Old Testament Reading: Exodus 31:12-18

“And the LORD said to Moses, ‘You are to speak to the people of Israel and say, ‘Above all you shall keep my Sabbaths, for this is a sign between me and you throughout your generations, that you may know that I, the LORD, sanctify you. You shall keep the Sabbath, because it is holy for you. Everyone who profanes it shall be put to death. Whoever does any work on it, that soul shall be cut off from among his people. Six days shall work be done, but the seventh day is a Sabbath of solemn rest, holy to the LORD. Whoever does any work on the Sabbath day shall be put to death. Therefore the people of Israel shall keep the Sabbath, observing the Sabbath throughout their generations, as a covenant forever. It is a sign forever between me and the people of Israel that in six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed.’’ And he gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God.” (Exodus 31:12–18, ESV)

New Testament Reading: Mark 2:23–28

“One Sabbath he was going through the grainfields, and as they made their way, his disciples began to pluck heads of grain. And the Pharisees were saying to him, ‘Look, why are they doing what is not lawful on the Sabbath?’ And he said to them, ‘Have you never read what David did, when he was in need and was hungry, he and those who were with him: how he entered the house of God, in the time of Abiathar the high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?’ And he said to them, ‘The Sabbath was made for man, not man for the Sabbath. So the Son of Man is lord even of the Sabbath.’” (Mark 2:23–28, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

One question we might ask about our texts is this: why was it necessary for Sabbath-keeping to be commanded in the book of Exodus, not once, not twice, but three times in such a short space? 

Indeed, this is now the third time that Israel was commanded to honor the Sabbath day to keep it holy. The first mention of Sabbath keeping in the book of Exodus is found in chapter 16 where instructions were given for the collection of manna. Manna was to be collected daily by the people of Israel. On the sixth day, a double portion was to be gathered so that the people might rest and worship on the seventh day. The second mention of Sabbath keeping is found in Exodus chapter 20 wherein the Lord speaks the Ten Commandments to Israel. It is the fourth of the Ten Commandments which says, “Remember the Sabbath day, to keep it holy” (Exodus 20:8, ESV). And now here in Exodus 31 Sabbath observance is commanded yet again. Why the repetition?

Firstly, and most obviously, the repetition stresses the importance of the matter. The people of Israel were to remember the Sabbath day to keep it holy.  So important was this issue that it was stated, not once, not twice, but three times to Israel in a short period of time.  

Secondly, I think it can be argued that each one of these instances wherein Sabbath observance is commanded brings with it a special emphasis upon some particular truth regarding the Sabbath Day.

For example, in Exodus 16 we learn that Israel was expected to honor the Sabbath in the wilderness before the giving of the Ten Commandments at Mount Sinai. That is very significant. It shows that knowledge concerning the observance of the Sabbath day was present in the world before the fourth of the Ten Commandments was uttered by God as he made the Old Mosaic Covenant with Isarel. This is not surprising, for we know that the Sabbath was instituted at the time of creation. The episode of Exodus 16 confirms that the knowledge and practice of Sabbath keeping was preserved amongst the people of God in that period of time from Adam to Moses. 

What special thing do we learn about the Sabbath from Exodus 20? Well, it is interesting that God commanded that the Sabbath be kept while giving the Ten Commandments, which clearly contains a summary of the moral law. The command to honor the Sabbath day and to keep it holy is the fourth of the Ten Commandments. It concludes the first section of the law which has to do with the proper worship of God. It is surrounded by other laws that are universal and unchanging. God alone is to be worshipped, and not with images. His name is not to be taken in vain. And as it pertains to our relationships with fellow human beings, God’s law requires the honor of father and mother, and forbids murder, adultery, bearing false witness, theft, and covetousness. If you were here for those sermons on the ten Commandments, you will remember that there are some things stated within the Ten Commandments that were unique to Old Covenant Israel. But the point that I am making here is that the command to observe the Sabbath day has an unchanging moral and core to it. God alone is to be worshipped, and the Lord created the world in such a way and has commanded that one day in seven be observed as holy to the Lord as a day for rest and worship. The point is this: it was not only Old Covenant Israel who was commanded to observe the Sabbath day, but all of humanity descended from Adam even to this present day. Man was not made for the Sabbath, but the Sabbath for man! That is to say, it was given to mankind as a perpetual moral law pertaining to the proper worship of God as it relates to the time of worship, and the placement of the command to observe the Sabbath day at the heart of the Ten Commandments helps us to see that. 

So, those passages commanding Sabbath keeping in Exodus 16 and 20 both make special contributions to our understanding. Now, what particular truth about the Sabbath is emphasized here in Exodus 31:12-18? Well, consider the context carefully. After the Old Mosaic Covenant was confirmed with Israel in Exodus 24, Moses went up on the mountain and into the presence of God for forty days and forty nights. There he received instructions for the building of the tabernacle, the clothing, and the consecration of the priests. And there he was told that Bezalel and his assistant Oholiab were to oversee the work. After that, we come to our text wherein Sabbath observance is commanded again. And finally, in verse 18 of Exodus 31, we are told of the end of Moses’ time up on the mountain: “And [the LORD] gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God” (Exodus 31:18, ESV). So you can see that this entire section which runs from Exodus 25-31, describing the instructions that Moses received from the LORD while up on the mountain concerning the design and building of the tabernacle and all of its accouterments, concludes with a command to keep the Sabbath. And here I want you to see the tight connection between the Sabbath day and the tabernacle. The two things – the tabernacle and the Sabbath day – are intimately related. 

How so? Well, in two ways. One, the tabernacle was for worship, and the Sabbath day was to be a day set apart for worship. If the Sabbath was neglected, so too the tabernacle would be neglected. For the Sabbath day was a day to assemble at the tabernacle and to worship the Lord. Two, I will argue that the tabernacle and Sabbath day both signify the same thing, namely, eternal rest in the presence of God in the new heavens and earth purchased by Christ through his life, death, and resurrection. As I have said, the tabernacle and the Sabbath day are intimately related, and Exodus 31 helps us to see this.

Let us go now to our text, I will try to explain. 

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In verses 12-13 we read, “And the LORD said to Moses, ‘You are to speak to the people of Israel and say, ‘Above all you shall keep my Sabbaths… (Exodus 31:12–13, ESV).

The word Sabbath means “day of rest”. As I have said, this day of rest was instituted for the first time, not in the days of Moses, but when God created the heavens and earth. He took six days to create the heavens and earth and all that is within and rested or ceased from his work of creation on the seventh day as a pattern for us to follow. Genesis 2:3 says, “So God blessed the seventh day and made it holy, because on it God rested from all the work he had done in creation.” 

The command to honor the Sabbath day and to keep it holy was not unique to Isarel, therefore, but was and is for all of Adam’s descendants. God alone is to be worshipped, not with images, his name is to be revered, and one day out of every seven is to be honored and set apart as holy. It is a day to cease from common activities. It is a day for public and private worship. From the creation of the world to the resurrection of Christ, it was the seventh day (a memorial of the first creation), and from the resurrection of Christ to the end of the world, the Sabbath day is the first day of the week (a memorial of the new creation earned by Christ through his life, death, and resurrection). 

Though it is true that the Sabbath was not only for Old Covenant Isarel, it is also true that a special obligation was placed upon them to observe it under the Covenant that God made with them in the days of Moses. This is why Moses was commanded to speak to Israel saying, “Above all you shall keep my Sabbaths…” The words “above all” can also be translated as “surely” or “you must”. I think I prefer those translations. The words “above all” can give the English reader the impression that this commandment is superior to all others. In fact, the Hebrew word simply communicates that something is really important and should not be neglected. “Above all [or surely] “you must keep my Sabbaths. for this is a sign between me and you throughout your generations, that you may know that I, the LORD, sanctify you” (Exodus 31:13, ESV).

I have said the Sabbath was not for Isarel only, but for all people. I would like to explain this in a little more detail before returning to the point that Isarel has a special obligation to keep the Sabbath day. How do we know that Sabbath was not for Old Covenant Israel only, but was and is for all people? Please allow me to present five reasons to you. 

Firstly, we know that the Sabbath day was not for Isarel only, by paying attention to when it was first instituted. It was first instituted, not while God transacted the Old Covenant with Israel in the days of Moses, but at creation. Adam, Eve, and all of their descendants are to observe the Sabbath day and keep it holy. 

Secondly, it is confirmed that the Sabbath was to be observed by all, and not Old Covenant Israel only, in the book of Exodus itself in two instances. One, Israel (or some within Israel) knew the Sabbath was to be observed before the giving of the Law of Moses at Sinai. This fact is recorded for us in Exodus 16. And two, when the Sabbath command was first given to Israel, it was not delivered to them within a collection of laws that were unique to them but was placed at the very heart of the Ten Commandments, which clearly contains a summary of God’s moral law. That moral law was not unique to Israel but is binding on all people living in all times and places. 

Yes, it must be acknowledged there are a few things said in the Ten Commandments that were unique to Isarel. I’ve spoken about this in more detail in the past. But I think that most would agree that the Ten Commandments summarize God’s universal and everlasting moral law. If I were to ask you, who is to worship God, not with images, and with reverence for his name? Who ought never to dishonor parents, murder, commit adultery, steal, lie, and covet? I doubt you would say, well, that was for Israel only. No, you know these are moral laws binding upon all people. Why then do so many today, even amongst professing Christians, think that the fourth of the Ten Commandments is an exception? It is not. The fourth commandment is a moral law at its core, though it also contains elements of positive law. 

