Exodus

Exodus 26:31-37
The Veil and the Screen
Points of Access

There are several points of separation between the outside of the White House and the spot where the president sits. If one wants to get in there, they have to get through a guarded fence. After that, there are security checks. Continuing along, there are monitoring systems, guarded halls, and secured doors.

For one to actually get to him, there are many barriers to go through, and each is designed specifically for the purpose of only allowing a very limited few to gain that access. I’m not sure why anyone would want to gain it with the president we have today, but that is beside the point. If you did want to, it wouldn’t be easy.

If this is so for an earthly president in charge of a single country in a fallen world, how much more secure do you think the passage to the heavenly throne room must be? Think about it… And yet, this is the place that every human soul desires most. And it is the place that is open to any and all, if only the proper access is received.

Today’s passage gives us details into the veil which separates the Holy Place from the Most Holy Place, and the details for the screen covering for the tent itself. Each of these is a separation of some sort, and a separation implies that there is a difference between what is on the inside and what is on the outside.

Further, as there are two separations noted in sequence, it implies that the separation between the two is one of degrees. The instructions for the tabernacle and the tent go from the inner-most section to the outermost section.

What was detailed for the Most Holy Place preceded that which was detailed for the Holy Place. The curtains for the tabernacle were detailed before the covering of the tent which went over it. And the details for the veil come prior to the details for the screen.

The separations, and how they are detailed, are given to teach us lessons about the holiness of God as well as the process of redemption which He has laid out for us. People at a funeral always talk about the guy in the box going to heaven, but when they mention the things that person did to merit such an honor, how often do they not square up with what the Bible speaks of!

It is so common for people to overlook what the Bible teaches about the process. Our verses today will shed light on that process and they confirm the words of Jesus quite well…

Text Verse: “‘And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. ⁴ And where I go you know, and the way you know.’
⁵ Thomas said to Him, ‘Lord, we do not know where You are going, and how can we know the way?’
⁶ Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.'” John 14:3-6

There is a lot of marvelous new information in today’s verses, but there will also be repetition in them as well, things seen and explained in previous sermons. However, a theme is being developed and so repeating the symbolism of the things we come across is intended to have us again contemplate the prophetic meaning behind each thing.

Don’t worry if you feel you’ve heard some of this before, you have. But it is a good reminder of all that God is trying to show us. The Lord is instructing Moses and a place where He will dwell is to be the final result. And so the details are meticulously given.

Nothing is left to chance because all of it points in picture to what He will later do in and through Jesus. Yes, it’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Veil (verses 31-35)

³¹ “You shall make a veil

We now come to the veil which will hang before the Ark of the Testimony and which will divide the Holy of Holies from the Holy Place. The veil in Hebrew is paroketh. This is the first of 25 times it will be mentioned in the Bible. With but one exception, every instance will be in Exodus through Numbers and will be speaking of the veil of the tabernacle.

However, it will be seen one more time in 2 Chronicles 3:14 when speaking of the veil that Solomon had made for the Temple in Jerusalem. The word paroketh means “veil.” It comes from the word perek which means “cruelty” or “rigor.” That then comes from an unused root meaning to “break apart” or “fracture.” In this, we can see where cruelty or rigor then comes into play.

There is an implied division which is made explicit in the hanging of the veil. On one side there is one state of existence, and on the other is another state. If you stretch your mind now as we evaluate the symbolism of what the veil is made of, then you might grasp what this paroketh pictures and is picturing.

^{31 (con’t)} woven of blue,

tekeleth – literally, “blue.” The word tekeleth is believed to come from the word shekheleth, the cerulean mussel. In other words the color obtained from it or that is dyed with it. Blue in the Bible is associated with the law, especially the keeping of the law. This is seen explicitly in Numbers 15 –

“Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners. ³⁹ And you shall have the tassel, that you may look upon it and remember all the commandments of the Lord and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined, ⁴⁰ and that you may remember and do all My commandments, and be holy for your God.” Numbers 15:38-40

^{31 (con’t)} purple,

v’argaman – literally, “and purple.” It is purple or blue/red. The color in the Bible, like in many other cultures, is one of royalty or that which pertains to or belongs to a king. As it is a mixture of blue and red, in meaning it thus is a combination of what those two colors mean – the law for blue; and war, blood, and/or judgment for red. Hence, a royal color because these things pertain to the dominion of a king.

^{31 (con’t)} and scarlet thread,

v’towlaat shani – literally, “and from worms red.” Two words here are used to describe the color. The first is towla. This is actually a worm known as the crimson-grub. However, it is used only in this manner concerning the color from it and cloths dyed with it. The second word is shani which means scarlet.

Taken together, they are translated as “scarlet,” but implying the scarlet which comes from the towla or grub worm. The double words “implies that to strike this color the wool or cloth was twice dipped” (Clarke). The scarlet, or red, in the Bible pictures and symbolizes war, blood, and/or judgment. About this particular type of worm – in Hebrew towla, Henry Morris writes –

“When the female of the scarlet worm species was ready to give birth to her young, she would attach her body to the trunk of a tree, fixing herself so firmly and permanently that she would never leave again. The eggs deposited beneath her body were thus protected until the larvae were hatched and able to enter their own life cycle. As the mother died, the crimson fluid stained her body and the surrounding wood. From the dead bodies of such female scarlet worms, the commercial scarlet dyes of antiquity were extracted. What a picture this gives of Christ, dying on the tree, shedding his precious blood that he might ‘bring many sons unto glory.’ He died for us, that we might live through him!” Henry Morris

In one way or another, it is all about Christ… every word points to the majesty of a bruised and crushed Servant; a glorious Savior. As you can see, each of these colors amazingly pictures His work.

^{31 (con’t)} and fine woven linen.

v’shesh mashezar – literally, “and linen finely twisted.” The shesh is fine linen. It was first mentioned when Joseph, who himself was a marvelous picture of Christ, was clothed in fine linen after interpreting Pharaoh’s dreams and being elevated to his high position in the land. The symbolism of the shesh, or fine linen, is explicitly explained in the book of Revelation –

“Let us be glad and rejoice and give glory to him; for the marriage of the Lamb is come, and his bride has made herself ready. ⁸ And to her was granted that she should be arrayed in fine linen, clean and bright: for the fine linen is the righteousness of the saints.” Revelation 19:7, 8 (Jubilee Bible)

Most versions say something like the “righteous acts of the saints.” However, this is incorrect. This is not speaking about what we do, but about what Christ has done. He is the righteousness of the saints and we are given a picture of it here in the veil. His righteousness, based on His purity, is what the veil is composed of.

The shazar, or twisting of the linen, is a picture of each of the previous attributes being woven into the very fabric of Christ – He embodies the law, justice, righteousness, and the right to judge and make war, to shed blood – both that of others and His own.

These things are all finely woven into His very nature, just as they were finely twisted into the linen. Also, the twisting can be further explained in His strength, courage, and steadfastness. As it says in Ecclesiastes –

“Though one may be overpowered by another, two can withstand him.
And a threefold cord is not quickly broken.” Ecclesiastes 3:12

^{31 (con’t)} It shall be woven with an artistic design of cherubim.

