Êxodo 28
John MacArthur · Citado em PreceptAustin
Êxodo 28
MacArthur comments on the First John passages - Two characteristics mark genuine Christians in contrast to the antichrists. First, the Holy Spirit (“the anointing,” 1 John 2:27) guards them from error (cf. Ac 10:38; 2Co 1:21). Christ as the Holy One (Lk 4:34; Ac 3:14) imparts the Holy Spirit as their illuminating guardian from deception. Second, the Holy Spirit guides the believer into knowing “all things” (Jn 14:26; 16:13). True Christians have a built-in lie detector and persevere in the truth. Those who remain in heresy and apostasy manifest the fact that they were never genuinely born again (cf. 1 Jn 2:19). Masah described the "holy anointing oil (ingredients Ex 30:23-24), a perfume mixture, the work of a perfumer; it shall be a holy anointing oil." (Ex 30:25). Masah also referred to common things such as painting a house (Jer 22:14), applying oil to the body (Amos 6:6), rubbing oil on a shield (Isa 21:5) spreading oil on wafers (Ex. 29:2), spreading oil on unleavened bread (Ex 29:2). Victor Hamilton notes that "There is a fourfold theological significance of mashach. First, to anoint an individual or an object indicated an authorized separation for God’s service. Moses anointed Aaron “to sanctify him” (Lev 8:12;cf. Ex 29:36 for the altar). Note the expression “anointed to the Lord” (1Chr 29:22). Masah, while representing a position of honor, also represents increased responsibility. Both Saul and David are called to account for their sin with the reminder. “I (the Lord) anointed (mashach) you king” (1Sa 15:17; 2Sa 12:7). Secondly, though the agent might be the priest or prophet, writers speak of anointed ones as those whom the Lord anointed (e.g. 1Sa 10:1; 2Sa 12:7). Such language underscores that it is God who is the authorizing agent; that the anointed is inviolable (1Sa 24:8ff.); and that the anointed one is to be held in special regard (cf. 1Sa 26:9ff.). Thirdly, one may infer that divine enablement was understood as accompanying mashach. Of both Saul and David it is said in connection with their anointing that “the Spirit of God came mightily upon him” (1Sa 10:6ff; 1Sa 16:13ff.)." Finally, mashach was associated with the coming promised Deliverer, Jesus (cf. Isa 61:1). (TWOT) Masah is used most frequently in the Pentateuch and the historical books and only twice in the prophets, although both uses are notable as both refer to Messianic prophecies… Isa 61:1+ The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives, And freedom to prisoners; Dan 9:24+ “Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy [place]. Consecrate (Sanctify, make holy) (06942)(qadash) means to set apart for a specific use. Removed from common use. To be holy. To show one's self to be holy. To consecrate or dedicate. To set apart a person or thing from all common or secular purposes to some religious use. Everything consecrated to God was separated from all profane use. Webster's Dictionary definition #2 for consecrate is convicting - " make or declare sacred; esp devote irrevocably to worship of God by a solemn ceremony." Qadash could refer to anything reserved exclusively for God (Ex 13:2, 12, 13; Nu 18:15) Qadash signifies an act or a state in which people or things are set aside for use in the worship of God, i.e., they are consecrated or made sacred for that purpose. They must be withheld from ordinary (secular) use and treated with special care as something which belongs to God (Ex 29:21). Otherwise, defilement makes the sanctified object unusable (cf. Dt 22:9; Eze 44:19; 46:20). The Septuagint renders qadash with hagiazo which means to set apart from profane and unto the work of God. This is the effect of the prayer of Jesus and the Word of Truth in John 17:17. It is used of believers to describe their usefulness to the LORD in 2 Timothy 2:21+ "Therefore, if a man cleanses himself from these things, he will be a vessel for honor, sanctified (perfect tense), useful to the Master, prepared for every good work." THOUGHT - This last use begs the question -- is there anything in your life from which you need to make a separation so that you might be useful to the Lord and prepared for every good work. It is the same idea as abiding in the Vine (in Christ). We cannot be abiding in unholy and abiding in holy and any "work" we try to do will effect nothing of eternal value! (read Jesus' words in John 15:5). Qadash is used with various objects: people of Israel - Ex 19:10, 14; Joshua 7:13 altar in the Temple - Ex 29:36; 1Ki 8:64 priests - Ex 28:41; 29:1;1Sa 7:1 mountain - Ex 19:23 Sabbath - Ge 2:3; Ex 20:8 new building - Neh 3:1 fast - Joel 1:14; 2:15 Exodus 28:42 "You shall make for them linen breeches to cover their bare flesh; they shall reach from the loins even to the thighs. breeches: Ex 20:26 39:28 Lev 6:10 16:4 Eze 44:18 Rev 3:18 Exodus 28 Resources - Multiple Sermons and Commentaries You shall make for them linen breeches to cover their bare ("naked") flesh; they shall reach from the loins even to the thighs - Linen was cool in the desert. Adam
