English
简体中文
Daily Devotion | Exodus 38 | 2026 January 12
Title: Daily Devotion
Scripture: Exodus 38
Date: 2026 January 12
Speaker: Rev. John Chen
Transcribed, translated & edited by: Joseph Wang (Yufan)
Dear brothers and sisters, peace to you. We thank God for His grace as we come to a new day to study our Daily Devotion together. The passage we are studying today is Exodus chapter 38.
Let us pray. We thank You, O God, and we thank You for Your gracious mercy toward us. Lord, You instructed us how the tabernacle was to be built, and You also led Your people to build the tabernacle, all for the glory of Your own name. We ask that You would continue to guide us throughout this day, that we may still live to glorify You. We pray in the name of Christ. Amen.
Now let us continue with chapter 38. As we read this chapter, we will notice that there is still a significant amount of repetition, especially with chapters 27 and 28. Many of the instructions appear again. We have already spent two days explaining these repeated sections, so we will not repeat them in detail here. However, I want to remind you of one important point: when you encounter repeated passages in Scripture, you must pay special attention to what is different.
Sometimes when we read the Bible, we read carelessly and simply turn the page, thinking, “This is the same as before.” But that is not always the case. There are often small differences, and those differences are usually what the author wants to draw our attention to. This is why careful reading of Scripture is so important.
For example, in verse 8, we are told that the basin and its stand were made of bronze. This had already been mentioned earlier in Exodus 30:18. But here, an additional detail is added: the basin was made from the mirrors of the women who served at the entrance to the tent of meeting. This sentence does not appear in Exodus chapter 30. From this difference alone, we can already receive at least two important reminders.
The first reminder is that there were women serving at the entrance of the tabernacle. This is the first point I want to make. Although those who served inside the tabernacle were priests, and therefore male, there were women who served around the tabernacle, especially at its entrance. Some may ask, “Does this mean that these tasks must be done by women? Does it mean that brothers cannot do them?” Of course not. In principle, these kinds of service could be done by brothers as well. But the text deliberately highlights women here in order to make a point: women were allowed to participate in service.
We have mentioned many times in preaching that cultures influenced by Christian civilization are cultures that respect women. This includes Jewish culture as well. Jewish culture is a culture that respects women. Compared to civilizations that have not been influenced by Christian or Jewish thought, the status of women is much higher where biblical faith has shaped society. In places influenced by Christianity, the position of women is the highest, because in God’s eyes, brothers and sisters are equal.
There may be an order or structure, but in essence they are equal. This concept does not exist in civilizations that have not been shaped by Christian faith. In many of those societies, women are treated as second-class citizens and are often oppressed. But Christianity is not like that. The church respects women, and sisters are able to serve at the entrance of the tabernacle.
This is just like in our church today. Many of the leaders of service teams are sisters. The principle is the same. Sisters are able to participate in service. This is not like what some people claim, saying that Reformed Presbyterian churches discriminate against women or do not allow them to serve. What we say is that sisters cannot hold ecclesiastical office, but that is not the same as saying that sisters cannot serve. And this passage is evidence that there were women serving at the entrance of the tabernacle.
The second reminder is that these women were very zealous. They donated the bronze basin and its stand. They willingly offered their mirrors. What were mirrors used for? In ancient Egypt, bronze mirrors already existed, similar to those in ancient China. If the bronze was polished well, although it could not be as clear as modern mirrors, it could still reflect a person’s appearance. Women in every culture care about appearance, so they used mirrors to look at themselves and to arrange their appearance. This is something common to all peoples.
When the Israelites came out of Egypt, they brought many things with them from the Egyptians. These sisters, however, were willing to lay aside their pursuit of physical beauty and offer their mirrors to be made into the basin and its stand. This is a deeply symbolic act. In fact, if we wanted to preach on verse 8 alone, we could easily preach an entire sermon on how sisters offer themselves to God.
In the New Testament, Peter speaks very specifically about this. He exhorts women not to focus on braided hair or outward adornment, but on imitating godly women. These sisters provide a very good example. They truly followed the teaching of Scripture.
In 1 Peter 3:3, Peter exhorts sisters, saying that their beauty should not be external—such as the braiding of hair, the wearing of gold, or fine clothing—but rather the hidden person of the heart, with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. Then in verse 5, he says that this is how the holy women who hoped in God used to adorn themselves, submitting to their own husbands, as Sarah obeyed Abraham and called him lord. This passage is clearly an exhortation to sisters.