Our confession of faith is very precise and helpful on this point. Second London Confession 22.7 says, “As it is the law of nature, that in general a proportion of time, by God’s appointment, be set apart for the worship of God, so by his Word, in a positive-moral, and perpetual commandment, binding all men, in all ages, he has particularly appointed one day in seven for a sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which is called the Lord’s Day: and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.”

The point I am making is this: the placement of the Sabbath command at the heart of the Ten Commandments makes it clear that there is something moral and unchanging about it. 

Thirdly, we know that the practice of Sabbath observance remains under the New Covenant because Christ, the mediator of the New Covenant, kept the Sabbath, taught his disciples to properly observe the Sabbath, and even claimed to be Lord of the Sabbath. All of that can be observed in the Mark 2:23–28 passage that was read earlier. And yes, I know that Jesus lived under the Old Covenant and was obliged to observe the Sabbath day under Moses. But my point is this: he kept it, taught his disciples to properly observe it, and even claimed to be Lord of the Sabbath. This means that he had the authority to change the day. It also means that he expected his disciples to honor the Sabbath day as a sign of his Lordship over them. You will notice that the same theme is present in Exodus 31. By keeping the Sabbath day holy, Israel would acknowledge that YHWH is LORD, and when observing the Sabbath day under the New Covenant, we do pledge our allegiance to Jesus Christ, who is himself the Lord of the Sabbath.  

Fourthly, we know that the Sabbath day was not confined to the Old Covenant, but remains now under the New Covenant, because the New Testament explicitly says so.  Hebrews 4 deals with this subject and says in verse 9, “So then, there remains a Sabbath rest for the people of God…” (Hebrews 4:9, ESV). The meaning is this: so then, the religious practice of Sabbath-keeping remains for the people of God living now under the New Covenant.

Fifthly, and perhaps most importantly, we must see that observing the Sabbath and keeping it holy was not restricted to Old Covenant Israel only, but was before the Old Covenant and remains now under the New, given the thing that the Sabbath signifies, namely, eternal rest in the presence of God in the new heavens and earth. Is the thing the Sabbath signifies here yet? Not in full. And so the pattern of one day of rest and six days of work remains. 

Do you remember the point that was made in the sermon last Sunday regarding those two themes – the theme of the kingdom of God and the tabernacle or temple of God –  tying together the whole story of the Bible regarding our creation, fall, redemption in Christ, and consummation? If someone were to ask you, what is the Bible about, one way you could tell the story is by speaking of how the kingdom of God, or the temple of God, was offered but forfeited, promised through the gospel, prefigured in Israel, inaugurated at Christ’s first coming, and will be consummated at his second coming. I will not spend much time on this, but I want you to see that the same thing can be done with the theme of Sabbath rest. Eternal Sabbath-rest was offered to Adam but forfeited, promised through the gospel, prefigured in Israel (especially in the conquest of Cannan), inaugurated at Christ’s first coming, and will be consummated at his second coming. What does it mean to enter into God’s rest? Ultimately, to enter into God’s eternal Sabbath-rest is to enter into the new heavens and earth in which righteousness dwells. To enter into God’s eternal rest, is to enter into his eternal kingdom, or his eternal temple. Do you see how all of these themes fit together? The weekly Sabbath that Isarel observed, and the weekly Lord’s Day Sabbath that we observe, point to the same reality – eternal rest in the presence of the glory of God in the new heavens and earth, which is his temple and kingdom consummated.  

As you consider the Sabbath day in terms of it being offered, promised, prefigured, inaugurated, and consummated, perhaps you can better understand both why the practice of keeping remains, and why the day of the week changed when Christ rose from the dead. Why does the practice of Sabbath-keeping remain for the people of God? Because we have not yet entered into the rest that the Sabbath day signifies in a full and final way. And why has the day changed from the seventh day to the first? Because a great advancement was made as it pertains to entering into this rest when Christ was raised from the dead, when he ascended, and sat down at the right hand of the Father, having completed his work, and having earned a new creation.  Why did the day change from the seventh to the first? Because Christ has entered into his rest, and we do rest in him, not in the way that we will rest in him when his kingdom and temple are consummated. No, we rest in him as sojourners. His kingdom and temple have been inaugurated. And so too, his rest has been inaugurated.  We enjoy but a taste of it now. We await the fullness. And so we go on, observing the Sabbath day week after week. As we do, we long for the new heavens and earth. And we observe it on the first day, not the seventh, remembering that the victory has been won, our salvation has been accomplished, the new heavens and earth have been earned, and our rest has been secured. 

And so I have said that the fifth reason we must see that observing the Sabbath and keeping it holy was not restricted to Old Covenant Israel only, but was before the Old Covenant and remains now under the New, is because the thing that the Sabbath signifies is not here yet in fulness. 

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I’ve now labored a bit to convince you that the observance of the Sabbath day is bigger than the Old Covenant. All who have ever lived in the world before, during, and after them were and are obligated to worship God in the way he has prescribed. For men and women to fail to worship God alone, not with images, with reverence for his name, and with one day in seven observed as holy, do sin against God. Now, please allow me to make another important observation. A special obligation to observe the Sabbath day was placed upon Israel when God entered into covenant with them in the days of Moses.

Remember, the “LORD said to Moses, ‘You are to speak to the people of Israel and say, ‘Above all you shall keep my Sabbaths…” You will notice that “Sabbaths” is plural. I suppose this could be a reference to the succession of weekly Sabbaths. But I think it is much better to take this as a passing reference to all of the other yearly Sabbath days that God would add to the weekly Sabbath under the Old Mosaic covenant. By the way, this is what Paul has in mind when he says, “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath” (Colossians 2:16, ESV). In the Greek, the word translated as “Sabbath” is plural. It should be translated as “sabbaths” or “sabbath days”, as it is in the KJV and NKJV. Paul is not here saying that New Covenant Christians are not obligated to honor the weekly Sabbath (the Lord’s Day Sabbath), but that they are not bound to observe the dietary laws of the Old Mosaic Covenant, nor the various festival days and the corresponding Sabbath days associated with them. As I have said, I think that is what is meant by the plural, “Sabbaths”, in Exodus 31:13. Under the Old Covenant, Israel was to keep, not only the weekly Sabbath, but also the Sabbath days that were added in connection with the yearly festivals that were given to them, such as Passover, and the Day of Atonement. 

I continue now in verse 13: “…for this is a sign between me and you throughout your generations, that you may know that I, the LORD, sanctify you” (Exodus 31:13, ESV). Are all people bound by God’s moral law to worship God in the way he has prescribed? Yes. Do men and women sin against God when they fail to worship God on the Sabbath day, treating it as a common day, and not a holy day? Yes, they sin against the Lord. But are you surprised that the godless do not honor the Sabbath day? No, for they are not concerned with the worship of God, much less the proper worship of him. But Israel was set apart unto the Lord as holy. They were given the tabernacle and the priesthood. They were given the law. The promises of God concerning the Messiah were entrusted to them. And so a special obligation was placed upon them to honor the Sabbath day. It functioned as a sign that the LORD had sanctified them, which means he had set them apart as holy. He redeemed them. He entered into a covenant with them. The seventh day Sabbath was made to be a special sign of that relationship. 

Is not the same true for the people of God under the New Covenant? When we observe the Sabbath Day on the first day of the week, is it not a sign that Jesus, the Lord of the Sabbath, has sanctified us? Is it not a sign that we have been united to the one who rested in the grave on the seventh day, but rose again on the first? Is it not a sign that we rest now in him, and await the fulness of the rest that he has earned in the new heaven and earth. Yes, the Lord’s Day Sabbath is a sign of these things. 

Verse 14: “You shall keep the Sabbath, because it is holy for you.” The Sabbath day is a day that is holy, or distinct. It is a day to rest from common things, and to be taken up in a different kind of activity, namely, the worship of God, fellowship, prayer, and the contemplation of the things of God. 

And in 14b we read: “Everyone who profanes it shall be put to death. Whoever does any work on it, that soul shall be cut off from among his people” (Exodus 31:14, ESV). Here we encounter the unusual strictness of the civil law of Old Covenant Israel. We have already agreed that all men and women sin against God when they fail to worship God as he has prescribed. They violate his moral law when they fail to observe the Sabbath day as holy. And they will stand guilty before God for this sin when they are judged on the last day if not in Christ. But in Old Covenant Isarel, Sabbath-breaking was a  crime punishable by death. 

Notice the repetition. Verse 14: ​​“You shall keep the Sabbath, because it is holy for you. Everyone who profanes it shall be put to death. Whoever does any work on it, that soul shall be cut off from among his people. Six days shall work be done, but the seventh day is a Sabbath of solemn rest, holy to the LORD. Whoever does any work on the Sabbath day shall be put to death” (Exodus 31:14–15, ESV).

I have told you before that the kingdom of God and the temple of God were prefigured in Old Covenant Israel. Here we see that our eternal Sabbath rest was also prefigured. And for this reason, some of the civil laws of Old Covenant Israel were very strict. It was not only murder that was punishable by death in that nation, but other heinous violations of God’s moral law too – idolatry, sorcery, and Sabbath-breaking, to name a few. 

 The whole passage we are considering today is very repetitive. I think that is to drive home the point. Verse 16: “Therefore the people of Israel shall keep the Sabbath, observing the Sabbath throughout their generations, as a covenant forever. It is a sign forever between me and the people of Israel that in six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed.’” (Exodus 31:16–17, ESV).

I wonder if you would allow me to say just a few things about the word “forever” in the verses I have just read, before moving on to some suggestions for contemplation and application. 