Êxodo 28
MacArthur - The etymological source of these two terms (urim and thummim), as well as the material nature of the objects represented by them, cannot be established with any degree of finality. Clearly two separate objects were inserted into the breastpiece and became thereby an essential part of the High-Priest’s official regalia. Aaron and his successors bore over their heart “the judgment of the sons of Israel,” i.e., “judgment” in the sense of giving a verdict or decision. The passages in which the terms appear (Lev 8:8; Nu 27:21; Dt 33:8; 1Sa 28:6; Ezra 2:63; Ne 7:65) and those which record inquiries of the Lord when a High-Priest with the ephod was present (Josh 9:14; Jdg 1:1, 2; 20:18; 1Sa 10:22; 23:2, 4, 10–12; 1Ch 10:14) allow for the following conclusions: 1) that these two objects represented the right of the High-Priest to request guidance for the acknowledged leader who could not approach God directly, as Moses had done, but had to come via the God-ordained priestly structure, and 2) that the revelation then received gave specific direction for an immediate problem or crisis, and went beyond what could be associated with some sort of sacred lots providing merely a wordless “yes” and “no” response. (MacArthur study Bible) Rooker - The Urim and Thummim were inside the breastpiece pouch. In the ancient world the breastpiece was often associated with royal attire and may have been considered the most important of the high priestly garments. It was made from the same material as the ephod (Ex 28:15). The breastpiece symbolized the unity of the nation, the dependence of the people on the person and ministry of the high priest, their presence before God as a beloved people, and the channel of the revelation of God’s will. With it were the Urim and Thummim whereby the will of God was conveyed to the people (Ex 28:15–30). (Many suggest they resembled modern dice, which were cast to the ground to obtain a yes or no answer from the Lord.) The breastpiece especially illustrated the representative character of the high priest, for he bore the name of the tribes of Israel and represented the nation as a whole when he entered the sanctuary of God (Ex 28:29). In this ministry the high priest typifies the work of Christ, who entered into the heavenly sanctuary on the part of his people and is an Advocate before the Father (Heb 2:17; 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11 [10:21]). (Ibid) NET Note - The Urim and Thummim were two small objects used in the casting of lots to discern the will of God (see Ex 28:30; Nu 27:21; Dt 33:8; 1Sa 14:41 in the LXX and Ex 28:6; Ezra 2:63 and Neh 7:65). It appears that by casting them one could obtain a yes or no answer, or no answer at all (1Sa 28:6; J. E. Hartley, Leviticus [WBC], 111-12). See the extensive discussion in J. Milgrom, Leviticus (AB), 1:507–11. Urim - 7v Exodus 28:30 "You shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually. Leviticus 8:8 He then placed the breastpiece on him, and in the breastpiece he put the Urim and the Thummim. Numbers 27:21 "Moreover, he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD. At his command they shall go out and at his command they shall come in, both he and the sons of Israel with him, even all the congregation." Deuteronomy 33:8 Of Levi he said, "Let Your Thummim and Your Urim belong to Your godly man, Whom You proved at Massah, With whom You contended at the waters of Meribah; 1 Samuel 28:6 When Saul inquired of the LORD, the LORD did not answer him, either by dreams or by Urim or by prophets. Ezra 2:63 The governor said to them that they should not eat from the most holy things until a priest stood up with Urim and Thummim. Nehemiah 7:65 The governor said to them that they should not eat from the most holy things until a priest arose with Urim and Thummim. Milgrom notes that "From these citations, a few facts can be deduced. The Urim and Thummim were a form of oracle placed inside a pocket, “the breastpiece of decision,” worn by the high priest on his chest. According to the Priestly tradition they were used exclusively by the high priest inside the Tabernacle, as stated explicitly in the Lord’s charge to Moses: “he shall present himself to Eleazar, the priest, who shall on his behalf seek the decision of the Urim before the Lord” (Num 27:21a). Most likely, the high priest had to station himself inside the shrine so that he could be physically closer to the symbolic seat of the Godhead, the Ark. This may be inferred from Jdg 20:27–28: “The Israelites inquired of the Lord (for the Ark of God’s Covenant was there in those days, and Phineas son of Eleazar son of Aaron the priest ministered before him in those days), ‘Shall we again take the field.