Holy Spirit

Exodus 28:31-43 (Clothed in Majesty and Righteousness)

Charlie Garrett Exodus, Exodus Sermons (written), Old Testament, Sermons, Torah, Torah (written) , , , , , , , , , , , , , , , , , , , , , , , , , , 0 Comment

Exodus 28:31-43
Clothed in Majesty and Righteousness

On Tuesday morning, while at my morning job and thinking about completing this sermon, I was pondering how people get duped into things concerning bad doctrine. The Hebrew Roots movement rejects Christ’s grace and reinserts the requirements of the law.

It basically says, “What Jesus did on that cross wasn’t enough.” In turn, each follower of this heresy is in the process of working their way to heaven… an infinite climb which will be cut short at their death. Instead of heaven, they will find another sad end.

If those same folks would simply read the word, take it at face value, and understand it in context, they would come to the letter of Galatians, put away their heretical works, and trust in the grace of Christ’s finished work – boasting in His cross alone. There would be peace in their lives, harmony between God and them, and they would be able to bridge that infinite gap via His shed blood.

Mostly though, I was thinking about the cult of Mary. People pray to her, they worship her, they trust in her to be their mediator to God. What is so curious to me is that after about 5 years of sermons in Genesis and Exodus, we have had literally thousands and thousands of pictures of Christ.

We have had pictures of the dispensations of time through which Christ works. We have had pictures of God’s people in collective snapshots, such as in the rapture, or in Israel, or in the church – all of which center on Christ.

In fact, in all of these 208 Genesis and Exodus sermons, plus the 13 Ruth sermons, and in the other various sermons we’ve done, there has not been one.single.picture.of.Mary… not one! Even if we were to force her into a picture or two as the RCC has done, it would still be far less than pictures of the apostles or the redeemed collectively, which are only the result of Christ’s work.

Comparing zero to about 17 jillion pictures of Christ, it should be obvious to even the dullest of sorts that God really wants us to focus on Jesus. It is all, and I mean all, about Him. Don’t get led astray into strange doctrines, and don’t take your eyes off of Jesus. Today’s text verse is about the priests and saints of the Lord, but they are only priests and saints because of the Lord…

Text Verse: Let Your priests be clothed with righteousness,
And let Your saints shout for joy. Psalm 132:9

The psalmist speaks of the priests being clothed with righteousness. This is pictured in today’s verses and it continued on all during the time of the law. But there is more. Because of the work of Christ, we too are counted as a kingdom of priests, and we too are clothed with righteousness. It is a truth which is to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The High Priestly Robe (verses 31-35)

31 “You shall make the robe of the ephod all of blue.

Some of Aaron’s garments have already been detailed, including the ephod and the breastplate. Now a robe is detailed which will be worn under those implements but over the fine woven tunic. It is known as a meil. It was first mentioned in verse 28:4 in the list of what was to be made. Now its details are given.

This meil is a type of tunic which would reach from neck all the way down to somewhere around the knees; some believe even as far as to the feet. It was a completely seamless garment as is inferred by Exodus 39:22 –

“He made the robe of the ephod of woven work, all of blue.”

The term “woven work” implies a seamless garment. However, Flavius Josephus explicitly documents this fact in his commentary on the priestly garments. He says that “the coat did not consist of two parts, nor was it sewed upon the shoulder, nor on the side, but was one long piece of woven work.”

It would have a hole for the head to go through and it had no sleeves. Therefore, the top portion of it would be mostly covered by the ephod and the breastplate. However, the lower part was fully visible. The plain blue would be a beautiful contrast to the variegated ephod and the gleaming breastplate.

This blue, as we have seen in other details of the tabernacle and priestly garments, signifies the law, especially in adherence to it. The word translated as “all,” as in “all of blue” is the adjective kalil. This is a new word in Scripture which comes from the verb kalal, which means to complete or make perfect. Thus it means that this robe is to be entirely made of only this color.

32 There shall be an opening for his head in the middle of it;

At the top and the middle, logically where the neck is, there was to be an opening for Aaron’s head to go through. Rather than a slit, it was to be round like a modern t-shirt. The word for “opening” is peh, meaning “mouth.”

32 (con’t) it shall have a woven binding all around its opening,

saphah yihyeh lephiv saviv maaseh oreg – “lips it shall have at the mouth around, work of woven.” The word translated as “binding” is saphah, meaning “lips.” Just as the robe was to have a mouth, so it would have lips around the mouth. The same word is translated as “speech” elsewhere because the lips are the place where speech issues forth from. The Hebrew is far more descriptive than how the English reads.

The word for “woven” is arag. It is a verb used for the first of thirteen times which means “weaving.” It is what a spider would do when forming a web, or what a weaver would do on a loom. The reason for this woven work is next explained…

32 (con’t) like the opening in a coat of mail, so that it does not tear.

The word for “coat of mail,” takharah, is very rare. It is used just twice, and both times it is speaking of this garment. It comes from the verb kharah, which means “to burn with anger.” Thus, it probably is facetiously used just as a coat of mail would be used in fighting.

The idea here is that this opening would be sewn onto the woven garment to give it additional strength to keep it from tearing. In other words, it is exactly what we have on our t-shirts today. If that lip wasn’t sewn all around the mouth of the shirt, the fabric would simply, and quickly tear as we pulled our head through.

33 And upon its hem you shall make pomegranates of blue, purple, and scarlet, all around its hem,

The hem is introduced here. It is the word shul which comes from an unused root meaning “to hang down.” Thus it indicates the bottom edge. To fully grasp the meaning, it is translated as “train” in Isaiah 6:1 –

“In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple.” Isaiah 6:1

Onto this hem, pomegranates were to be attached which were to be sewn out of blue, purple, and scarlet. The pomegranate is also a new word in the Bible, rimmon. It will be seen 32 times and it is an enigmatic symbol. The word rimmon is associated with the word rum, or “to be high, or exalted.”

It also carries the connotation of mental maturity and calling to remembrance. The modern Jewish notion of the pomegranate representing the law because it has 613 seeds, just as the law has 613 commandments, is a bit far-fetched. This is especially so because a pomegranate doesn’t have 613 seeds. The number varies with each fruit.

However, in that they are attached to the blue garment of the high priest, it does point to the notion of calling the law to remembrance. As far as the colors which these pomegranates were to be sewn, their meanings remain constant.

The blue represents the law; royalty is seen in the purple – which is a combination of blue and red; and war, blood, and judgment is signified by the red. The pomegranates were to completely circle the hem of the garment.

33 (con’t) and bells of gold between them all around:

Paamon or “bells” are now brought into the Bible. This particular word for “bell” is to be used only in connection with this high priestly garment. The word comes from pa’am, which means “times” or “occurrences.” In the ringing of a bell there is an occurrence which can be counted.

One would think that because they are on his garment that they would be described with the adjective tahor, or pure. However, that is lacking. But don’t despair! They are, in fact, made with zahav tahor, or “gold pure.” This is later seen in Exodus 39:25 –

“And they made bells of pure gold, and put the bells between the pomegranates on the hem of the robe all around between the pomegranates:”

34 a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe all around.

Jewish scholars of the past have claimed a certain number of pomegranates and bells were hung from the hem. However, the Bible is silent on this, and therefore there is no symbolism in that regard. Rather, what is clear is that they were to alternate between a golden bell and a pomegranate all the way around the hem.

35 And it shall be upon Aaron when he ministers,

Verse 35 is a puzzling verse to many, but by looking at it one clause at a time, it clears up. The robe with the bells is to be worn whenever he ministers. The word for “minister” is sharat. It comes from a primitive root word and means, “to attend as a menial or worshipper.” In essence, it means to “wait on.”

35 (con’t) and its sound will be heard when he goes into the holy place before the Lord and when he comes out,

The sounding forth of the bells was to be heard anytime that Aaron was to enter the Holy Place before, or in the face of, the Lord – as the word means. As he entered and as he exited, his movements would be heard. The word translated here as “sound” is qol. It means “voice.” A voice is something that calls out in an understandable way.

Thus, the voice of the bells was calling out as a reminder. But it is not a reminder for the Lord. He is fully aware of all things. He needed no reminders. Therefore, the voice of the bells was to be a reminder to Aaron of his responsibilities within the Holy Place.

35 (con’t) that he may not die.

v’lo yamut – “…and no he die.” The penalty for not treating the duties of the office with proper respect was death. The bells upon his garments were a reminder that he was to never treat his duties as an unholy thing.

Almost all scholars tie this sounding of the bells to the people outside the Holy Place, informing them that the priest was inside attending to his duties and that they were to pray and worship while he was in there. To support this, Luke 1:9, 10 is cited –

“So it was, that while he was serving as priest before God in the order of his division, 9 according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. 10 And the whole multitude of the people was praying outside at the hour of incense.”

This is incorrect. These garments describe those worn by the high priest, not the priest selected to offer incense before the Lord. Further, whether the people outside prayed or not had no bearing on whether the high priest lived or died.

Rather, he was the servant attending the Lord. The Lord is holy. Should a servant show disrespect to his king, he would be killed. How much more then should the high priest treat the Lord with absolute holiness! The bells were to call this to memory with each step that he took.

The pomegranates were there as a testimony that he was to be mentally mature in the presence of the Lord. To fail in this regard would result in death. This lesson was learned by his two eldest sons when they failed in this regard –

“Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the Lord, which He had not commanded them. 2 So fire went out from the Lord and devoured them, and they died before the Lord. 3 And Moses said to Aaron, “This is what the Lord spoke, saying:

‘By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified.’”
So Aaron held his peace.” Leviticus 10:1-3

This verse concerning the bells is one of several such times this precept was stated to Moses.

A pomegranate and a bell, a pomegranate and a bell
A delightful fruit to think about and a wondrous tinkling too
In wearing these on your garments, all will go well
So you shall call to mind the things which you are to do

Attend to your duties, but keep the Lord on your mind
Each step that you take, call Him to remembrance
Trust in Him alone, leaving all else behind
And in this manner, have your duties in attendance

Walk in holiness all of your days
For your tasks are the most important ever known
And in your victory a new path you shall blaze
And to those who follow you, that precious path will be shown

II. Holiness to the Lord (verses 36-39)

36 “You shall also make a plate of pure gold

The next item to be made is a plate of pure gold. The plate is a new word, tsiyts. It indicates a burnished plate, but it also means a flower which is bright-colored, and even a wing which gleams in the air. Thus, this was probably a plate resembling a flower.

The Greek translation of the OT calls it a petalon, the plural of leaf. Later, it will be called the holy crown. Therefore, it was probably somewhat like a crown of leaves or flowers.

The gold for this plate is given the adjective tahor, or pure. The gold was to be completely undefiled in any way. It is a reflection of the divinity of Christ. The idea is that this plate would be highly visible and reflect any light which touched it.

36 (con’t) and engrave on it, like the engraving of a signet:

Like the memorial stones and the stones of the breastplate, this plate was to be engraved as a signet. The words were to be clear and visible. As this was on his head, it would be the point most seen by anyone observing him. Even more than the memorial stones, or the stones of the breastplate, this would be the main focus of the high priestly attire.

However, like a canvass which is only a vessel for a painting, the gold was merely a vessel for conveying something else. In the case of this plate, it would be just two words. And the words to be engraved consisted of just eight letters…

36 (con’t) HOLINESS TO THE LORD.

qodesh Yehovah – “Holiness to Yehovah.” The number eight in the Bible is the superabundant number and the number of new beginnings. There was a rift between God and man and now that rift is beginning to be healed by the work of the high priest. He would be the mediator between God and man. The Lord is holy and the high priest was to be HOLY TO THE LORD. There was to be a dignity in the office which would allow him to minister on behalf of the people redeemed by God.

37 And you shall put it on a blue cord, that it may be on the turban;

The plate was to be attached to the turban by a blue cord. Consider the symbolism of the metal and the color of the cord. One speaks of divinity and royalty, the other speaks of the law.

37 (con’t) it shall be on the front of the turban.

