THE TABERNACLE SYSTEM (3)
[p. 108] THE TABERNACLE SYSTEM (3)
Exodus 33: 7 - 11; Exodus 40: 1 - 38
JT In our meetings last month we dwelt on chapters 26 and 27. As our object is not to go into details but to show the setting, in relation to the tabernacle system, in the different books, it is not necessary to take up each chapter. The object is to see the tabernacle in its general bearing in Scripture, so that our readings in Exodus are to show just how it is presented in this book. Then we may see how it is presented in the book of Leviticus, and in Numbers, and probably in the New Testament; so that having considered the furniture and arrangement in chapters 25 to 27, we may go on to chapter 33 and see the principle of separation in connection with that which was once recognised by God, but which He does not now own. Therefore it is said, “And Moses took the tent, and pitched it outside the camp, far from the camp, and called it the Tent of meeting”.
AFM Is that a provisional order of things?
JT I think so.
AFM It was not the actual tabernacle.
JT Probably it was Moses’ own tent.
JS That shows how God can be with us.
JT Yes, when evil comes into that which God owns, it loses its privilege in relation to Him. Consequently, the ground of gathering is separation from evil.
JS Is that not important for our present day?
JT I think it will be helpful to dwell on this point, for it shows from the outset the relation of the tabernacle to the history of the testimony, and that the place of gathering was on the ground of separation from evil.
[p. 109] Ques Would you connect this with what is said in Hebrews 13: 13: “Let us go forth therefore unto him without the camp”?
JT I think it has an allusion to that.
Ques In the same chapter in Hebrews it is said, “Whose blood is brought into the sanctuary by the high priest for sin”; how would you speak of the Lord’s suffering for sin in that respect?
JT It refers to His suffering without the gate: “Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate”.
AW Did I understand you to say that before the tabernacle was set up the camp was owned of God?
JT It was owned of God from the time the children of Israel came out of Egypt. The golden calf was subsequently set up. God said to Moses that He would consume Israel and make of Moses a great nation. But Moses besought God on account of them, and we see that God “repented of the evil which he thought to do unto his people”, Exodus 32: 14. Now Moses took the tabernacle or tent and pitched it without the camp. He is in keeping with: “The zeal of thine house hath eaten me up” (Psalm 69: 9), so that it is said: “Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him”, Exodus 32: 26. The Levites were to put on their swords and slay every man his brother; so that “there fell of the people that day about three thousand men”. The glory of God was vindicated; then Moses pitched the tent outside the camp and called it the Tent of meeting, as if to remind us that God only goes on with us as we are separated from evil.
JS What light did Moses have to act on?
JT The light upon which Moses acted came from his knowledge of God as seen on the mount, from his [p. 110] acquaintance with God. The knowledge of God is the secret of all actions that are pleasing to Him. Moses had no command to do this.
AFM God, speaking to Moses from the burning bush, told him to take off his shoes. Moses was to have a sense of the holiness of God from his start.
JT Yes, that is so.
AW The camp exists today.
JT Yes, the epistle to the Hebrews contemplates the existence of it. There is an allusion to what we are considering in “Let us go forth therefore unto him without the camp”.
A.W. What is the camp?
JT The general profession of christianity. It refers to that in which the name of Christ is owned in a general way, that in which defilement is seen. There is no doubt that it refers to the whole system of things in connection with Judaism; but I suppose that it has an allusion to the general profession of christianity.
Ques Is this similar to the great house in 2 Timothy 2?
AW It is necessary to see how the way of separation is presented to the individual here: they did not go out as a crowd.
JT We do not deal with evil collectively. God never calls upon His people to deal with evil in this manner. Moses said, “Who is on the Lord’s side? let him come unto me”. There must be individual exercise. We are to separate from evil, we are to leave it.
AFM Does the camp suggest a military idea?
JT In the book of Numbers it is seen in that character. The military order is not established in Exodus.