…’ ” The interpolation, presumably by a Priestly editor, makes it clear that the use of the Urim and Thummim is associated with the Ark and they must be consulted in its proximity." (Leviticus 1–16: a new translation with introduction and commentary) Thummim (08550)(tummiym some lexicons say it is related to [08537] tom = completeness, integrity, but this is not definitive) is of uncertain derivation. We may get a clue as to the sense of Thummim from the Lxx, which translates it as aletheia (= truth) in 3 uses (Ex 28:30, Lev 8:8, Dt 33:8), teleios (speaks of completion or totality of something) in one passage (Ezra 2:63) and photizo (Eph 1:18 = "enlighten" one's heart) in one passage (Neh 7:65). Combining all three Greek words, we can get some sense as to the function of the Thummin (although this is still somewhat conjectural). Easton's Bible Dictionary has one of the longest specific discussions of Thummim - Perfection (LXX., "truth;" Vulg., "veritas"), Exodus 28:30; Deuteronomy 33:8; Judges 1:1; 20:18; 1 Samuel 14:3,18; 23:9; 2Sa 21:1 . What the "Urim and Thummim" were cannot be determined with any certainty. All we certainly know is that they were a certain divinely-given means by which God imparted, through the high priest, direction and counsel to Israel when these were needed. The method by which this was done can be only a matter of mere conjecture. They were apparently material objects, quite distinct from the breastplate, but something added to it after all the stones had been set in it, something in addition to the breastplate and its jewels. They may have been, as some suppose, two small images, like the teraphim (Compare Jdg 17:5; 18:14,17,20; Hos 3:4 ), which were kept in the bag of the breastplate, by which, in some unknown way, the high priest could give forth his divinely imparted decision when consulted. They were probably lost at the destruction of the temple by Nebuchadnezzar. They were never seen after the return from captivity. Merrill - The Urim and Thummim - These Hebrew words are transliterations of two superlative plurals meaning "lights" and "perfections." The definite article is always used in relation to these terms until the postexilic period. The urim mentioned only 4x in the Pentateuch (Ex 28:30; here, Nu 27:21; Deut. 33:8). It is also mentioned once during the early monarchy (1Sa 28:6) and twice after the exile (Ezra 2:63; Neh. 7:65). The Thummim is combined with the urim 5x out of these seven (missing in Nu 27:21; 1Sa 28:6). These two items are never actually described in the Scriptures but appear to be stones or gems (or at least something that was tangible) that were placed within the breastplate of the high priest. They were intended as a means of divine guidance for the nation by means of the high priest (the breastplate is called in Ex 28:15 a "breastplate for making decisions"). It is not known how Aaron and his successors used these items though they may have functioned as "yes" and "no" or "true" and "false" answers to questions put to the high priest. The two stones may have been engraved with symbols to distinguish the two or they may have been of two different colors. However, in 1Sa 28:6 the Urim is literarily placed between the terms "dreams" and "prophets," which may suggest that there was a correspondingly personal revelation through the mind of the priest who wore the breastplate. A great difficulty in seeing the Urim and Thummim function merely as a form of lot oracle is that when a revelation was given by this means it was declared in the form of God speaking and often included more information than a mere positive or negative response to the question (e.g., 1Sa 10:22; 2Sa 5:23-24). It appears that the gift of prophecy was often part of this process of discernment. Perhaps the prophetic revelation was accompanied by a confirmatory sign using the Urim and Thummim in some manner. What is clear however, is that "the Urim and Thummim are characterized as belonging to God, who entrusted this revelatory means to Levi (Dt. 33:8) in the person of the high priest. The civil leader was expected to inquire of Yahweh through the high priest about all matters pertaining