Aug 22
21
Old Testament Reading: Exodus 25-27
“The LORD said to Moses, ‘Speak to the people of Israel, that they take for me a contribution. From every man whose heart moves him you shall receive the contribution for me. And this is the contribution that you shall receive from them: gold, silver, and bronze, blue and purple and scarlet yarns and fine twined linen, goats’ hair, tanned rams’ skins, goatskins, acacia wood, oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting, for the ephod and for the breastpiece. And let them make me a sanctuary, that I may dwell in their midst. Exactly as I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it.
[25:10] They shall make an ark of acacia wood. Two cubits and a half shall be its length [45”], a cubit and a half its breadth [27”] , and a cubit and a half its height [27”]. You shall overlay it with pure gold, inside and outside shall you overlay it, and you shall make on it a molding of gold around it. You shall cast four rings of gold for it and put them on its four feet, two rings on the one side of it, and two rings on the other side of it. You shall make poles of acacia wood and overlay them with gold. And you shall put the poles into the rings on the sides of the ark to carry the ark by them. The poles shall remain in the rings of the ark; they shall not be taken from it. And you shall put into the ark the testimony that I shall give you. You shall make a mercy seat of pure gold. Two cubits and a half shall be its length, and a cubit and a half its breadth. And you shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy seat. Make one on the one end, and one cherub on the other end. Of one piece with the mercy seat shall you make the cherubim on its two ends. The cherubim shall spread out their wings above, overshadowing the mercy seat with their wings, their faces one to another; toward the mercy seat shall the faces of the cherubim be. And you shall put the mercy seat on the top of the ark, and in the ark you shall put the testimony that I shall give you. There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.
25:23] You shall make a table of acacia wood. Two cubits shall be its length [36”], a cubit its breadth [18”], and a cubit and a half its height [27”]. You shall overlay it with pure gold and make a molding of gold around it. And you shall make a rim around it a handbreadth wide, and a molding of gold around the rim. And you shall make for it four rings of gold, and fasten the rings to the four corners at its four legs. Close to the frame the rings shall lie, as holders for the poles to carry the table. You shall make the poles of acacia wood, and overlay them with gold, and the table shall be carried with these. And you shall make its plates and dishes for incense, and its flagons [a flagon is jar or pitcher] and bowls with which to pour drink offerings; you shall make them of pure gold. And you shall set the bread of the Presence on the table before me regularly.
[25:31] You shall make a lampstand of pure gold. The lampstand shall be made of hammered work: its base, its stem, its cups, its calyxes [a calyx is a flower bulb, or blossom], and its flowers shall be of one piece with it. And there shall be six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side of it; three cups made like almond blossoms, each with calyx and flower, on one branch, and three cups made like almond blossoms, each with calyx and flower, on the other branch—so for the six branches going out of the lampstand. And on the lampstand itself there shall be four cups made like almond blossoms, with their calyxes and flowers, and a calyx of one piece with it under each pair of the six branches going out from the lampstand. Their calyxes and their branches shall be of one piece with it, the whole of it a single piece of hammered work of pure gold. You shall make seven lamps for it. And the lamps shall be set up so as to give light on the space in front of it. Its tongs and their trays shall be of pure gold. It shall be made, with all these utensils, out of a talent of pure gold. And see that you make them after the pattern for them, which is being shown you on the mountain.