The plate was to be right at the front of the turban, right at the forehead of Aaron. This is seen explicitly in the next verse…

38 So it shall be on Aaron’s forehead,

After 2500 years of human existence, the metsakh, or forehead, is introduced into the Bible here, and for a very good reason. The word comes from an unused root meaning “to be clear,” and hence, “conspicuous.” Therefore, the forehead is considered the prominent place of the man in the Bible.

The forehead is the place of conscience and the place of identification. It can therefore be a place of a clear conscience or a seared conscience. When King Uzziah illegally burned incense before the Lord, usurping the duties reserved for the priests, it was his forehead which broke out in leprosy.

When the Lord scolded Israel for having no shame, He said they had a harlot’s forehead. In Ezekiel 9, when the people who mourned over the abominations of the land were sealed for salvation, a mark was placed upon their foreheads.

The same is true with the sealed 144,000 of Revelation. It will be upon their foreheads. They will be those who realize that Christ is Lord, and their conscience will lead them to being sealed by the Lord. In contrast is the great whore recorded in Revelation 17 –

And on her forehead a name was written:

MYSTERY, BABYLON THE GREAT,
THE MOTHER OF HARLOTS
AND OF THE ABOMINATIONS
OF THE EARTH.
Revelation 17:5

 

The conscience of this great whore is completely seared to the holiness of the Lord. The use of the forehead now for the first time in the Bible shows that an awareness of both wrongdoing and what is right is to be maintained by the high priest. One cannot understand holiness without understanding depravity.

Therefore, the high priest is to be aware, at all times, of the holiness of the Lord. He is further to reflect this holiness in all that he does. This is seen in the continuation of the verse…

38 (con’t) that Aaron may bear the iniquity of the holy things which the children of Israel hallow in all their holy gifts;

This verse shows the infinite gap which exists between God and man. Aaron, as representative of God, was to bear the iniquity of the holy things of the people which they offered to the Lord. What this means is even that which was offered according to the law, and which was considered “holy,” still bore iniquity before the pure holiness of the Lord. This truth is seen in the book of Haggai –

“Thus says the Lord of hosts: ‘Now, ask the priests concerning the law, saying, 12 “If one carries holy meat in the fold of his garment, and with the edge he touches bread or stew, wine or oil, or any food, will it become holy?”’”
Then the priests answered and said, “No.”
13 And Haggai said, “If one who is unclean because of a dead body touches any of these, will it be unclean?”
So the priests answered and said, “It shall be unclean.” Haggai 2:11-13

The fact is that though in the land of the living, all people are spiritually dead before God, having inherited Adam’s original sin. Therefore, anything we touch is defiled and impure. The gold plate on Aaron’s head was an indication of God’s acceptance of his office as high priest to mediate between the people’s tainted offerings and His perfect holiness. John Calvin notes –

“It sounds harsh and almost paradoxical to say that holy things themselves are unclean, so as to need pardon; but it is to be held that there is absolutely nothing so pure but that it contracts some stain from us… Nothing is more excellent than the worship of God; and yet the people could offer nothing, even when it was prescribed by law, without the intervention of pardon, which they could obtain only through the priest.” John Calvin (via John Lange)

Aaron, as a picture of the coming Christ, was to bear the iniquity of the people before the Lord. The place of conscience, and the place of sealing and acceptance, meaning the forehead was to be reflective of this truth…

38 (con’t) and it shall always be on his forehead, that they may be accepted before the Lord.

At all times while ministering on behalf of the people, Aaron was to bear the plate and thus bear the iniquity of Israel. In so doing, they and their offerings would be accepted before, or in the face of, the Lord.

39 “You shall skillfully weave the tunic of fine linen thread, you shall make the turban of fine linen, and you shall make the sash of woven work.

The items to be made for Aaron’s attire close out with these words. The tunic, the turban, and the sash, not mentioned in any form since verse 4, are now instructed to be made. No other details are given here as guidelines for Moses.

The word for “weave” is shabats. This is the second and last use of the word in the Bible. It was used in verse 20 concerning the gold settings of the stones of the breastplate. Therefore, as it means “set,” it is believed to indicate here a checkered weaving.

Both the tunic and the turban were made in this way, with fine linen. These would then be solid white. The tunic would be under all of the other garments and it would have both sleeves extending to the wrists, and it would reach all the way to the ankles.

The sash is said to be made of “woven work” and is explained in Exodus 39 to be “of fine woven linen with blue, purple, and scarlet thread, made by a weaver” (verse 39:29). What is unusual about this sash is that it was probably not visible at all as it would be under the other garments. And yet, the instructions are clear, and the weaving of chapter 39 is specific.

Holiness to the Lord, pure and undefiled by sin
Performing His duties of mediation for us
Access to the Father has been granted again
Because of the work of our High Priest, Jesus

Only He can take what is tainted by our sin
And make it acceptable to God for each of us
Yes, God now accepts us once again
Because of the work of our High Priest, Jesus

Holiness to the Lord, because of the victory He did win
And now He has also brought that victory to us
Yes, we are granted full rights as sons, thanking God again
Because of the work of our High Priest, Jesus

III. Consecrating Aarons and His Sons (verses 40-43)

40 “For Aaron’s sons you shall make tunics, and you shall make sashes for them.

The tunics and the sashes for the sons of Aaron were to be white. There is nothing else noticeable about them. The instructions are simple and without any particular detail. The verb for making the tunics in this verse is asah instead of shabats of the previous verse. Therefore, these were probably not patterned. The garments of the sons were simple, unadorned except in pristine white, and yet they were distinct from all other people around them.

40 (con’t) And you shall make hats for them,

The word for “hat” is migbaoth. This is the first of just four times it will be used and only in reference to these caps for the sons of Aaron. It is from the same root as gibah or “hills” and gabia or “cups.” Hence, they are caps which fit the head.

40 (con’t) for glory and beauty.

The same term as was used to describe Aaron’s garments is again used here – for glory and for beauty. It may seem remarkable that plain white garments would be so described, but white symbolizes righteousness. At times in the Bible, Christ’s garments, or those of angels, are represented as being white. The glory and the beauty then is reflective of that which is of God – His righteousness.

41 So you shall put them on Aaron your brother and on his sons with him.

It is Moses who is instructed to not only have the garments made, but also to be the one to present and invest Aaron and his sons with them. It is really an amazing thing to consider. The prophet of God, the one who speaks His word, is the one to bring about the initiation.of.the.priesthood.

Thus it logically follows that the priesthood is subordinated to the office of prophet. The pattern follows through with Christ who was from the beginning the Word of God, but who became God’s High Priest according to the word of God as is indicated in Hebrews 5:5.

41 (con’t) You shall anoint them, consecrate them, and sanctify them, that they may minister to Me as priests.

The word for “anoint,” mashakh, has only been used once so far in the Bible. It referred to Jacob’s action of “anointing” the stone which he had set up as a pillar after sleeping on it the night before. Now it will become a common word in the history of the law. It is the same word used for anointing prophets, priests, and kings. It is the basis of the word mashiakh, or “messiah.”

The words for “consecrate them” are literally “fill their hand.” Moses would fill their hand with a part of a sacrifice and then present them to the Lord, thus consecrating them. And the word for “sanctify” means “to make them holy.” In their ordination, they would be set apart as priests; acceptable ministers to the Lord.

42 And you shall make for them linen trousers to cover their nakedness; they shall reach from the waist to the thighs.

The miknas, or undergarments are introduced here and will only be noted five times, always in regards to the priests. The final time will be in the book of Ezekiel. It comes from a word which gives the sense of “hiding.” They are specifically noted as for the covering of their besah ervah, or “flesh of nakedness.”

The linen they are made of is a new word too, bad. It is probably from the word badad, or “shoots.” Thus one gets the idea of divided fibers that are woven together. The nakedness of the priests was to be covered in order to reflect purity and holiness instead of indecency. These would reach from the waist to a little above the knees.

43 They shall be on Aaron and on his sons when they come into the tabernacle of meeting, or when they come near the altar to minister in the holy place, that they do not incur iniquity and die.

One must ask why this covering is required. Nakedness was created by God and there was no hint of indecency in the Garden of Eden. However, after the fall, the man and his wife realized they were naked. Thus the nakedness of man is connected to the knowledge of sin.

Further, sin is an inherited disease. It is one which affects all people and which is transferred by the father through a union with a woman. Thus, the life of humans is one fraught from the beginning with sin, as well as both moral and physical decay. Thus, covering their bodies was symbolic of being covered in righteousness and life.

Should they expose their private parts before the Lord, it would be an affront because they had exposed the source of the transfer of that first sin committed so long before by their first father and which continued to be transmitted through them.

It is important to note that both the KJV and the NKJV receive demerits in their translation of this verse. It is not the “tabernacle of meeting” but the “tent of meeting.” The word is ohel and it means “tent.” This is why it first says, “the tent of meeting” and then “near the altar.” Although not yet described, this is speaking of the altar of incense which will stand in the Holy Place.

*43 (fin) It shall be a statute forever to him and his descendants after him.

Anytime, from the life of Aaron, and through all of his descendants during the time while the law remained in effect, they were to be obedient to this precept. They were to wear these undergarments at all times when ministering to the Lord in their prescribed manner.

IV. Pictures of Christ and His Work

With the verses completed for the passage and the chapter, let’s take a few minutes and look at how they point to Christ and His work. First, the robe which is to be worn by Aaron is all of blue. As blue signifies the law, it is intended to show us, like the picture seen in the Ark, that Christ Jesus is the embodiment of the law.

As I noted, the word for “all,” as in “all of blue” is the word kalil. This comes from kalal, meaning to complete or make perfect. It is Christ who perfectly fulfilled the law, completing it on our behalf. He is literally “robed” in the completion of the law. Also, the robe was seamless, and points to John’s words about Jesus on the cross –

“Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece.” John 19:23

Shortly after this occurred, John records Jesus’ dying words, “It is finished.” The high priest of Israel’s robe was merely a picture of Christ embodying the law, fulfilling it, and finishing it for us. However, before He died, something else was recorded about Christ’s tunic. Despite dividing His other garments, the value of His tunic led them to say –

“Let us not tear it, but cast lots for it, whose it shall be,” John 19:24

In Matthew 26:65, the high priest of Israel tore his clothes during Jesus’ trial. This was in direct violation of the Law of Moses. In Leviticus 21 it says –

“He who is the high priest among his brethren, on whose head the anointing oil was poured and who is consecrated to wear the garments, shall not uncover his head nor tear his clothes;” Leviticus 21:10

What we see in this was an ending of the old order of things. The Law of Moses was ended in Christ’s work and the New Covenant was established in His blood. The note of keeping the high priest’s robe from tearing was given as an anticipatory picture of the true High Priest’s garment not being torn.

But, the recording of the high priest tearing his garment signifies the ending of that priesthood. That Christ’s garment wasn’t torn, and yet His body was, signifies the introduction of the New. Next, the word to describe the hem around the neck was that very rare word takharah which comes from a root “to burn with anger.”

In this, the symbolism seems obvious; the anger of the Lord at the sin of man is what was on display there at the cross. The penalty for that sin was the tearing of Christ’s body, the true robe of humanity.

The pomegranates or, rimmon, as I said are associated with the word rum, or “to be high, or exalted.” They also carry the connotation of mental maturity, and calling to remembrance. The wearing of the pomegranates then only looked forward to the maturity of the New Covenant established through Christ’s work. This is seen in the use of the same word, rum, in Isaiah 52 –

“Behold, My Servant shall deal prudently;
He shall be exalted (rum) and extolled and be very high.
14 Just as many were astonished at you,
So His visage was marred more than any man,
And His form more than the sons of men;
15 So shall He sprinkle many nations.
Kings shall shut their mouths at Him;
For what had not been told them they shall see,
And what they had not heard they shall consider.” Isaiah 52:13-15

Christ was exalted through His death in fulfillment of the law. In Christ we too now have that maturity. Paul explains it in the book of Galatians where he calls the law a tutor to lead us to Christ –

“But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor.” Galatians 3:23-25

The colors of the pomegranates – blue, purple, and red, all point to the completed work of Christ, just as each time these colors have been mentioned. He kept the law, He was exalted to His rightful kingly status, and His blood is the judgment on our sin or against the sin of unbelievers.

