Schoolmaster to Christ
EXODUS CHAPTER 31
Schoolmaster to Christ
EXODUS CHAPTER 31
Scripture Reading: Exodus 31 (KJV)
The opening of this brief chapter records God's call and qualification of "Bezaleel and Aholiab" to do the work of the Tabernacle of the congregation.
"And the Lord spake unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have "filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship . . . And I, behold, I have given with him Aholiab the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded."
Whether for "the work of the tabernacle" of old or "the work of the ministry" now, there should be Divine selection, Divine call, Divine qualification, divine appointment; and all must be done according to Divine commandment. Man could not select, call, qualify, or appoint the work of the Tabernacle. Furthermore, no man could presume to appoint himself to do the work of the Tabernacle; neither can he do the work of the ministry. It was, it is, it must be, wholly and absolutely Divine. We may run as sent by others, or we may run of ourselves; but let it be remembered that all who run, without being sent by God, will eventually be covered with shame and confusion. Such is the plain and wholesome teaching suggested by the words, "I have called" "I have filled," "I have given," "I have put," "I have commanded." The words of John the Baptist must always be remembered: "a man can receive nothing except it be given him from heaven" (Jn. 3:27). Therefore, we have little room to boast of self; and just as little to be jealous of others.
There is a profitable lesson to be learned by comparing this chapter with Genesis 6. "Tubal-cain was an instructor of every artificer in brass and iron." The descendants of Cain were endowed with unhallowed skill to make a cursed and groaning earth a delectable spot, without the presence of God. On the contrary, "Bezaleel and Aholiab," were endowed with divine skill to beautify a sanctuary to be hallowed and blessed by the presence and glory of the God of Israel.
Let us pause and put this solemn question to conscience, "Am I devoting whatever skill or energy I possess to the interests of the church of our Lord, which is God's dwelling place, or to beautify an ungodly, Christless world?" If to the world, say not, "I am not divinely called or divinely qualified for the work of ministry." Remember that while all Israel could serve the interests of the sanctuary, throughout all Israel there were no other Bezaleels or Aholiabs. There was an open door for all to communicate. The same is true today. Each one has a place to occupy, a ministry to fulfill, a responsibility to discharge; and we are either promoting the interests of the body of Christ, the church, or helping godless schemes of a world that is stained with the blood of Christ and the blood of His martyred saints. In the presence of the great Searcher of hearts, let us ponder this deeply, always keeping in mind that nothing can deceive God – before Him all is known.
This chapter closes with a special reference to the institution of the Sabbath. It was referred to in Exodus 16 in connection with the manna; it was distinctly enjoined in Exodus 20, when the people were formally put under law; and here we have it again in connection with setting up the Tabernacle. Whenever the nation of Israel is presented in some special position, or recognized as a people in special responsibility, the Sabbath is introduced. We should carefully note both the day and mode in which it was to be observed, and also the object for which it was instituted in Israel.
"Ye shall keep the Sabbath, therefore, for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. Six days may work be done; but in the seventh is the Sabbath of rest, holy to the Lord: whosoever doeth any work in the Sabbath day, he shall surely be put to death."
This is as explicit and absolute as anything can be. It fixes "the seventh day" and none other; and, on pain of death, all manner of work was forbidden. While Christians are not under the law of the Sabbath, regarding ceremonies and sacrifices, still, one should remember that honoring God on His day is something we should not take lightly. Does anyone actually believe that the Son of God, desires that we worship Him on Sunday, while forgetting His beloved Father on Saturday? Christians in our age need to rethink their use of the 7th day. Instead of it being a day in which we focus on self, we should be focusing on God the Father, remembering what He gave up for us, and thus preparing our minds to remember our Lord and Savior, Jesus Christ, on the first day of the week. How could any Christian argue against the plain sense of this?
Let us briefly inquire if indeed professing Christians should keep God's Sabbath on the day and after the manner He commanded, as opposed to spending time trying to prove that we do not. What are the consequences of a single breach of the Sabbath? "Cut off" – "Put to death."