[26:1] Moreover, you shall make the tabernacle with ten curtains of fine twined linen and blue and purple and scarlet yarns; you shall make them with cherubim skillfully worked into them. The length of each curtain shall be twenty-eight cubits, and the breadth of each curtain four cubits; all the curtains shall be the same size. Five curtains shall be coupled to one another, and the other five curtains shall be coupled to one another. And you shall make loops of blue on the edge of the outermost curtain in the first set. Likewise you shall make loops on the edge of the outermost curtain in the second set. Fifty loops you shall make on the one curtain, and fifty loops you shall make on the edge of the curtain that is in the second set; the loops shall be opposite one another. And you shall make fifty clasps of gold, and couple the curtains one to the other with the clasps, so that the tabernacle may be a single whole. You shall also make curtains of goats’ hair for a tent over the tabernacle; eleven curtains shall you make. The length of each curtain shall be thirty cubits, and the breadth of each curtain four cubits. The eleven curtains shall be the same size. You shall couple five curtains by themselves, and six curtains by themselves, and the sixth curtain you shall double over at the front of the tent. You shall make fifty loops on the edge of the curtain that is outermost in one set, and fifty loops on the edge of the curtain that is outermost in the second set. You shall make fifty clasps of bronze, and put the clasps into the loops, and couple the tent together that it may be a single whole. And the part that remains of the curtains of the tent, the half curtain that remains, shall hang over the back of the tabernacle. And the extra that remains in the length of the curtains, the cubit on the one side, and the cubit on the other side, shall hang over the sides of the tabernacle, on this side and that side, to cover it. And you shall make for the tent a covering of tanned rams’ skins and a covering of goatskins on top. You shall make upright frames for the tabernacle of acacia wood. Ten cubits shall be the length of a frame, and a cubit and a half the breadth of each frame. There shall be two tenons in each frame, for fitting together. So shall you do for all the frames of the tabernacle. You shall make the frames for the tabernacle: twenty frames for the south side; and forty bases of silver you shall make under the twenty frames, two bases under one frame for its two tenons, and two bases under the next frame for its two tenons; and for the second side of the tabernacle, on the north side twenty frames, and their forty bases of silver, two bases under one frame, and two bases under the next frame. And for the rear of the tabernacle westward you shall make six frames. And you shall make two frames for corners of the tabernacle in the rear; they shall be separate beneath, but joined at the top, at the first ring. Thus shall it be with both of them; they shall form the two corners. And there shall be eight frames, with their bases of silver, sixteen bases; two bases under one frame, and two bases under another frame. You shall make bars of acacia wood, five for the frames of the one side of the tabernacle, and five bars for the frames of the other side of the tabernacle, and five bars for the frames of the side of the tabernacle at the rear westward. The middle bar, halfway up the frames, shall run from end to end. You shall overlay the frames with gold and shall make their rings of gold for holders for the bars, and you shall overlay the bars with gold. Then you shall erect the tabernacle according to the plan for it that you were shown on the mountain. And you shall make a veil of blue and purple and scarlet yarns and fine twined linen. It shall be made with cherubim skillfully worked into it. And you shall hang it on four pillars of acacia overlaid with gold, with hooks of gold, on four bases of silver. And you shall hang the veil from the clasps, and bring the ark of the testimony in there within the veil. And the veil shall separate for you the Holy Place from the Most Holy. You shall put the mercy seat on the ark of the testimony in the Most Holy Place. And you shall set the table outside the veil, and the lampstand on the south side of the tabernacle opposite the table, and you shall put the table on the north side. You shall make a screen for the entrance of the tent, of blue and purple and scarlet yarns and fine twined linen, embroidered with needlework. And you shall make for the screen five pillars of acacia, and overlay them with gold. Their hooks shall be of gold, and you shall cast five bases of bronze for them.
[27:1] ] You shall make the altar of acacia wood, five cubits long and five cubits broad. The altar shall be square, and its height shall be three cubits. And you shall make horns for it on its four corners; its horns shall be of one piece with it, and you shall overlay it with bronze. You shall make pots for it to receive its ashes, and shovels and basins and forks and fire pans. You shall make all its utensils of bronze. You shall also make for it a grating, a network of bronze, and on the net you shall make four bronze rings at its four corners. And you shall set it under the ledge of the altar so that the net extends halfway down the altar. And you shall make poles for the altar, poles of acacia wood, and overlay them with bronze. And the poles shall be put through the rings, so that the poles are on the two sides of the altar when it is carried. You shall make it hollow, with boards. As it has been shown you on the mountain, so shall it be made.