to the execution of his office [Nu 27:21]" (C. Van Dam, NIDOTTE, 1:330). Certainly the placement of the Urim and Thummim in the breastplate of the high priest who would represent the nation before the LORD would indicate that the high priest was to seek from the LORD God alone the answers to questions that were not possible to discern from the revelation already given to the nation by the LORD. (Ibid) Thummim - 5v - Exodus 28:30 "You shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually. Leviticus 8:8 He then placed the breastpiece on him, and in the breastpiece he put the Urim and the Thummim. Deuteronomy 33:8 Of Levi he said, "Let Your Thummim and Your Urim belong to Your godly man, Whom You proved at Massah, With whom You contended at the waters of Meribah; Ezra 2:63 The governor said to them that they should not eat from the most holy things until a priest stood up with Urim and Thummim. Nehemiah 7:65 The governor said to them that they should not eat from the most holy things until a priest arose with Urim and Thummim. Question: What were the Urim and Thummim? | Answer: The Urim ("lights") and Thummim ("perfections") were gemstones that were carried by the high priest of Israel on the ephod / priestly garments. They were used by the high priest to determine God’s will in some situations. Some propose that God would cause the Urim and Thummim to light up in varying patterns to reveal His decision. Others propose that the Urim and Thummim were kept in a pouch and were engraved with symbols identifying yes / no and true / false. It is unclear whether the Urim and Thummim were on, by, or in the high priest’s ephod. No one knows the precise nature of the Urim and Thummim or exactly how they were used. The Bible simply does not give us enough information. References to the Urim and Thummim are rare in the Bible. They are first mentioned in the description of the breastplate of judgment (Exodus 28:30; Leviticus 8:8). When Joshua succeeded Moses as leader over Israel, he was to receive answers from God by means of the Urim through Eleazar the high priest (Numbers 27:21). The Urim and Thummim are next mentioned in Moses’ dying blessing upon Levi (Deuteronomy 33:8). The following Scriptures likely also speak of the Urim and Thummim: Joshua 7:14-18; 1 Samuel 14:37-45; and 2 Samuel 21:1. (Source: GotQuestions.org) Exodus 28:31 "You shall make the robe of the ephod all of blue. Ex 28:4,28 39:22 Lev 8:7 Exodus 28 Resources - Multiple Sermons and Commentaries THE PRIESTS' GARMENT Rev 1:13+ - and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash. Comment - Trench says "The long robe is every where in the East the garment of dignity and honour." The Greek word for robe reaching to the feet is poderes found only here in the NT of Jesus Christ - all use of poderes = Ex 25:7; Ex 28:4; Ex 28:31; Ex 29:5; Ex 35:9; Ezek 9:2; Ezek 9:3; Ezek 9:11; Zech 3:4; Rev 1:13) You shall make the robe of the ephod all of blue - "This was the basic covering of the priest, made of all blue, and seamless and with no tear for the head opening." (Guzik) Bush - This is a garment distinct from any that has yet been mentioned. It is called the ‘robe of the ephod,’ simply because it was worn immediately under it. Its Hebrew name is מעיל meïl, rendered in the Gr. υποδυτην ποδηρη, an under-garment reaching down to the feet. The meïl was a distinguishing priestly vestment, and therefore Christ appears, Rev. 1:13+, ‘clothed with a garment down to the feet (podere),’ to show himself the Great High Priest of the church. It was a long linen gown of sky blue color, reaching to the middle of the leg. NET Note - The מְעִיל (mé’il), according to S. R. Driver (Exodus, 307), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank. Exodus 28:32 "there shall be an opening at its top in the middle of it; around its opening there shall be a binding of woven work, as like the opening of a coat of mail, so that it will not be torn. NET Exodus 28:32 There is to be an opening in its top in the center of it, with an edge all around the opening, the work of a weaver, like the opening of a collar, so that it cannot be torn. NLT Exodus 28:32 with an opening for Aaron's head in the middle of it. Reinforce the opening with a woven collar so it will not tear. ESV Exodus 28:32 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. NIV Exodus 28:32 with an opening for the head in its center. There shall be a woven edge like a collar around this opening, so that it will not tear. as it were: Ex 39:28 2Ch 26:14 Ne 4:16 Job 41:26 that it be not rent: Joh 19:23,24 Eph 4:3-16 Exodus 28 Resources - Multiple Sermons and Commentaries there shall be