The paamon, or bells, are specifically given to represent calling to remembrance the fulfillment of the law by Christ. The word comes from pa’am, or occurrences. Each precept of the law was specifically and perfectly fulfilled by Christ. Each tinkle of the bell is to call that to remembrance.

That they were of gold indicates His deity which reminded His humanity of each task He was to fulfill for His redeemed. That both the pomegranates and the bells are attached specifically to the blue robe of the High Priest signifies calling to remembrance His work in completion of the law and acknowledging His exalted status because of it.

That they encircled the entire hem shows the unbroken nature of His work in its fulfillment. Every word and every detail fills us with pictures of the work of Christ on our behalf.

The specific note about Aaron wearing this robe at all times when he went in and out before the Lord, and that the sound was to be heard lest he die, continues the picture of the constant reminder by God to Christ of His need to not die because of the law, but in fulfillment of the law. If He failed in any precept, He would die before the Lord. Thanks be to God, He prevailed.

The engraved plate, as I noted, is later called a crown. It pictures the royal kingship of Christ. Unlike Israel which had offices of king and priest which were not to be intermingled, Christ is the fulfillment of them both. This is explicitly stated by the prophet Zechariah concerning the coming Messiah –

“Take the silver and gold, make an elaborate crown, and set it on the head of Joshua the son of Jehozadak, the high priest. 12 Then speak to him, saying, ‘Thus says the Lord of hosts, saying:
“Behold, the Man whose name is the BRANCH!
From His place He shall branch out,
And He shall build the temple of the Lord;
13 Yes, He shall build the temple of the Lord.
He shall bear the glory,
And shall sit and rule on His throne;
So He shall be a priest on His throne,
And the counsel of peace shall be between them both.'” Zechariah 6:11-13

The special word used to describe this plate, tsiyts, speaks of Christ’s Human and Divine natures. The pure gold represents His pure divinity, but that it is a flower speaks of His humanity. This is seen where the same word speaks of the fading glory of man –

“The voice said, ‘Cry out!’
And he said, ‘What shall I cry?’
‘All flesh is grass,
And all its loveliness is like the flower of the field.'” Isaiah 40:6

Unlike fallen man though, Christ is the unfading flower who stepped out of heaven to restore us to that same beautiful state.

The engraving of HOLINESS TO THE LORD on this plate signifies the perfection of Christ. It is He who is the true Mediator for God’s people. It is He who makes our offerings acceptable to God once again, and it is He who restores us – fully and completely – to our heavenly Father.

That there were two words on the engraving signifies His Divine/ Human nature – qodesh Yehovah. The 8 letters signify the new beginnings which are found in Christ Jesus. In fact, the name JESUS in Greek, IESOUS, is numerically equal to 888. Thus He is the ultimate example of the New Beginning for fallen man.

The blue cord which tied the plate to the turban signifies the law as fulfilled which ties the divine Lord to His intercessory role as our high priest. It is He who is the bridge between the infinite Father and finite us.

The specific naming of the placement of the plate on the forehead of the high priest is to show both the place of conscience and of identification. The duality is seen in that He is first conscious of those He ministers for, meaning us. And He is also conscious of His rightful place before His Father.

Secondly, it reveals His priestly identity presented before us and which comes from His Father. It is He who bore our iniquities at the cross, and it is He who still makes our sin-filled lives acceptable as HOLINESS TO THE LORD. Only through Him can we be considered acceptable to God. This is actually realized on the very last page of the Bible with these marvelous words –

“And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him. 4 They shall see His face, and His name shall be on their foreheads.” Revelation 22:3, 4

The linen tunic and the linen turban reflect Christ’s absolute righteousness. It is what crowns Him and it defines His very character. This is why it is on Aaron’s head as a turban and is what is closest to his body concerning garments. They picture the pure and unsullied life and authority of Christ.

The unusual word to describe this linen, shabats, signifies that it is checkered into His very nature. Unlike any other human, only He possesses this complete righteousness in His nature. It is “set,” if you will, into His very being. As it comes out on both his arms and under his robe, it signifies that righteousness is an all-evident trait of His. Thus, it is this characteristic of Him that Pilate proclaimed –

“I have found no fault in this Man.” Luke 23:14

The woven sash which was used for the tunic, but hidden under the other garments is reflective of His divine majesty. This is seen in the 93rd Psalm –

“The Lord reigns, He is clothed with majesty;
The Lord is clothed,
He has girded Himself with strength.
Surely the world is established, so that it cannot be moved.” Psalm 93:1

The chapter closes with a transitional set of verses which lead us into the next chapter and the details for the consecration of Aaron and His sons. Without going into complete detail, the white tunics, sashes, and hats for Aaron’s sons merely picture our righteousness, endowed to us because of the work of Christ. It is He who has brought many sons to glory through His work.

The hats, as I noted, are a special word used only for these hats of the priests. The word is migbaoth and it is from the same root as gibah or “hills,” and gabia or “cups.” These words are tied directly to the Aramaic word Gabbatha, the place where Christ was judged before Pilate.

The symbolism is beautiful. The priests of the Lord Jesus are granted that status as the helmet of salvation upon their head because of the judgment rendered on Christ at Gabbatha.

The statement that the garments of the sons of Aaron were “for glory and for beauty” was the same statement made for the garments of Aaron. In other words, because of the work of Christ, His priests now bear the same glory and beauty as He before the Father. Think of it! Imagine what we have been granted!

Yes, we are considered righteous children of God because of Christ, but even more it is we who are a considered a kingdom of priests to God because of Him. This is what is pictured in the white garments of the sons of the high priest.

As it was Moses who clothed Aaron and his sons, so it is the Word of God who clothed Christ as a High Priest and who now clothes us through faith in His word. In this, we are anointed – sealed with the Holy Spirit (Ephesians 1:13). We are consecrated – the offering of our hands is acceptable to the Lord (Hebrews 10:20). And we are sanctified – made holy to serve and minister to God as priests (Revelation 22:3).

Lastly today, in the final two verses are a picture of our acceptable nature before God because of Christ. The linen undergarments are a picture of our spiritual nakedness being covered by Christ’s righteousness. As nakedness was not a consideration in the Garden of Eden, it is not physical nakedness which is being pictured.

Rather, it is the spiritual nakedness of fallen humanity. Though it is difficult for us to consider, the record of the cross is that Christ’s garments were taken from Him and parted up, with the exception of the tunic for which lots were cast.

This means that He hung exposed in His flesh to the world. And yet He was considered, just as Adam once was, spiritually covered. His death, shameful by the standards of the world, grants us His same spiritual covering. Through Him, we can never again incur the iniquity of sin and die. We are freed from sin’s power because of the work of Jesus Christ our Lord.

In all today, we have seen dozens and dozens of pictures of Christ and His work. As I said at the beginning of the sermon, it is up to us where we will fix our eyes and our devotions. If you want to fix them on the law, you will be judged by that law. If you want to fix them on Mary, you will die apart from Christ. Rather, call on Jesus, be reconciled to God, and have peace in yourselves because of the finish work of Another; because of Jesus’ work…

Closing Verse: And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him. 4 They shall see His face, and His name shall be on their foreheads. Revelation 22:4

Next Week: Exodus 29:1-14 Looking into these verses will be more than fun… (The Consecration of Aaron and His Sons, Part I) (79th Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

Clothed in Majesty and in Righteousness

You shall make the robe of the ephod all of blue
Follow all of the directions as I instruct you

There shall be an opening for his head in the middle of it
It shall have at its opening all around
Like the opening in a coat of mail
So that it does not tear; we don’t want that tearing sound

And upon its hem you shall make pomegranates
Of blue, purple, and scarlet, all around its hem
And bells of gold all around between them

A golden bell and a pomegranate
A golden bell and a pomegranate, so shall it be
Upon the hem of the robe all around
These instructions you shall follow exactingly

And it shall be upon Aaron when he ministers
And its sound when he goes into the holy place will be heard
Before the Lord and when he comes out
That he may not die; do according to my word

You shall also make a plate
Of pure gold and engrave on it; attend to my word
Like the engraving of a signet
HOLINESS TO THE LORD

And you shall put it on a blue cord, you see
That it may be on the turban
On the front of the turban it shall be

So it shall be on Aaron’s forehead, as I tell
That Aaron may bear the iniquity
Of the holy things which the children of Israel
Hallow in all their holy gifts, given to Me

And it shall always be on his forehead, according to my word
That they may be accepted before the Lord

You shall skillfully weave the tunic
Of fine linen thread
You shall make the turban of fine linen
And you shall make the sash of woven work, as I have said

For Aaron’s sons you shall make tunics
And you shall make sashes for them, follow in this duty
And you shall make hats for them
For glory and beauty

So you shall put them on Aaron your brother
And on his sons with him, so shall it be
You shall anoint them, consecrate them, and sanctify them
That they as priests may minister to Me

And you shall make for them
Linen trousers to cover their nakedness
They shall reach from the waist to the thighs
As a part of their regular dress

They shall be on Aaron and on his sons
When they come into the tabernacle of meeting; these instructions apply
Or when they come near the altar to minister in the holy place
That they do not incur iniquity and die

It shall be a statute forever to him
And his descendants after him, all of them

Once again, O God we have seen Christ revealed
Each word points to Him and what He has done
In the words which were long ago concealed
New insights keep coming of Your precious Son

Thank You for the wonder of it all
And grant us the wisdom that on name of Jesus we will call

And then through Him we shall glorify you for eternal days
And to You, O God, we shall sing our marvelous words of praise

Hallelujah and Amen…

The Rapture – Old Testament Types and Shadows

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Exodus 27:1-8 (The Brazen Altar)

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Exodus 27:1-8
The Brazen Altar

You’ve heard our eight verses today which deal with the Brazen altar, also known as the Altar of Burnt Offering. Having heard them, are you seeing pictures of Christ and His work in them? When the Israelites came into the courtyard of the tabernacle, this would be the first thing they would see.

It was situated in this way to teach them a lesson. They were unable to come near to God without first sacrificing to atone for their sins. In other words, blood shedding is required for access to God. Without it, there is no access.

If nothing else, this should alert us to our need for a sacrifice before approaching God, or being accepted by Him. And yet, very few people and cultures today offer any type of sacrifice to Him, and those that do are doing it wrong. If this is so, then how can we expect that God will hear our prayers and allow us restored access to Him? The placement of the altar is given for a reason. Can we just ignore it?

The answer is that we do have a Sacrifice, and it is a suitable One indeed. If we have come to the foot of Calvary and placed our sins there, then we have done exactly what this ancient altar only pictured. We have had our sins removed in order to be acceptable, once again, to God.

In Isaiah 1-5, the prophet proclaims woe on the people 9 times. Woe to you for this and woe to you for that. However, in Isaiah 6, the prophet had a vision of the Lord in divine splendor. In his anguish at his own sin in comparison to God’s glory, he cried out –

“Woe is me, for I am undone!
Because I am a man of unclean lips,
And I dwell in the midst of a people of unclean lips;
For my eyes have seen the King,
The Lord of hosts.” Isaiah 6:5

He understood then and there that he was doomed because of his fallen state. The sins of the others had been forgotten and all he could see was his own deplorable condition. But then something happened which forever changed his view on salvation –

Text Verse: “Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the altar. 7 And he touched my mouth with it, and said:
‘Behold, this has touched your lips;
Your iniquity is taken away,
And your sin purged.'” Isaiah 6:6, 7

As we will see today, the altar of sacrifice is Christ. The sacrifice which was consumed on the coals of the altar merely portrays His work for the poor sinners of the world. The burning coal reflects the holiness of God which consumes all that offends Him.

An exchange was made in Christ to take away our offense. It is this marvelous piece of furniture, made of wood and bronze, which depicts Him. Everything about it will reveal some aspect of His work for us. And how much I have missed in preparing this sermon I can only guess. But what I have gleaned, I now present to you. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Grace, Strength, and Judgment (verses 1 & 2)

“You shall make an altar

The instructions for the altar of sacrifice are now given. This is a specific altar which is specific for the tabernacle. Thus, there is an article in front of “altar.” It is ha’mizbeakh – “the altar.” Unfortunately many translations don’t highlight this.