[27:9] You shall make the court of the tabernacle. On the south side the court shall have hangings of fine twined linen a hundred cubits long for one side. Its twenty pillars and their twenty bases shall be of bronze, but the hooks of the pillars and their fillets shall be of silver. And likewise for its length on the north side there shall be hangings a hundred cubits long, its pillars twenty and their bases twenty, of bronze, but the hooks of the pillars and their fillets shall be of silver. And for the breadth of the court on the west side there shall be hangings for fifty cubits, with ten pillars and ten bases. The breadth of the court on the front to the east shall be fifty cubits. The hangings for the one side of the gate shall be fifteen cubits, with their three pillars and three bases. On the other side the hangings shall be fifteen cubits, with their three pillars and three bases. For the gate of the court there shall be a screen twenty cubits long, of blue and purple and scarlet yarns and fine twined linen, embroidered with needlework. It shall have four pillars and with them four bases. All the pillars around the court shall be filleted with silver. Their hooks shall be of silver, and their bases of bronze. The length of the court shall be a hundred cubits, the breadth fifty, and the height five cubits, with hangings of fine twined linen and bases of bronze. All the utensils of the tabernacle for every use, and all its pegs and all the pegs of the court, shall be of bronze.
[27:20] You shall command the people of Israel that they bring to you pure beaten olive oil for the light, that a lamp may regularly be set up to burn. In the tent of meeting, outside the veil that is before the testimony, Aaron and his sons shall tend it from evening to morning before the LORD. It shall be a statute forever to be observed throughout their generations by the people of Israel.” (Exodus 25–27, ESV)
New Testament Reading: Hebrews 8
“Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man. For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, ‘See that you make everything according to the pattern that was shown you on the mountain.’ But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second. For he finds fault with them when he says: ‘Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more.” In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.” (Hebrews 8, ESV)
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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
Introduction
In the time that we have remaining, I wish to answer two basic questions before offering you some suggestions for application. The first question that I wish to answer is this: what was the tabernacle? And after that I will address the question, what was the significance of the tabernacle? You see, it is one thing to know about the dimensions and details of the tabernacle’s construction, but it is quite another thing to understand its significance, purpose, or meaning. It is certainly important for us to understand what the tabernacle was (how it was made and what its features were). We must start with this. But after that, we must ask the deeper question: What was the significance or meaning of the tabernacle? Why was it given? What was it for? What did it communicate about God, his relationship to man, and his plans and purposes?
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What Was The Tabernacle?
First, let us ask the basic question, what was the tabernacle?
In general, it was a portable sanctuary built by Israel with precious things according to God’s design. These general facts are introduced to us in Exodus 25:1-9.
Firstly, we are to see that it was a portable sanctuary, or temple. In 25:8 the Lord spoke to Moses, saying, “And let them [Israel] make me a sanctuary, that I may dwell in their midst.” That this sanctuary was designed to be portable so that Isarel could take it with them as they sojourned towards the Promised Land will become clear later in this passage. But here I wish to emphasize that the tabernacle was a sanctuary or temple. Once constructed, it would be the place where Isarel was to worship God. And it would be there in the tabernacle that God would manifest his glory in a special way. “And let them make me a sanctuary, that I may dwell in their midst,” the Lord said. Yes, God is omnipresent. He is fully in all places at all times. But just as God is present in a special way in the heavenly realm that he created in the beginning, so too he determined to be present in a special way in the midst of Israel in the tabernacle.
Secondly, this sanctuary was to be built by Israel. Look at 25:2. “Speak to the people of Israel, that they take for me a contribution. From every man whose heart moves him you shall receive the contribution for me.” So not only was Israel to construct the tabernacle, they were to construct it with the contributions that they themselves willingly made. They were to pour themselves into this temple.
Thirdly, this sanctuary was to be built by Israel with precious things. In 25:3-5 we read, “And this is the contribution that you shall receive from them: gold, silver, and bronze, blue and purple and scarlet yarns and fine twined linen, goats’ hair, tanned rams’ skins, goatskins, acacia wood…” (Exodus 25:3–5, ESV). These precious things were to be an earthy reflection of the glory of God in heaven.