Peter is also able to empathize with a woman’s desire to be beautiful. He is not saying that women should appear disheveled or careless about their appearance. That is not his point. His point is that there is a more beautiful adornment: a gentle and quiet spirit that endures. This is a reminder for all of us.
We live in a distorted and perverse age. Men are obsessed with appearing successful, even pretending to be successful when they are not. Women feel constant pressure to maintain their figures, to pursue all kinds of bodily maintenance, and to feel shame if childbirth changes their bodies. This is completely vain. The human body, including the female body, was designed by God for purposes such as bearing children. There is nothing shameful about that.
This passage is therefore an encouragement to sisters: do not be afraid of these things. Center your life on God’s Word. Verse 8 encourages sisters by telling us exactly what the bronze basin and its stand were made from: the mirrors of the women who served at the entrance of the tent of meeting. These sisters were willing to abandon their worldly attachments and their pursuit of beauty. They were even willing to give up their mirrors.
Think about it: for a young woman, a mirror is a very precious thing. With a mirror, you can dress and present yourself properly. Without it, you cannot. Yet they were willing to give up their mirrors entirely and offer them for the basin and its stand, dedicating them to the tabernacle. When we compare this with 1 Peter 3, we see that Scripture consistently exhorts sisters to pursue godliness and a godly life, rather than outward appearance.
This does not mean that sisters should never dress nicely. That is not the point at all. It simply means moderation. Our age is extremely evil, always craving more, never willing to give up anything. These women who served at the entrance of the tabernacle made a representative offering: they gave up the pursuit of beauty and also the pursuit of wealth, and they truly placed their hearts in God.
This reminder is not only for sisters. Sisters may be tempted by beauty, but brothers also have temptations—success, wealth, status. All of these must be offered up to God, just like the mirrors were used to make the basin. Our abilities and resources should be used in God’s house for His glory, not to pursue the world.
We should not seek to say, “Look at me, I am successful. I am a doctoral advisor. I am famous.” Instead, we should simply use our gifts to serve the Lord. Sisters face the temptation of beauty; brothers face the temptation of wealth. Both must be offered to God. This, I believe, is what makes a truly beautiful person.
This does not mean that you should not pursue education or work in this world. Not at all. It means that the glory of all your work must be given to God, and that the purpose of your work is to glorify Him.
Moving on, after verse 21, a person appears: Ithamar, the son of Aaron the priest. Ithamar was Aaron’s third son. Why is this son mentioned specifically? There is meaning behind it, which will be explained later. For now, we simply note it and keep the question in mind.
Another detail emphasized here is the tribe of Judah. The emphasis is not merely on Bezalel as a person, but on his tribal identity. Why Judah? Because God had promised that from the tribe of Judah would come a Messiah-like figure, one who would rebuild and restore Israel. In order to demonstrate that God’s promise is true, the chief craftsman of the tabernacle is Bezalel from the tribe of Judah.
God had promised that the scepter would not depart from Judah. The Messianic lineage would come from this tribe. Therefore, when we look at Bezalel’s work, we can also think of part of Christ’s work. Moses, Aaron, and Bezalel all prefigure Christ in different ways.
Bezalel prefigures Christ in his role as builder. He arranges and directs the work of many people to build the tabernacle, just as Christ arranges and equips the members of the church to build up His body. God gathers us together, gives us different gifts, and uses us to build the church, just as the tabernacle was built.
In this sense, Christ is our King. Bezalel’s role as chief craftsman is similar to a kingly role, because it involves governance and oversight. He also had a helper, Oholiab from the tribe of Dan. In church history and biblical interpretation, the tribe of Dan has sometimes been viewed negatively, especially because of later passages in Judges and prophetic texts. However, since Scripture does not make a definitive statement here, we should not speculate. What matters is that God appointed one from Judah and one from Dan to build the tabernacle.
Next, the text records the amounts of gold, silver, and bronze used in the sanctuary. Brothers and sisters, do not underestimate the numbers in Scripture. These numbers are meaningful. For example, 29 talents and 730 shekels of gold. Some modern translations convert these into modern weights, which can be helpful, since otherwise we have no idea how much that really is. But we should not ignore the numbers themselves.