I think you would agree that the word “forever” raises some questions. Again, it is said that Israel was to observe “the Sabbath throughout their generations, as a covenant forever.” We have just learned that the Sabbath functioned as a sign of the Old Covenant, but here it is said that this is to go on forever. How are we to understand this in light of what the Old Testament itself says about the eventual passing away of the Old Covenant and the making of a New Covenant? And what are we to think of what the New Testament says regarding the passing away of the seventh day Sabbath and all of the Sabbaths that were added to it?  Can you see that the word “forever” in our text raises some questions? 

Two things can be said. One, the Hebrew word translated as “forever” can mean “for a very long time” or “perpetually while this arrangement remains in place”. In fact, I think you can see that idea hinted at in verse 17, which says, “It is a sign forever between me and the people of Israel that in six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed” (Exodus 31:17, ESV). The Sabbath would signify these things for Isarel for as long as God’s special covenantal arrangement with them lasted.  In fact, a basic word study of the Hebrew word עוֹלָם (ʿôlām) reveals that the word does often carry this meaning – “a long time” or “constantly for a long period of time.” I think that is the most important thing to understand about this word “forever”. 

But there is another thing that I want you to consider. There is a sense in which these things that are said to last “forever” under the Old Covenant do in fact last forever and ever as they find their fulfillment in Christ Jesus and their culmination in the consummation of his finished work. 

If I pointed to an oak tree and asked you, will that oak tree live forever, your impulse might be to say “no”. And in a sense, you would be right. Oak trees don’t live forever. They eventually die and decay. But what about the process of reproduction? What about the acorns? What about the old tree giving way to a new tree, so that, in a way, the new tree has the old tree within it? I suppose in this sense, we could imagine an oak tree living forever. And I wonder if something similar could be said of these features that, on the one hand, were clearly unique to the Old Covenant and have since passed away, and on the other hand, it was said of them that they would endure forever. 

The clearest example of this that I could think of comes from Genesis 13:14-16. “The LORD said to Abram, after Lot had separated from him, ‘Lift up your eyes and look from the place where you are, northward and southward and eastward and westward, for all the land that you see I will give to you and to your offspring forever” (Genesis 13:14–16, ESV).

If you consider the history of redemption, you will notice that the land of Canaan did not remain in the possession of Abraham and his descendants forever. Israel was exiled never to return. Judah was sent into captivity for 70 years before returning. After the life of Christ and the destruction of the temple in 70A.D., the Hebrews were dispersed. Did God fail to keep his promise to Abraham?

No, for the land still belongs to Abraham, but in a much greater sense. The true children of Abraham are those who share the faith of Abraham. Gentiles have been grafted in. The kingdom of God is no longer prefigured in a small piece of land in Palestine but is spreading to the furthest reaches of the earth. One day, the whole earth will be inhabited by the true children of Abraham, Jew and Gentile alike, who are united to the true son of Abraham, Jesus the Christ, by faith.

I cannot spend more time fleshing this out for you today, but perhaps this one illustration will help you think through how these features of the Old Covenant – seventh day Sabbath keeping, the tabernacle, the land, the sacrificial system, the feasts of the Lord, etc. – last forever, not by remaining as they were, but by finding their fulfillment in Christ, in his finished work, and in the consummation of all things. I think this is what Christ meant when he said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17, ESV). Yes, there were many things about the Law and Prophets that Christ and his Apostles would say were no longer in force. But here Christ clarifies by saying, I am not against the Law and Prophets. I have not come to throw them down and to shatter them. No, I’ve come to fulfill them! I’ve come to pick these things up – the seventh day Sabbath, the temple, the sacrificial system, the priesthood – and to carry them onwards and upwards towards their designed end. 

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Suggestions For Application

I’ll conclude now by making a few suggestions for application. 

One, I must exhort you, brothers and sisters, to continue to grow in your understanding of the scriptures which have Christ and his finished work at the center. Indeed, all of the law, prophets, and Psalms find their fulfillment in him and in his finished work. 

Two, as it pertains to the Sabbath, I would encourage you to ponder its symbolism. When you think of the Sabbath day do not only think of the practical observance of it. Think also of what it signifies, namely, our rest in God in the new heaven and earth. When we speak of eternal rest, we are not to think of inactivity, but rather the cessation of all worldly activities. To rest in God is to be at peace him, to worship and serve him, to contemplate and enjoy him. To enter into God’s rest is to cease from all striving and to dwell calm and secure in his presence forever and ever. Each time you observe the Sabbath day, look back and remember creation and Christ’s resurrection. Look up and remember Christ’s exaltation and authority. And look forward to the new heavens and earth in which righteousness dwells. The Sabbath is a sign of these things. 

Three, do not forget the connection between the Sabbath Day and the tabernacle or temple. In Leviticus 23 the weekly Sabbath, and the Sabbaths of Old Covenant Isarel, are called “holy convocations”. A convocation is a public meeting, or assembly. Certainly, these meetings would center around the tabernacle or temple. The same is true under the New Covenant. Christians are to observe the Lord’s Day Sabbath and keep it holy.  This is not an individual thing but is to involve a holy convocation or assembly.  This is why the writer to the Hebrews warned New Covenant Christians to “not forsaking the assembling of [themselves] together, as is the manner of some, but [to exhort] one another, and so much the more as [they] see the Day approaching” (Hebrews 10:25, NKJV). The Lord’s Day Sabbath is a day for holy convocation at God’s temple. And where is his temple now except in local churches where men and women, boys and girls, gather to worship in Spirit and in truth? 

Old Testament Reading: Exodus 31:1-11

“The LORD said to Moses, ‘See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, to work in every craft. And behold, I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan. And I have given to all able men ability, that they may make all that I have commanded you: the tent of meeting, and the ark of the testimony, and the mercy seat that is on it, and all the furnishings of the tent, the table and its utensils, and the pure lampstand with all its utensils, and the altar of incense, and the altar of burnt offering with all its utensils, and the basin and its stand, and the finely worked garments, the holy garments for Aaron the priest and the garments of his sons, for their service as priests, and the anointing oil and the fragrant incense for the Holy Place. According to all that I have commanded you, they shall do.’”(Exodus 31:1-11, ESV)

New Testament Reading: 1 Peter 2:1–12

“So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good. As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture: ‘Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.’ So the honor is for you who believe, but for those who do not believe, ‘The stone that the builders rejected has become the cornerstone,’ and ‘A stone of stumbling, and a rock of offense.’ They stumble because they disobey the word, as they were destined to do. But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” (1 Peter 2:1–12, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

I trust that you can see why I have set Exodus 31 alongside 1 Peter 2. Both of these passages that I have just read speak of the building up of God’s tabernacle, or temple. 

In Exodus 31 we learn that the LORD commanded the Old Covenant tabernacle to be built out of the precious materials and according to the heavenly design that was shown to Moses on the mountain and that its construction fall under the oversight of a man name Bezalel of the tribe of Judah, whom the LORD had anointed with his Spirit for the skillful and wise accomplishment of this task. 

And 1 Peter 2 also speaks of the building of God’s temple. The temple of which 1 Peter 2 speaks is not the tabernacle, or temple, of the Old Covenant, but is the New Covenant temple of God. It is not a temple made with earthly materials, but of people made holy by the blood of the Lamb. And who has been anointed with the Spirit and commissioned to build this spiritual New Covenant temple? Not Bezalel of the tribe of Judah, but Jesus Christ, the Messiah, the lion of the tribe of Judah. 

I do believe that these two things ought to be compared, for clearly this theme of temple or tabernacle building is one that is developed throughout the story of the Bible. In fact, there are a number of themes that tie the story of scripture together. For example, you have heard me speak of the theme of the kingdom of God and its development using the terms “offered, promised, prefigured, inaugurated, and consummated.”If you have been here at Emmaus for any length of time, those terms will be familiar to you. And I think that the same terms may be used to describe the development of the theme of temple, or tabernacle, in the holy scriptures.

 What is the Bible about? 

Well, it is the story of creation, man’s fall into sin, redemption in Christ Jesus, and the consummation of all things at the end of time when Christ returns to make all things new – creation, fall, redemption, consummation. . 