On the veil, and into the linen itself, are to be woven keruvim, or cherubs. The word for “artistic design” is khashav. This means to “think about” or “consider.” In other words, there is to be care and careful consideration in the making of the cherubs. Thus the NKJV uses a word which describes that quite well – artistic.

As noted in a previous sermon, the KJV incorrectly translates the cherubim as cherubims. The “im” at the end of cherub is the Hebrew plural marker. Therefore, it is either cherubs or cherubim, but not cherubims.

Cherubim are a select class of angels which, among other things, are near to God, they have great power, and they act as guards. As they are guards of the Tree of Life, they are the ones who can point man to the way of accessing the right to that tree.

This veil then is being constructed and placed for a reason. It symbolically guards access to that Tree of Life. In Genesis 3, after the fall of man and their exile from Eden, cherubs were placed strategically and with purpose –

“So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.” Genesis 3:24

As the tabernacle faces east, the symbolic guarding by these cherubs is intended to show us several things. First, it is a picture of the way to access paradise-lost once again. Secondly, that what is inside is guarded and access is therefore restricted.

Thirdly, if something is guarded, it means that access is possible. If there is a lock on a safe, it is meant to guard access to the safe, but the safe can be opened and access can be obtained with the right key or combination.

The safe hasn’t been welded shut permanently. Instead, it merely requires the proper validation for access. And so fourth, the guarding of the cherubs implies that what is inside being guarded is that proper validation, if you will. It is what provides access.

³² You shall hang it upon the four pillars of acacia wood overlaid with gold.

Like the rest of the furniture and structure of the tabernacle and tent, the wood was to be of acacia, or shittim. As before, it symbolized Christ’s human nature. These pillars were to be overlaid with gold. And like before, this symbolizes His divine nature. There were to be four pillars for the hanging of the veil.

Again, the meaning of the number four is important to recall –

“Now the number four is made up of three and one (3+1=4), and it denotes, therefore, and marks that which follows the revelation of God in the Trinity, namely, His creative works. He is known by the things that are seen. Hence the written revelation commences with the words, “In-the-beginning God CREATED.” Creation is therefore the next thing, the fourth thing, and the number four always has reference to all that is created. It is emphatically the number of Creation; of man in his relation to the world as created… It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.” EW Bullinger

These four pillars, holding up the veil, are then representative of the final point between the things of the world and the heavenly things behind it. This is explicitly stated in the book of Hebrews as picturing the work of Christ. First, we are told that this veil was a picture for the time when access to God was not yet available –

“…the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing.” Hebrews 9:8

Next we are told that in His work, Christ went from the earthly to the heavenly in order to complete the process of redemption –

“For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us…” Hebrews 9:24

The four pillars thus represent the transition from the sphere of creation to the sphere of the heavenly. This transition is made possible by the God/Man – Jesus Christ – who is that point of transition between the two spheres. He is the infinite united to the finite; He is the divine united to the creation.

³² Their hooks shall be gold,

A new word is now introduced for “hooks.” It is vav. It will only be used 13 times in the Bible and all are in Exodus and all are referring to the hooks for hanging on pillars. As these are the only times they are mentioned, and they are all in the same context, it is not entirely sure what they are.

The Greek translation of the OT calls them “capitals.” One translation calls them “heads,” one “pegs,” and the rest all say “hooks.” To get a clue as to what they are, we can look at what vav is. It is the sixth letter of the Hebrew aleph-bet and it has the meanings of “add,” “secure,” and “hook.”

A vav, whether in ancient writing or modern, has the appearance of a peg or a hook of some sort. The vav as a letter is used in Hebrew to serve as a connector to words and members within a sentence, and even the sentences of a discourse. Thus it draws them together. Therefore, hook or peg is the obvious and preferred meaning.

These would probably have been attached to the poles and the veil would have been hung from them. As the vav is also the sixth letter of the aleph-bet, there must be symbolic meaning attached to these as well. The number six is the number of man. Thus, these gold hooks are a picture of the divine Man.

It pictures Christ, the divine Man who is the hook or transition between the two realms – the finite and the infinite. Just as the vav is the connector of words and members within a sentence, Christ is the connector between the divine and the earthly. Thus it is a reference to His incarnation. He is the God/Man.

As there are four of them, we can see the connection to the four gospels which speak of the Man who is divine. The gospels are what speak of Him and His work and they are what testify to His fulfillment of the law which alone can again allow access through the veil. The gold hooks thus again speak of the work of Christ.

The gospels are what connect the Old Testament to the New, hooking them together into a unified whole. However, there is another point to consider. The four hooks, each a vav or a “six,” taken together thus equal twenty-four. And there is, according to Bullinger, a set meaning for the number twenty-four –

“It is the number associated with the heavenly government and worship, of which the earthly form in Israel was only a copy.” EW Bullinger

Again, this is a perfect matching to what Hebrews 8:5 tells us concerning the tabernacle being a copy and a shadow of the heavenly things.

^{32 (con’t)} upon four sockets of silver.

Like the sockets for the tabernacle boards, there are four sockets for these four pillars and they are likewise silver. Silver, as explained before, pictures redemption. Thus, in the work of Christ as the Redeemer of creation, the number four is what is pictured. Combined with the previous 96 silver sockets, we now have 100.

³³ And you shall hang the veil from the clasps.

This translation is incorrect. The word is takhat, “under,” not “from.” The veil is not hanging from the clasps. Rather it is hung upon the vavihem, or hooks, of the previous verse. But its placement is under the clasps mentioned in Exodus 26:6 which united the curtains into one whole.

This is the point where the two chambers were to be divided. It was a distance of 5×4, or 20 cubits from the front, and 10 cubits from its back. By hanging the veil at this point, it thus makes the back room, the Most Holy Place, a perfect cube of 10x10x10 cubits. There is intent and purpose here.

The number 10 signifies “the perfection of Divine order. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger). Thus, the cubed back room has been divinely ordered in all ways. In this room is found a picture of the complete cycle of the redemption of man. This is realized in the following words…

^{33 (con’t)} Then you shall bring the ark of the Testimony in there,

The veil, at this specific point in the tabernacle and under the curtains, is the partition behind which the Ark of the Testimony is to be brought. It is into this spot, marking out the perfection of Divine order, which is…

^{33 (con’t)} behind the veil.

The veil, of which every detail points to Christ, is to be the dividing marker for the Ark of the Testimony. Upon it are the cherubs which are pointing east. Behind the veil there is Paradise restored. Before the veil is guarded access. The implication is that there is a fracture between the two. There is cruelty and rigor anticipating entry into a place of delight.

^{33 (con’t)} The veil shall be a divider for you between the holy place and the Most Holy.

The first time that the word qodesh or “holy” was used was in Exodus 3:5 when Moses was told to take off his sandals as he was standing on holy ground. Since then, it has been used six more times in various ways. Now the eighth time it is used is when speaking of the “Holy Place” or ha’qodesh.