If you carefully study the numbers throughout Scripture, sometimes you will see patterns or meanings, and sometimes you will not. The key point is not to ignore them. Converting everything into modern units may feel comfortable, but each number has significance, even if we do not fully understand it.
The amount of gold used was about one metric ton, roughly 1,000 kilograms. I calculated its value based on today’s gold prices and found that it would be worth roughly one billion RMB today. For a national-level building, one billion may not sound like an enormous amount. But we must remember the historical context.
The Israelites were in the wilderness. Although they brought wealth from Egypt, gold and silver in that era were far more valuable than today because mining and refining were extremely difficult. Therefore, one ton of gold at that time would have been worth far more than one billion today.
Furthermore, the tabernacle itself was not large. We have discussed this before. Yet such a small structure used such an enormous amount of gold. This means that the Holy Place and the Most Holy Place were completely splendid. Even a single lampstand required about 90 kilograms of gold. The tabernacle was truly magnificent.
The amount of silver used was more than 3,400 kilograms, mainly for the bases and structural components. Think about it: such a small tabernacle used over 3,000 kilograms of silver. In addition, there were contributions from 603,550 men, each giving a small amount, which added up to over 3,600 kilograms. The total amount of precious metals used was astonishing.
The bronze used amounted to about 2,425 kilograms, used for hooks, bases, and other structural elements. This shows that the tabernacle was extremely solid and robust. It was not like some modern buildings that are poorly constructed and superficial. The materials were used generously and to the highest standard.
Altogether, the gold, silver, and bronze added up to more than 6,000 kilograms. This small tabernacle was filled with metal. The wood was completely overlaid, making it a truly glorious structure inside, even though the outside was covered with animal skins.
Why were gold, silver, and bronze chosen? Because these were the most precious metals of that time. Especially gold, which is pure and without mixture. The purity of these metals prefigures the simplicity and purity of God. We have discussed God’s simplicity before: God is not composed of parts. He is not a mixture of attributes. He is perfectly and wholly God.
God is not a combination of Father, Son, and Spirit, nor a mixture of love, mercy, and justice. Rather, His essence is simple and pure. He is wholly holy, wholly just, wholly merciful, wholly loving. This exceeds our understanding, but the metals symbolically reflect this truth.
The tabernacle was heavy, solid, and magnificent. It was not a flimsy tent that could be blown away by the wind. It was like a building, firmly grounded, filled with glory on the inside, even though it appeared plain on the outside.
Finally, consider the hearts of the Israelites in their giving. There were more than 600,000 men, yet they offered enormous amounts of precious metals. These were their own possessions, and it would not have been easy to give them up. Why does God record these amounts in chapter 38? Because they gave generously, even more than enough.
In that era, precious metals were extremely difficult to obtain. The fact that the Israelites were willing to offer them shows their trust and faith in God. They had repented. Having been spared from destruction, they willingly offered everything they had gained to God. What a beautiful scene this is.
From the weight of the metals alone, we can see how glorious the tabernacle was. Though small in size, it was magnificent in substance. Once again, we see the glory of God’s nature. Though the tabernacle appeared simple on the outside, God’s glory shone within.
This reminds us how we should view God. Even when He seems hidden or veiled, His divine glory remains. It also reminds us that in response to God’s salvation, we should wholeheartedly offer all that we have to Him, so that we may better glorify Him.
That concludes today’s sharing. Thank you, everyone.
Translator’s Notes ：
The phrase “the women who served at the entrance to the tent of meeting” (Exod. 38:8) is also found in Exodus 30:18 only in part. The additional detail here—that the bronze basin was made from the mirrors of these women—does not appear in Exodus 30. This textual difference is significant and is intentionally highlighted by the biblical author, indicating a theological or pastoral emphasis rather than mere repetition.
In the ancient Near East, including Egypt, mirrors were commonly made of polished bronze rather than glass. Such mirrors could reflect a person’s appearance, though less clearly than modern mirrors. Archaeological evidence confirms the widespread use of bronze mirrors in Egypt, from which the Israelites likely acquired them during the Exodus.
The pastor’s reference to Christian civilization respecting women reflects a common Reformed historical-theological observation: societies shaped by biblical anthropology—rooted in the imago Dei (Gen. 1:27)—tend to affirm the equal dignity of men and women, even while maintaining role distinctions. This point is descriptive rather than polemical.
