Parashat Tetzaveh: Oil (Shemen) and Consecration

Torah: Ex 27:20-30:10

Haftarah:

Brit Chadashah:

Main Points:

The oil was commanded to brought as an eternal statute.

Priestly garments are described.

Consecration of Priesthood.

Description of the Altar of Incense.

In Exodus 27:20-21, the Lord told Moses to "command the people of Israel that they bring to you pure beaten olive oil for the lamp, that a lamp may regularly be set up to burn." Olive trees live a long time. There are olive trees that are thousands of years old. They can grow where little else can. They can survive floods, frost, disease, and regenerate due to a robust root system. Olive oil was used for many purposes in scripture. It was used to light the Menorah (Lev 24:2). It was used for making the sacred anointing oil for consecrating kings, priests, prophets, and holy things. It was used for offerings and for anointing the sick (Ex 40:9, Ex 30:23-25, James 5:14-16, Mk 6:13). It was used as a symbol in judgment (Joel 1:10, Zech 4). It was a symbol of a righteous person (Ps 52:8, Ps 133:1-2).

The wood from the olive tree was used to build the 15-foot cherubim in Solomon's Temple (1 Kings 6:23). It is also used as a symbol of the Holy Spirit (Matt 25:1-13, 1 John 2:27) and the word of God (Ps 119:105). The root of the word for oil (shemen) comes from the word "shem" (name or character). In biblical times the olive was squeezed multiple times, and the oil became a source of fuel/light, anointing oil, food, medicine, and soap. The olive tree had to be shaken, the olives had to be beaten/crushed, and the oil had to be pure.

How the olive oil is processed is the perfect picture of a consecrated (qadash), spirit-filled life in that the refinement of our hearts often comes out of the pressures of life, places where we are shaken and fearful, and the constant decisions we make to trust God. A consecrated life is about leading a balanced life. A life that is both balanced and consecrated seeks to love God, please God, and obey the scriptures. Living scripturally is essential, and we can forget that to be successful in our spiritual walk really boils down to some basics. 

We need to follow God's ways and emulate his character. Holiness and modesty are distinct areas. Holiness pertains to heart and transformation issues. Among these are the areas of forgiveness, repentance, understanding what it means to love and be loved by God and others, and biblically defined moral conduct. These are some of the ways we pursue holiness. Modesty can be internal or external in nature and seeks the most godly way to carry out a consecrated, biblical life. Modesty is about living life with boundaries and avoiding extremes. Modesty is going to vary between believers, but it is necessary because the culture is constantly trying to redefine what it means to be a good person. Some of those definitions are not compatible with a biblical life. The culture has its definition of good, but God has his definition of holy. The two are not the same.

We need a strong prayer life with some fasting (Matt 6:5-18). Prayer needs to be as natural as breathing. Prayer is oneness with God. Prayer will help us to love well. A prayer-driven life and deep devotion to God are good marks of a true Messianic. We do not pursue prayer or fasting for spiritual experiences. The life of a believer cannot be driven by spiritual experiences, though many may have them. Nor does fasting have to be just about food or taken to extreme levels to pursue spiritual progress. Kashrut (keeping a biblical diet) is a type of continual, everyday biblical fasting that helps us crucify our flesh and constantly reminds us that even the food on our table is a part of God’s design. The best type of fasting is when we abstain from unrighteousness (Is. 58). This should be a spiritual focus every Sabbath day.

We need to be a giving people. The teaching about alms in Matt 6:1-4 is not just about money. It is about how we give to others as a whole. We are stewards of all that God gave us and use his blessings (in word, deed, and money) to carry out his compassion and mercy in the world. The healing of the world (tikkun olam) is about people helping people come to God in many ways. Governments and society will always be mixed with the good, the well-intended, the bad, and the corrupt. There will always be people who need the grace of God, and it will come through the people of God as we give what God gave to us.