Or to summarize the message of scripture in another way, it is the story of the establishment of God’s kingdom. His kingdom was offered to Adam but forfeited. By God’s grace, its full establishment was promised to Adam. Adam would not usher in the eternal Kingdom of God. Instead, one of his descendants would – the seed of the woman who would crush the serpent’s head. Now please here. This kingdom – the kingdom of God – was prefigured on earth through the Old Covenant nation of Israel. Israel was a holy people brought into a holy land to worship and serve the Holy God as king. So then, the kingdom was offered, promised, and then prefigured in Israel. When I say that the kingdom was prefigured in Old Covenant Israel, I mean that it was present on earth, but only in a prototypical way. God’s kingdom was present, but not with full power. It was present, but only as a picture, prototype, and promise of something greater yet to come. And this is why John the Baptist came preaching saying, repent for the kingdom of heaven is at hand. In other words, as John prepared the way for the Messiah, the Anointed son of Adam, Abraham, and God who would crush the serpent’s head, John did also announce the soon arrival of the kingdom of God on earth. Some might wonder, but wasn’t God’s kingdom on earth already? Well, yes, in a certain way. Generally, God has always been Sovereign over all things. But that is not what we are talking about here. Yes, God’s kingdom was present in the form of a promise from Adam to Moses. And it was present in the form of promise and prototype in Old Covenant Israel from Moses to Christ. But the kingdom of God came in power through the death, burial, and resurrection of Christ, and with the outpouring of the Holy Spirit upon all who believed from every tongue tribe, and nation. When did God’s kingdom come in power? Answer: When the Messiah came to accomplish the redemption of God’s elect, to establish the New Covenant in his blood, to ascend to the Father’s right hand with all authority in heaven and earth being given to him, and to pour out the Holy Spirit. You see, the kingdom of God was inaugurated then. The kingdom of God was inaugurated when Jesus Christ, the King of kings, and Lord of lords,  accomplished the work that was given to him by the Father in the Covenant of Redemption, and having finished his work, bound the Evil One, ascended to the Father, sat down upon his throne, sent forth the Holy Spirit, so that with all authority in heaven and earth having been given to him, his disciples might go with confidence and make disciples of all nations, baptizing and teaching them to observe all that Christ has commanded. You see, the kingdom of God is present on earth now, not in a prototypical way only, but in power, for all who have Jesus as Lord and King are citizens of this kingdom now. This kingdom expands as the gospel of the kingdom goes forth, and as the Holy Spirit works, to move men and women, boys and girls, to turn from their sins, to bow the knee, and to confess with their mouths and believe in their hearts Jesus is Lord. This kingdom is manifest on earth wherever God’s people assemble before God’s table, Lord’s Day after Lord’s Day, in Jesus’ What do we await except the consummation of this kingdom which will happen when Christ returns. When Christ returns he will judge all who are not united to him by faith, and he will usher his people – those washed in his blood through faith in him – in the new heaven and earth which he has earned. According to Paul in 1 Corinthians 15:24, At that time Christ will deliver “the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For ‘God has put all things in subjection under his feet.’ But when it says, ‘all things are put in subjection,’ it is plain that he is excepted who put all things in subjection under him.” (1 Corinthians 15:24–27, ESV). 

So what does all of this talk about the kingdom of God being offered, promised, prefigured, inaugurated, and one day consummated, have to do with the tabernacle, and later temple, of Old Covenant Isarel?  Well, I want for you to see that the same terms and concepts that we have applied to the theme of “God’s kingdom” can also be applied to the theme of “God’s temple”.

I think you can see that the Holy Scriptures tell the story of the establishment of God’s eternal Kingdom through Christ Jesus, the King of kings, and Lord of lords. And I hope that you can also see that the Holy Scriptures tell the story of the establishment of God’s eternal through Christ Jesus. He is the son of David who was set apart to build a house for God, wherein God’s redeemed will commune with him – not a house of wood or stone – but a renewed creation, a “new heavens and a new earth in which righteousness dwells.”

After all, what is a temple or tabernacle, biblically speaking? Is it not a holy place wherein a holy people are invited to commune with, worship, and serve, the Holy One – God Almighty, Creator of heaven and earth? Indeed, that is what a temple is. It is a special place set apart by God wherein man is invited to approach him, commune with him, and to worship and serve him. 

You have heard me say that Eden was a temple, and it was. In the beginning God created the heavens and the earth and all that is within. But afterward, “ the LORD God planted a garden in Eden, in the east, and there he put the man whom he had formed” (Genesis 2:8, ESV). There Adam and Eve enjoyed sweet communion with God. Adam, the priest of Eden, was to keep the garden temple. There he was to serve the LORD. He was to work to expand its borders to the furthest reaches of the earth. In this way, the worldwide, eschatological – that is to say, full and final – temple of God was offered to Adam, Eve, and their posterity. Can you picture it? Eden was a temple. Adam, through his obedience and faithful work, was to expand it to make the whole earth into the temple of God so that heaven and earth would be one. And I am saying that in this way, through the Covenant of Works, Adam was called to build God’s temple. As you know, he failed and was expelled, for no unclean thing can dwell within God’s temple.

The temple was offered to Adam, Eve, and their posterity, but it was forfeited. After this, the temple was promised to Adam.  When I say that the temple was promised to Adam after his fall into sin, I am obviously referring to the first promise of the gospel that was announced to him through the curse that was pronounced upon the serpent as recorded in Genesis 3:15. Though the word “tabernacle” or “temple” is not found there, it is strongly implied that the seed of the woman – the one who would crush the serpents head – would undo the damage that he caused through his tempting of the man and woman. If the original thing offered to Adam was a worldwide temple, then it is implied that this Savior that was promised – this Champion who would defeat the Evil One to undo his works – woud obtain the thing that Adam failed to obtain. The rest of the scriptures prove this theory to be true. 

So the worldwide, eternal temple of God was offered to Adam but lost. God, by his grace, did promise to recover what was lost, through the one who would arise from the women, that is to say, through the Messiah. So then, this promise concerning an eternal Kingdom, or an eternal temple (the new heavens and earth in which righteousness dwells), was present in the world from Adam’s day onward. But in the days of Moses, through Isarel, and in the covenant that God transacted with them, this promise was made visible and tangible. From Adam to Moses, God people who trusted in the promises of God – people like Abraham and Melchezadec – worshiped at simple altars. But in the days of Moses, the descendants of Abraham were commanded to construct a tabernacle. Later, in the days of King Solomon, this portable tabernacle would be made into a permanent temple in Jerusalem. It has been observed in previous sermons that the design of this tabernacle, and later temple, was meant to remind the worshipper of the original creation. It was to remind the worship of God who is in heaven and our approach to him from on earth. It was to remind the worshipper of Eden, and especially of what was lost. Adam and Eve were cast out because of their sin. The way to God and to the tree of life that was offered to them was blocked by angels with flaming swords, and so there was a veil in the tabernacle that separated the holy place from the most holy place, wherein God was enthonmed. And on that veil were embroidered cherubim – a constant reminder that the way to God was not fully open. 

So then, the tabernacle was a visible reminder of the original creation, of the heavens and earth as God made them, of Eden, and of the communion with God that was lost when man fell into sin. In this way, the tabernacle delivered bad news. But consider the good news of the tabernacle. Just think of it. God commanded Isarel to build a tabernacle. Think of the good news that was communicated to Isarel, and through them to the world, when God gave Isarel the tabernacle. That little portable temple communicated something wonderful. God is gracious. Though he would have done no wrong to leave the children of Adam in their sin and without hope, he showed mercy and grace. He has determined to make a way for man to be cleansed, to approach him, and commune with him. He has graciously determined to establish his eternal kingdom and his eternal, worldwide temple – not through Adam nor though the Covenant of works that God transacted with him, but in another way – though the one who would descend from Adam and Eve, and through a New Covenant the Covenant of Grace. As you picture the tabernacle that Isarel built, it is imperative that you think of it of it as a visible promise –  as a prototype, or picture, of much greater things yet to come. 

I have used the terms “type” and “prototype” often in our study of the book of Exodus. These are important terms. In fact, they are biblical terms. Paul speaks of “types” and “anti-types” in his writings. A “type” or “prototype” is a person, event, or thing through which God works in the history of redemption that anticipates the arrival of a greater, person, event, or thing in the future. Adam was a type of Christ, Paul says? How so? Adam was the Federal head of the Covenant of works. Christ is the Federal head of the Covenant of Grace. Both men acted as representatives on behalf of others – Adam on behalf of humanity, and Christ on behalf of God’s elect. But there are many, many more examples. The Exodus was a type of the redemption that Christ would accomplish. The destruction of Sodom and Gomorrah was a type of the final judgment. When Moses lifted up the serpent on the pole in the wilderness and all who looked upon were healed, that was a type, or picture, of the salvation that God would provide from sin and eternal damnation through the lifting up of Christ on the cross. If you wish to read the Old Testament well as a Christian, you must be mindful of typology. Indeed, many Christians are aware of the direct prophesies found in the Old Testament concerning the coming Messiah. I am thinking here of Psalm 110, Isaiah 7, and other such passages that speak of the coming Messiah in a direct way. But we must not miss the fact that many Old Testament persons, places, events, and institutions, are embued with a kind of prophetic quality. For example, when Abraham took Isaac up on that mountain, built an altar, laid the young man upon it, and raised his knife, and when the LORD stopped him and provided a ram as a substitute, that was not only good news for Isaac – that was good news for the whole world. That was a picture – a prophecy in the form of an event – concerning the coming Messiah who would, the only begotten Son of God, who died as a substitute for sinners. The Old Testament is jampacked full of people, places, institutions, and events that have a prophetic quality to them. These things were pictures of greater things yet to come. 

Brothers and sisters, it is important for you to think of the tabernacle, and later, temple, of Old Covenant Israel in this way. These structures were filled with symbolism. They pointed back to Eden, upward to the throneroom of God in heaven, and forward to the coming of the Messiah and to the work that he would accomplish. The structure, the furnishings, the blood sacrifices, the washings, the priesthood, and even their garments all had reference to Christ. And this is a part of what Christ meant when he claimed to be the fulfillment of all the law, prophets, and Psalms.

 *****

Bezalel, The Tabernacle Builder

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The passage that is before us today is really quite simple. In verse 1 of chapter 31 we learn that a man named Bezalel of the tribe of Judah was to oversee the construction of the tabernacle and all of its furnishings, utensils, and accouterments. We should not take this to mean that Bezalel was to build the tabernacle alone. No, in 31:6 we learn that the LORD appointed “Oholiab, the son of Ahisamach, of the tribe of Dan…”, to serve as an assistant to Bezalel. Furthermore, as the story of the construction of the tabernacle continues in Exodus it becomes clear that these men were appointed as overseers. The people of Israel would bring in contributions of fine materials and precious metals. Bezalel and Oholiab would receive them and oversee the work that was done to be sure that everything was done according to the design revealed to Moses, and that the craftsmanship be of the highest quality.   

