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Reflection for V’yahkeil-Pequdei

“Gifts and Glory”

2 Corinthians 9:1-15;
Hebrews 9:1-14;
Revelation 11:1-13
Revelation 15:5-8

excerpted from TorahScope Apostolic Scriptures Reflections

The last two Torah readings of the Book of Exodus, being considered this week (Exodus 35:1-38:20; 38:21-40:38), bring the narrative to the point of just one year after the Israelites’ deliverance from bondage in Egypt. The culmination of a tumultuous year (Exodus 40:2) not only saw these former slaves led into freedom, but saw them receive the Law of God from a smoking mountain, and being given some basic social structures for worshipping and following their God. As the Book of Exodus closes, readers witness the summary:

“Moses, Aaron, and his sons washed their hands and their feet there. When they went into the Tent of Meeting, and when they came near to the altar, they washed, as the LORD commanded Moses. He raised up the court around the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work. Then the cloud covered the Tent of Meeting, and the LORD’s glory filled the tabernacle. Moses wasn’t able to enter into the Tent of Meeting, because the cloud stayed on it, and the LORD’s glory filled the tabernacle. When the cloud was taken up from over the tabernacle, the children of Israel went onward, throughout all their journeys; but if the cloud wasn’t taken up, then they didn’t travel until the day that it was taken up. For the cloud of the LORD was on the tabernacle by day, and there was fire in the cloud by night, in the sight of all the house of Israel, throughout all their journeys” (Exodus 40:31-38, WMB).

After following the instructions of the Lord to build a transportable Tabernacle and all of the accoutrements for proper worship, the glory of the Lord took up residence inside this structure. Apparently, the weight of His glory (Heb. kavod) was so heavy, that even Moses could not enter into the Tent of Meeting to commune with the Lord. The details of the Tabernacle, including the various implements used for offering sacrifices, and the garments of the high priest, were to create in readers’ minds, images of holiness. What was to be employed in the worship of the Holy One on Earth, was considered to simply be a representation of a Heavenly reality. This was noted centuries later by the author of Hebrews, in comparing and contrasting the priestly service of Yeshua with that of the Levites:

“Now in the things which we are saying, the main point is this: we have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, a servant of the sanctuary and of the true tabernacle which the Lord pitched, not man. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the Torah, who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, ‘See, you shall make everything according to the pattern that was shown to you on the mountain’ [Exodus 25:40]” (Hebrews 8:1-5, WMB).

Naturally, when the Jewish Sages contemplated V’yak’heil-Pequdei, they instinctively connected it with Haftarah selections, detailing the construction of the First Temple during the reign of King Solomon.[1] The descriptions of the materials used are similar, and the completion of the First Temple was quite similar to how the Tabernacle was completed during the time of Moses.

In both instances, whether it was the desert Tabernacle or the Temple of Solomon, two common themes persist. The first is the necessity for acquiring the materials for the construction projects, and the second is an emphasis on the unique skills and abilities, Divinely given to the various artisans and builders. Within V’yak’heil-Pequdei, we see that the key to being involved in either the giving of materials or in receiving the ability to build—was a matter of the heart. Consider the references to the heart, in not only one giving to the project, but also the abilities of Bezalel or Oholiab or the skilled women who were able to help build it:

“Take from among you an offering to the LORD. Whoever is of a willing heart, let him bring it as the LORD’s offering: gold, silver, bronze” (Exodus 35:5, WMB).
“They came, everyone whose heart stirred him up, and everyone whom his spirit made willing, and brought the LORD’s offering for the work of the Tent of Meeting, and for all of its service, and for the holy garments” (Exodus 35:21, WMB).
“All the women whose heart stirred them up in wisdom spun the goats’ hair” (Exodus 35:26, WMB).
“The children of Israel brought a free will offering to the LORD; every man and woman whose heart made them willing to bring for all the work, which the LORD had commanded to be made by Moses” (Exodus 35:29, WMB).
“He has put in his heart that he may teach, both he and Oholiab, the son of Ahisamach, of the tribe of Dan. He has filled them with wisdom of heart to work all kinds of workmanship, of the engraver, of the skillful workman, and of the embroiderer, in blue, in purple, in scarlet, and in fine linen, and of the weaver, even of those who do any workmanship, and of those who make skillful works” (Exodus 35:34-35, WMB).
“Moses called Bezalel and Oholiab, and every wise-hearted man, in whose heart the LORD had put wisdom, even everyone whose heart stirred him up to come to the work to do it” (Exodus 36:2, WMB).

Here, the heart of the giver—whether of materials, or the time and ability to fabricate the different aspects of the objects for worship—was what made the building of the Tabernacle so special. The merger of the heart, and the seeming compulsion to give, were of paramount importance, as the opportunity to be involved in the work of God did not always present itself. No doubt, the moving of the Spirit was also instrumental in what took place—but critically, those in proximity, simply had followed their heart and got involved in whatever capacity they were able.