Fourthly, this sanctuary was to be built by Israel with precious things according to God’s design. This command is repeated throughout the passage we read, but it is stated for the first time in 25:9. There the Lord says, “Exactly as I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it.” So Israel was to construct this temple, not according to their imagination, but in obedience to the command of God. And the same is true for us today. The church, which is the temple of the Holy Spirit, is to be built, not according to the imaginations and creativity of man, but according to God’s design.
So I have told you what the tabernacle was in general. It was a sanctuary built by Israel with precious things according to God’s design. It was the place where God would manifest his glory to Israel, where they were invited to approach him, worship, and serve him.
Now let us consider the specific parts of it. They are described to us in detail in Exodus 25:10-27:19. The most holy things are described first, and the least holy things are described last. That is the order.
Firstly, in 25:10-22 we find instructions for the construction of the ark of the testimony, which is also called the ark of the covenant. This was a rather small chest (45”x27”x27”) made of acacia wood and overlaid inside and out with pure gold. It was designed so that the tablets containing the law of the covenant which God would write on stone could be kept within it. The lid of this chest was called the mercy seat. It was made of pure gold. On top of it were the images of two angels, one on the left and one on the right with their wings stretched out towards the middle. In 25:22 we read the word of the Lord to Moses, “There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.” So this is where God would meet with Israel, above the mercy seat, and between the angels. This ark of the covenant which we are now describing was to be kept in a special place in the tabernacle – not in the courtyard, not in the Holy Place – but in the holy of holies, behind the veil, through which only Moses and the High Priests would go. The High Priests would go once a year, and not without the blood of a sacrificed animal to sprinkle on the mercy seat for the purification of their own sins, and the sins of the nation.
Secondly, in 25:23-30 we find instructions for the construction of the table which was to hold the bread of presence. This bread is sometimes called the showbread. It was to be set before the face of God as a perpetual reminder of his provision for us. Twelve loaves would be placed before God in two groups of six (signifying the twelve tribes of Israel. Each day, fresh loaves would be placed out and the priests were to eat the day-old bread. Notice this: it was the priests as representatives of the people who would eat the bread, and not God. Where was this table of the bread of presence to be placed? Not behind the veil in the Holy of Holies, but in the Holy Place in front of the veil where the priests could have daily access to it. Certainly, this bread of the presence signified Israel’s covenantal communion with God. What did Israel do after the Old Covenant was confirmed and as they saw the heavenly throne room of God open up to them while they were on the mountain? They ate and they drank. They enjoyed covenantal communion with God, in other words. Brother and sisters, it was the LORD who set this table before Israel. Yes, they made this table and set it in place in the tabernacle, but the LORD initiated it. He commanded that this table be set between him and the people in the tabernacle. Certainly, this signified communion with God. It also was a perpetual reminder that it is the Lord who gives us this day our daily bread. Christians should remember that the Lord has set a table for us in the New Covenant temple of God. On that table, which we call the Lord’s table, the New Covenant “bread of presence” is set before God’s people signifying Christ’s broken body, our covenantal communion with God through faith in him, and that he is with us always to the end of the age.
Thirdly, in 25:31-40 instructions are given for the construction of the lampstand. Perhaps you have heard this lampstand called the Menorah, which is the Hebrew word translated as “lampstand”. This lampstand was shaped like a tree. It had a trunk, and seven branches – one in the middle and three on each side. The light of this lampstand would illuminate the Holy Place. By this light, the priests would walk and be able to see the tapestry and the bread of the presence. This light was a reminder that in the beginning, God said, let there be light. The lampstand represented the sun, moon, and stars within the tabernacle, which I will argue, was designed to remind the worshiper of the created world. This tree was a strange tree in that it had flowers, buds, and fruit all at once. This is a reminder of God’s continual provision through the cycles of the seasons, springtime and harvest. This tree-shaped lampstand also represented the tree of life that was present in the garden from which man was barred when he fell into sin. We will soon come to talk about the significance of the tabernacle, but I cannot help to draw your attention to this symbolism. The tabernacle was a picture of heavenly realities. It was a picture of Eden.
