THE TABERNACLE
A. B. Parker1
(1) HOW ISRAEL ENCAMPED AND JOURNEYED
The tabernacle was made of materials prescribed, in detail, by Jehovah to Moses on the mount. These materials were brought as a heave-offering (Exodus 25: 1) by a people who, not long before, had been caught up in idolatry. They had made and served the golden calf while Moses was on the mount with God. Moses, typical of Christ as Mediator, interceded for the people and God heard him and made a way through by bringing them to repentance, though not clearing the unrepentant guilty, for three thousand fell at the hands of the sons of Levi. But Jehovah introduced, in principle, a new covenant and tables, now hewn out by Moses (Exodus 34: 1). The people, as recovered, brought the heave-offering of materials so abundantly that Moses was forced to restrain them from further giving (Exodus 36: 3–7).
The tabernacle was pitched facing toward the sun-rising (Numbers 3). Immediately before the tabernacle were the tents of Moses and Aaron and his sons, the priests who kept the charge of the sanctuary. The Levites were located about the tabernacle according to their families. The Kohathites were on the south side; the Gershonites on the west; the Merarites were on the north. All of these were charged with the protection of the sanctuary and “the stranger that cometh near” was to be put to death (Numbers 1: 47–51). The people encamped afar off, according to their tribes, which, by divine command, were arranged in four camps of three tribes each, as prescribed in Numbers 2: 1–31, as follows—
Toward the sun-rising — Judah, with his standard, and Issachar and Zebulon.
Toward the south — Reuben, with his standard, and Simeon and Gad.
Toward the west — Ephraim, with his standard, and Manasseh and Benjamin.
Toward the north — Dan, with his standard, and Asher and Naphtali.
When the cloud moved from over the tabernacle the tribes were to follow it and journey in the following order—the camp of Judah set forth first; then the Gershonites and the Merarites took down the tabernacle and set forward bearing the tabernacle. The standard of the camp of Reuben set forward next; then the Kohathites set forward bearing the sanctuary. The other Levites (Gershonites and Merarites) set up the tabernacle at the new camping ground in the meantime. The camp of Ephraim set forward next, followed by the camp of Dan. which was the rear-guard of all the camps. It is worthy of special note that the tabernacle was erected and ready when the sanctuary arrived, an indication that when there is a distinctive movement of the testimony, such as the introduction of the truth which clarified our understanding of Christ’s sonship, in 1929, there were vessels prepared by the Lord immediately to embrace and confirm the truth (see Numbers 10: 11–28).
(2) THE SERVICE OF THE TABERNACLE
Moses, and Aaron and his sons, represent two great principles or elements most necessary for the spiritual prosperity of gathered believers— authority and priesthood. Both are set out in Christ, personally, as Apostle and High Priest of our confession (Hebrews 3: 1). Both elements are seen in Israel, in the king and the high priest, and were revived through Zechariah’s prophetic ministry in the days of the recovery from Babylon, as represented in Zerubbabel and Joshua, seen as the two sons of oil (Zechariah 4: 12) who, out of themselves, poured the golden oil to sustain the divine system of light and testimony.
It was from their place toward the sun-rising that the priests made their approach to the service of the tabernacle. It would seem that God would indicate that persons who draw near to Him should, day by day, receive some fresh touch of the glory of Christ’s resurrection (the sun-rising), which would lead to desires to attain to the resurrection from among the dead, as Paul says in Philippians 3: 8–11, “if any way I arrive at the resurrection from among the dead”. That would be a present exercise.
With these thoughts in mind, let us now accompany the priest from his tent into the sanctuary to serve at the golden altar—the altar of incense—suggesting prayer. First, we enter the court, through the entrance, or gate, composed of a curtain of twenty cubits, hung on four pillars.
The priest may call our attention to the material of which the curtain is made—that it is similar to that used for the entrance to the tabernacle and also to the veil (Exodus 26: 31, 36; 27: 16). Whatever service we undertake, let us always remember that we have to do with a holy God and that our access to Him is through Christ. In addition to the description of this curtain at the gate to the court, the veil is said to be embroidered with cherubim, which would remind us that although the Father seeks worshippers, in approaching Him we must worship in spirit and truth. The cherubim, we might say, dealt with the two sons of Aaron who offered strange fire.
The court is seen to be quite extensive, containing the altar of burnt offering, the laver and the tabernacle itself. We are reminded of the Lord’s words, as He drew near to the Father in John 17: 2, “thou hast given him authority over all flesh”. The glory of the Son of man thus opens up to us as we enter the court.
The altar of burnt offering, is called the copper altar in Exodus 39: 39 (brazen altar in Authorised Version). It was made of shittim wood, overlaid with copper—typical of Christ, as Man. Indeed, He ‘is the Altar as well as the Sacrifice, and the offering Priest’, according to C.A.C, in his ‘Outline of Exodus’, page 202. We may also add that the wood which burned to consume the offering is typical of Christ’s manhood, in which His judgment of evil is equal to that of God Himself. As we thus pause and consider the altar, we may think of the Lamb without blemish, “who by the eternal Spirit offered himself spotless to God”, Hebrews 9: 14.
The laver contains water with which the priests wash before entering the sanctuary. It reminds us of the water which came from the side of Jesus, typified in the water of purification, made available and given potency by the ashes of the red heifer which was burned in the presence of the priest, who cast into the fire the scarlet, the cedar-wood and the hyssop, typifying the removal of everything that distinguishes man after the flesh (Numbers 19). The blood of that heifer was to be sprinkled before the entrance to the tent of meeting seven times. These things should be in our minds as we have boldness for entering with a true heart in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our body, with pure water.