In comparing our Torah portion to the recommended Apostolic Scriptures references, we once again encounter the ability for one to give. Paul wrote the Corinthians about the offering which he was collecting for the Believers in Jerusalem (cf. 1 Corinthians 16:1-4), and the impact which he hoped such an offering would have, in testifying to the transforming power of the good news among the nations:

“It is indeed unnecessary for me to write to you concerning the service to the holy ones, for I know your readiness, of which I boast on your behalf to those of Macedonia, that Achaia has been prepared for the past year. Your zeal has stirred up very many of them. But I have sent the brothers so that our boasting on your behalf may not be in vain in this respect, that, just as I said, you may be prepared, lest by any means, if anyone from Macedonia comes there with me and finds you unprepared, we (to say nothing of you) would be disappointed in this confident boasting. I thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness. Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully. Let each man give according as he has determined in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work. As it is written, ‘He has scattered abroad. He has given to the poor. His righteousness remains forever’ [Psalm 112:9]. Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness, you being enriched in everything for all generosity, which produces thanksgiving to God through us. For this service of giving that you perform not only makes up for lack among the holy ones, but abounds also through much giving of thanks to God, seeing that through the proof given by this service, they glorify God for the obedience of your confession to the Good News of Messiah and for the generosity of your contribution to them and to all, while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of God in you. Now thanks be to God for his unspeakable gift!” (2 Corinthians 9:1-15, WMB).

Note that one of the keys, to being a cheerful giver, is that one follows the dictates of his or her heart. Very much like the Ancient Israelites in the desert—to give of their material wealth or heartfelt skill—Paul spoke to the Corinthians, of how they should give “not grudgingly or under compulsion.” They would be able to help others in need, and in so doing demonstrate great thanksgiving to God. The blessing was described to be an “increase the fruits of your righteousness,” while being enriched in everything. Anyone who is such a gracious giver from the heart, knows inherently that it is indeed much more of a blessing to give than receive, just as Paul had spoken to those in Ephesus:

“I coveted no one’s silver, gold, or clothing. You yourselves know that these hands served my necessities, and those who were with me. In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Yeshua, that he himself said, ‘It is more blessed to give than to receive’” (Acts 20:33-35, WMB).

When we think about the elements of the Tabernacle, one cannot help but be impressed. The artisan skill, to shape various objects out of different precious metals, jewels, and sew rare fabrics together—had to be quite exquisite. So important are the elements of the Tabernacle and the Levitical priesthood, that the only major thing which can be superior to them in relating to God—is what the Son of God, Messiah Yeshua, has inaugurated with His priesthood. The author of Hebrews showed a great deal of appreciation for the previous Levitical priesthood, so that in expressing its detail, what Yeshua had accomplished could be even more greatly magnified. His priestly service enables a complete cleansing of the soul, which the Levitical priesthood could not perform:

“Now indeed even the first covenant had ordinances of divine service and an earthly sanctuary. For a tabernacle was prepared. In the first part were the lamp stand, the table, and the show bread, which is called the Holy Place. After the second veil was the tabernacle which is called the Holy of Holies, having a golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron’s rod that budded, and the tablets of the covenant; and above it cherubim of glory overshadowing the mercy seat, of which things we can’t speak now in detail. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services, but into the second the high priest alone, once in the year, not without blood, which he offers for himself and for the errors of the people. The Holy Spirit is indicating this, that the way into the Holy Place wasn’t yet revealed while the first tabernacle was still standing. This is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshiper perfect, being only (with foods and drinks and various washings) fleshly ordinances, imposed until a time of reformation. But Messiah having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh, how much more will the blood of Messiah, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from dead works to serve the living God?” (Hebrews 9:1-14, WMB).

While you reflect on these passages, and picture the images of the Tabernacle, lampstand, table of showbread, the Ark of the Covenant, the Holy of Holies, and also the Temple of Solomon—perhaps mediating on the atoning sacrifice of the Messiah and what He has achieved, would be most beneficial. If you have truly embraced a saving knowledge of the risen Yeshua, then you know just how important it is to have a cleansed and perfect conscience. You know that your sin and transgressions have been remitted by His shed blood. You have come to have peace and reconciliation with your Creator. You know that the judgment you should receive has been taken away!

Accordingly, your heart might be prompted to help others, who may not yet know about the Messiah Yeshua and His work at Golgotha. You can pray for them, and speak words of life and encouragement into them. We know that faith comes by hearing the word of the Messiah:

“How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a proclaimer? And how will they proclaim unless they are sent? As it is written: ‘How beautiful are the feet of those who proclaim the Good News of peace, who bring glad tidings of good things! [Isaiah 52:7]’ But they didn’t all listen to the glad news. For Isaiah says, ‘Lord, who has believed our report? [Isaiah 53:1]’ So faith comes by hearing, and hearing by the word of God” (Romans 10:14-17, WMB).

Regardless of how you go about in specifically declaring the good news—do it from your heart! You will receive a reward which accrues to your account in righteousness, or simply the blessing of knowing that some are being ministered to by your efforts. No matter what you do with your gifts or abilities when it comes to being useful in the Kingdom of God, ultimately, it is the Holy One of Israel who receives all the glory. He alone deserves to be glorified throughout eternity!

To Him be all the glory!