Like the description of the tabernacle itself, the things inside the tabernacle were detailed first. Only then were the hangings and structure around that furniture then noted. The same is true here with the details of the altar coming before the details of the court which surrounds it.

The mizbeakh comes from the word zabakh which means “to slaughter for sacrifice.” This type of altar was first seen in Genesis 8:20 when Noah built an altar to the Lord after the flood.

1 (con’t) of acacia wood,

Again acacia wood is selected for this altar and so I will again remind you of its properties. It is a very slow growing tree that would be readily available in the area of Sinai. Its heart wood is dark reddish-brown and it is beautiful when sanded and polished.

It is like cypress in Florida which is resistant to decay because it deposits in its heartwood waste substances which turn into preservatives. This renders it unpalatable to insects. It is also dense and difficult to be penetrated by water and other decaying agents. Thus it is considered and incorruptible wood.

The acacia wood pictures the incorruptible nature of Christ’s humanity. As it is an altar for sacrifice, it will picture Christ in a way that any of us will be able to grasp.

1 (con’t) five cubits long and five cubits wide

The dimensions are specific and have not been seen in any of the other furniture yet constructed. The number five needs to again be explained. Bullinger says that…

“Five is four plus one (4+1). We have had hitherto the three persons of the Godhead, and their manifestation in creation. Now we have a further revelation of a People called out from mankind, redeemed and saved, to walk with God from earth to heaven. Hence, Redemption follows creation. Inasmuch as in consequence of the fall of man creation came under the curse and was “made subject to vanity,” therefore man and creation must be redeemed. Thus we have:
Father
Son
Spirit
Creation
Redemption
These are the five great mysteries, and five is therefore the number of GRACE.” EW Bullinger

The altar of sacrifice is then a point of grace for the people of Israel. It further then points to the grace of God in Christ. This altar of sacrifice is a point of grace in the process (and pictures) of redemption. The width and the length are both five cubits, thus it is grace multiplied. In our modern measurements, this altar would have been almost three yards wide. It’s not a teeny little altar, but one which would be big enough for the animals which would be sacrificed and burnt on it.

1 (con’t) —the altar shall be square—

Surprisingly, the idea of something square has never been mentioned in Scripture until now. It is the word raba and comes from the word arba which simply means, “four.” As the sides are equal distance and there are four sides, then it is raba; square.

1 (con’t) and its height shall be three cubits.

Rather than being another multiple of five, the height is but three cubits. The number three in Scripture identifies “that which is solid, real, substantial, complete, and entire.” The altar is a total of 75 cubed cubits and the idea is that the sacrifice to be made here is that of substantial or complete grace. This is where the atonement sacrifices, and other sacrifices, for the people will be made.

Scholars, both ancient and modern, are perplexed about the altar because it doesn’t square with instructions for the earthen altar which was detailed in Exodus 20. However, as we discovered then, those altars were used wherever the people were for slaughtering their animals. They could be in a town or in the country.

This is an entirely different altar, unique to the tabernacle, and which is used in connection with the rites of the tabernacle service. It serves an entirely different purpose than the earthen altars. In the tabernacle, God would dwell among His people, manifesting Himself to them and speaking to them through the high priest.

As He so dwelt among them, so they were to honor Him with their devotions. But, this wasn’t in the tabernacle itself. It was within the surrounding courts. It was to this point that they would come, bring their sacrifices, and have their gifts sanctified to the Lord. Upon entering the courts, this was the first piece of furniture to be encountered. In this was a lesson for the people that they could not approach God except through a sacrifice.

This altar will generally be known as the altar of burnt offering. It stands in the open air of the court so that the smoke of the sacrifices would then rise and scatter. In this manner, they would be considered as an aromatic offering to God, and as a sweet smelling sacrifice.

2 You shall make its horns on its four corners;

This altar, and others which will be noted later, were to have horns constructed on the four corners. The qeren, or horn, has only been seen so far in Genesis 22:13, where Abraham lifted his eyes and saw a ram caught by its horns in a thicket.

This word, qeren, comes from the verb qaran which means “to send out rays” or “to shine.” The idea is that rays shine out and appear like horns. Likewise horns protrude out like rays of light.

In the Bible, the horn is a picture of physical strength and power. And so, “Subsequently, horns were put on the altars to focus the symbolic presence and power of God” (HAW). The horns going out in all four directions are symbolic of the power of God going out to the four corners of the earth.

The tabernacle was situated facing east and this altar would be squared up with that. Therefore, one horn would point northeast, one northwest, one southwest, and one southeast. Thus, the omnipotence of the Lord is seen in the horns.

Before moving on, one more new word is brought into Scripture here. It is pinnah, or corner. It means “an angle” and so the word is also figuratively used to signify a chief, a bulwark, a stay, or even a tower. It is something which provides, as it were, stability.

2 (con’t) its horns shall be of one piece with it.

These horns were to come up from out of the altar. They were not to be removable, but as if one piece with it and protruding out, just as a horn would protrude from an animal itself. These horns would serve one purpose of binding the sacrificial animal to them so that they wouldn’t thrash about. This is seen in the 118th Psalm –

“Save now, I pray, O Lord;
O Lord, I pray, send now prosperity.
26 Blessed is he who comes in the name of the Lord!
We have blessed you from the house of the Lord.
27 God is the Lord,
And He has given us light;
Bind the sacrifice with cords to the horns of the altar.
28 You are my God, and I will praise You;
You are my God, I will exalt You.” Psalm 118:25-28

What is certain is that the blood of the sin-offering was smeared on them. This is seen several times in Leviticus 4, such as this –

“The priest shall take some of the blood of the sin offering with his finger, put it on the horns of the altar of burnt offering, and pour its blood at the base of the altar of burnt offering.” Leviticus 4:25

This blood of the sacrificial animal was smeared on them to prove the death of the animal and to petition the all-powerful God to show mercy through the substitutionary sacrifice; one life being traded for the sins of another. These would be for both original sin and the unwitting sins of the people, committed in ignorance.

Because of this, these horns on this altar were considered a place for requesting mercy. Two examples of exactly this are found in the book of 1 Kings. The first is concerning Solomon’s brother who had committed an offense in trying to illegally assume the kingship from his father –

“‘Now Adonijah was afraid of Solomon; so he arose, and went and took hold of the horns of the altar. 51 And it was told Solomon, saying, “Indeed Adonijah is afraid of King Solomon; for look, he has taken hold of the horns of the altar, saying, ‘Let King Solomon swear to me today that he will not put his servant to death with the sword.'”
52 Then Solomon said, ‘If he proves himself a worthy man, not one hair of him shall fall to the earth; but if wickedness is found in him, he shall die.’ 53 So King Solomon sent them to bring him down from the altar. And he came and fell down before King Solomon; and Solomon said to him, ‘Go to your house.'” 1 Kings 1:50-53

The second example is found in King David’s general, Joab –

Then news came to Joab, for Joab had defected to Adonijah, though he had not defected to Absalom. So Joab fled to the tabernacle of the Lord, and took hold of the horns of the altar. 29 And King Solomon was told, “Joab has fled to the tabernacle of the Lord; there he is, by the altar.” Then Solomon sent Benaiah the son of Jehoiada, saying, “Go, strike him down.” 30 So Benaiah went to the tabernacle of the Lord, and said to him, “Thus says the king, ‘Come out!’”
And he said, “No, but I will die here.” And Benaiah brought back word to the king, saying, “Thus said Joab, and thus he answered me.”
31 Then the king said to him, “Do as he has said, and strike him down and bury him, that you may take away from me and from the house of my father the innocent blood which Joab shed. 32 So the Lord will return his blood on his head, because he struck down two men more righteous and better than he, and killed them with the sword—Abner the son of Ner, the commander of the army of Israel, and Amasa the son of Jether, the commander of the army of Judah—though my father David did not know it. 33 Their blood shall therefore return upon the head of Joab and upon the head of his descendants forever. But upon David and his descendants, upon his house and his throne, there shall be peace forever from the Lord.”
34 So Benaiah the son of Jehoiada went up and struck and killed him; and he was buried in his own house in the wilderness. 1 Kings 2:28-34

In the first instance, mercy was granted because Adonijah’s sin was considered at that time unwitting. However, Joab had continued in his sin and was unrepentant in his murders. Therefore, mercy was granted to the former, and none was to be found for the latter.

2 (con’t) And you shall overlay it with bronze.

Like the other furniture thus far, this wood was to be overlaid, but instead of gold, bronze was to be used. As we have already noted, bronze symbolizes judgment. This judgment can be positive or negative. If positive, it results in purification and justification. If negative, it results in punishment or even death.

However, there is the truth that in order for there to be positive judgment for a sinful person, then there must be death of an innocent in his place. Therefore, the positive judgment still carries with it a negative aspect.

The overlaying of this altar is said by many scholars to be done in order to keep the wood below it from burning, or to make it light enough to carry. But neither of these ideas is correct. If the Lord was concerned about its structure being compromised, he would have just had the thing made out of solid bronze.

And if He was concerned about its weight, he could have instructed it to be made in pieces, like portions of the tabernacle itself. Rather, He is using these materials to make a picture of Christ and His work for us. Each detail is given for this reason.

An altar for sacrifice, so you shall make
It will be of wood; covered in bronze it shall be
To it your sacrifices and offerings you shall take
And they shall be brought there and presented to Me

So shall you make the altar, as I instruct you
And so it shall be made according to the words I say
Each detail you shall make, thus you shall do
Here on the mountain, I will show you the way

An Altar of sacrifice, so I shall make
He will be a Man, of Adam’s seed
To Him, shall you all of your faith take
For in Him there is forgiveness for every misdeed

II. Precise Details (verses 3-8)

3 Also you shall make its pans to receive its ashes,

Two words of note here are siyr or “pans,” and dashen or “to receive its ashes.” The word siyr has only been used once so far, when the people complained about not having the pots full of meat that they had left behind in Egypt. The word siyr means both “pot” and “thorn.” The idea is that a pot is used to boil something up, and a thorn is something that rapidly springs up. So you can see the connection between the two words. In this instance, the siyr or “pans” are used to receive the ashes.

However, dashen, or “to receive its ashes,” is a rare verb which means to be fat or to grow fat. It doesn’t seem to fit unless we see that this comes from the word deshen which means “ashes” but specifically the ashes from fat. Therefore, it is the residue from the animal fat which is collected by these pans. This would literally be rendered, “to cleanse it from fat.”

3 (con’t) and its shovels and its basins and its forks and its firepans;

Other than the firepans, none of these have been seen yet in Scripture. The ya, or shovel, comes from the word ya’ah, or “away.” One gets the idea directly. The shovel is used to move something away from where it is at. In this case, the shovels would be for shoveling out the ashes from the altar.

The mizraq, or basins, comes from zaraq, which means “to scatter.” These bowls will be used for receiving and then dispensing the blood. The mazleg, or fork, indicates a flesh-hook. These would be large bronze implements for handling the flesh of the sacrificial animals and arranging their parts on the altar. From 1 Samuel 2:13, we see that these were three-pronged forks.

And finally, the makhtah, or fire-pan, were first seen in Exodus 25:38 concerning the snuff dishes of the menorah. The word comes from khathah, “to take.” Thus they would be the implements used for the ashes of the sacrifice that needed to be removed from time to time. Each thing has a specific purpose in the sacrificial process.

3 (con’t) you shall make all its utensils of bronze.

Like everything associated with this altar, these implements were to be made of bronze. Thus, all of what occurs is given to symbolize judgment. In the case of the altar, it is for judgment on sin in order to restore a propitious relationship with God.

4 You shall make a grate for it,

The grate, or makber, is introduced here. It is a rare word, found only six times, all in Exodus, and all referring to this item. It means “a grating” as can be deduced from the word. It comes from, kabir, which means quilt or something that is plaited or intertwined. That comes from another word which gives the idea of abundance.