The number eight is that of superabundance and new beginnings. The implements in the Holy Place are those which point to the new beginnings in Christ. After that, the ninth and tenth uses of this word are found in this verse as well when speaking of qodesh ha’qodeshim, or the Holy of Holies.

Thus, there is another stamp of the perfection of Divine order in the tenth use of qodesh, or Most Holy, in the Bible. In this place “nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger). It is the most marvelous thing to consider how God has structured even the cycle of the use of words in the Bible to show us spiritual truths.

The symbolism of this Veil, its meaning, is explicitly given in the book of Hebrews –

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, ²⁰ by a new and living way which He consecrated for us, through the veil, that is, His flesh, ²¹ and having a High Priest over the house of God, ²² let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.” Hebrews 10:19-22

The veil is said to be a picture of the flesh of Christ, His body. Only through that can access to God be restored. And this is exactly what the Bible says occurred on a Friday, 11 April 32AD. The record of Luke will suffice for our edification and to stir up our gratitude to God who gave the life of His Son for us –

“Now it was about the sixth hour, and there was darkness over all the earth until the ninth hour. ⁴⁵ Then the sun was darkened, and the veil of the temple was torn in two. ⁴⁶ And when Jesus had cried out with a loud voice, He said, “Father, ‘into Your hands I commit My spirit.’” Having said this, He breathed His last.” Luke 23:44-46

The barrier to Eden was removed; the Paradise which was lost was restored, and intimate fellowship between God and man which had ended with the coming of our sin was again made possible through the tearing of the Veil, which is the body of our Lord Jesus Christ. The debt was paid, the anger was poured out, and propitiation was realized through His death. Behold, He makes all things new.

³⁴ You shall put the mercy seat upon the ark of the Testimony in the Most Holy.

If Christ’s body is the Veil, then the Mercy Seat is a picture of where Christ’s body was lain. The Mercy Seat is where the blood evidenced the death of the animal in the Old Testament; it is where the blood evidenced the death of Christ in the New. There between the cherubs on the mercy seat, propitiation was found. This is seen in John’s gospel –

“But Mary stood outside by the tomb weeping, and as she wept she stooped down and looked into the tomb. ¹² And she saw two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain.” John 20:11, 12

Just as the animal’s blood was given as a temporary propitiation for the sins of Israel, year by year on the Day of Atonement, so Christ’s blood was given as a one-time, permanent propitiation for our sins on what the Day of Atonement only looked forward to. This is again explained in Hebrews –

“But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. ¹² Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. ¹³ For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, ¹⁴ how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? ¹⁵ And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.” Hebrews 9:11-15

The placing of the Mercy Seat upon the Ark of the Testimony is to show that Christ had fulfilled the law. Under His blood, meaning His death, the law was thus annulled. It is the shedding of His blood which sealed the fulfillment of the Old Covenant, and it is what brought in the New Covenant.

Access for those who believe is unconditionally granted. For those who don’t, they remain outside the veil and cut off from the promises which are found in Christ, and in Him alone. However, there is still something calling to them…

³⁵ You shall set the table outside the veil, and the lampstand across from the table on the side of the tabernacle toward the south; and you shall put the table on the north side.

Outside the Holy of Holies is where the table, meaning the Table of Showbread, was to be placed. The table was explained previously, but in short, the bread pictures Christ, the Bread of life. However, that life can only be imparted through His death. Thus, the Table of Showbread is placed outside of the Holy of Holies, on the east side of the veil.

Until He died, we could not obtain access to God through Him. The Lampstand is also outside of the veil. It was also explained in great detail, but in short, it is what illuminates the work of Christ for us. It is what shows us the way in to what would otherwise be a darkened place.

It is placed nokakh, or opposite, the Table of Showbread, on the south side of the tabernacle. In placing it to the south, it would thus illuminate the north, where the table was placed. The work of Christ the Lord, our Bread of Life, is highlighted and illuminated for us to know that He is the One who alone can gain access for us, once again, into Paradise.

Only through partaking of His life can we again become partakers of what His life offers. And in partaking of it, we must also partake of His death. It is all pictured in these implements which are being so meticulously described, one by one, and in logical order.

All things new, this is how it shall be
One step at a time and it will come out as I have planned
A return to paradise will happen, just you wait and see
Yes, I am leading You back to that delightful land

All things new, it is a promise I made long ago
And the journey has been progressing steadily through the years
As the plan has unfolded, there has been tribulation, trial, and woe
And yes, through it all, there have been many shed tears

But these things had to come about; you will someday understand
Without the trials, heaven could never seem so sweet
All things new, marvelous things are coming from My open hand
When once again and forevermore, in a loving bond we shall meet

II. The Screen (verses 36 & 37)

³⁶ “You shall make a screen for the door of the tabernacle,

The translation is incorrect. This is not a door for the tabernacle, or mishkan. Rather, it is a door for the tent, or ohel. This is the access point to the tent which covers the tabernacle, here a screen.

It is now a new item which is directed to be fashioned. It is a masakh. This word is used 25 times, mostly in Exodus and Numbers to describe this item. However, it is used three other times in 2 Samuel, Psalm 105, and Isaiah 22. It is variously translated as a screen, hanging, covering, etc.

In Isaiah, the word is translated as “defense.” Thus, we can get the idea that this is what keeps something out. It covers and therefore impedes access. This screen is said to be made specifically for the door of the tent. Just as access was restricted to the Holy of Holies, so it is also restricted to the tabernacle and the Holy Place itself. Nobody outside would be able to look in beyond the door.

It pictures the life of Christ, hidden from the eyes of those before His coming. He was veiled in the Old Testament Scriptures. They knew a Messiah was coming, but they could not gaze upon what He would be like.

All they would see would be the dull looking coverings of the tent and this veil of separation with its colors and designs. Beyond that, they couldn’t imagine the majestic beauty which lay just behind and under them. Likewise, the people of Israel could never have imagined the majesty which lay ahead of them as they awaited the One who would restore all things.

The light was already shining; the bread was already laid out; the veil was already hanging in anticipation, and the ark lay resting in its perfect cube. But none of this was known to them except in words which failed to describe the marvel they were separated from. The span of time yet future, and even the dullness of the eyes of those who beheld the Person who finally arrived, obscured their perception of the infinite value of Jesus Christ.

Only if the coverings were removed could the people clearly see what was hidden. And only when the veil is lifted in Christ can someone look at the words of the Old Testament and understand what they are actually saying. Otherwise, only darkness and shadows are what is seen.

^{36 (con’t)} woven of blue, purple, and scarlet thread, and fine woven linen,

Like the curtains and the veil, the colors are chosen to picture Christ in all ways. These carry the same signification as they did in both of the other weavings. However, there is a difference to be noted in the making of this one…

^{36 (con’t)} made by a weaver.

maaseh roqem – worked embroider. The word raqam is a verb which means “to variegate color.” Thus it is translated variously as “an embroiderer,” “a weaver,” or “with needlework.” It is used only 9 times in the Bible and eight of them are in Exodus and referring to this work on the tabernacle.