The New Testament passage referenced is 1 Peter 3:3–5 (ESV), where Peter exhorts women not to prioritize external adornment but to cultivate a “gentle and quiet spirit.” In Reformed interpretation, this passage is typically understood as an exhortation concerning priority and orientation of the heart, not a prohibition against all outward adornment.
Bezalel is explicitly identified as being from the tribe of Judah (Exod. 38:22). In the Pentateuch, Judah carries Messianic significance (cf. Gen. 49:10). The pastor’s comments follow a typological reading common in Reformed theology, where key figures involved in God’s redemptive construction (e.g., Moses, Aaron, Bezalel) are understood as prefiguring aspects of Christ’s work.
Oholiab, Bezalel’s assistant, is from the tribe of Dan (Exod. 38:23). While later biblical texts (e.g., Judges, prophetic literature) sometimes associate Dan with ambiguity or judgment, Exodus itself makes no negative theological evaluation here. The pastor intentionally avoids speculative conclusions, consistent with a grammatical-historical reading.
The measurements “talents” and “shekels” are ancient units of weight. One talent is commonly estimated at approximately 34–35 kilograms. Modern translations often convert these into contemporary weight measurements for clarity, though the biblical text itself emphasizes precise accounting rather than symbolic numerology.
The pastor’s discussion of divine “simplicity” reflects a classic attribute of God in Reformed and Westminster theology. Divine simplicity teaches that God is not composed of parts or divisible attributes; rather, all that God is, He is fully and indivisibly. This concept is historically articulated in Reformed scholastic theology (e.g., Turretin) and reflected here through typological symbolism rather than doctrinal exposition.
Although the tabernacle appeared externally modest—covered with animal skins—it was internally lavish, containing large quantities of gold, silver, and bronze. This contrast between outward humility and inward glory is a recurring biblical motif and is particularly emphasized in Exodus to shape Israel’s understanding of God’s dwelling presence.
妇女把铜镜奉献出来，这实在体现了以色列妇女对建造会幕的热心。比起用铜镜搭理自己的美貌，她们更愿意把铜奉献给神。以色列人也奉献了好几吨的黄金、银、铜。我们每天的空闲时间和精力，是否拿出了大部分用于神的事了呢？同样，拿出金钱，奉献给神和其他需要我们去爱的人，这也是神所喜悦的。
犹大支派带领建造会幕，这喻表了基督将带领神的儿女一起建造主的身体——教会。
1. The Staggering Scale in Context: A Wilderness Fortune Quantitative Enormity: Converting to modern metrics (approx. 1 ton of gold, over 3.4 tons of silver, over 2.4 tons of bronze), the total precious metal exceeded 7,800 kilograms (over 17,000 lbs). For a portable sanctuary roughly 45ft long, 15… Read more
1. The Staggering Scale in Context: A Wilderness Fortune
Quantitative Enormity: Converting to modern metrics (approx. 1 ton of gold, over 3.4 tons of silver, over 2.4 tons of bronze), the total precious metal exceeded 7,800 kilograms (over 17,000 lbs). For a portable sanctuary roughly 45ft long, 15ft wide, and 15ft high, this is an almost inconceivable density of wealth.
Qualitative Value: In the Late Bronze Age, refined metal was exponentially more valuable than today. Mining and smelting were brutally labor-intensive. This was not currency from a treasury but personal wealth carried by former slaves. The amount represents a national fortune, willingly liquidated for a single, religious purpose.
2. Theological Significance: A Glimpse of Divine Reality
The enormity of the materials points to profound spiritual truths:
The Infinite Worth of God's Presence: The tabernacle was God’s dwelling. The overwhelming investment in gold, silver, and bronze communicates that approaching the Holy One is of paramount, incomparable value. Worship is not cheap; it demands the best humanity can offer, because it interfaces with ultimate worth.
The Solid Reality of God's Kingdom: The tabernacle was not a flimsy tent. It was a heavy, immovable, and enduring structure disguised as a tent. The massive silver bases (each a talent, ~75 lbs) anchored it. This signifies that God’s covenant and dwelling with His people, though mobile in this phase, is founded on unshakable, weighty reality. His promises are solid.
The Veiled Glory: The most lavish materials (gold) were largely inside, hidden under plain badger skins. This reflects a biblical pattern: God’s true glory is often concealed from casual view (Isaiah 53:2). The external humility cloaked an internal splendor, prefiguring Christ Himself—the glory of God in the humble form of a servant.