4 (con’t) a network of bronze;

The grating is further described using the term ma’aseh resheth, “a working of net.” This new word, resheth, means just that, a net, as is used for catching something.

4 (con’t) and on the network you shall make four bronze rings at its four corners.

Like the other furniture so far described, this one also has rings which are attached to it. In this case, they are attached directly to the grating and in the four corners of the altar.

5 You shall put it under the rim of the altar beneath,

The word translated here as “rim” is karkov. It is only used twice and both times is it used for this same altar. It is a word which is spoken to Moses as if it would be immediately understood what it was, but there is no other word for us to adequately connect it to. Etymologically, it means “ledge” or “compass,” and so it is generally believed to be a rim which went around the entire top of the altar. But, there is no reason to assume that it couldn’t go all the way around the bottom of the altar as a rim for holding the boards together. Further, we read this in Leviticus 9 –

“Then Aaron lifted his hand toward the people, blessed them, and came down from offering the sin offering, the burnt offering, and peace offerings.” Leviticus 9:22

After making his sacrifices, Aaron “came down” from where he was making them. And so it appears that this karkov is a framework around the bottom upon which one could step. If this is so, it may help us see why it is instructed that the network should be “under the rim of the altar beneath.”

5 (con’t) that the network may be midway up the altar.

The grating is to be “midway up the altar.” With all of this information now in place, it is completely unknown what this grating was for or what it looked like, or even where it was. Some say it is the hearth of the altar. In other words, it is the grate for the fire, or where the parts of the sacrificial animals were for burning, just as we would use a grating in our modern barbecue grills.

If so, this is on the inside and one-half ways up. This would allow for the fire to breathe. Others describe this as a grating that is affixed to the outside of the altar, going from the bottom to the middle. Others say it is a network on the outside going from the middle to the top, just below the rim. Doing an image search on the altar will show every possible variation.

What seems likely to me is that this network is an entirely separate piece from the altar itself. It is a meshwork upon which the wood of the altar is actually placed, thus forming a whole unit. The rings then are on the outside, having gone under the ledge and up the side. Thus, by carrying the bronze net at its rings, the entire altar can be carried.

If this is so, then in order to clean the residue which fell through the net, the entire altar would simply need to be picked up, everything shoveled out, and then set back down in its place. It would be a simple job to perform. In this, the grate is the hearth, and it would also be the support for carrying the altar.

6 And you shall make poles for the altar, poles of acacia wood,

Like all of the other furniture within the tabernacle, this piece also is to be carried on poles. And like the others, the poles are of shittim, or acacia wood. They carry the same connotation as of the other times they are mentioned. But there is a difference…

6 (con’t) and overlay them with bronze.

The metal for the altar and rings is the same as the metal for covering the poles. Everything about this altar, including its poles, signifies judgment.

7 The poles shall be put in the rings,

Depending on how one perceives the design of the altar and of the grating, these may be the same rings described in verse 4 or different rings. If the grating is on the inside, but not as I suggest, then they are either different rings, of which the instructions say nothing, or they are connected through holes in the wall of the altar – again, of which the instructions say nothing.

If the gratings are outside, then they would be the same rings. However, there is then no explanation as to how the sacrifices were burned, because there would still need to be gratings for the wood and offerings. But the details for these gratings would have been surprisingly left out. This is unlikely.

No matter what, the poles are intended for rings. I am of the opinion that they are the same rings mentioned in verse 4 and which are one with the grating which is inside the altar and which goes under the altar and up the side at the corners to accommodate the poles. If this is so, it then explains the next words…

7 (con’t) and the poles shall be on the two sides of the altar to bear it.

The altar, the grating, the rings, and the poles become one unit to be carried. The altar was easily transported and was light enough for it to be done so by men as they walked.

8 You shall make it hollow with boards;

The word “hollow,” or navav, is brought in here. It is seen just four times. It comes from a root which means “to pierce.” Therefore, one gets the idea of “hollow.” It is also used to mean “an idiot” one time in Job. Such is the man with a hollow head! His thinking is vain and there is nothing substantial about him or his character.

The “boards” here are not the same word used to describe the boards of the tabernacle. These are known as lukhot. It is the same word used to describe the tablets on which the Ten Commandments were engraved. These then would be slabs and they imply strength and solidity.

As the entire altar was to be hollow, it supports the idea of it being supported from below and yet carried on rings from its midpoint. The boards would be joined together and then overlaid with bronze, but something of this size would need additional framework to keep it together unless it was supported from below while being carried. If it had additional framework, it would then become very heavy to carry.

*8 (fin) as it was shown you on the mountain, so shall they make it.

This is now the third time that Moses has been told that he is to complete the work according to the pattern he is shown on the mountain. Nothing is being left to chance and every detail is to be precisely completed. Therefore, none of this is according to human wisdom or design. Instead, it is divinely inspired.

This repetition implies that there are other details which are not recorded, but of which Moses was aware of. Because of this, everything that is recorded is given for our benefit and to understand what is on the mind of God.

And as these words are given on Sinai, which means The Bush of the Thorn, we can know that the work of Jesus, culminating in His cross and crown of thorns is being described for us in one way or another. Understanding this, let’s evaluate the verses in hopes of finding out what God wants us to see.

Where can I go to be freed from my sin?
What place can I go where I can stand without guilt?
|Without atonement, for sure I am done in
But for this reason, I hear that Christ’s blood was spilt

He went to the cross to die for sin; how could it be?
There on Calvary an exchange was made
He died in my place, yes, He died even for me
What a marvelous God; what an unbalanced trade

All of my wrongs for His righteousness!
Through Him I am freed from all of my guilt
Forever to God my soul will praise and bless
For the day when on Calvary, Christ’s blood was spilt

III. Wonderful Pictures

First and foremost, this altar is a type of Christ. In the New Testament, the book of Hebrews directly equates Christ with the altar, meaning the altar of sacrifice. And more specifically, it refers to the sacrifice upon the altar –

“We have an altar from which those who serve the tabernacle have no right to eat.” Hebrews 13:10

The wood, as has already been noted, pictures Christ’s human nature. The word in Hebrew for the altar describes a place in which a slaughter for a sacrifice is made. This is what occurred in the giving of Christ for us. He is that place of sacrifice in the grand plan of God’s redemption of man.

The dimensions seen were those of grace multiplied – 5×5. This is actually referred to twice by Peter in the New Testament. In his letters, he says –

“Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord…” 2 Peter 1:2

This is what is received through the sacrificial offering of Christ. We received his grace, and we receive His peace through the giving of His life. Christ, the Altar of sacrifice, is God’s point of grace in the process of redemption.

The coequal measurement of all four sides points to the redemption of creation, four being the number of that which is created. Paul speaks in detail concerning the redemption of all creation in Romans 8. This is wrought through the work of Christ’s sacrifice.

The three cubits in height point to the complete sufficiency of what Christ will do in His sacrifice. Nothing is wanting. Instead all that is necessary to complete the forgiveness of sins is entirely realized in Him. As it can be said, Christ, the true Altar had to be capable of dying while at the same time being “One upon whom death had no claim” (S. Ridout).

The horns of the altar denote the power of God in Christ which is realized throughout the four corners of the earth. His sacrifice is sufficient to redeem any and all people who come to Him for forgiveness of their sins. His omni-presence and His omnipotence are thus symbolized in these horns.

That the horns are in the corner, and not on the sides, indicates stability and permanence. There is assurance in the sacrifice which is found in Christ.

That the horns are of one piece with the altar shows that though Christ is Human, His power is unlimited. It thus implies His deity. The power of God is tied into the Man, Jesus.

The bronze of the altar points to judgment. As Christ is the Altar, then it points to the judgment of sin in Christ. Paul explains this exactingly in 2 Corinthians 5 –

“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.
20 Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:18-21

The bronze of the judgment, covering the burnable wood, shows that Christ’s humanity could not have borne all of God’s wrath unless it was supported and covered by God’s divine power. Again, it is a hint at the divine/human nature of Christ. He is fully human and capable of dying, and yet fully God and thus able to endure the judgment of the cross. Wood and bronze – Man yet God.

The implements which are associated with the altar all point to the sufficiency of Christ’s work. Everything that is necessary to accomplish the forgiveness of sins and to completely remove every vestige of our fallen lives is pictured in these various items.

The blood, the fat, in fact the entire sacrifice is completely cleansed through the use of these bronze implements. Through Christ, the sacrifice is complete in every detail and the judgment on sin is absolute. Nothing of our former selves is left. Instead it is all carried away through the judgment He suffered on our behalf.

These implements, and what they signify, reflect the words of Christ on the cross – “It is finished” (John 19:30). The sacrifice is complete and the forgiveness is provided. The death of the Substitute has realized that for which it was intended.

The grating, which is a network of bronze, pictures the ability of Christ to completely capture and remove the sins of His people. The word for net is used 22 times in the Old Testament and it is generally in a negative sense of capturing something. It comes from a root which means “to possess.”

The net then pictures the capturing of sin through the sacrifice of Christ. From there it is burnt up and entirely removed. As this grating is at the midpoint within the altar, it thus signifies the inward sufferings of Christ as He received God’s judgment for our sins. For those who understand this, it is a terrible reminder of what He endured for us.

Surprisingly, it is to this grating that the rings are attached. The rings carry the same connotation as they previously did with the other furniture. They picture the four gospels which depict the sacrificial work of Christ. They are what tie us to the true Altar of sacrifice, which is Christ. They are permanently tied into His work which is sufficient to redeem all of creation, thus again the number four – as in four rings – is given. The details are specific, because the details point to Christ.

That the grating and network is explicitly said to be under the rim of the altar shows that the judgment for our sins is under Christ, who is the Altar. The sin is removed in Him and it forever remains so. It is completely taken away.

The poles, or bad, of the altar carry the same meaning as they did before concerning the Ark of the Covenant. The number two in the Bible indicates that there is a difference in things – they contrast, and yet they confirm. There is male and there is female. They contrast, and yet they confirm the scope of humanity.

There are two poles which together support the one altar. The altar pictures Christ and thus the poles represent the two testaments which present the work of Christ. They are what makes Christ mobile to the world as their word carries the work of His sacrifice. Each contrasts – the law and grace, but each support the whole and confirms the message.

Isaiah speaks of His sacrifice to come; Hebrews explains the Sacrifice which came. These two testaments are bound by the four gospels, all of which reveal the marvelous work He fulfilled.

Finally, the last verse concerning the altar is specific – “You shall make it hollow with boards.” The word for “boards” is unusual in that it almost always refers to the tablets of the Ten Commandments. It indicates a slab and thus it implies solidity.

This pictures Christ’s unwavering and steady work for His people, steadfastly and resolutely accomplishing the fulfilling of the Ten Commandments for us, even though it meant that He would die in the process. Through this solid and unwavering determination, He brought man’s sin into judgment once for all time.

Finally, that the altar is explicitly said to be hollow is not without significance. This pictures Christ, in His humanity, emptying himself in order to become our atoning sacrifice for sins. This is explicitly referred to by Paul in Philippians 2 –

“Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” Philippians 2:4-8 (ESV)

As you can see, every detail is selected to give us hints into the Person and work of Christ. Without His sacrifice, we would be utterly cut off from God. This is what the Bible teaches. We cannot approach Him without first coming to Him through a sacrifice. Even the Old Testament shows us this numerous times and in numerous ways.

In the tabernacle, the veil shows us of our separation from God because of sin. In the altar we see that death is the consequence of sin. However, in the altar we also see that which speaks of sin forgiven. Arthur Pink gives his thoughts on this –

“Nature knows nothing of this: break her laws, and you must suffer the consequences; repent, but she knows no mercy and shows no pity. Science is equally powerless: it endeavors to relieve the effects entailed, but has no remedy for the disease itself. Divine revelation alone makes known an adequate provision—the Cross of Christ. There the uncompromising judgment of God dealt with sin; not by punishing the sinner, but by smiting the sinner’s Substitute…” A.W. Pink

Before we finish, I’ll give you one example from the time of Solomon. He had assumed the kingship of Israel and He sought the Lord. The Ark of the Testimony where the Lord said that He would meet with Moses was already in Jerusalem, but Solomon didn’t go there to seek the Lord.