The other time it is used, which is in Psalm 139, it gives us a better hint as to how to interpret it –

“I will praise You, for I am fearfully and wonderfully made;
Marvelous are Your works,
And that my soul knows very well.
¹⁵ My frame was not hidden from You,
When I was made in secret,
And skillfully wrought in the lowest parts of the earth.” Psalm 139:14, 15

The weaver would skillfully and meticulously fashion this screen according to the instructions of God through Moses. It is, again, a picture of Christ. The colors signify His roles as outlined earlier, but as it comprises the one and only door of the tent leading to the tabernacle, it shows us that the means of coming further is exclusive.

No person could come in another way. As the inner chambers picture Christ’s life and work, the New Testament fulfillment of this door is found in the words of John 10 –

“I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.” John 10:9

Heaven’s pastures are available, but only through One access point. The Door is Christ. But the fact that Christ is there is a point of grace all by itself…

³⁷ And you shall make for the screen five pillars of acacia wood, and overlay them with gold;

Unlike the veil which was hung from four pillars, for this door, there were to be five of them. They are of the same material as the others, acacia or shittim overlaid with gold. And the materials carry the same signification once again – the divine/human natures of Christ. But this time, there were five.

And so, once again, we need to go to Bullinger and determine the meaning of five –

“Five is four plus one (4+1). We have had hitherto the three persons of the Godhead, and their manifestation in creation. Now we have a further revelation of a People called out from mankind, redeemed and saved, to walk with God from earth to heaven. Hence, Redemption follows creation. Inasmuch as in consequence of the fall of man creation came under the curse and was “made subject to vanity,” therefore man and creation must be redeemed. Thus we have:

1. Father
2. Son
3. Spirit
4. Creation
5. Redemption

These are the five great mysteries, and five is therefore the number of GRACE.”

As a testament to what lay inside behind the screen, five pillars, indicating Grace, held it up. Every single detail of the tent and the tabernacle, including all that is inside of it, is of grace. There were five bars on all three other sides – Grace. And there are five pillars on this side- Grace. It is all about God’s grace in Christ. The Lord could have destroyed Adam; he allowed him to live; Grace.

He could have wiped out the whole world, but Noah found grace in His sight. He could have left Abraham in Ur, worshipping gods of wood and of stone, but by grace He called him out. Each step of the way, grace was bestowed. The tabernacle is a picture. It was never intended to be a permanent residence, nor a permanent point of meeting.

Instead, it was simply a picture of the grace to come. The doorway is a testimony to the grace of God in Christ. Five pillars suspended the screen; grace established and upheld the work of Christ. They are, in essence, the grace  of God in Christ.

^{37 (con’t)} their hooks shall be gold,

Like the hooks of the veil, these are to be of solid gold as well. In these five vavehem or “hooks” is a picture similar to the four which held the veil. Those four represented the four gospels; however these five would represent all five of the New Testament books of history – the gospels plus Acts.

As the four gospels are a witness to the work of Christ in connecting the Old Testament with the New, adding Acts to them gives a picture of the new life to be found in Christ once inside the screen. They are what tie together the work of Christ and the understanding of that work.

The tabernacle and the tent are working outwards from the Ark, not the other way around. Each step outward means a greater need is realized in order to gain access. And again, there is a picture in the numbers. There are five hooks or vav’s. Each vav represents the number six. Therefore 5×6 = 30. Bullinger explains the number –

“Thirty being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment.” EW Bullinger

In other words, the moment of grace is the right moment. Paul explains it in 2 Corinthians –

“We then, as workers together with Him also plead with you not to receive the grace of God in vain. ² For He says:
‘In an acceptable time I have heard you,
And in the day of salvation I have helped you.’
Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:1, 2

Each item that is described by God for Moses to construct is simply filled with information relevant to the redemptive process of man.

*^37 (fin) and you shall cast five sockets of bronze for them.

Unlike the sockets for the pillars which held up the veil, these are not silver. Instead, they are bronze. The difference is that these sockets do not signify redemption, as it were. Rather, they signify judgment. The word for “bronze” is nekhosheth.

This word refers to copper and its alloys. The metals, whether copper, bronze, or brass, get their color from the copper which along with gold is a metal which possesses a natural color other than silver. The color of bronze symbolizes judgment.

This judgment can be negative, such as in the case of bronze fetters being worn by those who have been sentenced for a crime, or in a pictorial judgment such as in Deuteronomy, where the punishment for disobeying the Lord is described as the heavens being bronze. It is a picture of rainless skies, heat, and anguish.

However, the judgment can also be one of purification and justification. This is seen throughout the Bible as well. In this bronze, there would be both significations. The first is for those who remain outside of the tent. They can only anticipate negative divine judgment in return for their sins.

However, for those who receive the grace of God in Christ, they can expect God’s positive divine judgment of their sins through Christ’s work. The picture is there, and it calls out from the pillars, awaiting any who would receive God’s mercy and find His grace.

And so, as we close today, having looked into the astonishing pictures of Christ to come in tangible, actual implements constructed by Moses at the instruction of the Lord, we need to evaluate our own position in relation to Him. Have we received the judgment on our sins pictured here?

Have we passed through the door, which is Christ? Have we come to the veil and received the gift of His torn body, passing through it into the heavenly realm and restored access to God? If you haven’t, then only sorrowful judgment remains. Please, please receive the work of Jesus Christ.

His body was torn just for you. The veil was rent asunder in order to restore you once again to full and complete fellowship with God. Call on Jesus; be reconciled to God through His shed blood; and you too will be returned to the land of delight that was lost so long ago. Call on Christ today…

Closing Verse: “This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, ²⁰ where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.” Hebrews 6:19, 20

Next Week: Exodus 27:1-8 A place for propitiation when we falter… (The Brazen Altar) (74th Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

The Veil and the Screen

You shall make a veil
Of blue, purple, and scarlet thread you will entwine
And fine woven linen
It shall be woven with cherubim of an artistic design

You shall hang it upon the four pillars
Of acacia wood overlaid with gold
Their hooks shall be gold, upon four sockets of silver
It shall be constructed just as to you I have told

And you shall hang the veil from the clasps
Then you shall bring the ark of the Testimony too
In there, behind the veil
The veil shall be a divider for you

Between the holy place and the Most Holy
This is where the veil is intended to be

You shall put the mercy seat, so shall it be
Upon the ark of the Testimony in the Most Holy

You shall set the table outside the veil
And the lampstand across from the table, you see
On the side of the tabernacle toward the south
And you shall put the table on the north side; so shall it be

You shall make a screen for the door of the tabernacle
Woven of blue, purple, and scarlet thread, these three
And fine woven linen
Made by a weaver is how it is intended to be

And you shall make for the screen
Five pillars of acacia wood
And overlay them with gold
Let these instructions be clearly understood

Their hooks shall be gold
And you shall cast five sockets of bronze for them
Now these instructions to you have been told

The details are so fine, each tells a marvelous story
Of the coming of Christ and the things that He will do
Every bit of it tells us of His splendid glory
He the Holy One who is ever faithful and true

Found in Him is grace and life; found in Him is God’s mercy too
The heavy burdens we have carried are lifted off through the Lord
Great and marvelous things He had done for me and you
And a record of them is kept for us to read in His sacred word

Oh God, how You are so very good to us!
How we rejoice in the things that You have done!
Through Your marvelous grace, You have sent Jesus!
And through His shed blood, our victory is won!