Notice also in verse 1 that it was the LORD who called Bezalel. And in verse 6 we learn that it was the LORD who appointed Oholiab. So then, it was the LORD who called Moses to serve as prophet and mediator of the Old Covenant. It was the LORD who called Aaron and his sons to serve as priests. And it was the LORD who called Bezalel and Oholiab to serve as craftsmen and foremen in the building of the tabernacle. Indeed, the LORD had called all of Israel to freely and cheeerfully make contributions of fine materials so that the tabernacle of God would be constructed by all of the people. 

One of the points of application that can be drawn from this is that the LORD calls all of his people to participate in the building of his temple. And he furnishes them was a diversity of gifts by the power of his Holy Spirit for the accomplishment of this work. This was true in the days of Moses. This was true in the days of Solomon (indeed, when the temple was built in Solomons’s day, even the Gentiles contributed (1 Kings 5:1). And this is true now under the New Covenant. 

Though all were to make contributions of talent or materials, it was Bezalel of the tribe of Judah who was to oversee the work. And the text says that he was filled with the Spirit. In verse 3 the LORD says, “and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, to work in every craft” (Exodus 31:3–5, ESV).

Notice here that the filling with the Holy Spirit that Bezalel received was of a particular kind. The LORD had filled him with the Spirit to give him the ability and intelligence, knowledge, and craftsmanship, for the purpose of devising “artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, to work in every craft.” I have no reason to believe that Bezalel was not a believer in the Messiah, and therefore regenerated by the Holy Spirit to the salvation of his soul. But the thing I am drawing your attention to here is that this particular filling of the Spirit was not unto salvation, but for the purpose of furnishing this man with the gifts he would need to fulfill his calling. Bezalel was called to build and furnish the tabernacle, and so the LORD furnished him with the gifts required –  he gave him ability intelligence, knowledge, and craftsmanship so that he might do the work that he had called him to do. This is a helpful thing to remember. When the scriptures speak of filling or anointing, with the Holy Spirit, this does not always refer to the forgiveness of sins or the salvation of the soul. Sometimes the scriptures speak of filling or anointing of the Spirit for the purpose of furnishing a person with what they need to fulfill a particular office or accomplish a particular task. King Saul was anointed with the Holy Spirit in this sense – he was anointed to serve as king. And when the Spirit departed from Saul (1 Samuel 16:23), he did not loose his salvation (there is no indication he ever had that). No, he lost the LORD’s anointing and blessing to serve as King of Israel.  

So, when we read that Bezalel was filled with the Holy Spirit we are to understand that to mean that the LORD called him and equipped him with the skill, knowledge, and wisdom required to construct God’s tabernacle in a glorious and beautiful way.

 *****

Jesus Christ, The Temple Builder

I took the time in the introduction of this sermon to talk about the typology of the tabernacle and temple in part so that I might make a connection between Bezalel the son of Uri and Jesus Christ the Son of David. I do not think it is a stretch to view Bezalel as a type of the Christ who was to come. 

One, notice that both Bezalel and Jesus were of the tribe of Judah. I suppose it is also important to point out that King David, who desired to build a permanent temple for the LORD, and his son, King Solomon, who would build a permanent temple for the Lord, were also of the tribe of Judah. So then, these temple builders were of the tribe of Judah.

Two, Bezalel was anointed with the Holy Spirit for the accomplishment of this task. He was furnished with all he would need – ability and intelligence, knowledge and all craftsmanship – for the accomplishment of this work. Indeed, Jesus Christ was God’s anointed one. That is what Christ, or Messiah, means – Anointed One. And he was anointed to do many things, one of them being to build God’s eschatological temple. 

And three, both Bezalel the son of Uri and Jesus Christ the Son of David were called and equipped to do the same work, namely, to build God’s tabernacle or temple. Bezalel’s work was earthly, temporary, and prototypical. Christ’s work was much, much greater. It was heavenly, eternal, and ultimate.  

You see, while it is important for you to know the facts about the construction of the tabernacle under the Old Covenant – that it was to be built by Bezalel of the tribe of Judah, one set apart by God for the work and anointed by the Holy Spirit – it is even more important for you to see Christ and his work prefigured here.   

Jesus Christ of the tribe of Judah was set apart by God and anointed with the Holy Spirit beyond measure to skilfully build the temple of God – a temple not made with earthy materials, but one that will fill heaven and earth, be populated by sinners made holy by his shed blood, and filled with the glory of God forever and ever. 

You know, there is a passage that I have alluded to which makes it very clear that it was Christ’s work to build God’s house or temple, and it is found in 1 Chronicles 17. This is that passage wherein King David expresses his desire to build a permanent and glorious temple for God, and Nathan the prophet is called to speak to David and to inform him that he is not the man for the job.  His son would build the temple, not him. As you read this passage it is clear that it has an immediate fulfillment in King Solomon, David’s immediate son, doing the work of temple building after David’s death. But it is also apparent that what is promised goes far beyond Solomon and finds its fulfillment in Christ, the true son of David. Listen to what the Lord said to David regarding his kingdom and God’s temple. 

“When your days are fulfilled to walk with your fathers, I will raise up your offspring after you, one of your own sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever. I will be to him a father, and he shall be to me a son. I will not take my steadfast love from him, as I took it from him who was before you, but I will confirm him in my house and in my kingdom forever, and his throne shall be established forever.’ In accordance with all these words, and in accordance with all this vision, Nathan spoke to David” (1 Chronicles 17:11–15, ESV).

When we consider these promises in the light of the rest of the scripture it becomes clear that they found their partial fulfillment in the work that King Solomon would do to establish David’s kingdom and to build God’s temple. But it is also clear that these promises find their ultimate fulfillment, not in Solomon, but in Jesus Christ, the son of Abraham, the Son of David. 

In fact, Hebrews 1:5 sites this passage and says that it has reference to Christ when it asks, “For to which of the angels did God ever say, ‘You are my Son, today I have begotten you’? Or again, ‘I will be to him a father, and he shall be to me a son’?” (Hebrews 1:5, ESV) This is a citation of 1 Chronicles 17, and the writer to the Hebrews (Paul) wants us to see that this is not about Solomon, but Jesus Christ. 

Jesus Christ is the son of David of whom this passage speaks. Jesus Christ is son of David who would establish his kingdom. Jesus Christ is the son of David who would build a house for the LORD and establish his throne forever. It was to Jesus Christ whom the LORD ultimately spoke, saying, I will be to him a father, and he shall be to me a son. I will not take my steadfast love from him, as I took it from him who was before you, but I will confirm him in my house and in my kingdom forever, and his throne shall be established forever.’”

 *****

Contemplations

I trust that you have thought of Jesus as the great King of God’s kingdom. But I wonder, have you thought of him as the great builder of God’s temple, or house? I think if you kept your eye open for that theme in the New Testament you would see it everywhere. 

Perhaps the best example is that of 1 Peter 2 where it is said of Christians,  “As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.”

The church is God’s temple now. And did not Christ himself say, “I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18, ESV).

God’s temple is being built up not stone by stone upon the foundation of Christ, the Apostles, and Prophets. And what are these stones except people – Jews and Gentiles together – who have Jesus as Lord. These are the stones of the spiritual house that Christ is building. And when will this temple building project be completed? It will be complete when all of God’s elect are gathered in, when Christ returns to judge those in their sins and bring his people safely into the new heavens and earth, the eschatological, full and final, everlasting temple of God in which righteousness dwells. Indeed, “nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life” (Revelation 21:27, ESV).

So what are the implications of this for us today? In other words, how does viewing Christ as God’s temple builder help us to understand who he is, what he has done, and who we are in him?

One, seeing Christ as “temple builder” helps us to realize that he did far more than earn your personal salvation and mine. No, he earned a new creation. He secured the place that was offered to Adam, but forfeited. The new heavens and earth are his, for he has earned them through his obedience. And they are our inheritance through our union with him. Christ said, “I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” (John 14:2–3, ESV)

Two, seeing Christ as “temple builder” helps us to realize that his mission was not just to cleanse of sin so that we might go to heaven and stand afar off from God. No, he redeemed us from sin and darkness so as to draw us near to God. He came to reconcile us to the Father so that we might draw near to him and enjoy communion with him as Adam and Eve did in the garden temple before sin entered into the world. Christian, I ask you, are you living now as one who has been forgiven, or as one who has been forgiven and reconciled to God the Father? You can see the difference, can’t you? To be forgiven is a wonderful gift. Indeed, to be forgiven alone would be an awesome and glorious gift from God. But according to the truth of the gospel, we have been forgiven so that we might be reconciled. We have been cleansed so that we might come near to God to enjoy communion with him. I could also put this in the terms of justification and adoption. Those who have faith in Christ are justified before God. This means that they are declared not guilty in a legal way. Indeed, to be justified before God is an essential thing. It is a very blessed thing. But the justification we receive makes adoption possible. Our guilt is removed so that we might be reconciled to God as his beloved sons and daughters. So then, I ask you, Christian, are you living as one who has been justified only, or as one who has been justified and adopted? To be reconciled and adopted implies intimacy with God. Reconciliation and adoption restore communion with God. They are terms that communicate relational warmth. Thinking of Christ as “temple builder” helps us to understand this, for temples are places wherein man is invited to draw near to God, to commune with him, to adore, worship, and serve him. Are you drawing near to God in prayer, brothers and sisters? Are you drawing near to him in worship from the heart? Are you offering yourself up to him “as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Romans 12:1, ESV). Christ lived, died, and rose again, not only to cleanse you from your sins, but to cleanse you so that you might enter into the presence of God in his holy temple. 