Fourthly, in 26:1-37 we find instructions for the construction of the tabernacle itself. The tabernacle consisted of two rooms – the Holy Place and the Most Holy Place – with a courtyard around them. The Holy Place was 30’ long, by 15’ feed wide, and 15’ tall. The Most Holy Place was shaped like a cube: 15’x 15’x 15’. So in total, the tabernacle was 45’x15’x15’. In between the Holy Place and the Most Holy Place was a curtain or vail with large angels embroidered on it – certainly, this was to remind the worshipper of the angel that was placed outside of Eden to guard the way to the tree of life and into the presence of God. The tabernacle itself was constructed with inner curtains. These were also embroidered with angels to remind the worshipper of the heavenly hosts that look down upon them. On the outside of these elaborate curtains was a layer of animal hides to protect the tabernacle from the elements. These were hung on wooden beams overlaid with gold on golden hooks and rings.
Fifthly, in 27:1-8 instructions for the construction of the bronze alter upon which animal sacrifices were to be burnt are given. The bronze altar was 7.5’ square and 4.5’ feet tall. Along with it, utensils for tending the fire and the sacrifices were made, along with poles to carry it from place to place.
Sixthly, and lastly, in 27:9-19, instructions for the construction of the courtyard are given. The courtyard was to be enclosed with “fine twined linen” hung on pillars with bases of bronze and with hooks of silver (notice that the metals are getting less precious the further we get from the Most Holy Place). An entrance gate was also to be made. It was to be made of “blue and purple and scarlet yarn”, with a width of 30’. The dimensions of the whole courtyard were 150’ long by 75’ wide with linen walls 7.5’ high. All of the utensils of the courtyard were to be made of bronze, and that includes a large laver for washing which will be described to us in Exodus 30, along with other items associated with the priesthood.
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What Was The Significance Of The Tabernacle?
So it should be clear to you what the tabernacle was. I hope you understand the facts about its features and dimensions. But now we must ask the deeper question: what was it for? What was its purpose, significance, or meaning? What did the tabernacle communicate to Israel, and through them, the world?
I hope you can see why this is the deeper and more important question. If you were to ask me, what is baptism? Or, what is the Lord’s Supper? I could tell you all about the proper recipients, the elements used, and how they are to be administered. As important as those facts are, that sort of answer would be superficial. Baptism and the Lord’s Supper are sacraments. That means that they symbolize spiritual realities. If you really want to understand Baptism and the Lord’s Supper, you must know what the dipping of a person in water and the eating of bread and drinking of wine signify. And you know what these means of grace signify. They remind us of a historical event – the death and resurrection of Christ. They are signs of heavenly and spiritual realities – his being seated at the right hand of the father now, our having been washed in his blood, and our covenantal and Spirit-wrought union with him. You see, if we wish to answer the question, what is baptism?, or, what is the Lord’s Supper?, this is what we must talk about. We must go beyond a consideration of the elements – bread, wine, and water – and beyond questions of administration, to a discussion about meaning and significance. The same is true with the tabernacle, and later temple, of the Old Covenant. The tabernacle functioned in a sacramental or symbolic way.
I think I can briefly answer the question, what was the significance of the tabernacle?, under three headings: place, picture, and promise.
Firstly, the tabernacle was the place where Israel was to worship the LORD and where God would dwell in the midst of them in a special way. There at the tabernacle, and later the temple, Israel was invited to draw near to God in the way that he prescribed. The tabernacle was the place of God’s special presence under the Old Covenant.