For this, O God, we shall ever sing Your praise
For ages upon ages… Yes! Even for eternal days

Hallelujah and Amen…

 

 

Exodus 26:15-30
A Sure Foundation and a Steady Frame

If you like numbers and their biblical meanings, you will probably love today’s sermon. If not, I have spare pillows under the pulpit for you to feel free to use. Personally, the details of this sermon nearly broke my brain. I honestly struggled, hour after hour, trying to understand each word and verse which even the finest biblical scholars throughout the ages have struggled with.

Some of the Hebrew is obscure and no one can be dogmatic on what the items we will examine actually looked like when they were fashioned and put together. In other words, we can only speculate as to what the finished product looked like in some areas.

However, the details are sufficient for us to know what is being pictured, even if we can’t know what the edifice actually looked like in a back corner or on a side board. And what is being pictured is exactly what has been seen in countless other passages so far in the Bible – Jesus Christ and His work.

Every detail points to Him, something amazing in and of itself. But what is fascinating to me is that this tabernacle was really built and it was used for hundreds of years. And yet, the people had no idea what each detail signified. Only in the coming of Christ can we know these things.

The tabernacle has wooden bars… “Benjamin, bring me the next bar.” The tabernacle has a menorah…. “That goes over there Eldad.” The tabernacle has silver sockets under the side boards… “Line them up this way, men!”

They erected the thing, disassembled it and moved it to another location, and then re-erected it. And yet, none thought, “This socket of silver pictures the process of my redemption.” How blessed we are to see these things and to know what they actually picture!

Text Verse: These things I write to you, though I hope to come to you shortly; ¹⁵ but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth. ¹⁶ And without controversy great is the mystery of godliness:
God was manifested in the flesh,
Justified in the Spirit,
Seen by angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory.” 1 Timothy 3:14-16

Jesus Christ was manifested in the flesh. He came and dwelt among us and He fulfilled every type, shadow, and picture which the Old Testament details. Numerous such types are found in today’s 16 verses. As I said before, if you like numbers, you should enjoy this sermon, but even if you don’t, there should be plenty to keep you fascinated until we are through, so put your pillows away. Marvelous things lie ahead.

It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Upright Boards and Silver Sockets (verses 15-21)

¹⁵ “And for the tabernacle you shall make the boards of acacia wood,

After the instructions for the tent, the instructions for the tabernacle now begin again. These details are given to show the support structure of the tabernacle. The first items of note are the “boards of acacia wood.” The word “boards” or qeresh is first used here, and it will be used 51 times.

It is from an unused root meaning to split off. It thus indicates a slab or plank, and by implication a bench or a board, or even the deck of a ship. Of the 51 uses in Scripture, all of them but one are in Exodus and Numbers and refer to the boards for the tabernacle. The only other time, in Ezekiel 27:6, will it be used when speaking of the planks on a ship.

There are plenty of theories as to their nature. Some see them as solid planks; some see them as frames made of two long boards which were then joined together like a frame. If this were so, it would then allow the inner curtain to be seen from outside.

There is nothing to substantiate this view, but it is suggested because the size of the boards otherwise would be of wood from trees of a size not found in the region of Sinai. However, there is nothing to suggest that the boards themselves weren’t solid, but rather fitted together from smaller pieces.

One scholar sees this as probable based on the one use of the word which is found in Ezekiel 27, surmising that it means they are made of two planks of wood joined together. Or, it could be that trees of this size actually existed in Sinai 3500 years ago, and so the boards were solid wood of one piece. No matter what, it is the measurements and number of boards on which is the focus, not these speculative matters.

^{15 (con’t)} standing upright.

The boards were to stand as they grew when trees, thus they are as pillars. How they will stand upright will be explained in the verses to come. The tabernacle is a structure which was comprised of walls which supported it.

All in all, one might wonder where the tools and workmanship necessary to make such boards would come from, but this is not a problem at all. The Israelites were workmen in Egypt. Many would have had tools for stone or wood work that they would have carried with them, anticipating the same type of labors when they arrived in Canaan. There would be more than enough people skilled in these tasks and with the tools able to accomplish them.

¹⁶ Ten cubits shall be the length of a board, and a cubit and a half shall be the width of each board.

If a cubit is approximately 1.5 feet, then these boards would be about 15 feet tall and about 27 inches wide. The thickness of them is, surprisingly, not specified. Josephus however says they were four fingers thick.

¹⁷ Two tenons shall be in each board for binding one to another.

shete yadowt la’qeresh ha’echad meshulavot isshah el akhota – the literal Hebrew here is completely different than the translation. It says, “Two hands to the boards each one fitted woman to sister.” From this, the words of our English translations have to be deduced.

The “tenons” or literally “hands,” were most probably pieces of the board which would extend from the bottom of it and would fit into the silver sockets to be mentioned in verse 19. Whether they were round dowels or whether they were square or rectangular pegs isn’t stated.

The word for “binding” is shalav and it is only used two times in the Bible, here and Exodus 36:22. It comes from a root word which means to space off. Thus we get the idea of equally distant pegs which are set in order. These would be “one to another” or literally “woman to sister.” Each would be arranged as if they were twins. If we think of the rungs on a ladder, being equally spaced, we’d get a close mental picture.

^{17 (con’t)} Thus you shall make for all the boards of the tabernacle.

Every board of the wall was to be made in identical fashion so that they could be used in any spot along the wall.

¹⁸ And you shall make the boards for the tabernacle, twenty boards for the south side.

If twenty boards which are 1.5 cubits wide are placed side by side, then the length would be 30 cubits. Thus it would be about 40 feet long. The term for “south side” is negbah temanah – south, to the right; thus “south, southward.”

The word “southward” is teman and it is introduced into the Bible here. It comes from the same source as the word yamiyn, or “right hand.” The southward side is the one which is on the right when a person is facing east. This is the direction the tabernacle will be facing when it is finally constructed, facing the rising sun.

As Josephus notes, it was the standard when speaking of the temple to identify the south side with the right hand and the north side with the left hand. The entrance was regarded as the face of the structure and the west side would be the far end. Why is this important? Because of what it pictures.

As a point of contention with the crummy scholars at Cambridge, I’d like to highlight their commentary on the words negbah temanah, or south, southward. They say –

“The ‘Negeb’ … is a geographical term denoting the arid district in the S. of Judah. As this district was on the S. of Canaan, it became the most usual word in Heb. for ‘south.’ Its use in the Pent. is an indication that this was written after Israel had lived long enough in Canaan for ‘négeb’ to have acquired this sense.” (Dolts at Cambridge)

In other words, these dolts claim that because the word “south” is the Hebrew word Negev, which is the desert region in the south of Israel, the books of Moses, the Pentateuch, were written not by Moses, but by someone much later who lived in the land of Israel.