AFM I was wondering if the reference to Hebrews, “Let us go forth therefore unto him without the camp”, depended upon what Judaism had become.
JT That is right. There was a measure of outward order connected with the camp, but that did not save the people from evil. We need more than outward order.
Rem You were saying that God’s ‘meeting place’ was far from the camp.
JT Yes, in christendom there is a measure of outward order, but order in itself is not enough. The absence of Moses was the test for the children of Israel; “As for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him”, Exodus 32: 23. In a similar way, the absence of Christ is the test today. There is ignorance, to a large extent, as to where Christ is.
Rem The order in the camp is arbitrary.
AFM In contrast to that there is the tent of meeting.
JT Yes, that is so.
JS Did Satan get control of the camp in the absence of the mediator?
JT Yes, the absence of the mediator was the test for the children of Israel. Moses was only away for forty days, but there was the manifestation of such weakness, the influence of which even Aaron could not check. The light of the heavenly order of things was not in the camp.
DR Would you say that the same thing has happened today, and that it is more serious because the Holy Spirit is here and has been disregarded?
JT Yes, the light of the whole system has been among the people of God; and yet, as it were, “we wot not what is become of him”, Exodus 32: 23. The truth of Christ where He is has been neglected.
BF Would you say that it was probably such a scripture as this that led J.N.D. to leave [p. 112] system?
JT Yes, I think so, along with 2 Timothy and Hebrews. What is presented in Exodus 32 is not open apostasy, but it was called a feast: “And Aaron made proclamation and said, Tomorrow is a feast to the Lord”, Exodus 32: 5. It corresponds with what we have today. The name of the Lord is not openly abandoned, but those who profess have connected it with idolatry. It is very dangerous. If it were open apostasy, Aaron might not have gone with it.
DR How would you apply what is said about the Lord suffering without the gate, “Let us go forth therefore unto him without the camp”?
JT It has reference to the position of Christ. Christians who loved Him were to go outside the Jewish system. Jesus suffered outside of it.
JS Satan was behind that system of things.
JT Yes, that is so.
Ques Was the order of things in 1 Corinthians similar to this?
JT Yes, the apostle had to tell the Corinthians, “Ye cannot be partakers of the Lord’s table, and of the table of devils”, 1 Corinthians 10: 21. It is a serious question.
AFM In this respect, the idea of the ashes was important. The body of the red heifer was burnt without the camp and what remained was the ashes. What is our place in relation to the ashes?
JT The ashes of the red heifer were gathered up and set in a clean place. The body of the red heifer was burnt without the camp. In this respect there is a testimony of the sacrificial value of the death of Christ. In Numbers 19 the ashes were used for cleansing in connection with the running water. God said to Adam, “Dust thou art, and unto dust shalt thou return”, Genesis 3: 19. God said nothing about ashes. What was said referred to Adam as having sinned. But Abraham said, “I ... which am but dust and ashes”, Genesis 18: 27. He had light as to the judgment of God; we can reckon on resurrection on that basis.
AFM Do you think Job had some light of what you were saying when he said, “For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God”, Job 19:25,26?
JT I think so. The meaning of ‘ashes’, throughout, signifies that judgment has been faced for us vicariously, that we have been ended, so to speak, in Another. Therefore it is written, “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him”, 1 Thessalonians 4: 14.
Ques Do you think that christendom has a true sense of what we are saying?
JT There is little known of the Lord, in a true sense, among the great mass of christians. How many can speak with reality of the Lord undergoing the judgment of God in order that we may see that we have been completely ended, so to speak?
Ques How many know Him as Leader of the praises in the assembly?
JT Ignorance in relation to the Lord’s position as Leader of the praises in the assembly is the whole outcome of the clerical system. Men will have a leader whom they can see, a material and physical leader: “These be thy gods, O Israel, which brought thee up out of the land of Egypt”, Exodus 32: 4.