Three, seeing Christ as “temple builder” does also help us to understand the nature and mission of the church. If the church is God’s temple, made up of living stones, that is to say, of human souls redeemed by Christ Jesus, and if these living stones are built upon the foundation of the Apostles and prophets with Jesus Christ himself as the cornerstone, then it is clear that the church of Jesus Christ is made up only of those who have Jesus as Lord, who believe the words of Christ, his Apostles, and Prophets, and who have been cleansed by his shed blood as signified by the waters of baptism. In other words, it is those who have made a credible profession of faith through the waters of baptism who are to be received as members of Christ’s church and recognized as living  stones in his temple. God knows who are his. We cannot see the hearts of men. And so we are to receive into the church all who make a credible profession, who have been water baptized in the name of the Father, Son, and Holy Spirit. Any church that willingly receives into its membership those who do not believe or those who make a mockery of their profession of faith by wicked and unrepentant living, defile God’s temple. It is those who have Jesus as Lord who are living stones in God’s spiritual temple. It is those who have been cleansed by his blood and washed with water who make up this spiritual house. And what does this say about the  mission or purpose of the church? If the church is the temple, then the church has as its purpose worship, prayer, holy living, and a faithful witness to the world around. As the Apostle Peter says, “you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ… you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.”

Old Testament Reading: Exodus 27:20-29:46

“You shall command the people of Israel that they bring to you pure beaten olive oil for the light, that a lamp may regularly be set up to burn. In the tent of meeting, outside the veil that is before the testimony, Aaron and his sons shall tend it from evening to morning before the LORD. It shall be a statute forever to be observed throughout their generations by the people of Israel. 

[28:1] Then bring near to you Aaron your brother, and his sons with him, from among the people of Israel, to serve me as priests—Aaron and Aaron’s sons, Nadab and Abihu, Eleazar and Ithamar. And you shall make holy garments for Aaron your brother, for glory and for beauty. You shall speak to all the skillful, whom I have filled with a spirit of skill, that they make Aaron’s garments to consecrate him for my priesthood. These are the garments that they shall make: a breastpiece, an ephod, a robe, a coat of checker work, a turban, and a sash. They shall make holy garments for Aaron your brother and his sons to serve me as priests. They shall receive gold, blue and purple and scarlet yarns, and fine twined linen. And they shall make the ephod of gold, of blue and purple and scarlet yarns, and of fine twined linen, skillfully worked. It shall have two shoulder pieces attached to its two edges, so that it may be joined together. And the skillfully woven band on it shall be made like it and be of one piece with it, of gold, blue and purple and scarlet yarns, and fine twined linen. You shall take two onyx stones, and engrave on them the names of the sons of Israel, six of their names on the one stone, and the names of the remaining six on the other stone, in the order of their birth. As a jeweler engraves signets, so shall you engrave the two stones with the names of the sons of Israel. You shall enclose them in settings of gold filigree. And you shall set the two stones on the shoulder pieces of the ephod, as stones of remembrance for the sons of Israel. And Aaron shall bear their names before the LORD on his two shoulders for remembrance. You shall make settings of gold filigree, and two chains of pure gold, twisted like cords; and you shall attach the corded chains to the settings. You shall make a breastpiece of judgment, in skilled work. In the style of the ephod you shall make it—of gold, blue and purple and scarlet yarns, and fine twined linen shall you make it. It shall be square and doubled, a span its length and a span its breadth. You shall set in it four rows of stones. A row of sardius, topaz, and carbuncle shall be the first row; and the second row an emerald, a sapphire, and a diamond; and the third row a jacinth, an agate, and an amethyst; and the fourth row a beryl, an onyx, and a jasper. They shall be set in gold filigree. There shall be twelve stones with their names according to the names of the sons of Israel. They shall be like signets, each engraved with its name, for the twelve tribes. You shall make for the breastpiece twisted chains like cords, of pure gold. And you shall make for the breastpiece two rings of gold, and put the two rings on the two edges of the breastpiece. And you shall put the two cords of gold in the two rings at the edges of the breastpiece. The two ends of the two cords you shall attach to the two settings of filigree, and so attach it in front to the shoulder pieces of the ephod. You shall make two rings of gold, and put them at the two ends of the breastpiece, on its inside edge next to the ephod. And you shall make two rings of gold, and attach them in front to the lower part of the two shoulder pieces of the ephod, at its seam above the skillfully woven band of the ephod. And they shall bind the breastpiece by its rings to the rings of the ephod with a lace of blue, so that it may lie on the skillfully woven band of the ephod, so that the breastpiece shall not come loose from the ephod. So Aaron shall bear the names of the sons of Israel in the breastpiece of judgment on his heart, when he goes into the Holy Place, to bring them to regular remembrance before the LORD. And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron’s heart, when he goes in before the LORD. Thus Aaron shall bear the judgment of the people of Israel on his heart before the LORD regularly. You shall make the robe of the ephod all of blue. It shall have an opening for the head in the middle of it, with a woven binding around the opening, like the opening in a garment, so that it may not tear. On its hem you shall make pomegranates of blue and purple and scarlet yarns, around its hem, with bells of gold between them, a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. And it shall be on Aaron when he ministers, and its sound shall be heard when he goes into the Holy Place before the LORD, and when he comes out, so that he does not die. You shall make a plate of pure gold and engrave on it, like the engraving of a signet, ‘Holy to the LORD.’ And you shall fasten it on the turban by a cord of blue. It shall be on the front of the turban. It shall be on Aaron’s forehead, and Aaron shall bear any guilt from the holy things that the people of Israel consecrate as their holy gifts. It shall regularly be on his forehead, that they may be accepted before the LORD. You shall weave the coat in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash embroidered with needlework. For Aaron’s sons you shall make coats and sashes and caps. You shall make them for glory and beauty. And you shall put them on Aaron your brother, and on his sons with him, and shall anoint them and ordain them and consecrate them, that they may serve me as priests. You shall make for them linen undergarments to cover their naked flesh. They shall reach from the hips to the thighs; and they shall be on Aaron and on his sons when they go into the tent of meeting or when they come near the altar to minister in the Holy Place, lest they bear guilt and die. This shall be a statute forever for him and for his offspring after him. 

[29:1] Now this is what you shall do to them to consecrate them, that they may serve me as priests. Take one bull of the herd and two rams without blemish, and unleavened bread, unleavened cakes mixed with oil, and unleavened wafers smeared with oil. You shall make them of fine wheat flour. You shall put them in one basket and bring them in the basket, and bring the bull and the two rams. You shall bring Aaron and his sons to the entrance of the tent of meeting and wash them with water. Then you shall take the garments, and put on Aaron the coat and the robe of the ephod, and the ephod, and the breastpiece, and gird him with the skillfully woven band of the ephod. And you shall set the turban on his head and put the holy crown on the turban. You shall take the anointing oil and pour it on his head and anoint him. Then you shall bring his sons and put coats on them, and you shall gird Aaron and his sons with sashes and bind caps on them. And the priesthood shall be theirs by a statute forever. Thus you shall ordain Aaron and his sons. Then you shall bring the bull before the tent of meeting. Aaron and his sons shall lay their hands on the head of the bull. Then you shall kill the bull before the LORD at the entrance of the tent of meeting, and shall take part of the blood of the bull and put it on the horns of the altar with your finger, and the rest of the blood you shall pour out at the base of the altar. And you shall take all the fat that covers the entrails, and the long lobe of the liver, and the two kidneys with the fat that is on them, and burn them on the altar. But the flesh of the bull and its skin and its dung you shall burn with fire outside the camp; it is a sin offering. “Then you shall take one of the rams, and Aaron and his sons shall lay their hands on the head of the ram, and you shall kill the ram and shall take its blood and throw it against the sides of the altar. Then you shall cut the ram into pieces, and wash its entrails and its legs, and put them with its pieces and its head, and burn the whole ram on the altar. It is a burnt offering to the LORD. It is a pleasing aroma, a food offering to the LORD. You shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram, and you shall kill the ram and take part of its blood and put it on the tip of the right ear of Aaron and on the tips of the right ears of his sons, and on the thumbs of their right hands and on the great toes of their right feet, and throw the rest of the blood against the sides of the altar. Then you shall take part of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aaron and his garments, and on his sons and his sons’ garments with him. He and his garments shall be holy, and his sons and his sons’ garments with him. You shall also take the fat from the ram and the fat tail and the fat that covers the entrails, and the long lobe of the liver and the two kidneys with the fat that is on them, and the right thigh (for it is a ram of ordination), and one loaf of bread and one cake of bread made with oil, and one wafer out of the basket of unleavened bread that is before the LORD. You shall put all these on the palms of Aaron and on the palms of his sons, and wave them for a wave offering before the LORD. Then you shall take them from their hands and burn them on the altar on top of the burnt offering, as a pleasing aroma before the LORD. It is a food offering to the LORD. “You shall take the breast of the ram of Aaron’s ordination and wave it for a wave offering before the LORD, and it shall be your portion. And you shall consecrate the breast of the wave offering that is waved and the thigh of the priests’ portion that is contributed from the ram of ordination, from what was Aaron’s and his sons’. It shall be for Aaron and his sons as a perpetual due from the people of Israel, for it is a contribution. It shall be a contribution from the people of Israel from their peace offerings, their contribution to the LORD. The holy garments of Aaron shall be for his sons after him; they shall be anointed in them and ordained in them. The son who succeeds him as priest, who comes into the tent of meeting to minister in the Holy Place, shall wear them seven days. “You shall take the ram of ordination and boil its flesh in a holy place. And Aaron and his sons shall eat the flesh of the ram and the bread that is in the basket in the entrance of the tent of meeting. They shall eat those things with which atonement was made at their ordination and consecration, but an outsider shall not eat of them, because they are holy. And if any of the flesh for the ordination or of the bread remain until the morning, then you shall burn the remainder with fire. It shall not be eaten, because it is holy. Thus you shall do to Aaron and to his sons, according to all that I have commanded you. Through seven days shall you ordain them, and every day you shall offer a bull as a sin offering for atonement. Also you shall purify the altar, when you make atonement for it, and shall anoint it to consecrate it. Seven days you shall make atonement for the altar and consecrate it, and the altar shall be most holy. Whatever touches the altar shall become holy. 