Never mind the fact that Abraham, Isaac, and Jacob all lived in Israel and the term Negev is used 7 times in Genesis. Thus, it would have become a word adapted by them, hundreds of years earlier, and incorporated into their Hebrew lexicon. Cambridge can shut up and sit down.

¹⁹ You shall make forty sockets of silver under the twenty boards:

Another new word comes into the Bible now, eden, or “sockets.” It comes from the same root as adon which means “lord,” and so it gives the idea of strength, and thus a basis of a building, column, foundation, etc. In this case, it is silver socket’s which are the wall’s foundation. If there are twenty boards and forty sockets, then each board is supported by two sockets. This is seen as we continue…

^{19 (con’t)} two sockets under each of the boards for its two tenons.

The original is more detailed than this translation. Some translations give a word for word rendering by saying, “…two sockets under one board for its two tenons and two sockets under another board for its two tenons;” (NASB). The NKJV simply paraphrases it for brevity.

Either way, the idea is understood. There were to be two sockets of silver under each board which corresponded to the tenons, or “hands,” which protruded from the boards. In Exodus 30, we will see that each socket is made from a talent of silver and thus each would be of an unknown weight somewhere between 75 and 130 pounds.

²⁰ And for the second side of the tabernacle, the north side, there shall be twenty boards

The Hebrew reads, ha’shenit liphat tsaphon – “The second side, north (side).” The word for north also gives the idea of “hidden” or “dark.” As the northern quarter of the compass, it is gloomy and unknown. It is regarded as the less honorable side than the south, just as the left is considered less honorable than the right.

This probably is because in the northern hemisphere, the sun illuminates the south more than the north. When the menorah is placed in the tabernacle, it is set in the south and thus against the north, illuminating that direction. The number of boards for this side will also be twenty.

²¹ and their forty sockets of silver: two sockets under each of the boards.

Just as on the south, each of the twenty boards is to have two sockets of silver; totaling forty in all. Again as before in verse 19, the NKJV paraphrases this instead of translating out the entire thought. However, their paraphrase is perfectly understandable.

A pillar in the house of God, standing upright
Redeemed by the Lord, who died for me
I will stand in this house forever and behold the sight
Of the One who shines forth in resplendent glory

How can it be that He did everything and yet
I am given access into this heavenly home?
What a marvelous God, on Him my face is set
I will stand in this house forever, never shall I roam

What a marvel, what a delight to know Jesus my Lord!
Who by His grace has redeemed one such as me
Yes on me mercy was granted and abundant grace was poured
I will stand in this house forever, here by the glassy sea

II. The West End (verses 22-25)

²² For the far side of the tabernacle, westward, you shall make six boards.

On the “far side,” which is to the west, there were to be six boards. The total length would then be 9 cubits, or about 12 feet wide. The word for “westward” is yammah, from yam or “sea.” This comes from an unused root meaning “to roar.” In this, we get the idea of a sea roaring in noisy surf.

Again, it is a direction which finds its home in the land of Canaan. The west of Canaan is the Mediterranean Sea. This doesn’t mean that this was penned by some unknown person ages later as the dolts at Cambridge again suggest. Instead it shows that the term came from an earlier time period and was retained in the language as is the case with countless words in our own language.

²³ And you shall also make two boards for the two back corners of the tabernacle.

So far, we have been instructed to make 46 boards. Now two final boards are requested. These will go in the two back corners of the tabernacle. Here is another uncommon word is introduced into the Bible, mequtsah or “corner.” It will be used just twice, here and in Exodus 36 at the construction of the tabernacle.

It comes from the word qatsa which means “to scrape” and thus it indicates an angle, or a corner. In these two back corners, the final two boards, totaling 48 in all, will be placed. One scholar suggests that these boards are not the same as the other 46. Instead he says they are two planks joined together to form a V for each corner.

Others think these two boards will overlap the others. Either way, the boards serve a purpose by bringing the back wall to a length of ten cubits. This is so because the Holy of Holies is to be a perfect cube of 10X10x10 cubits.

This is not explicitly stated, but it is the pattern later for the temple and for the New Jerusalem, both of which are cubed. It is a logical deduction. It is also implicitly stated in later details that will be seen in the tabernacle’s construction.

²⁴ They shall be coupled together at the bottom and they shall be coupled together at the top by one ring.

A few new words come in here. The word here for “coupled” is taam. It means “twins.” The idea is that they are to be as perfectly joined together as if they were twins. The “bottom” is mattah, which signifies “beneath,” or “towards the bottom.”

The words in Hebrew here are so obscure that several possible meanings have been suggested. In the end, what is certain is that these two boards will complete the width of the tabernacle, making it ten cubits, and that the corners will be strong and make a perfect connection to the two side walls and the back wall.

^{24 (con’t)} Thus it shall be for both of them. They shall be for the two corners.

Both of the corners will be identical so that the inside of the Holy of Holies will be perfectly finished and perfectly cubed.

²⁵ So there shall be eight boards with their sockets of silver—sixteen sockets—two sockets under each of the boards.

What is clear from this is that the two final boards were to be considered as a part of the back wall, not the side walls. The total back wall consists of 8 boards with sixteen sockets of silver. In total, there are 48 boards and 96 sockets of silver for the structure.

Concerning this back wall, the numbers are important. It is first described as having six boards. The number six is explained by Bullinger –

“Six is either 4 plus 2, i.e., man’s world (4) with man’s enmity to God (2) brought in: or it is 5 plus 1, the grace of God made of none effect by man’s addition to it, or perversion, or corruption of it: or it is 7 minus 1, i.e., man’s coming short of spiritual perfection. In any case, therefore, it has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.”

However, two boards are added to the six to make eight. Again, Bullinger describes the number –

In Hebrew the number eight is (Sh’moneh), from the root (Shah’meyn), “to make fat,” “cover with fat,” “to super-abound.” As a participle it means “one who abounds in strength,” etc. As a noun it is “superabundant fertility,” “oil,” etc. So that as a numeral it is the superabundant number. As seven was so called because the seventh day was the day of completion and rest, so eight, as the eighth day, was over and above this perfect completion, and was indeed the first of a new series, as well as being the eighth.

The precise giving of the numbers is not without significance. Each thing presented is to show us a portion of redemptive history as it is brought to us through the work of Christ.

My travel is to the west, to find a new home
My father before me was sent out to the east
But my face is set on this, no other way shall I roam
I’m looking for fellowship, and a glorious place to feast

But I know that my travels are not dependent on me
Instead my walk is one of faith in what Another has done
I’m heading to the east because Another set me free
And through His shed blood, my safe passage is won

What kind of God is this! To favor one such as me?
I was heading east like my fathers all had done
But He called out my name in a manner soft, so tenderly
And said, “Come back home My son, in Me the victory is won”

III. From Beginning to End (verses 26-30)

²⁶ “And you shall make bars of acacia wood: five for the boards on one side of the tabernacle,

Now a new implement is instructed for us to make, the beriakh or “bar.” This word comes from the verb barach which means “to go through.” They will be used to hold the walls firmly together and are made of the same wood as the rest of the tabernacle and its furniture, shittim. Five are required for the first side.