In the past, I have taught you that the kingdom of God was prefigured within Old Covenant Israel. The kingdom was offered to Adam but forfeited, promised to Adam, to Abraham, Isaac, and Jacob. It was prefigured within Isarel under the Old Mosaic Covenant. It was inaugurated (or started) at Christ’s first coming with the making of the New Covenant. And it will be consummated (or completed) when he comes again to judge and to bring his elect into the new heavens and Earth which he has purchased with his blood. The whole story of the Bible can be described in terms of the establishment of God’s Kingdom on earth and amongst men. And what is the kingdom of God except for the Holy God ruling and reigning in the midst of a holy people in a holy realm?
I have taught you in previous sermons that the kingdom of God is the Holy God dwelling in the midst of his holy people in a holy realm. If you wish to know what the kingdom of God is in its full and consummate state, you may go to the end of the book of Revelation to read of the vision that John saw of the new heavens and earth. He saw a vision of the Holy God ruling and reigning in the midst of a holy people in a holy realm. That was what was offered to Adam, promised to the patriarchs, prefigured in Old Covenant Israel, and inaugurated at Christ’s first coming. Everything is heading towards the consummation of the kingdom when Christ returns.
In Old Covenant Israel the kingdom of God was prefigured. It was not present yet with power. This is why John the Baptist came preaching, repent for the kingdom of God is at hand. But it was prefigured in Israel. And if the kingdom of God is the Holy God dwelling in the midst of his holy people in a holy realm, then you can see that the tabernacle, and later the temple, was the particular place through which God was present with his people. The holy and omnipresent God dwelt in the midst of his holy people whom he had set apart and redeemed by taking up residence, if you will, in this tabernacle. There he manifested his presence. There the people were invited to approach. But they were to approach according to God’s design so that they could approach in a way that was safe. The LORD said, “And let them make me a sanctuary, that I may dwell in their midst.” The sanctuary was built, not for God, as if he needed a house to dwell in to be sheltered from the elements. It was built for man so that sinful man might have a way to draw near to the Holy One and not be consumed.
Two, the tabernacle was a picture.
I could make an argument for the tabernacle as a picture of Eden. I think it certainly was that. The tree-shaped lampstand clues us into this. But for the sake of time, I will emphasize that the tabernacle was a picture of heavenly realities. One should not forget that Israel was just given a glimpse into the heavenly throne room of God through the mediation of Moses, Aaron, Nadab, Abihu, and the 70 elders as they went up on the mountain. Now, Israel is instructed to build this tabernacle according to the design that God showed to Moses on the mountain. The Most Holy Place was a picture of the throne room of God in heaven. No image of God was made, but the Holy of Holies, the ark of the covenant, and the angels which adorned it symbolized God’s throneroom. There between the cherubim and above the mercy seat, God would be present with Israel. The tabernacle, and particularly the Most Holy Place, was a picture of heaven.
Secondly, the tabernacle was a picture of the earth and of man’s approach to the God of heaven from on earth. Imagine walking into the courtyard of the tabernacle through those wide curtains. What was the first thing you would see except the altar upon which the burnt sacrifices were offered up to God? Immediately you would have been reminded of your sin and of the need for atonement so that God’s wrath would be turned away from you. You would then come to the bronze laver filled with water, which would remind you of the need for purification. Entering then into the Holy Place you would be struck by the contrast between the harsh, dry, and dusty world outside and the pleasant, beautifully ornate, and glorious comfort of the sanctuary. The light of the lampstand shining in the darkness would remind you of the stars of heaven and of God, the source of all light. By this light, you would see the beautiful tapestry and the embroidered images of angels. These images would remind you of the spiritual world and of the angels of God who look down upon us day and night. The lampstand itself, being shaped like a tree, would remind you of the tree of life offered to Adam in Eden, but forfeited by him. The bread of the presence of would remind you of God’s gracious provision for you while you sojourn before him on earth. Though we did not read of the altar of incense in this passage (it will be described to us in Exodus 30), it was placed immediately in front of the veil which separated the Holy Place from the Holy of Holies. As incense was burned on that altar, the smoke from it, and the pleasant aroma, would make its way past the veil and into the Holy of Holies, that is to say, into the very presence of God. The smoke from this incense symbolized the prayers of God’s people. Brother and sisters, when you pray on earth with faith in Jesus the Messiah, your prayers are heard by God. They make their way into his presence through his mediation. So then, the tabernacle was a picture of the heavenly throne room of God and of the way that the Lord had made for sinful men and women to approach him from on earth. To understand this, it might help to visualize the tabernacle and to tilt it heavenward in your minds so that you can see it as a kind of ladder to God in heaven – through the gates and into the courtyard, past the alter, past laver, and into the Holy Place having been covered by the blood and washed with the water. There, the Lord would commune with Isarel. Isarel was invited to approach the God of heaven in this way through the mediation of their priesthood.