[29:38] Now this is what you shall offer on the altar: two lambs a year old day by day regularly. One lamb you shall offer in the morning, and the other lamb you shall offer at twilight. And with the first lamb a tenth measure of fine flour mingled with a fourth of a hin of beaten oil, and a fourth of a hin of wine for a drink offering. The other lamb you shall offer at twilight, and shall offer with it a grain offering and its drink offering, as in the morning, for a pleasing aroma, a food offering to the LORD. It shall be a regular burnt offering throughout your generations at the entrance of the tent of meeting before the LORD, where I will meet with you, to speak to you there. There I will meet with the people of Israel, and it shall be sanctified by my glory. I will consecrate the tent of meeting and the altar. Aaron also and his sons I will consecrate to serve me as priests. I will dwell among the people of Israel and will be their God. And they shall know that I am the LORD their God, who brought them out of the land of Egypt that I might dwell among them. I am the LORD their God.” (Exodus 27:20–29:46, ESV)

New Testament Reading: Hebrews 5

“For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. He can deal gently with the ignorant and wayward, since he himself is beset with weakness. Because of this he is obligated to offer sacrifice for his own sins just as he does for those of the people. And no one takes this honor for himself, but only when called by God, just as Aaron was. So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, ‘You are my Son, today I have begotten you’; as he says also in another place, ‘You are a priest forever, after the order of Melchizedek.’ In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek. About this we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.” (Hebrews 5, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

This large portion of the book of Exodus that we are considering today can be divided into three parts. 

Firstly, in Exodus 28 we find instructions for making the garments that the priests of Israel were to wear as they served before the Lord and on behalf of the people in the tabernacle. 

Secondly, in Exodus 29:1-37 we find instructions for the consecration, or ordination, of these priests – that is to say, instructions for the ceremonies by which the priests would be appointed to their office.

Thirdly, in 27:20-21 and in 29:38-46 we find instructions concerning the duties of the priests. In brief, they were to tend to the lamp in the holy place in the presence of God, and they were to offer up sacrifices on behalf of the people at the altar, morning and evening. 

I wish to approach this text in the same way that I approached the previous one regarding the instructions for the construction of the tabernacle and its furnishings. First, I will address what was to be made or done. After that, I will ask, why? In other words, first we will consider the facts regarding the priesthood of Israel, their garb, their ordination, and their duties. After that we will ask the question, what is the meaning, or significance of these things? 

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Priestly Garments

First, let us briefly consider chapter Exodus 28 wherein we find instructions for making what the priests of Israel were to wear. What were the priests of Israel to wear?

In summary, the people of Israel were to make contributions so that skilled craftsmen could make fine garments out of fine material for the priests to wear. These garments were to be crafted in a beautiful and glorious manner. Aaron, and the high priests who served after him ,would be dressed in an especially ornate way. Aaron’s sons, and the priests who would descend from them, would be clothed in special garments too, but with fewer accouterments than worn by the high priest. It is important to remember that the priests of Israel were descendants of Aaron, who was himself of the tribe of Levi. These Levites who descendant from Moses’ brother, Aaron, were set apart to serve the Lord in the tabernacle, and later temple. These were to be clothed in glorious and beautiful garments as they served the Lord in his tabernacle on behalf of the people.

What, in particular, was Aaron to wear? Eight items of clothing are described to us in this passage. 

First of all, the priests were to wear undergarments. These are described in 28:42: “You shall make for them linen undergarments to cover their naked flesh. They shall reach from the hips to the thighs…” (Exodus 28:42, ESV). This coraspons to what was said earlier in Exodus concerning worship at altars: “And you shall not go up by steps to my altar, that your nakedness be not exposed on it.’” (Exodus 20:26, ESV). This talk of nakedness and the need for clothing to cover such nakedness should remind us of the account Genesis 3 regarding Adam and Eve’s fall into sin, their awareness of their nakedness, their unsuccessful attempt to clothe themselves, and the Lord graciously clothing Adam and Eve with animal skins. These two stories regarding the clothing of Adam and the clothing of Aaron are related in some way. Both cary this theme: God, by his grace, clothed sinful man so that the shame of their sin might be covered, and so that man might walk before God and not be consumed. Certainly, these earthly things pointed forward to the work that the Messiah would do to make actual atonement for sin and to clothe those who turned from their sins and to him by faith with his righteousness and holiness. I’m getting ahead of myself, here. We will talk about the meaning or significance of these things later. But I would like you to have this connection between Adam, Aaron, and Jesus Christ in your mind from the start.

Secondly, Aaron was to wear a tunic, which in the ESV is translated as “coat”. This tunic, or coat, is mentioned in 28:4, 28:39, 40. Tunics were worn next to the skin. They covered the body, the arms to the wrist, and the legs down to the ankles. Tunics were worn by common people in those days, so they were not unique to the priests of Israel. But the tunics that the high priest and priests were to wear were to be especially fine. They were to be made of fine linen and woven with a checkered pattern.

Thirdly, the priests were to wear a belt, or sash, around their tunic. This sash was to be made with fine material. It would keep the tunic close to the body and would be wrapped around the other items placed over the tunic, which we will consider in just a moment, to hold everything together so that the priest could do his work. 

Fourthly, the high priest was to wear a special robe. This robe was unique to the high priest. It was one of the clothing items that would distinguish the high priest from the other priests.  This robe was to be all blue. It would fit loosely over the tunic, falling nearly to the ankles. The collar was reinforced to prevent tearing. There were only armholes, no sleeves. And the bottom hem of the robe was to be richly decorated with embroidered pomegranates. Bells were attached between the pomegranates so that the high priest would not only be seen in the tabernacle but also heard. 

Fifthly, the high priest was to wear an ephod. This also was unique to the high priest. In 28:6-14 we learn that it was made of five materials: Gold, blue, purple, and scarlet wool yarn, and fine linen. It was like a long vest or apron which was draped over the robe. So then, the high priest wore four layers of clothing – undergarments, a white linen tunic, a blue robe that was beautifully adorned with pomegranates and golden bells, and finally an ephod woven together with gold, blue, purple, and scarlet yarn, and fine linen. The sash, or belt, would be wrapped around all of this to hold it together. 

There is one feature of the ephod that must be mentioned. On the tops of the shoulders were two precious onyx stones set in gold, and these stones were engraved with the names of the twelve tribes of Isarel, six on the left and six on the right. This served to remind the high priest and all who observed him that he represented all of Israel before God as he ministered in the tabernacle. He carried Israel before the Lord on his shoulders, if you will.

Sixthly, hanging by chains of braided gold from the two onyx stones that were set in gold on the shoulders was a breastpiece. This was called the breastpiece of judgment. It was made of the same material as the ephod with dimensions of 9’ square. The precious cloth was doubled over to form a pouch. On the front of the pouch, twelve precious stones were set in gold, each stone representing one of the twelve tribes of Israel. In 28:29 we read, “So Aaron shall bear the names of the sons of Israel in the breastpiece of judgment on his heart, when he goes into the Holy Place, to bring them to regular remembrance before the LORD” (Exodus 28:29, ESV). 

It is clear that this beastpiece and the twelve stones that were set into the front of it represented all of Israel. As the high priest entered the holy place, he represented Israel before God. Israel was on his heart if you will. He carried Israel into the tabernacle and made intercession for them before God. 

And this breastpiece was called the “breastpiece of judgment” because of what it contained. I mentioned that the breastpiece was a pouch, and contained within the pouch were the Urim and Thummin. 28:30 says, “And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron’s heart, when he goes in before the LORD. Thus Aaron shall bear the judgment of the people of Israel on his heart before the LORD regularly” (Exodus 28:30, ESV). The word translated as “judgment” here does not refer to the wrath of God, as if Aaron were to absorb the wrath of God, but to the decisions or the declarations of the Lord which were binding on the people. The NET translates this Hebrew word, not as “judgment”, but as “decision”.  “You are to put the Urim and the Thummim into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the LORD. Aaron is to bear the decisions of the Israelites over his heart before the LORD continually” (Exodus 28:30, NET). The NIV says, “Thus Aaron will always bear the means of making decisions for the Israelites over his heart before the LORD” (Exodus 28:30, TNIV). I think these translations capture the meaning well. 

There is much that is unknown about these two objects called the Urim and the Thummim, but they seem to have been used in Old Testament times to inquire of the Lord regarding his will in matters of uncertainty. Perhaps they were objects cast as lots before the Lord (see Numbers 27:21, Ezra 2:63, Nehemiah 7:65). Whatever they were, these two objects were to be kept within the pouch of the breastpiece of judgment, or decision. 

Seventhly, the priests were to wear a turban on their heads. This turban was common to both the high priest and the priests. 

Eighthly, a crown or band of gold was to be placed on the forehead of the high priest. This band of gold was unique to the high priest.  It was engraved with the words, “Holy to the LORD”. It symbolized the high priest’s authority. This plate also reminded the priest of his office, his responsibilities, and the guilt that he would bear for failing to fulfill his duties. 