We have authority as believers, but we are not promised heaven here on Earth. Yeshua's sacrifice on the cross restores us to God. As believers, we can pray for healing for ourselves and others. We can seek the leading and direction of God in all things and ask for God's help with provision. On this Earth, we will struggle, have trials, suffer persecution, live in need, and deal with oppression. Being a child of God does not shield us from the world we live in. It empowers us to engage it with the life-changing Gospel. Not everyone will be rich and without financial trouble, but we can pray for God's help and wisdom in this area. Some believers will get sick and die, but we have a precedent in scripture to pray for healing and even for God to raise the dead. God can give revival and can send it despite corrupt politicians, sinful people, or sinful culture. We have seen revival transform communities and affect government. Revival is not about setting up a theocracy. It is about renewing and uniting people with God. Until Yeshua comes (whenever that may be) we will live in a world that needs God.

We have authority as believers but that does not mean spiritual warfare and intercession have to be complicated. Many great revivals were born of simple faith and consistent prayers. God sent life-changing moves of the spirit when his people partnered with him, abided, and faithfully trusted his promises. We do not hold to the extremes that some such as the New Apostolic Reformation movement embrace. A person does not need tactical or degree-level knowledge to be an intercessor. The forty-day fast does not have to be some mystical rite of passage for a breakthrough. The structure and nature of the demonic world, demonic names, and demonic activities do not have to be intricately defined and addressed to be effective. Yeshua and the early Apostles dealt with these things simply and directly. God responds to our faith and looks for an obedient heart to manifest his glory. Prayer, faith, and the use of scripture is the key to a believer's authority. We believe in faith, speak God's word, and let him take care of the results. Yes, it is really that simple. 

Some people do have spiritual experiences, heavenly visitations, see angels/demons, and receive prophetic messages. All of these are attested to in scripture and are aimed at edifying the Body of Messiah. Though these experiences can draw a crowd of eager people and stoke a lot of excitement, they are not the root of the Gospel message (see Matt 7:21-22, Matt 25:36-40) and cannot be used as a central focus. Some movements and congregations have been carried into false doctrines and extremes trying to focus on the wrong things. Miracles are great, but the greatest miracle we see time and time again is a changed and transformed life.

We all need a sacred community (Heb. 10:25) The biblically ordained leader of the local community is the Pastor or “Shepherd-Teachers” (Eph 4:11). The pastoral office is the most relevant office among the five-fold ministry in the regular, day-to-day life of the believer. It is this office that balances, leads, and has leads the local work of God and public worship. A called of God Sheperd has spiritual authority, but his authority is not abusive, coercive, or absolute.  Pastors should also be strong teachers. Some pastors are also apostles (focused on starting ministries or producing trained people), or even prophets and evangelists. For many pastors, the prophetic area works through the normal preaching of the word and in the area of dealing with sin issues (Rev 19:10). Most people in the office of the pastor are generalists. In other words, they will occasionally flow in and out of almost all of the fivefold ministry in the carrying out of their office.

Healing and deliverance are valuable parts of the congregation, but it is not the whole message. Prophetics, both biblical and revelatory, are also a part of the congregation but do not constitute the main message. Providing for the poor and disadvantaged, helping the elderly, orphans, widows, those incarcerated, and being a public voice for righteousness are all part of congregational life to ensure that the whole gospel, in truth and action, is being given to the community.

Living a consecrated life is about giving the eternal gift of God's love. He gave his love to us. He taught us and he wants us to give that same love to as many people as possible. The oil was for light, and we should be a light to the world. The oil was used for healing and is an excellent picture of our role as priests to restore others and bring them to God. When our covenant lifestyle is connected to covenant love we can live a consecrated life that is an enduring generational testimony that will help many come to God.

Rav Calev

Apostolic Messianic International

Upcoming Feasts:

Purim begins sundown on March 13th and ends at sundown March 14th.

Passover begins sundown on April 12th and ends at sundown April 20th.

Hebrew words to know:

Megillah- The name typically used for the scroll of Esther.

Purim- Meaning “lottery”

Matanot L’evyonim- Gifts to the poor.

Tzedakah- Used for righteousness and the commandment for giving charity.

Hamantashcen- Yiddish for “Haman’s pockets”. A delicious, triangular cookie filled with jelly, jam, or other filling.

Gragger- Yiddish for noise maker. It is used in the retelling of the story of Esther when the name of Hamon is mentioned.

Purim Shpiel- Yiddish for a play or skit, specifically the play acting out the story of Esther.