as priests. Then I will dwell among the Israelites and be their God. They will know that I am the LORD their God, who brought them out of Egypt so that I might dwell among them. I am the LORD their God."

Even in this context so foreign and separated from how we live and interact with God, His desire is still to be a part of His people. He wanted to be loved by His children and to be known as God.

He wants the same thing today.

Sunday, June 01, 2008

Holy Underwear
Exodus 28: 31-43
And now instructions for the priestly evening-wear. The robe of the ephod was to be in blue cloth with a woven collar-like edge to stop tearing from occurring. They are to construct pomegranates of blue, purple and scarlet yarn around the hem of the robe. In between the pomegranates were to be bells. Aaron must wear this when he ministers. The bells will sound when entering and leaving the holy place so he won't die.

So he won't die? One thought I had was that it was for protection from Israelite thugs. The dude with the bells is off limits- no one better mess with him. But later information in this section seems to suggest that he might be in danger from God without the bells.

They are supposed to make a plate of pure gold and engrave "Holy to the Lord" on it. They are to fasten a blue cord to it to attach it to the front of the turban and Aaron is to wear it. When sacred gifts are offered by the Israelites, Aaron will bear the guilt of them on his forehead. Apparently, wearing this plate on his forehead will make the gifts acceptable to God.

This idea of "wearing guilt" is interesting- especially when combined with the pomegranate motif already discussed. Why pomegranates? Why not mangoes, avocadoes, nectarines? Maybe the legendary apple from the garden wasn't an apple at all- but was a pomegranate and this design was another way for Aaron to wear the guilt of his people. Purely speculation, but some fruit for thought.

Then they are supposed to make some fancy duds for Aaron and his sons to "give them dignity and honor." Tunics, sashes and headbands- after they're wearing them they are to be annointed and ordained so they can serve God. I'm not sure exactly what happened in an ordaining- but in this case the ordainees were quite stylish.

I think it's important to notice this part of their assignment. There has been a lot of construction and creation meant directly to honor God. This honoring is more indirect- it's honoring those who are honoring God. With service comes honor...and responsibility. Remember that whole death thing?

The last things in this section they were to create were linen undergarments for Aaron and his sons. They had to wear them whenever they were in the tent of meeting or approached the altar to minister in the holy place. This was so they wouldn't "incur guilt and die."
Membership may have its privileges- but it comes with a pretty steep price too. Without the holy undergarments their service wasn't acceptable. This was a lasting ordinance for Aaron's descendants. Hopefully they made new linens for the offspring.

This is a puzzling section in terms of what to take from it. The main thing for me is how much was expected from those serving in the role that Aaron took on. There's a lot to think about and a lot to get just so. Not just anyone could do it- I wouldn't be cut out for it.

Ooo- that engraved thing is on my dash board...I'll be right back.

The linen underwear is in the dryer- I forgot about it until the last minute.

Jana do you know where I left my holy sash?

And I think the point is not the need for greater pomp from our worship leaders, but instead a greater appreciation of what it took and takes for Jesus to be that high priest for us. Even if these details serve as metaphor- the glory of being the high priest- comes with great responsibility- it wasn't something taken lightly- and it takes someone diligent enough to cross all the t's and make sure all the sashes are in place so that we don't have to.

And that's what Christ has done for us- he's taken the role and removed the responsibility from us placing it on his shoulders- all the while loving us despite our reaction.

Friday, May 30, 2008

Other Things to Not Wear on the Red Carpet

Exodus 28: 15-30

So they are told how to construct the breastplate with the same attention to detail as the other items. They are to make it out of certain fabric, folded double with precious stones mounted on it- four rows of three stones each- distinct types of stones, each representing a tribe of Israel. These stones are to be mounted in a gold filigree setting. Each is to be engraved like a seal for the tribes.

Then comes detail for constructing the breastpiece. It's to be made from braided golden chains like rope. It's all to be attached with golden rings, securing the ephod.

Now comes the interesting part...there really is one. Aaron is to wear this whenever he enters the Holy Place- bearing the names of the sons of Israel over his heart.

This breastpiece is designed to be for making decisions. Really odd. And to make things even stranger, they are to have Urim and Thummim in the breastplate apparently to aid in the decision making.

I don't know what they are either.

The best I found was that they are mysterious substances probably lost at the destruction of the temple. But they seem to be a way to help decisions be made.

What intrigues me here is the idea of a breastplate of decision making. I think I just entered a timewarp back to 1987 and I'm playing a bad game of Dungeons and Dragons. A breastplate of decision making? What purpose could that serve?

It seems to me like a breastplate wouldn't really be a weapon- it would be more of a defensive tool- protection- a way of staying safe. Maybe this breastplate is a way of letting Aaron as the decision maker (at least in a sense) feel secure that he is safe making decisions- he doesn't have to worry about the repercussions of an unpopular decision.

This seems a little far-fetched to me though- he's making decisions with God, for God, from God- why the protection?

And what of this Urim and Thummim? Were they ancient dice that would determine an outcome? Was Aaron just the dungeon master and the children of Israel just really geeky?

Even if these mysterious items or substances (which were to be put on the breastplate) were tools of chance- here they seem to be more than that, items used by God to make His purposes clear.

So...?

I like the idea of taking decision-making this seriously- deciding with God and looking to the Urim and Thummim (I'm not mumbling) for the answer. I don't meant that we should roll dice and assume the outcome comes from God- but I think that often when I pray for direction- or about which alternative to choose- I pray with what I want the answer to be already in mind. Praying just lets me feel confirmed. I prayed about it, my answer must be right.

But maybe the idea is that Aaron isn't deciding- God is. Aaron's not to sell his plans to God- he's looking to these items to see what God wants done.

And as hard as it is to do (and often even to determine), maybe the point is to wait on God and His decisions.

Or maybe we should worship dressed like gladiators. I'm confident it's one or the other.

Sunday, February 03, 2008

Men in Aprons
Exodus 28: 6-14

Next comes discussion on constructing the ephod. Apparently an ephod is holy formal wear- in the design of an apron, made for securing the breastplates. After making the ephod and its waistband from gold- and from blue, purple and scarlet yarn- and finely twisted linen they were to take two onyx stones and engrave the names of the son's of Israel on these black rocks- six on one, six on the other. They were to then attach these stones to the ephod using specifications spelled out.

It's not the detail of instruction that intrests me here...honestly I find this detail the opposite of interesting, it's the purpose. I like that God here stresses the importance of owning your heritage- remembering where you came from. That's easy to do when you're proud of where you came from- but harder to do when you no longer consider yourself part of the club you once belonged to.

Israel's children weren't all honorable- at least not always. So why put their names on this holy garment? Why point back to the Joseph scandal? Not because these men were perfect, or righteous, or better. Perhaps, because they simply point back to where they came from.

Good or bad- our pasts are an indication of our own evolution. As they look back toward the beginning of the narrative of their families- these names may have served as a reminder of how far God had taken them. Hey guys- you aren't left for dead in a pit like Joseph was- there's no famine like your forefathers experienced- God has brought you this far.

And as I look at my ephod ( I have to do it metaphorically- we were running low on onyx) and see the names of people, or of groups I've been affiliated with- some for better, some for worse, and think about who I am and who I was- it's hard not to recognize how many seas God has parted for me to bring me to where I am- and how many more I need him to part to make me who He wants me to be.

So I look to the past- and remember- and trust- and thank.