AFM And yet, the moment that the tent is pitched outside the camp, God appears.
JT Yes, we can reckon on that.
DR Job said, “I know that my redeemer liveth”, He was not thinking of anything of a material system.
JT He had light in relation to God.
DR Therefore, we should consider what is said in relation to us as christians: “We have an altar,
[p. 114] whereof they have no right to eat which serve the tabernacle”, Hebrews 13: 10.
JT Yes, the tabernacle was the old Jewish system on earth. It was no longer owned of God, therefore those who serve in it had no right to the altar of Christians.
DR In Ezekiel 37 we see a similar instance of what the ashes signify; the dry bones were given life again.
JT Yes. We have a nice example in connection with Abraham. In Genesis 18, Abraham recognises the judgment of God: “I have taken upon me to speak unto the Lord, which am but dust and ashes”. In chapter 22 he has an altar and Isaac is there. In chapter 23, he buys a burial place to bury Sarah. There is an allusion to resurrection.
JS Is order involved in the expression, “dust thou art”?
JT I think so: “The first man is of the earth, earthy”, 1 Corinthians 15: 47. I judge that the ashes came in in connection with the altar.
JS The ashes are an evidence of sacrifice.
JT Yes, so that in Leviticus and Numbers, the idea of the ashes suggests the death of Christ.
CN We see that the ashes were used as a means of cleansing.
AFM It is according to God to provide a means of cleansing.
JT Yes, that is so.
DR Does the pillar of cloud seen here show that God had confirmed Moses in connection with what he did?
JT Yes, that is good to notice. God came down in the pillar of cloud: “And it came to pass when Moses entered into the tent, the pillar of cloud descended, and stood at the entrance of the tent and Jehovah talked with Moses. And all the people saw the pillar of cloud standing at the entrance of the [p. 115] tent ... . And Jehovah spoke with Moses face to face, as a man speaks with his friend”. We see how God honours zeal for His glory when evil becomes prominent in profession.
AFM Do you think the descent of the cloud was at periods?
JT No doubt! In the last chapter it was permanent.
AFM I wonder if it has the same significance when it is a question of what is weekly in connection with us.
JT I think that the two things go on together, there is what is periodic and what is general. God is here, on earth, dwelling in the house by the Spirit; this continues. But then there is the idea of special visitations which God may be pleased to give. It is God in either case, whether dwelling in the house by the Spirit or appearing at various intervals. But we may also speak of a peculiar kind of visitation in connection with the Father and the Son. John contemplates this distinct presence and the privilege connected with it: “If any one love me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him”, John 14: 23.
DR Is there a similar privilege today of God appearing to individuals as He did to Moses?
JT No one has Moses’ place.
Ques Could we not say that David had the privilege of God appearing in a similar way as He appeared to Moses?
JT No one was so distinguished in Scripture as Moses. This distinction is to bring out how God honours those who honour Him. Moses honoured God. Therefore a little later (Numbers 12: 6 - 8), we see that God vindicated him: “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.
[p. 116] My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold: wherefore then were ye not afraid to speak against my servant Moses?”
DR Here we see that God spoke to Moses face to face. Do you not think it establishes the principle that God would speak to others?
JT It is not brought in here to set forth that principle: “Mouth to mouth do I speak to him openly, and not in riddles; and the form of Jehovah doth he behold”, Numbers 12: 8. Here it is a question of how God honours Moses in the presence of the people.
JS Have we a similar instance of this in the life of the Lord on earth?
JT I think we have instances of this in the gospel of John and on the mount of transfiguration. In John 12 Jesus said, “Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again”, John 12: 28. There is a remarkable recognition of the Lord as here upon earth. We saw this at His baptism. Do you not think it was remarkable that heaven should answer Him so?
JS Yes. How would you bring in Bethany here? Heaven recognises Him, as you were saying, and there are those in Bethany who would recognise Him also.