Instead, he went to Gibeon where the tabernacle was. It was there that the bronze altar which is being described now still was. Solomon understood that to seek the Lord, he had to first go through a sacrifice. Here is that account –

Now Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him and exalted him exceedingly.
2 And Solomon spoke to all Israel, to the captains of thousands and of hundreds, to the judges, and to every leader in all Israel, the heads of the fathers’ houses. 3 Then Solomon, and all the assembly with him, went to the high place that was at Gibeon; for the tabernacle of meeting with God was there, which Moses the servant of the Lord had made in the wilderness. 4 But David had brought up the ark of God from Kirjath Jearim to the place David had prepared for it, for he had pitched a tent for it at Jerusalem. 5 Now the bronze altar that Bezalel the son of Uri, the son of Hur, had made, he put before the tabernacle of the Lord; Solomon and the assembly sought Him there. 6 And Solomon went up there to the bronze altar before the Lord, which was at the tabernacle of meeting, and offered a thousand burnt offerings on it.
7 On that night God appeared to Solomon, and said to him, “Ask! What shall I give you?” 2 Chronicles 1:1-7

It is stories like these that show us that we must come to God, not directly, but through a sacrifice. As Christ is the end of the law, the entire Old Testament sacrificial system is ended. Therefore, it is only through Christ, whom these ancient things picture, that we can approach God. Without Him, God will neither hear nor respond.

But through Christ, we have full and complete access to the throne of grace. Let us take this to heart. If you have never come to God through the offering which He made – the offering of His Son, then your prayers will not be heard. Your sin has caused a wall between you and Him which must first be broken down.

Let me tell you how to get that fixed so that you can have full and complete access to God through Christ the Lord…

Closing Verse: “Therefore be imitators of God as dear children. 2 And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Ephesians 5:1, 2

Next Week: Exodus 27:9-21 It is a lot of detail to tackle… (The Court of the Tabernacle) (75th Exodus sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

Christ, Our Altar

You shall make an altar of acacia wood
Five cubits long and five cubits wide
The altar shall be square, as is understood
And its height shall be three cubits, so I decide

You shall make its horns on its four corners
Its horns shall be of one piece with it
And you shall overlay it with bronze
So shall you do; so I to you submit

Also you shall make its pans to receive its ashes
And its shovels and its basins and its forks, and its firepans too
You shall make all its utensils of bronze
Such as I now instruct to you

You shall make a grate for it
A network of bronze; so shall it be
And on the network you shall make four bronze rings
At its four corners, as instructed by Me

You shall put it under the rim
Of the altar beneath, so you shall do
That the network may be midway up the altar
This is the design as I am instructing you

And you shall make poles for the altar
Poles of acacia wood
And overlay them with bronze
So shall it be; so it is understood

The poles shall be put in the rings
The poles shall on the two sides be
Of the altar to bear it
Stick closely to these instructions from Me

You shall make it hollow with boards
As it was to you on the mountain shown
So shall they make it, according to My words
To them shall these instructions be made known

In the altar God’s wisdom in Christ is revealed
Each detail selected to show us of Jesus
And through His offering, a joyous destiny is sealed
Surely God in Christ has done marvelous things for us

And so we praise You, O King of the ages
Our hearts are filled with Your beauty and Your glory
Marvelous things You have revealed in the Bible’s pages
Marvelous things in this wonderful redemption story

Hallelujah and Amen…

2 Kings 2:19-25 (Healed Waters and Cursed Children)

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2 Kings 2:19-25
Healed Waters and Cursed Children

We’re taking a break today from Exodus. There are two specific reasons why. The first is that I have a very good friend in Great Yarmouth England, someone who has helped me immensely in this ministry. He has been nagging me to do a sermon on the bears in this passage for quite some time. Now, the nagging can end and he can pester me about something else.

The second reason is that when I did the Christmas and Resurrection Day sermons, I noted how easy they were to do. I didn’t have to study, but rather relied on what I knew. It gave me an afternoon off without a broken brain.

After saying this, Jim said I should do a different sermon from time to time just to keep things fresh and to give myself another afternoon off. Well, this sermon fills one of those two objectives. We are doing something fresh and different, but I spent many long hours studying this passage. I went to bed, as most Monday’s, with a broken brain.

Anyway, this is a fun passage that corresponds to another we did some time ago where Elisha retrieved an iron ax head from the Jordan by making it float. This is similar, but the overall picture is quite different in what it relays, plus there is the fun part about the bears and the jibes about being bald. Our text verse fits in very well with what is being pictured in this story. It is from Isaiah 3 –

Text Verse: And so it shall be:
Instead of a sweet smell there will be a stench;
Instead of a sash, a rope;
Instead of well-set hair, baldness;
Instead of a rich robe, a girding of sackcloth;
And branding instead of beauty. Isaiah 3:24

Both hair and baldness have symbolic meaning in the Bible. I’ve covered those points in the past, but we’ll look briefly at what they mean again in order to develop the theme of the passage. In addition to that, and before we get into the sermon itself, I want to highlight a chiasm which spans all of 2 Kings 2 and covers the passage we will look at today. I discovered this one back in 2007 –

4 Chiasm

There is always a reason for chiasms. They are intended to open up hidden meaning behind difficult passages. This one centers on the taking up of Elijah into heaven. Take time to look it over and ponder it. Wonderful things will be opened up to you when you do.

To me, the coolest part of the entire chiasm is the first and final point. If you notice, not only was there traveling to and from Bethel, but I wanted to know why it is mentioned, so I went to a map of Israel and discovered that the direction of travel is the same in both. That is an amazing point of wonder!

The directions have significance, as do all things recorded in the Bible. It’s all wonderful and it’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Blessing Upon the Waters (verses 19-22)

19 Then the men of the city said to Elisha,

The location of this account is Jericho. We know this from the previous passage in verse 18. The name of Jericho is actually spelled three different ways in the Old Testament. Therefore, its name is a bit complicated. Was one name its original and then the other spellings given as plays on words? If so, which was the original? It isn’t known.

What may be more likely is that because the names are derived from two separate words, the city’s name actually probably has two different meanings depending on who is talking, or what the reference was that was being given at the time. We do this with towns all the time, calling them by a name and a nickname.

Jericho means “City of the Moon” and also “Place of Fragrance.” It is also known as the “City of the Palms” in Deuteronomy 34:3. It is a part of the expanse of land that was once compared to the “Garden of the Lord” in Genesis 13:10.

In this account, it is the “men of the city” who come to Elisha. In the previous story in this chapter, it was the “sons of the prophets” who had looked for his assistance. Elisha’s powers were known, not just to the sons of the prophets, but to all of the people there.

The sons of the prophets had certainly told the people of the city of Elisha’s powers and they realized that his abilities could be used to their advantage. Therefore, the account reads, v’yomeru anshay ha’ir el Elisha – “And spoke the men of the city unto Elisha.”

The name Elisha comes from two words – el, meaning God and yasha meaning to be saved. So his name means God is Salvation or God the Savior.

19 (con’t) “Please notice, the situation of this city is pleasant,

hinneh na moshav ha’ir tov – “Behold, [we] pray, the dwelling of the city is beautiful.” The location of Jericho was, and still is, known for its beauty. It lies on a broad plane not far from the Jordan, and running through it is the Prat River. It is adorned with groves of palm trees and sycamore-fig trees. This is seen in Luke 19 in the account of Zacchaeus the tax collector –

“Then Jesus entered and passed through Jericho. 2 Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich. 3 And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature. 4 So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way. 5 And when Jesus came to the place, He looked up and saw him, and said to him, ‘Zacchaeus, make haste and come down, for today I must stay at your house.’ 6 So he made haste and came down, and received Him joyfully. 7 But when they saw it, they all complained, saying, ‘He has gone to be a guest with a man who is a sinner.'” Luke 19:1-7

Along with this, there are aromatic shrubs which adorn the air with wonderful smells. In the distance, the shimmering mountains of Moab can be seen. In all, it was then as now a pleasant place.

19 (con’t) as my lord sees;

ka’asher adoni ro-eh – “such as my lord sees.” In these few words, we can infer that more is coming from their mouths. If the city is beautiful, and if it is apparently evident to Elisha, then they must have some point that they wish to make about it. The words demand more conversation.

The place is beautiful, but there is an aspect that Elisha is probably not fully aware of; something lurking in the background which is contrary to the evident beauty. Or, if he is aware of it, there is something that they feel he can do about it.

19 (con’t) but the water is bad, and the ground barren.”

v’ha-mayim raim v’ha-aretz me’shakalet – “but the water is evil, and the earth is a cause of miscarriage.” The water was tainted, as if cursed. In turn, it caused the ground to be fruitless. The word shakol means to bereave of children, barren, make childless, etc.

It is the waters which made the ground barren and unfruitful. The trees would miscarry their fruit because of it, but even more Josephus says that it caused the women and animals to miscarry as well. In other words, “the ground” that the men refer to is intended to mean “the inhabitants” of that ground – both animal and plant. The reason for this went back to the time of Joshua. After the battle of Jericho, Joshua pronounced a curse on the city –

“Then Joshua charged them at that time, saying, ‘Cursed be the man before the Lord who rises up and builds this city Jericho; he shall lay its foundation with his firstborn, and with his youngest he shall set up its gates.'” Joshua 6:26

Many years later, at the time of King Asa of Judah and King Ahab of Israel, a man did rebuild the land. This is found in 1 Kings 16 –

“In his days Hiel of Bethel built Jericho. He laid its foundation with Abiram his firstborn, and with his youngest son Segub he set up its gates, according to the word of the Lord, which He had spoken through Joshua the son of Nun.” 1 Kings 16:34

The area of Jericho was under a curse and the waters of Jericho were the instrumental cause of the curse.

20 And he said, “Bring me a new bowl,

v’yomer – qehu li tselokhith khadashah – “And he said, bring to me a jar new.” The word tselokhith, or “jar,” is only found here in the Bible. It is from the verb tsalach which indicates something prolonged or tall. Thus is it a long jar or a cruse.

That it was to be khadash, or new, certainly had importance to the prophet as he is quite specific. There is probably a dual reason for specifying a new container. First, it could not later be claimed that there was something previously carried in the jar which was actually responsible for the healing effects upon the waters.

Secondly, it was to be uncontaminated by previous use. Its purity was intended to typify the process of purification which would come upon the waters. This same concept of using something never used before is seen several times in Scripture. Most notably it is seen in the colt which was selected for Christ to ride into Jerusalem on. It had never been ridden according to the gospels.

20 (con’t) and put salt in it.”

v’simu sham melakh – “And put there salt.” Salt is one of the things in the Bible where its symbolic meaning can only be derived from the surrounding context. In some cases, it is used as a destructive agent. For example, when someone wanted to ruin the field of an enemy, they would sow the field with salt.

Salt was used in connection with covenant offerings and sacrifices. It was, and still is, used as a condiment to make food more palatable. It was also used as a preservative. In general, salt indicates concepts such as perpetuity and incorruption; and loyalty and friendship. It is further a symbol of the power of life which destroys death.

Elisha, as a prophet of God, is asking for this common and yet important substance as a response to their concern about the evil condition of the waters of Jericho. The fact that salt is used though gives additional weight to the miracle. The normal result of throwing salt into water is to make the waters more harmful. Thus, the new jar, and the salt in that jar, point to the divine nature of the miracle.

20 (con’t) So they brought it to him.

v’yiqhu elav – “And they brought unto.” In what under normal circumstance would seem a pointless thing to do, they complied with the request of Elisha. Naaman the Syrian came to Elisha to be healed of his leprosy. When he was asked to do a simple and seemingly pointless thing, he balked and got angry. Later, he was shown the folly of his ways and followed Elisha’s words –

Then Naaman went with his horses and chariot, and he stood at the door of Elisha’s house. 10 And Elisha sent a messenger to him, saying, “Go and wash in the Jordan seven times, and your flesh shall be restored to you, and you shall be clean.” 11 But Naaman became furious, and went away and said, “Indeed, I said to myself, ‘He will surely come out to me, and stand and call on the name of the Lord his God, and wave his hand over the place, and heal the leprosy.’ 12 Are not the Abanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?” So he turned and went away in a rage. 13 And his servants came near and spoke to him, and said, “My father, if the prophet had told you to do something great, would you not have done it? How much more then, when he says to you, ‘Wash, and be clean’?” 14 So he went down and dipped seven times in the Jordan, according to the saying of the man of God; and his flesh was restored like the flesh of a little child, and he was clean.