an opening at its top in the middle of it; around its opening there shall be a binding of woven work, as like the opening of a coat of mail, so that it will not be torn Criswell - Jesus, the divine High Priest, also wore a robe that was made in one piece (cf. John 19:23 = "Then the soldiers, when they had crucified Jesus, took His outer garments and made four parts, a part to every soldier and also the tunic; now the tunic was seamless, woven in one piece."). Bush - This was all of one piece, and so formed as to be put on, not like other garments which are open in front, but like a surplice, over the head, having a hole at the top for the head to pass through, which was strongly hemmed round with a binding or welt to prevent it from rending, and with openings or arm-holes in the sides in place of sleeves. NET Note - Top - The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context. NET Note on woven work - that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying. NET Note on coat of mail - The expression כְּפִי תַחְרָא (kéfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308) Exodus 28:33 "You shall make on its hem pomegranates of blue and purple and scarlet material, all around on its hem, and bells of gold between them all around: And: Ex 39:24-26 pomegranates: 1Ki 7:18 2Ki 25:17 bells: Zec 14:20 Exodus 28 Resources - Multiple Sermons and Commentaries POMEGRANATES AND GOLDEN BELLS You shall make on its hem pomegranates of blue and purple and scarlet material, all around on its hem, and bells of gold between them all around Criswell - The bells evidently were so that the people, who could not see into the tabernacle itself, would be able to hear the service of the Lord being performed. Bush - Round its lower border were tassels made of blue, purple, and scarlet, in the form of pomegranates, interspersed with small gold bells, in order to make a noise when the High Priest went into or came out from the holy place, the reason of which is given below. We are not informed of the exact number of the pomegranates and bells. The Rabbinical writers are mostly unanimous in saying, there were 72 in all, which is doubtless as probable as any other conjecture on the subject. It will be observed, that while the body of the Robe was entirely of blue, this ornamental appendage in the skirts was richly dyed of variegated hues, and must have rendered the whole a vestment of exquisite beauty. NET Note - pomegranates - This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified. Bush - Thou shalt make pomegranates. רמנ rimmon. The term ‘pomegranate’ is compounded of poma, apple, and granata, grained, from its resemblance, when opened, to an apple full of grain. It grows wild in Palestine, and in other parts of Syria, as well as in Persia, Arabia, Egypt, and the southern parts of Europe, and in some portions of our own country. The fruit is the size of an orange, flattened at the end like an apple; and when cultivated is of a beautiful color and highly grateful flavor. The rind is at first green; but in August and September when the fruit is ripe, it assumes a brownish-red color, becomes thick and hard, yet easily broken. The inside of the pomegranate is of a bright pink, with skinny partitions like those of the orange, filled with a subacid juice and a great multitude of white and purplish red seeds. The flower, which is of a scarlet color, is peculiarly beautiful, and it is probably to the flower that allusion is had, Cant. 4:3, where the royal bridegroom compares the cheeks of his bride to a ‘piece of pomegranate,’ though others understand by this a section of the fruit itself, the cheeks being called in the Talmudic language, the pomegranates of the face. The annexed cut will give an idea of the form of the fruit and flower of this plant, both which are among the most striking objects of the vegetable world. Exodus 28:34 a golden bell and a pomegranate, a golden bell and a pomegranate, all around on the hem of the robe. Ps 89:15 Song 2:3 4:3,13 6:7,11 8:2 Joh 15:4-8,16 Col 1:5,6,10 Exodus 28 Resources - Multiple Sermons and Commentaries ALTERNATING BELLS AND POMEGRANATES a golden bell and a pomegranate, a golden bell and a pomegranate, all around on the hem of the robe Exodus 28:35 "It shall be on Aaron when he ministers; and its tinkling shall be heard when he enters and leaves the holy place before the LORD, so that he will not die. goeth in: Lev 16:2 Heb 9:12 Exodus 28 Resources - Multiple Sermons and Commentaries THE TINKLING BELL It shall be on Aaron when he ministers; and its tinkling shall be heard when he enters and leaves the holy place b efore the LORD, so that he will not die