JT In Mark 11: 11 - 15, it is said, “And Jesus entered into Jerusalem, and into the temple: and when he had looked around about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. And on the morrow ... they come to Jerusalem: and Jesus went into the temple”. He spent the night in Bethany and then in the morning. He came into the temple and cleansed [p. 117] it. Then He taught and answered questions. There are three actions.
AFM He cleansed it first.
JT Yes. Jesus looked round about upon all things and went out. Returning the next morning. He cleanses it. That is how things stand now.
A.F.M. How do you mean?
JT The Lord is walking in the assembly, then He deals with it judicially, but He also answers questions.
JS We can have our questions answered.
JT Yes, that is what is going on now.
AFM Reference is made in Mark to the Lord spending the night in Bethany. I suppose it would call attention to how God values those who love Jesus.
AW Say something about Moses returning into the camp.
JT The returning of Moses to the camp would represent how the Lord may visit the professing body of christians, today. The addresses to the assemblies in Revelation show that He is walking in the midst of them.
Rem So that those who came out to Moses were overcomers.
JT Those who sought the Lord. Some worshipped at a distance; but God wants us to worship near.
AFM So we have to recognise that there are many of God’s beloved people in the camp and that the Lord may return to it as we see in Revelation. He is there in a judicial character.
AW That is a solemn thing to consider.
JT We should be in the attitude of going forth to Him.
AW The Lord will soon lead one out from the camp if he is marked by the spirit of going forth to Him.
[p. 118] Ques Would the man in John 9 be a type of a christian who comes out to the Lord? The Lord answered his questions.
JT It corresponds in some measure to what we were saying, but that is another side of the truth. It shows that, if you are in the camp and have the truth of Christ, you would not be wanted there.
Rem The possession of the truth of Christ will lead us to separate from infidelity in the camp.
JT The question of fellowship becomes prominent. If the principle which underlies what is mentioned in the Lord’s supper, “This do in remembrance of me”, had been maintained by the children of Israel, they would have known where Moses was. As the Lord’s supper is considered there is a response from every heart that loves Christ, but the next thing we have to consider is fellowship. It is the fellowship of His death, and it means that there is to be separation from evil as was seen in connection with the camp.
Rem I do not understand what is said about the Lord being in the camp and answering questions, when we are told in Hebrews to go forth to Him without the camp.
JT It was said that the Lord was in the temple answering questions, and that He is in the midst of the assemblies in a judicial manner, according to Revelation. But where the temple condition of things is maintained, the Lord answers questions, so that the light which we have received during the last hundred years is on this line.
JS The judicial garb with which we see the Lord clothed in Revelation shows that He is there to judge evil.
JT Yes. He is presented to the assemblies in that character.
Rem Speaking of the Lord’s supper, Paul said, “For I have received of the Lord that which also I delivered unto you”, 1 Corinthians 11: 23.
JT [p. 119] In Corinthians the Supper is brought in judicially: “Do we provoke the Lord to jealousy? are we stronger than he?” 1 Corinthians 10: 22. It means that the Lord has absolute power. He is like a dictator.
Ques How is God expressed in connection with the temple order of things?
JT God is expressed not only in the way of love, but also in the way of light, so that everything is made plain when the temple condition of things subsists.
AW Let us refer now to Joshua.
JT Joshua represents a young man, not in authority, but having keenness of affections and interest in connection with the new departure. This is very valuable. He is apt to be very energetic and is liable to go to the extremity of being jealous, as Joshua was when it was a question of others prophesying in the camp. He would not have that, for he wanted Moses to forbid them.
Rem Joshua needed experience.
JT Yes, his safe place was to be in the tabernacle. You can see what a remarkable young man he was in the tabernacle. He did not leave it. Joshua had a great amount of light in his soul and he loved the Lord and Moses. It is well that there should be young men like this in the tabernacle, for there is a certain amount of attractiveness in spiritual youthfulness.
Rem Samuel presents a similar instance of this.