But notice something very important. Under the Old Covenant, in the tabernacle and later the temple, a veil remained which separated the Holy Place from the Most Holy Place. On that veil, angels were embroidered as if standing guard to block the people from having full access to the God of heaven. The smoke from the altar incense would continuously make it sway in. And the High Priest was invited in one year, but not without animal blood to atone for his own sin and the sins of the people. So the way to God was not completely closed off. But neither was it throne wife open in Old Covenant times.
This brings us to the third word which describes what the tabernacle was. The tabernacle was the place where God dwelt in the midst of his Old Covenant people. It was a picture of God’s heavenly throne room and of the way that God had made for man to approach him from on earth. Thirdly, the tabernacle was a kind of promise.
Any Israelite who understood what was offered to Adam in the beginning, but lost by his fall into sin – any Israelite who knew and understood the promises of God made to Abraham, Isaac, and Jacob concerning the salvation that would be proved, not for the Hebrews only, but for all the world, through one of Abraham’s seed, would know that the tabernacle was not the end goal. Or to put it differently, though God’s presence was really there in that tabernacle, and though a way was made for Israel to approach the God of heaven in that place, the work of our full and final redemption and reconciliation to God was not accomplished there. The tabernacle, and later the temple, was a picture of the Savior who was to come. It was a picture of how the way into the presence of God would open wide for sinners. The way to God would be opened wide not through the blood of animals, not through the washing of the body with water, and not through the mediation of Moses or the priests who descended from Aaron, but by the shed blood of the Messiah, through the cleaning of the conscience that comes to those whose sins are forgiven through faith in him, and through the mediation of Jesus Christ, a priest in the order of Melchizedek, and the New Covenant ratified in his blood.
Place, picture, promise. Those three worlds should help us to remember what the tabernacle was all about for the Old Covenant people.
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Contemplations
So what benefit is there for the New Covenant people of God to consider these things?
Well, first of all, we must acknowledge the tabernacle is no longer the “place” where God dwells in the midst of his people. Where does God commune with his people now? It was to the church that Paul said, “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16, ESV). It was to the New Covenant church, made up of Jews and Gentiles together that Peter said, “you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5, ESV). So I ask you, where is God’s temple today? Where does God meet with his people? Or to state it differently, where has God set his table with bread and with drink? He has set his table, not in a tent, nor in a house of stone, but before his people who have been covered by the blood of the Messiah and washed in the waters of baptism. As you reflect upon the tabernacle, and as you consider its fulfillment in Christ and in the church of Christ, it ought to open up worlds of application for you.
Think of what God has done for you to reconcile you to himself and to open up the way for you really, fully, and eternally through the curtain, that is through Christ’s flesh.
Does this fill your heart with awe and with gratitude?
Does this encourage you to pray?
Does this encourage you to draw near to your Father in heaven to enjoy sweet communion with him?
Does this help you to understand what it is that we are doing when we assemble together on the Lord’s Day?
Does this increase your longing for Christ’s return, the consummation of his kingdom, and the day when his temple will fill the earth, his glory will fill all, and his people, made holy by the blood of Christ, will enjoy his presence forever and ever immediately and without interruption?
It should. But it will require us to contemplate these things prayerfully and thoughtfully.
Thanks be to God for the salvation that is our in Christ Jesus. May he bless his church, the temple of the Holy Spirit. Lord help us. Amen.