So now you know how the high priest and the priests of Isarel were to be clothed. The high priest would be clothed with all eight items mentioned. The ordinary priests would be clothed with undergarments, tunics, belts, and turbans. All of these articles of clothing were to be made with the contributions from the people, of precious things, by skilled craftsmen, for glory and for beauty. 

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Consecration Ceremony

Now that you know how the priests were to be dressed, I would like to say a few words about how they were to be consecrated or ordained. Exodus 29 tells us all about the consecration of the priests as well as the consecration of the altar of sacrifice in the courtyard. I would certainly be possible to devote another sermon to this chapter, but I think I can summarize the text in five points. 

One, Aaron and his sons were to be washed with water at the entrance to the tent of meeting. They had to be made ceremonially pure before entering the priesthood. 29:4 speaks of this. 

Two, Aaron and his sons were to be clothed with the clothing described above. So then, having been cleansed for the priesthood, they were to be clothed for the priesthood. 

Three, Aaron and his sons were to be consecrated with sacrifices. Animal sacrifices, and sacrifices of grain and oil, were to be offered up to the Lord. In this way, the LORD was to be worshipped. In this way, thanks to the LORD was to be given while his priests were ordained. 

Four, Aaron, his sons, and the altar at which they were to serve, were to be cleaned with blood. Animal blood was to be poured out at the base of the altar. It was also to be splattered on the altar, and applied to the horns of the altar with the finger. In like manner, the priests were to be splattered with blood. And blood was to be applied to the earlobe, thumb, and the big toe of the priests. Just as blood was used to make the altar fit for service, so too it was applied to the priests to make them fit for service. Why was the blood applied to the earlobe, thumb, and big toe of the priests? To cleanse them to hear the word of God with the ear, to perform sacrifices with their hands, and lead the people into the worship of God their feet. The blood of expiation was applied with precision to the priests to purify them to fulfill their peculiar calling.

Five, Aaron and his sons were to be anointed with. Anointing with oil signifies anointing with the Holy Spirit. So then, having been ceremonially washed, clothed, and covered by the blood, the priests were anointed with oil, signifying the anointing of the Spirit. Perhaps you are noticing parallels with our experience in being made priests of God under the New Covenant through faith in Christ…

Six, Aaron and his sons were consecrated with food. Some of the sacrifice was to be burned outside the camp as a sin offering. Some of the meat was to be burnt upon the altar as a burnt offering, a pleasing aroma to the Lord. But some was to be set aside as a “wave offering”. This portion would be lifted up by the priest towards heaven as if it were received by the priest from God. This portion of the sacrifice was to be eaten by the priests. It was their portion. And in this way, the priests would be supported and sustained in their work. They would eat and drink before the Lord in the service of the people. 

Seven, this consecration ceremony was to last for seven days.

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Priestly Duties

So now we know how the priests of Israel were to be clothed, and how they were to be consecrated. But what was their responsibility? What were they to do? The work of the priests is nicely summed up for us at the beginning and end of our text. 

In 27:20–21, we learn that the priests were to tend to the lamp in the tabernacle to keep it burning continually. This responsibility to tend to the lamps continuously represents all that the priests were to do as it pertains to representing the people of Israel before God. Remember that the lamp, the table for the showbread, and the altar of incense inside of the holy place signified God’s presence and the way that God had made for his people to approach him from on earth. The priests were to draw near to God on behalf of the people. They were to offer up prayers to God on their behalf. They were to inquire of God on their behalf. 

In 29:38-41 instructions are given regarding the responsibilities of the priests to offer up morning and evening sacrifices to God on behalf of the people. Every day, in the morning and in the evening, the priests were to offer up a year-old lamb, a tenth of an ephah (1.6 quarts) of fine flour mixed with one-fourth of a hin (one quart) of oil, and drink offering. In the morning and evening sacrifices, thanks was offered up to God for his provision. Also, God’s covenantal communion with his people was signified. 

So, the priests were to intercede on behalf of the people in the tabernacle, and they were to offer up sacrifices in behalf of the people at the altar. These two responsibilities of the priests of Israel are set forth in summary form at the beginning and end of our passage for today. 

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Significance

So we know what the priests were to wear, how they were to be consecrated as priests, and what work they were to do. Now let us briefly consider the significance of these things. Why the priesthood? Why these garments? Why these ordination ceremonies? Why this work?

When I asked this question of the tabernacle in the previous sermon I did so under three headings – place, picture, and promise. I have two more “P” words for you that I will use to answer the question, why the Aaronic priesthood? The two words are these: provisional and prophetic. 

When I speak of the Aaronic priesthood as being provisional I mean that God worked through this priesthood for a time work as means through which the people of Isarel would be able to come before him to worship. 

When we speak of provisional things, we speak of things that are temporary, and not final. That the Aaronic priesthood was temporary, and not final, is evident from the superficiality of their dress, their ordination, and their duties. Please do not misunderstand me. I mean no disrespect to priests of Old, nor to the Old Covenant they served. And when I speak of their office, garb, and duties as superficial, I do not mean to suggest that the priests themselves were superficial men. No, indeed some of them have authentic and substantial faith in the promised Messiah.  I am simply using the word superficial in a matter-of-fact way. Think of it. Aaron and his sons were clothed with beautiful and glorious clothes, but this does not mean that they were clothed with true righteousness. Their bodies were washed with pure water, but this does not mean their consciences were cleansed. Their guilt as atoned for with animal blood, but this does not mean their sins were taken away. If you wish to learn all about the superficiality of the Old Covenant, her priesthood, and her sacrifices, then read the book of Hebrews. 

The provisional and superficial nature of the Old Covenant, her tabernacle, priesthood, and sacrifices becomes clear when we ask the question, did this covenant, with its tabernacle, priests, and sacrifices solve the problem of sin, suffering, death, and alienation from God that came into the world when Adam fell into sin? More than this, we must ask, did this covenant, its tabernacle, priests, and sacrifices, bring its participants into the glorious life that was offered to Adam in the beginning, but forfeited by him when he sinned? No, it did not. It dealt with sin in an earthly way. It cleansed the flesh, not the conscience. Men and women were invited to approach the God of heaven from on earth. These were all great blessings. But the Old Covenant, with its tabernacle, priests, and sacrifices did not solve the problem of sin, really and truly. It did not bring people into the immediate presence of God eternally.

When I say that the priesthood was provisional, I mean that it meant to serve a purpose for a time. It served that purpose will. But it was designed to give way to another order – a New Covenant, with a new priest, who would be clothed, not with fine garments, but with true righteousness, holiness, and glory. This priest would offer himself up for sinners. This priest would take away sin really and truly and make provision for full reconciliation between God and man. When I say that the Old Covenant priesthood was provisional, I mean that it served the purposes of God for a time until the Christ was brought into the world through the Hebrews.

When I say that the priesthood was prophetic I mean that the Aaronic priesthood was forward-looking. It was a picture of the priest who would come, not from Aaron, but in the order of Melchizedek, and to the work of salvation that he would accomplish. 

Jesus Christ fulfilled the office of priest, but he was not a descendant of Aaron. This is important to understand. He was the priest of God, but he did not come to serve as a priest of the Old Mosaic Covenant. No, he is the Priest of a different Covenant – the New Covenant, which is the Covenant of Grace. A change in covenants required a change in the priesthood, and so Jesus was not a priest in the order of Levi and Aaron, as if the New Covenant was simply a continuation of the Old. No, he was a priest in the order of Melchizedek, who lived long before Levi and Aaron. Melchizedek was a priest/king who ministered to those who believed in the promises of God in the days of Abraham. Christ was a priest in the order of Melchizedek because he came in fulfillment to those promises. And as a priest in the order of Melchizedek, he served, not the Hebrews only, but all nations, just as Melchizedek did.  

I cannot say more about Christ as a priest in the order of Melchizedek, for time is quickly running away, That will have to wait for another time. But know this: though Christ was a priest in the order of Melchizedek, and not Aaron, the Aaronic priesthood did still prefigure him. 

Their fine garments of beauty and glory prefigured Christ who would be clothed, not with superficial and earthy garments of gold, wool, and linen, but with true holiness, righteousness, and glory. 

As Aaron, and the high priests who would descend from him, offered up the blood of animals for the purification of the flesh, it was a picture of the blood of Christ, the lamb of God who takes away the sins of the world. 

As the Aaronic priests were washed bodily with water, it was a picture of the priest who would provide for the forgiveness of sins to the cleaning of the conscience. 

As Aaronic priests entered the tabernacle with Israel on their shoulders and heart, and as the high priest entered the holiest place once per year as representative of Isarel, it was a picture of Jesus Christ, the great High Priest, the only mediator between God and man, who is able to take his people all the way into the immediate presence of God to remain there for all eternity.

Indeed, so great is the work of Jesus, our Great High Priest, that he makes all who are united to him by faith, priest to God. He washes away our sins, purifies our conscience, anoints us with his Spirit, invites us to eat and drink before him, and having opened up the way for us, invites us to come boldly before the throne of grace, there to remain forever and ever 

This is why Peter could write to Christians, saying, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.” (1 Peter 2:9–10, ESV)

Did you hear that, brothers and sisters? Through faith in Christ, our great High Priest, we are made to be a royal priesthood. Having been forgiven, washed, clothed, and anointed, through faith in the crucified and risen Messiah, we have all been appointed to the service of God as priests. And what is our duty? To intercede on behalf of the world in prayer, and to “proclaim the excellencies of him who called [us] out of darkness into his marvelous light.” We are to pray for the world, and we are to proclaim Christ to the world as God’s royal priesthood, washed in the blood of Jesus, the priest who has come in the order of Melchizedek to earn our salvation.