At times, the simple things we are asked to do are the things which seem the most pointless, and yet they are the very things which bring about the most wonderful results. How pointless it seems to so many to simply have faith in Jesus in order to be saved.

That isn’t a great and difficult trial where we can earn the praise of others. And yet, it is the simple act of the heart, directed to God in faith, which is the only thing that can actually save us!

21 Then he went out to the source of the water,

v’yetse el mowtsa ha’mayim – “And he went unto the spring of the waters.” Mowtsa comes from yatsa, meaning to come out. Thus, this is the exit of the waters. The Pulpit Commentary notes that –

“The ‘spring’ intended is supposed to be that now called Ain-es-Sultan, ‘the spring of the Sultan,’ which is the only copious source near the site of the ancient Jericho. The modern town lies at a distance of two miles from it. Ain-es-Sultan is described as ‘a large and beautiful fountain of sweet and pleasant water.'” Pulpit Commentary

21 (con’t) and cast in the salt there,

v’yashlek sham melakh – “…and cast there salt.” Directly into the source of the waters is where the salt was cast. As it was a flowing spring, it would appear that this could effect no true change in the waters. The salt would simply be purged back out of the stream as it flowed. Thus it is another symbol of the divine nature of what was to occur.

21 (con’t) and said, “Thus says the Lord:

v’yomer koh amar Yehovah – “And said, thus says Yehovah.” The prophet is the mouthpiece of the Lord, and therefore he is speaking on behalf of the Lord. However, he still makes the statement in the name of the Lord, the existent One, who cannot lie. If Elisha is truly a prophet of the Lord, and if the Lord truly is speaking through him, then what is stated could not possibly fail to occur.

21 (con’t) ‘I have healed this water;

rippiti la’mayim ha’eleh – “I have healed the waters these.” By the word of the Lord, the waters were healed at that moment. It could not have been the jar, and it could not have been the salt. Rather, it was by the spoken word of the Lord as the principle cause, and by the use of the jar and salt as the instrumental cause, that the miracle was to be effected.

The same word used to describe the Lord, rapha, at the healing of the bitter waters of Marah, is used here. There in Exodus 15, it said, “For I am the Lord who heals you.” Yehovah Rapha, the Lord who Heals, once again healed bitter waters for His people. In turn, the people would be healed by the act…

21 (con’t) from it there shall be no more death or barrenness.’”

lo yihyeh misham owd maveth u’me-shakaleth – “…no to be from there anymore death or barrenness.” The promise is made. If termed in the positive rather than the negative, we could state it, “From now on, from this well there will only come life and fruitfulness.” The curse is reversed at the speaking of the word. And the result is…

22 So the water remains healed to this day,

v’yirapu ha’mayim ad ha’yom hazzeh – “and are healed the waters until the day this.” What brought only death and barrenness now brings health and restoration. And as a victorious note over time itself, the words “to this day” are stated. At any time that the account is read, the victory is realized in the mind of the reader. That which was dead is restored to life.

22 (con’t) according to the word of Elisha which he spoke.

kidbar Elisha asher dibber – “according to the word Elisha as he spoke.” This final clause is not intended to give Elisha credit for the miracle. That has already been given to the Lord in the pronouncement over the water. What this does is to solidify in the eyes of the people, and in the mind of the reader, that Elisha is a valid prophet of God. He spoke in the name of the Lord, and the Lord’s word through him was validated.

The land is beautiful where we now live
But the waters are evil and only death comes from the spring
We ask of the Lord to our plight please relief give
We petition Him to please do this thing

A curse lies upon us because of the barren land
As the waters come forth, it only makes it worse
Our desire is to dwell here; this is what we have planned
But life is made miserable by this ongoing curse

Come, O Lord and heal our waters
Restore life to us and heal the land where we live
Grant fruit to our trees and children to our daughters
Bring life once again; please, this mercy to us give

II. A Curse Upon the Youth (verses 23-25)

23 Then he went up from there to Bethel;

v’yaal mi’sham beit el – “And went up from there [to] Bethel.” Upon leaving Jericho, the Place of Fragrance, Elisha heads back to Bethel, the place where he had come from with Elijah. From there, they had gone to Jericho, and then across the Jordan where Elijah was taken to heaven in a chariot of fire.

From there, Elisha had returned alone to Jericho. Now he is returning to Bethel without Elijah. Bethel means “House of God.” At this location was the seat of the calf-idol worship which began at the time of Jeroboam, King of Israel. It was also a place where a group of the sons of the prophets still resided, probably as a witness against the idolatry of Israel.

23 (con’t) and as he was going up the road,

v’hu oleh ba’derek – “…and as he going up by they way.” It is a steep ascent from the plains of Jericho to the city of Bethel which is at an altitude of about 2800 feet. His walk would be along the main way which was commonly traveled while on such a trek. It was not specifically a road as we think of in the modern sense, but it would have been a well traveled way none-the-less.

23 (con’t) some youths came from the city and mocked him,

u’ne-arim qetanim yaseu min ha’ir v’yitqalesu bo – “and children little came forth from there the city and mocked him.” The words for “youths” or as some translate it “little children” bring the idea of innocent little tykes who were just being silly. Thus, many feel they were innocent and not deserving of what will happen.

However, Solomon uses the exact same term, naar qatan, about himself when he was crowned king of Israel. Though his age was unknown at the time, he was old enough to know that he was young enough not to know very much. Other people of adult age are described with this same term elsewhere in the Bible.

In this account then are youths of an indeterminate age, but old enough to know right from wrong. They are also old enough to be outside the city on their own. These youths came from the city, apparently meaning Bethel, and mocked Elisha as he proceeded onward.

The word for “mock” here is a rare one in the Bible. This is the first of just four times that it is used. It comes from a primitive root meaning “to disparage.” Thus it means to “mock, scoff, or scorn.”

23 (con’t) and said to him, “Go up, you baldhead! Go up, you baldhead!”

v’yomeru lo “aleh qereakh aleh qereakh” – and said to him Go up, baldy! Go up baldy! There is much to consider here. First, was Elisha actually bald? If so, he stands in stark contrast to Elijah who was known as a hairy man. He was wearing Elijah’s mantle and would look amazingly different than the great prophet he replaced.

However, Jamieson-Faucett-Brown states that the term “baldy” was an epithet of contempt, even being applied to someone with a full head of hair. It would be like calling someone an “empty head” today. What appears to be the case is that he was, in fact, bald. As he will live for another 50 or so years, he was bald long before the normal time.

The term “go up” is what is curious. The jeer stands in the word “baldy,” but the word aleh, or “go up,” is given for a purpose. He is on his way up to Bethel, and so on the surface it seems that this is why they include “go up.” But it doesn’t explain anything about the derision. One would think they would just yell “baldy, baldy” at him and that would be sufficient.

However, it was already known in Bethel that Elijah was to be taken up to heaven. This was seen at the beginning of the chapter –

“Now the sons of the prophets who were at Bethel came out to Elisha, and said to him, ‘Do you know that the Lord will take away your master from over you today?'” 2 Kings 2:3

Because of this, the children are mocking Elisha who was left behind while his master Elijah had been taken away. Their insults then are directed not toward Elisha so much as they are at the Lord. He had established Elisha in Elijah’s place. Now their taunts would fall upon the successor of the one who had destroyed the many prophets of Baal in times past. And so it is the Lord they are actually mocking.

24 So he turned around and looked at them,

v’yipen akharav v’yirem – “And he turned back and looked.” The word for “turned” is the verb panah. It means “face,” and thus it is a turning of the face for a purpose. And in fact, there is purpose in his actions. The boys were following him and deriding him as he walked, insinuating that he, and thus the Lord he served, was incapable of harming them in any way.

Elisha could have kept trudging along and muttered something under his breath. Instead, he decisively turned and looked at them. There would be no hiding what he was about to do. This is seen again in the account of Paul and the possessed girl in Acts 16 –

“And this she did for many days.
But Paul, greatly annoyed, turned and said to the spirit, ‘I command you in the name of Jesus Christ to come out of her.’ And he came out that very hour.” Acts 16:18

24 (con’t) and pronounced a curse on them in the name of the Lord.

v’qallem b’shem Yehovah – “…and cursed them in the name of Yehovah.” The curse can have several meanings. One is to inflict a curse. This would be what the Lord did when He cursed the ground at the fall of man. Another is to wish for a curse upon another. The third is to pronounce a curse in this name of the Lord.

This would foretell a punishment which the Lord had determined to inflict. This is what Elisha has done. He has foretold the word of the Lord which is intended as a curse and which will be inflicted by the Lord. The curse makes the coming catastrophe certain.

24 (con’t) And two female bears came out of the woods and mauled forty-two of the youths.

v’tetsenah shetayim dubbim min ha’yaar va’tebaqanah m’hem arbaim u-sh’ne yeladim – “And there came two she-bears out of the woods and tore as it were forty and two children.”

The word for “youths” here is not the same as the previous word. Here it is yeladim. It indicates something born, not specifically a certain age. A son is the yelad of his father. In other words, the punishment is not merely inflicted upon the youths, but on the parents of the children.

They had raised their children in a manner contrary to the way of the Lord and so the punishment came indirectly upon them for their irreverent attitude towards Him which was directly visited upon the children.

The word for she-bears is dubbim. It comes from a word which means to “flow gently” and is thus applied to the bear which is known for its slow and leisurely stride. The curse of the Lord is the principle cause of the carnage; the bears are the instrumental cause.

25 Then he went from there to Mount Carmel,

v’yelek mi’sham el har ha’karmel – “…and he went from there unto Mount Carmel.” Mount Carmel is the place where Elijah had defeated the 450 prophets of Baal. That is the only time that Carmel was ever mentioned in connection with Elijah’s ministry. It is to the place of that high point in the prophet’s career that Elisha next journeyed to. Carmel means “Fruitful field.”

*25 (fin) and from there he returned to Samaria.

u-mi’sham shav shomerom – “…and from there returned [to] Samaria.” It is with these seemingly anti-climatic words that both the passage and the chapter end. Elisha returned to Samaria where he would take up the duties of Israel’s main prophet in place of Elijah. There Elisha possessed his own home (2 Kings 6:32). The name Samaria means, “Watch Mountain” or “Place of Watching.”

There is a curse upon those who reject the Son
There is only a bad end awaiting each of those
For only in Him is the battle won
Only He defeated death and then arose

For those who fight against the Lord
Yes, for each and every one of those
They have rejected the truth of His word
It is a sad and woeful path which they chose

For them there is only one horrible end
It is the same for each and every one of those
For in their lives against Him their ammo they did spend
And counted themselves not His friends, but His foes

III. What It All Means

These two accounts follow logically one after the other in order to form a picture for us. Further, they follow the account of Elijah’s assent into heaven naturally as well. Elisha is to be the prophet who would replace Elijah. The contrasting nature of these accounts shows that he had the same authority from the Lord that Elijah had. Thus, he was a suitable replacement for ministering to the wayward people of Israel.

The first account occurs at Jericho, the “Place of Fragrance.” It is a place which had fallen under the curse of the Lord by the mouth of Joshua. Thus we have a clue as to the picture that is being made.

This same plain was compared to the Garden of the Lord in Genesis 13:10. Thus, in the account we see hints of Eden. The city is called “pleasant” by the people, but there was a curse upon it making the water bad and the ground barren.

The same word tov, or “pleasant,” is how Genesis describes all things accomplished by God in creation. Then both words, tov, or “pleasant,” and ra, or “evil,” are used to describe the tree in Genesis 2:9. In fact, it is the first time that ra, or “evil” is used in Scripture –

“And out of the ground the Lord God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil.”