The Purity and Simplicity of God: Gold, particularly, was prized for its non-corrupting purity. It symbolizes divine attributes in their perfect, unmixed state. The sheer volume of pure gold overlay points to God’s simplicity—He is not a composite of parts but wholly, perfectly, and essentially holy, loving, and just. His nature is not alloyed.
3. The Significance of the People's Response: A Liturgy of Gratitude
The enormity of the gift is a mirror reflecting the heart of Israel.
Evidence of Genuine Repentance and Consecration: This offering follows the golden calf debacle (Exodus 32). The people had squandered gold for an idol. Now, they flood the work of the true God with even greater wealth. It shows a turned heart—from idolatrous diversion to holy devotion.
A Free and Overflowing Offering: The text implies no coercion. This was a response to grace. Having been spared judgment and renewed in covenant, the people gave so abundantly that Moses had to restrain them (Exodus 36:5-7). The enormous totals are a measurable index of their gratitude and faith.
The Democratization of the Sacred: The silver total came from the atonement money—a half-shekel from every registered man, rich or poor (Exodus 30:11-16). This means the very foundations of the tabernacle (the silver sockets) rested on the equal contribution of every household. The sanctuary was literally founded on the redeemed community as a whole.
4. Christological Fulfillment: The True Tabernacle
The New Testament sees this material enormity fulfilled in Christ and His church.
Christ is the True Tabernacle (John 1:14): The immense value poured into the structure finds its ultimate reference in the infinite worth of the Son of God. The glory hidden under skins is fully revealed in the incarnate Word. He is the solid, enduring dwelling of God with us.
The Church is Built with Precious Materials (1 Corinthians 3:10-12): Apostles like Paul, skilled master builders, build the church with gold, silver, and precious stones—metaphors for sound doctrine and faithful, enduring works. The enormous investment in the physical tabernacle prefigures the spiritual investment God makes in building His people.
Our Lives as an Offering (Romans 12:1): The people’s response is the pattern for Christians: to offer our bodies as a living sacrifice, which is our spiritual worship. The enormity of their material gift challenges the proportionality of our own total life-consecration to God.
Conclusion: A Monument to Grace
The "enormous items" in Exodus 38 are more than an ancient budget report. They are a monument to costly grace. They teach that:
True worship is expensive—it demands our most valued possessions and our very selves.
God’s dwelling is weighty with glory—His presence is the most solid and valuable reality there is.
A redeemed people respond with lavish, joyful abandon—because having received immeasurable grace, they find their joy in pouring themselves out for God’s glory.
The tabernacle stood as a physical, shimmering proof that a people who had known the whip of slavery now knew the freedom of giving a fortune to the God who had set them free. Its enormity was a testimony to the even more enormous grace that inspired it.
The Attitude for Both Men and Women: A Shared Foundation An Attitude of Wholehearted Offering and Consecration. The fundamental attitude for everyone—regardless of gender—is one of willing surrender. The women offered their precious mirrors; the people collectively offered vast quantities of gold, … Read more
The Attitude for Both Men and Women: A Shared Foundation
An Attitude of Wholehearted Offering and Consecration. The fundamental attitude for everyone—regardless of gender—is one of willing surrender. The women offered their precious mirrors; the people collectively offered vast quantities of gold, silver, and bronze. The attitude is to hold our resources, gifts, and even our identities (like the pursuit of beauty or success) loosely, dedicating them to God's service and the building of His community (the tabernacle then, the church now). Our abilities, wealth, time, and status are not for self-glorification but are to be "used in God's house for His glory."
An Attitude Focused on Internal, Imperishable Value Over External, Fleeting Metrics. The passage powerfully critiques a worldly obsession with externals. For women, the symbolic offering of mirrors calls for a primary focus on "the hidden person of the heart, with the imperishable beauty of a gentle and quiet spirit" (1 Peter 3:4). For men, the parallel temptation is the pursuit of success, fame, and wealth as markers of identity. The shared attitude should be one that seeks godly character, faithfulness, and a heart that hopes in God as the true source of value and beauty. This is a call to moderation and freedom from the "distorted and perverse age."
An Attitude of Zealous and Joyful Service. The women "who served at the entrance to the tent of meeting" were zealous. Their service was active and dedicated. The text makes clear that service in God's house is not restricted by gender, even if specific offices (like the priesthood) were. The attitude for all believers is to look for ways to serve zealously with the gifts God has given, building up the community. As seen in the church today, many vital ministries are led and carried out by sisters, reflecting this biblical principle of participatory service.