²⁷ five bars for the boards on the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the far side westward.

Like the first side, the other two sides will also have five bars each. It is probable that these bars were placed on the outside of the boards. In total, there are to be 15 bars. Bullinger tells us the meaning of the number –

“Five is, as we have seen, the number of grace, and three is the number of divine perfection. Fifteen, therefore, specially refers to acts wrought by the energy of Divine grace.” EW Bullinger

²⁸ The middle bar shall pass through the midst of the boards from end to end.

The middle bar is to be one solid bar. Therefore, the one on each side was to be 30 cubits long and the one on the back was to be ten cubits long. This bar was to be passed through rings at the mid point of the boards.

The length of the other four on each side is surprisingly not given. It can be assumed that there were three rows of bars on each side. The bars on the top row and the bottom row would each run half way and together they would then span the entire distance. However, this is only speculation.

²⁹ You shall overlay the boards with gold, make their rings of gold as holders for the bars, and overlay the bars with gold.

Like all of the wooden furniture, these boards and bars were to be completely covered with an overlay of gold. The rings themselves were to be solid gold. The bars would go through the rings to hold the entire tabernacle together as one solid structure.

*³⁰ And you shall raise up the tabernacle according to its pattern which you were shown on the mountain.

This is the third time that Moses has been told that he is to complete the thing prescribed according to the pattern he is shown on the mountain. Nothing is being left to chance and every detail is to be precisely completed. Therefore, none of this is according to human wisdom or design, but rather it is divinely inspired.

Further the repetition in these words implies that there are many details which are not recorded, but of which Moses was aware of. Because of this, that which is recorded is given for our benefit and to understand what is on the mind of God in what is presented. And so let’s evaluate the verses in hopes of finding out what He wants us to see.

We were first told of the boards for the tabernacle. Each is 10×1.5 cubits or 15 square cubits. As we saw, fifteen is defined this way –

“Five is … is the number of grace, and three is the number of divine perfection. Fifteen, therefore, specially refers to acts wrought by the energy of Divine grace.” EW Bullinger

Each board is a picture of the Divine grace of God in Christ. The boards are of shittim wood and gold, just as the rest of the furniture we have seen. This then points to Jesus’ human and divine natures. The wood is His humanity which is incorruptible, just as shittim is an incorruptible wood. The gold reflects His divinity, purity, holiness, etc.

The overlay, or tsaphah, is identical to another word which means to look out or about, spy, keep watch. Thus His divine nature is what watches over His subjects, keeping an eye on them. The gold therefore not only pictures His divine nature, but it is also a picture of His royal, kingly status. One who has subjects is the ruler of those subjects.

And finally, the gold is the standard by which the value of all other things is set. Therefore, He is the standard by which all others are compared to.

The instruction for these boards is that they are to be standing upright. The picture we are to get here is one of life. Just as the trees grew up in life, so this life is to be pictured in the way the boards are to be positioned. It is reminiscent of the tree of life and access to it, this is what the work of Christ provides through His life.

In total, there are 48 boards. However on each side, there are 20 boards and on the back there are eight. The number 20 in Scripture points to “expectancy,” and the number eight, as I already explained, is the superabundant number and points to “new beginnings.” The twenty boards on the sides lead in expectation to the new beginnings where there is super-abundance.

In picture, as one moves from the east to the west, this is what is expected. It perfectly pictures the work of Christ on our behalf, from its beginning until the end. However, there is more. Each side points to expectation, but the sides together form forty boards. Forty points to “a period of probation, trial, and chastisement,” but “not judgment.” Forty “is the product of 5 and 8, and points to the action of grace, leading to and ending in revival and renewal.”

And isn’t this exactly what we see in the process of redemptive history? Christ moved through a period of probation, trial, and chastisement, but not judgment – at least not for His own sins, for He had none. At the end of His work, which was a work of grace, came revival and renewal. The symbolism is perfect.

Next, these forty boards lead directly to the eight in the rear and again, they perfectly follow through in a representation of the work of Christ. The boards are eight, but they are noted separately as six and then two.

Six is the number of man, and two is the number of difference or division. In the six boards and two boards which are coupled together, we see the work of Christ the Man who has come to replace the work of Adam. Adam was cast out of Eden to the east; Christ is the One to restore man to God’s paradise as we travel once again to the west. G. Soltau notes this –

“The boards and bars have the same relation to the Tabernacle itself, as the truth contained in the first two chapters of the Epistle to the Hebrews has to the rest of the Epistle. In the first two chapters, the great foundations of faith are laid. The Lord Jesus Christ is presented to us as the Son; the brightness of God’s glory, and the express image of His person; God, the Creator—the Sustainer of all things. He is also presented to us as the Son of Man, partaker of flesh and blood in order to die; the Firstborn from the dead; all things put under Him; anointed above His fellows; not ashamed to call them brethren. On these great truths respecting Christ, depend all the other great verities connected with the value of His sacrifice; the glory and power of His priesthood; the eternal salvation, the eternal redemption, and the eternal inheritance which are obtained for us by His blood.”  G. Soltau

After the boards, there are noted two “tenons” or “hands” on each board. Thus, the boards, each picturing Christ are have hands as their support. Hands are what keep them secure and immovable and divine hands upheld Him as well. He was upheld by the Father throughout His life and ministry. This is seen, for example, in the 80th Psalm –

“Let Your hand be upon the man of Your right hand,
Upon the son of man whom You made strong for Yourself.” Psalm 80:17

Again, in the 31st Psalm, a messianic psalm, we read this –

“My times are in Your hand;
Deliver me from the hand of my enemies,
And from those who persecute me.” Psalm 31:15

And of course, on the cross, we read these words of the Lord –

“Father, into Your hands I commit My spirit.” Luke 23:45

And as the tabernacle is only a shadow of that which is in heaven, we have a heavenly fulfillment of Christ’s work when He “…sat down at the right hand of the Majesty on high” (Hebrews 1:3).

The next things that are detailed are the sockets of silver. Silver, or keseph, in the Bible signifies redemption. In fact, the silver for these sockets actually comes from the redemption money for the lives of the people of Israel. This is seen first in Exodus 30 –

“When you take the census of the children of Israel for their number, then every man shall give a ransom for himself to the Lord, when you number them, that there may be no plague among them when you number them. ¹³ This is what everyone among those who are numbered shall give: half a shekel according to the shekel of the sanctuary (a shekel is twenty gerahs). The half-shekel shall be an offering to the Lord.” Exodus 30:12, 13

This very money, which was used for their ransom, was then instructed to be used for the silver sockets of the tabernacle –

And the silver from those who were numbered of the congregation was one hundred talents and one thousand seven hundred and seventy-five shekels, according to the shekel of the sanctuary: ²⁶ a bekah for each man (that is, half a shekel, according to the shekel of the sanctuary), for everyone included in the numbering from twenty years old and above, for six hundred and three thousand, five hundred and fifty men. ²⁷ And from the hundred talents of silver were cast the sockets of the sanctuary and the bases of the veil: one hundred sockets from the hundred talents, one talent for each socket.” Exodus 38:25-27

Silver, or kespeh, comes from another word kasaph which means to “be eager” or to “long for.” Thus we have a hidden pun from Paul’s hand concerning redemption and our longing for it –

“Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.”  Romans 8:23

Our redemption is something we eagerly await, as we long to be filled with the resplendent glory of the Lord. From the fall of man onward, the expectancy of the work of Christ is pictured in the redemption of man, and that redemptive process is the foundation of the work of Christ. Paul explicitly says in 1 Corinthians 3 that Christ is the foundation of the gospel.