As we enter the holy place, or sanctuary, we see the pure table with the shewbread set upon it, arranged in order (two rows of six), the golden lampstand with its seven lamps, and the golden altar, also referred to as the altar of incense. It was in the sanctuary that Asaph received the answer to his problems (Psalm 73: 17). He availed himself of the light of the lampstand, which casts no shadows. That light not only lightens the sanctuary, but shines against the lampstand, disclosing its beauty. The Lord Jesus, when asked who He was, answered, “Altogether that which I also say to you”. Thus, divine impressions are imparted to us. It was in the sanctuary that David could say, “Thou art that God”, 2 Samuel 7: 28.
The pure table, with the shewbread upon it, suggests to us that Christ (whom it typifies) in His priesthood before God is sustaining the saints in the divine presence according to purpose. It is our standing—in Christ Jesus (Romans 8: 1). The blessed Spirit is labouring to bring our state into correspondence with our standing. As drawing near to God we should, therefore, take account of the furnishings of the sanctuary, that our outlook may be formed by what they represent. This will help us as we approach the golden altar—to engage in prayer.
When Balaam sought to condemn the people he had to say that Jehovah “hath not beheld iniquity in Jacob, neither hath he seen wrong in Israel”, Numbers 23: 21. Typically, there was no condemnation to those in Christ Jesus (Romans 8: l). As we come to know our standing in Christ Jesus, we should yield ourselves to the Spirit that He may help us to walk no longer according to flesh, but according to Spirit (Romans 8: 4).
The golden altar is placed against the veil as near as is possible to the divine presence. Prayer relates to wilderness conditions, in the main, so that here we are seen approaching the throne of grace to find help in time of need. Here, all roots of bitterness should disappear and we should be encouraged not to forsake the assembling of ourselves together. As being affected by the environment, all bias is removed, the weaknesses of our brethren subside in our thoughts as we see them as those for whom Christ died and whom He is sustaining by His present priesthood and saviourhood. Our prayers fall into the channel of the divine will and pleasure; we determine to yield ourselves more wholly to the service of the Holy Spirit.
It is not difficult to see, from the types, why the way the priest takes in his approach to God is called the new and living way, as applied to this dispensation—made available at such a cost.
(3) THE HOLIEST
The holiest, as it is customarily referred to, was that part of the tabernacle within the veil where the ark alone was placed. It is part of the area called the sanctuary. In the temple it was called the oracle.
When Nadab and Abihu, two of the sons of Aaron, presented strange fire and were slain (Leviticus 10: 1, 2), “the way of the holy of holies” was barred to the priests, except that once a year, on the day of atonement, the high priest entered within the veil. In doing so he first presented the censer with burning coals of fire from the altar of burnt-offering, on which he placed his two hands full of fragrant incense beaten small, that the cloud of incense should rise and cover the mercy-seat, “that he die not”. Then he sprinkled of the blood of the sin-offering upon the mercy-seat eastward and before the mercy-seat. The faces of the two cherubim (one at each end of the mercy-seat and an integral part of it) looked toward the mercy-seat. The typical intimation of this is that the blood of Christ, shed, has satisfied every claim of divine righteousness—has established “the righteousness of God” (see footnote to Romans 1: 17, and also Romans 3: 21–26).
The tables of the covenant, hewn out by Moses and written on by God, were placed in the ark in the holiest and it was there that Jehovah promised to meet with Moses and speak to him “everything that I will give thee in commandment unto the children of Israel”, Exodus 25: 21, 22. Psalm 80: 1, speaks of Jehovah, the Shepherd of Israel, sitting “between the cherubim”.
The mercy-seat was the seat of God’s government until the carrying away of Judah to Babylon, when Nebuchadnezzar was made head of a public system of government which, according to Daniel’s interpretation of Nebuchadnezzar’s dream, will continue publicly with the Gentiles until the introduction of Christ’s kingdom when the millennium is established (Daniel 2: 27–45). In the meantime God’s King has been exalted in heaven, made both Lord and Christ, though still rejected here, and judgment begins from the house of God, according to 1 Peter 4: 17.
The holiest may be said to represent the intimate sphere of the divine presence. In the temple, Solomon made two cherubim of olive wood, covered with gold, which were added to the furnishing of the oracle. They covered the place of the ark with their outstretched wings, which covered the entire width of the oracle. The typical meaning of this may bear on the increased appreciation of the holiness of God by those of the present dispensation, in keeping with the words of the Lord Jesus that we must worship God “in spirit and truth”, John 4: 24.
In Hebrews 9: 23 the tabernacle is referred to as a figurative representation of the things in the heavens, Christ having entered into heaven itself, now to appear before the face of God for us. In Hebrews 10: 19–22, we of this dispensation are said to have boldness for entering the “holy of holies” by the blood of Jesus, “the new and living way which he has dedicated for us through the veil”. Thus we are not to be neglectful of what the altar and the laver signify, for we must have pure hearts and holy hands if we are to serve God.
One cannot but be deeply impressed by the way in which the types refer so constantly to the Lord Jesus. He said of the Scriptures, “They it is which bear witness concerning me” (John 5: 39), and again, “I am the way, and the truth, and the life. No one comes to the Father unless by me”. John 14: 6. In 2 Corinthians 3: 18 the way we draw near is described—“But we all, looking on the glory of the Lord, with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit”. Great pains have been taken by the Spirit to provide such extensive details for us in the types, which are “a shadow of the coming good things”, so we do well to be diligent in searching out the “good things” themselves. By doing so we should become more able to answer to the Lord’s mind for us in drawing near to God. These pages have been written for our encouragement in doing so.
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