An Attitude of Trust in God's Promises and Redemptive Plan. Highlighting Bezalel from the tribe of Judah reminds readers that human work is part of God's grander story. Our contributions, whether crafting or giving, are woven into God's promise to bring forth the Messiah and build His kingdom. The attitude for both men and women is to work and live with the awareness that our labor in the Lord is not in vain (1 Corinthians 15:58) and is connected to Christ's ultimate work of redemption and building His church.
Nuanced Applications by Gender
While the core attitudes are shared, the passage applies them to gendered cultural temptations:
For Women: The text offers a specific encouragement and affirmation. It counters any notion that women are marginalized in God's economy. They served at the very center of Israel's worship. Their offering was specifically noted and immortalized in Scripture. The attitude encouraged is one of godly confidence—finding identity and beauty in devotion to God, which may express itself in the willing sacrifice of culturally prescribed attachments (like an excessive focus on physical appearance). It is an attitude of strength and dignity (Proverbs 31:25), using their gifts for the community's good.
For Men: The text provides a corrective and a calling. The temptation to define oneself by success, wealth, and status is to be resisted just as strongly as the temptation for women to be defined by beauty. The attitude for men is one of stewardship and humility—using their skills, leadership, and resources (like Bezalel) not for self-aggrandizement ("Look at me, I am successful") but for the careful, robust, and glorious building up of God's dwelling place among His people. It is an attitude of sacrificial responsibility.
Conclusion
The attitude for both men and women, as illustrated in Exodus 38, is Christ-centered, offering-driven, and service-oriented. It calls for a transfer of our deepest investments from the fleeting metrics of the world (beauty, success, wealth) to the eternal values of God's kingdom (godly character, faithful service, generous giving, and trust in His promises). It affirms the equal dignity and value of all believers in God's sight while recognizing different cultural temptations and avenues for service. The result is a community, like the tabernacle, that may appear humble externally but is solid, glorious, and weighty with God's presence on the inside, built by the consecrated gifts of all His people.
At first glance, Exodus 38 still appears to contain many repeated passages, but this repetition is not unnecessary. It is an important way Scripture emphasizes what matters. I should not casually skip these sections simply because I have read similar material before. Instead, I need to learn to read… Read more
At first glance, Exodus 38 still appears to contain many repeated passages, but this repetition is not unnecessary. It is an important way Scripture emphasizes what matters. I should not casually skip these sections simply because I have read similar material before. Instead, I need to learn to read God’s Word more carefully within these repetitions, paying attention to the details that are deliberately preserved.
The women who served at the entrance of the tent of meeting again remind me that Scripture emphasizes order, not devaluation. Inside the tabernacle was priestly service, while at the entrance women participated in service. This is a fact Scripture intentionally records. God establishes different offices, yet regards people as equal in essence. When humanity departs from Christ, it gives rise to two opposite extremes—either the demeaning of women or radical feminism—both of which are the result of sin.
The women’s offering of their bronze mirrors was a great sacrifice for them. It not only reveals their godliness, but also represents Israel’s genuine response of repentance and obedience after experiencing God’s saving work. They were willing to lay aside objects originally used for self-regard and personal adornment and allow them to be transformed into instruments for cleansing before God.
Reflection:
When God builds His dwelling place, He uses both people and materials—gold, silver, and bronze. Scripture records the quantities of these materials in detail, showing Israel’s deep and genuine trust in God and affirming that God is worthy of such a weighty response. Though the tabernacle appeared unremarkable on the outside, it was filled within with God’s glory and purity.
The women’s offering of their mirrors also reminds me personally. God is not forbidding me from possessing things or engaging in certain activities; rather, He warns me not to be filled with the world’s temptations. The reminder in 1 Peter chapter 3 is not merely about outward adornment, but about whether I rely on external affirmation—whether beauty, wealth, or status. If these gifts and abilities are not used to glorify God, they ultimately serve only to satisfy personal vanity rather than to live before Him.
Although in terms of outward results, living according to God’s standards may often appear no different from simply being forbidden not to do something, the process is entirely different. Being restrained by external prohibition and willingly laying things down in obedience are two responses that differ in essence. God examines the heart, and I should seek to imitate the godliness of the Israelite women.