The people of Jericho are able to discern good from evil and they don’t like the evil. They want it corrected. The evil only causes death. They want life. And so they call on Elisha, God is Salvation, to correct the problem. He is a type, or picture, of Jesus. Jesus’ name, Yeshua, means “Salvation.” Thus He is “God is Salvation.”

They note to Him that there is evident beauty, but there is also bad water and barren ground, meaning ground which causes miscarriage, or death. Water in the Bible carries several connotations, the foremost of which are salvation and eternal life. But water is also directly equated with the word of God.

The water that they have is bad and produces death, they want water which is good and can provide life. It needs to be remembered that the place was cursed by Joshua, meaning “the Lord is Salvation.” He also pictured Christ. Thus, it is the Lord in the Garden of Eden who pronounced the curse, and so it is the same Lord who can heal from the curse.

And so in response, “God is Salvation” asks them to do something rather simple. In fact, it requires faith for them not to say, “What’s the point in this?” Their positive response initiates the action. It is a picture of our faith. The word of the Lord requires faith.

As was seen, he asks for a new jar filled with salt. The new jar is a picture of a new heart willing to accept the word of the Lord. It is unused and undefiled. As we saw, in general, salt indicates concepts such as perpetuity and incorruption; and loyalty and friendship. It is further a symbol of the power of life which destroys death.

The salt pictures that which heals us and which will then keep us perpetually incorrupt. These two things then, the jar and the salt, are what continue the action. They are a picture of God’s grace. We are given a new heart by His grace, and we are granted new and eternal life by it as well. Therefore, the process which is seen so far is reflected in Ephesians 2 –

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Ephesians 2:8-10

Each of the principles is seen in that set of verses, Christ Jesus, grace, and faith. Understanding this, we can again go to the account. The waters are under a curse; the life – or water – which man has access to is also under a curse. The waters symbolize that which gives life. The life they have is the law. It only brings death. This is seen in Romans 7:8, 9 –

“But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. 9 I was alive once without the law, but when the commandment came, sin revived and I died.”

But, based on an act of faith by the people, “God is Salvation” goes to the source of the waters and casts in the salt, right there where they come out. The salt pictures the Divine power which truly changes the water, from death to life. It is the power of God unto salvation for all who believe. It is Christ in us, the hope of glory.

After the waters were healed, the pronouncement is made. “God is Salvation,” meaning Christ Jesus, proclaims “I have healed this water; from it there shall be no more death or barrenness.” It is a picture of the eternal salvation of the believer. Death can no longer touch him, and he will never be barren again. From the moment he is healed, he becomes a new well, springing up to eternal life. It is reflective of what Jesus said concerning Himself –

“Whoever drinks of this water will thirst again, 14 but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.” John 4:13-14

It is also reflected in Paul’s words to the Corinthians

“Death is swallowed up in victory.”
55 “O Death, where is your sting?
O Hades, where is your victory?” 1 Corinthians 15:54, 55

The section ends with the words of victory – “So the water remains healed to this day, according to the word of ‘God of Salvation’ (Elisha) which he spoke.” It is the word of God, the Bible, which speaks out to us the words of life and it is the Word of God, Jesus, who confirms that same word that He spoke.

Through Christ, and in the knowledge of His word, man has access once again to that land of delight lost so long ago. Eden is restored, the waters are healed, and life eternal is granted.

Directly after the healing of the waters, follows the account of the youths and the bears. From Jericho, the Place of Fragrance, which was delivered from a curse, God is Salvation goes to Bethel or the House of God. This is a picture of Christ, the Giver of life ascending to His rightful place in heaven. However, there are those who fail to recognize this fact.

They are the naysayers concerning His work. They disbelieve that He is able to save and that He has come from heaven and is returning to heaven. In their mocking, they cry out two specific things: “GO UP” and “BALDY.” Each carries significance.

The taunting of Elisha to “Go up” was an indication that they did not believe that Elijah had gone up to heaven in a whirlwind. Thus it was an accusation that Elisha had usurped the office which he held. The taunting of Jesus by the unregenerate is the same. It is a denial that He has the right to the office to which He has attained.

Elijah means “Yehovah is God.” Elisha means “God is Salvation” – in essence, Yeshua is God, or Jesus is God. This then pictures those Jews specifically who have rejected Christ Jesus as Savior. They say that He is simply attempting to usurp who Yehovah is. ”

Calling Elisha “Baldy” takes a moment of explanation. Hair in the Bible indicates awareness, especially an intense awareness of sin, or of God’s wrath, or His revelation. In the case of Elisha, it was an accusation that he was crazy in thinking that God would translate Elijah. They imply that Elisha was demented for claiming this. It was an attack against his authority as the prophet of God.

In picture, the term “Baldy” being applied to “God is Salvation,” meaning Jesus, shows that they reject God’s revelation, they reject an awareness of sin which necessitated His coming, and they reject that they could be harmed by His wrath through this supposedly false Prophet and usurper of Yehovah.

In their rejection of Him, they stand accursed of God. The apostles speak of such people. Two examples from Paul are –

“If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come!” 1 Corinthians 16:22

And specifically speaking of the Judaizers who reject the gospel of Christ and who insist on reinstating the law, he says this –

“But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. 9 As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” Galatians 1:8, 9

The curse, in the name of the Lord, rests on any who would reject the truth of Christ, God is Salvation. He is Yehovah incarnate. He is the Word of God. The pronouncement is made and the curse stands. In order to show that this is true, a specific number is given – forty-two.

It’s not like Elisha sat around watching the boys get torn to pieces and counting them as they were. Rather, the Spirit of God recorded this number for us to see and understand. First, it notes that two female bears came out of the woods.

The word for she-bears is dubbim. It comes from a word which means to “flow gently” and is thus applied to the bear which is known for its slow and leisurely stride. That bears were selected rather than lions or some other beast is significant.

The bear is not mentioned many times in Scripture, but one thing is common among its uses. It is that they are ferocious, especially when robbed of their cubs. Its usually slow and gentle stride is exchanged into an aggressive and violent attack. This is stated several times, such as in this verse from Hosea –

“I will meet them like a bear deprived of her cubs;
I will tear open their rib cage,
And there I will devour them like a lion.
The wild beast shall tear them.” Hosea 13:8

In this account, the Lord said he would tear at them for their rejection of Him and their flagrant idolatry against Him. Though the Lord is gentle and longsuffering, like the bear in its normal conduct, the bears here are a symbol of His violent and aggressive anger at those who have rejected “God is Salvation,” Christ.

Instead they have mocked Him and called Him a false usurper of His rightful position. In essence, they have robbed God of His Son. The mentioning that there were two bears is not insignificant either.

The two bears represent the two testaments of Scripture. They were leisurely and slowly accumulated and compiled, but they have all of the force of the word of God. It is these testaments which stand as a witness against those who reject Christ.

The change in wording for “youths” is also perfectly reflected in the gospels. First they are called nearim qetanim, young people. Later they are called yeladim, indicating someone’s children. The curse is laid upon the second term and the reason is seen in the words of Matthew 27:25, where the curse for denying Christ was uttered with the people’s own mouths –

“And all the people answered and said, ‘His blood be on us and on our children.'” Matthew 27:25

Further, in the account of Elisha, it said that forty-two were torn apart. EW Bullinger provides the meaning of the number and it is astonishingly accurate to what it pictures. He says that –

“FORTY-TWO is a number connected with Antichrist. An important part of his career is to last for 42 months (Rev 11:2, 13:5), and thus this number is fixed upon him. … Its factors are six and seven (6×7=42), and this shows a connection between man and the Spirit of God, and between Christ and Antichrist: … Being a multiple of seven, it might be supposed that it would be connected with spiritual perfection. But it is the product of six x seven. Six, therefore, being the number of Man, and man’s opposition to God, forty-two becomes significant of the working out of man’s opposition to God.”

This is exactly what is seen in this account. There has been a rejection of Christ’s ministry, denying His divine Son-ship, and thus a curse is the result. As this is the number of anti-Christ, we can go to John to define what the spirit of anti-Christ involves –

“Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son. 23 Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.” 1 John 2:22 & “For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist.” 2 John 1:7

The demeaning of Christ who has gone on His path to the House of God can only carry a curse in the name of the Lord. And so we see a contrast in the two accounts. God is Salvation, or Jesus, was at Jericho, the Place of Fragrance, which was under a curse, and which put forth only death and miscarriage, and yet He became an instrument of life and blessing.

On the other hand, at Bethel, the House of God, where one would expect to find life and blessing, instead there is a curse leading to the stench of death and the loss of children. Paul exactingly supplies the New Testament verses to parallel these two accounts –

“For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. 16 To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life.” 2 Corinthians 2:15, 16

To end the journeys of Elisha, it says that he went first to Mount Carmel and then to Samaria. The naming of Mount Carmel, which means “Fruitful Field,” is to show that where the prophets of Baal were destroyed, Christ would sow a fruitful field. This will be realized after the last half of the tribulation period of forty-two months, pictured by the killing of the 42 youths. Israel will again be reconciled to God through Him.

Following that, Elisha returned to Samaria, the Place of Watching. This will be realized in the Millennium where Christ watches over His people. It will be a time where the world is kept in marvelous peace and harmony. In these two accounts there is simply a snapshot of the redemptive works of Christ in and for those who call out to Him.

In them are the twofold manifestations of His messiah-ship. In one case there is the ability to pronounce blessing and life, and in the other there is the power to pronounce curses and death. All power has been granted to Him on earth and in heaven.

As with each and every one of the Bible’s unusual and even quaint stories, there is a hidden meaning waiting to be drawn out. And the hidden meaning always points us to Jesus Christ. He is the center and focus of all of Scripture and in Him alone is there to be found peace, health, healing, and restoration with God.

He is the Mighty God who can heal the waters, bring life to that which is dead, and sweeten even the most bitter soul. Let us endeavor to always look for Him in our quiet time in God’s superior word.

And lastly, if you have never called out to God through Christ in order to be reconciled to Him, now is the time of God’s favor. I tell you that today is the day of salvation! Call on Christ and be reconciled to God through Him…

Closing Verse: “And I will rebuke the devourer for your sakes,
So that he will not destroy the fruit of your ground,
Nor shall the vine fail to bear fruit for you in the field,”
Says the Lord of hosts;
12 “And all nations will call you blessed,
For you will be a delightful land,”
Says the Lord of hosts. Malachi 3:11, 12

Next Week: Exodus 26:31-37 Getting through these will lead to marvelous success… (The Veil and the Screen – Points of Access) (73rd Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if your waters are bitter and there is no hope, He can sweeten the waters and restore life to your weary soul. So follow Him and trust Him and He will do marvelous things for you and through you.

Healed Waters and Cursed Children

Then the men of the city to Elisha said
“Please notice, pleasant is the situation of this city
As my lord sees, but instead
The water is bad, and the ground barren; such a pity

And he said, “Bring me a new bowl, and put salt in it
So they brought it to him as he did to them submit

Then out to the source of the water he went
And in there the salt he cast
And said, “Thus says the Lord (a marvelous event!)
‘I have healed this water; it is sweet again at last

From it there shall be no more death or barrenness
Be assured of these words to you I address

So the water remains healed to this day
According to the word of Elisha which he did say

Then he went up from there to Bethel
And as he was going up the road to his dread
Some youths came from the city and mocked him, for a spell
And said to him, “Go up, you baldhead! Go up, you baldhead!”

So he turned around, and at them he looked
And pronounced a curse on them
In the name of the Lord; their goose was surely cooked

And two female bears, out of the woods they came
And mauled forty-two of the youths for their words of shame

Then he went from there to Mount Carmel
And from there to Samaria he returned
It seems the events of Elisha’s life were way beyond normal
But from them, many lessons can be learned

How marvelous it is, O God
To see these stories come alive when we look for Jesus
And we shall continue to seek Him in this life as we trod
Until that day when He comes again for us

Until that day, even until that marvelous day of days
Be pleased to hear, and be adorned with all of our praise

Hallelujah and Amen…