But, one might say, "We are under grace, not law." Blessed be God for the sweet assurance. Were we under law, there is not one throughout the wide range of Christendom who would not have long since fallen beneath the stone of judgment, especially on the one solitary point of the Sabbath. So, being under grace, what day belongs to us? – "the first day of the week", "the Lord's day." This is the church's day, the resurrection day of Jesus, who, having spent the Sabbath in the tomb, rose triumphant over all the powers of darkness, thus leading His people out of the old creation and all that pertains thereto, into the new creation of which He is the Head, and of which the first day of the week is the appropriate expression.
This distinction is worthy of serious attention. Let us examine it prayerfully in the light of Scripture. There may be nothing and there may be a great deal in a mere name. In the present instance, there is a great deal more involved in the distinction between "the Sabbath" and "the Lord's day" than many Christians seem to be aware of or understand. It is very evident that the first day of the week gets a place in the Word of God that no other day gets. No other day is called by that majestic and elevated title, "the Lord's day." Some deny that Revelation 1:10 refers to the first day of the week; believing it refers to the Day of Judgment; that John was transported by the vision to the time of the final judgment. But our study leads to the conclusion that the verse refers to "the day of the Lord" in the New Testament. Here, "Lord's day" is a similar construction to "Lord's supper" (1 Cor. 11:20). It means "belonging to the Lord," or "consecrated to the Lord." Therefore, we conclude that sound criticism and sound exegesis warrants the application of this passage, not to the day of Christ's advent in glory, but to the day of His resurrection from the dead.
But, without a doubt, the Lord's Day is never called the Sabbath. Some today refer to the Lord's Day as the "Christian-Sabbath." However, the two days are again and again spoken of in their proper distinctness. Hence, therefore, my reader will have to keep clear of two extremes. In the first place, he will have to avoid the legalism which one finds so much linked with the term "Sabbath;" and in the second place, he will need to bear a very decided testimony against every attempt to dishonor the Lord's Day, or lower it to the level of an ordinary day. The believer is delivered, most completely, from the observance of "days and months, and times and years." Association with a risen Christ has taken him clean out of all such superstitious observances. But, while this is most blessedly true, we see that "the first day of the week" has a place assigned to it in the New Testament which no other has. Let the Christian give it that place. It is a sweet and happy privilege, not a grievous yoke.
The Lord's Day is the Christian's day of worship, and we are not suggesting that a religious service also be held on Saturday. Actually, traveling long distances to attend such a worship service would, in and of itself, be contrary to the Law, and the additional custom of washing clothes and stringing them out on a clothesline on Sunday. No; the commandment to worship on Saturday is not binding on God's people today.
We close these remarks by pointing out, in one or two particulars, the contrast between "the Sabbath" and "the Lord's day":
(1) The Sabbath was the seventh day; the Lord's Day is the First.
(2) The Sabbath was a test of Israel's condition; the Lord's Day is the proof of the church's acceptance, on totally unconditional grounds.
(3) The Sabbath belonged to the old creation; the Lord's Day belongs to the new.
(4) The Sabbath was a day of bodily rest for the Jew; the Lord's Day is a day of spiritual rest for the Christian.
(5) If the Jew worked on the Sabbath, he was to be put to death: if the Christian does not work on the Lord's Day, he gives little proof of life. In other words, if we do not work for the benefit of the souls of men, the extension of Christ's glory, and the spread of His truth. In point of fact, the devoted Christian, who possesses any gift, is generally more fatigued on the evening of the Lord's Day than on any other in the week, for how can we rest while souls are perishing around us?
(6) The Jew was commanded by the law to abide in his tent; the Christian is led by the spirit of the Gospel to go forth, whether it is to attend the public assembly, or minister to the souls of perishing sinners. May the Lord enable us to rest more artlessly in, and labor more vigorously for, the name of the Lord Jesus Christ. We should rest in the spirit of a child; and labor with the energy of a man.