JT Yes.
BF Moses was not jealous.
JT No, but Joshua was, he was a partisan. Young men are safe in the tabernacle; but let them go into the camp and you will see that they are not equal to conditions there. Joshua said, “My lord Moses, forbid them”. Forbid men speaking by the Holy Spirit! Moses said, “Would God that all the Lord’s people were prophets”, Numbers 11: 28, 29.
AFM Joshua would represent a young brother who has taken his place in separation to the Lord’s name. His place should be among the saints with a desire to learn how to do things.
JT Yes, the knowledge of God helps you to know what to do in a crisis. The man of God knows what to do when crises arise. He does what is according to God.
In the last chapter, we see what this book is intended to show us in relation to the tabernacle, for there is no repetition in Scripture. Certain things were done in connection with the tabernacle and formed a moral basis for God to be there in keeping with Himself, and for the tabernacle to be in keeping with Him.
JS Is it not remarkable that God comes in as soon as the tabernacle is set up?
JT Yes, and we see dignity in connection with the setting up of the tabernacle. Jehovah spoke to Moses and told him what to do and how everything should be arranged. God did not leave anything to Moses. Having done everything as he was told, Moses anoints the tabernacle with oil. It was holy. It was dignified, “And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof; and it shall be holy”. What we were dwelling on in chapter 33 was left to Moses; but when we come to the setting up of the tabernacle, God gives instructions about it, especially as to the anointing.
Ques Is it because it is the dwelling place of God?
JT Yes.
Rem We see in the gospels that after the Lord cleansed the temple. He preserved it.
JT Yes.
[p. 121] Rem The Lord entered upon His service as anointed, and after He ascended the disciples began their service in the same manner through the Holy Spirit.
AFM Is there an element of suffering in connection with the anointing?
JT I think we see the suffering spirit of Christ in connection with it. The disciples received the Holy Spirit from Him as the One who suffered: “Having therefore been exalted by the right hand of God, and having received of the Father the promise of the Holy Spirit, he has poured out this which ye behold and hear”, Acts 2: 33.
JS Does the anointing, in connection with the tabernacle and the various things thereof, refer to the Spirit?
JT I think so; you have the anointing and then the cloud. The cloud is a symbol of the presence of God. As soon as the work was finished, it is said, “Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle”.
AW How do you define the difference between the cloud and the glory?
JT The cloud may be spoken of as a symbol of the presence of God, while the glory would refer to the outshining of God.
AFM The cloud was outside while the glory was inside.
JT Yes, the glory refers to God coming out in Christ, but we also have a sense of the presence of God through the Lord Jesus.
AW I wonder if the cloud has any reference to Christ at all.
JT On the mount of transfiguration there is presented the idea of the tabernacle. Peter said let us make three tabernacles; but the cloud comes in and a voice comes out of the cloud saying, “This is my beloved Son: hear him”, as much as to say,
[p. 122] there are not to be three tabernacles, but one. The presence of God was there; but we have to distinguish between the presence of God and the symbol of it, for there is no cloud in connection with christianity; therefore, “when the voice was past, Jesus was found alone”.
Ques At the end of chapter 40 it is said, “For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night”. What does the fire refer to?
JT I think the fire would allude to the judicial element, the means of judgment that was ever present.
Rem The priest is not mentioned in this section.
JT Reference is made to the priest in chapter 28. Emphasis is laid on Aaron’s relationship to Moses, “And thou shalt take thee Aaron thy brother”. I think it means that the priesthood is taken up in Christ as King or Lord.
In chapter 40 we see not only the means of cleansing in the laver, but also the use of it: “And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal. And Moses and Aaron and his sons washed their hands and their feet thereat: When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses”. We have an example in this, for there is not only the means of cleansing but also the use of the laver is necessary.
Rem We should see that our hearts are “sprinkled from an evil conscience, and our bodies washed with pure water”, Hebrews 10: 22.