The bars of the tabernacle are noted next. They are shittim wood covered in gold and they carry the same signification as the other times these materials are seen – the two natures of Christ. There are five on each side, five being the number of grace.

Thus the tabernacle is surrounded on all sides by grace. It is that which alone can provide a return to the spot where man may once again fellowship with God. As there are three sides with five bars, they total fifteen. Again, as before, the number fifteen becomes significant –

“Five is, as we have seen, the number of grace, and three is the number of divine perfection. Fifteen, therefore, specially refers to acts wrought by the energy of Divine grace.” EW Bullinger

In other words, it is exactly what the New Testament speaks of concerning Christ. His works for us are wrought by the energy of Divine grace. It is what binds the entire tabernacle together. But what is just as exceptional is that we can deduce that there are three rows of bars.

“Three … stands for that which is solid, real, substantial, complete, and entire.” In these three rows, the one bar in the middle of the boards runs the entire length of the tabernacle, from one end to the other.

As the tabernacle is a picture of what makes our return to God’s paradise possible, then the five bars picture Divine grace, the three sets picture that which is complete, and the one bar pictures the unbroken nature of the work of Christ, from beginning to end in this process of redemption. It is God in Christ working from the start to finish without change or interruption.

That there are two identical bars, one on each side that spans the entire length of the tabernacle, it pictures the full redemption by Christ of both Jew and Gentile. From beginning to end, His works are sufficient for all.

Also seen in this passage are the rings. For the bars, they were to be of gold, but no number of them is given. They, as in previous passages, carry the idea of authority. Both instances of rings being mentioned, in verse 24 and verse 29, are given to show us Christ’s authority which binds the tabernacle together as one.

As the tabernacle pictures the entire process of redemption, the rings show His absolute authority in the entire redemptive process.

Having now evaluated all of the items, we should take one more moment to look at the overall significance of the structure as outlined in this passage. Everything concerning the tabernacle is related to the edifice which has been described.

Without these boards, rods, sockets, and rings, there would be no tent to keep the magnificent furniture in. Thus there would be no place for the priests to minister. Likewise, without this structural support, there would be no way for the curtains and the several layers of coverings to be held up.

The weight of them could not be supported otherwise. Everything about the tabernacle is dependent upon this structure which is comprised of 48 boards, 96 sockets, and 15 bars to house, support, and uphold the work of Christ. In Isaiah 22, a person named Eliakim was given as a picture of Christ to come. All of the glory of the house of David was said to rest on Him –

“Then it shall be in that day,
That I will call My servant Eliakim the son of Hilkiah;
²¹ I will clothe him with your robe
And strengthen him with your belt;
I will commit your responsibility into his hand.
He shall be a father to the inhabitants of Jerusalem
And to the house of Judah.
²² The key of the house of David
I will lay on his shoulder;
So he shall open, and no one shall shut;
And he shall shut, and no one shall open.
²³ I will fasten him as a peg in a secure place,
And he will become a glorious throne to his father’s house.
²⁴ ‘They will hang on him all the glory of his father’s house, the offspring and the posterity, all vessels of small quantity, from the cups to all the pitchers.” Isaiah 22:20-24

Like Eliakim bearing the weight of the government of the house of David, Jesus – as pictured in the tabernacle – bears all the weight and glory of His Father’s house. This is pictured in the structure here.

Forty-eight is the products of both 6×8 and 4×12. Ninety-six is the product of 12×8. And fifteen is the product of 3×5. Six is man, eight is new beginnings, four is the number of the created order, twelve is perfection of government, three is divine perfection, and five is grace.

Thus this passage can be summed up as “Christ, the second Man who replaces Adam. He is the One who provides a new beginning through His superabundance and whose claims on the government of the earth are realized in His divine perfection and through His grace.”

All of this together may seem overwhelming, but the message of the tabernacle is that man was cast to the east of Eden where cherubim were place to restrict access to that marvelous place where man once fellowshipped with God. The tabernacle is a picture of Jesus Christ allowing us, once again, to have restored access.

The wood, gold, and silver structure simply points to Christ in the process of the redemption of fallen man and the granting of that access through Him. This has been seen and it will continue to be seen as the details for the tabernacle continue to be laid out before us. It is all about Jesus Christ who reveals to us God’s love.

In the giving of Christ, we can once again go to the place where our heavenly Father awaits us. If you would like to have a guarantee of that access today, let me tell you a few more words to guide you home to Him…

Closing Verse: “How lovely is Your tabernacle,
O Lord of hosts!
² My soul longs, yes, even faints
For the courts of the Lord;
My heart and my flesh cry out for the living God.” Psalm 84:1, 2

Next Week: 2 Kings 2:19-25 A break from Exodus, but after this we will turn there again… (Healed Waters and Cursed Children)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

A Sure Foundation and a Steady Frame

And for the tabernacle you shall make the boards
Of acacia wood, standing upright, according to my words

Ten cubits shall the length of a board be
And a cubit and a half shall be the width of each board, you see

Two tenons shall be in each board
For binding one to another, a challenge to tackle
Thus you shall make
For all the boards of the tabernacle

And you shall for the tabernacle the boards make
Twenty boards for the south side; this you shall undertake

You shall make forty sockets of silver according to my words
Under the twenty boards:
Two sockets for its two tenons under each of the boards

And for the second side of the tabernacle, the north side
There shall be twenty boards, you see
And their forty sockets of silver:
Two sockets under each of the boards; thus shall it be

For the far side of the tabernacle, westward
You shall make six boards according to my word

And you shall make two boards also
For the two back corners of the tabernacle
This is where they are to go

They shall be coupled together at the bottom
And they shall be coupled together at the top by one ring
Thus it shall be for both of them
They shall be for the two corners, so you shall complete this thing

So there shall be eight boards
With their sockets of silver—sockets numbering sixteen—
Two sockets under each of the boards
Do this according to the pattern you have seen

And you shall make bars of acacia wood:
Five for the boards on one side of the tabernacle
Let this be understood

Five bars for the boards on the other side of the tabernacle too
And five bars for the boards of the side of the tabernacle
For the far side westward; so shall you do

The middle bar shall pass through as I intend
The midst of the boards from end to end

You shall overlay the boards with gold
Make their rings of gold as holders for the bars
And overlay the bars with gold as to you I have told

And you shall raise up the tabernacle as is now known
According to its pattern
Which on the mountain you were shown

O God, how marvelous are Your ways!
How wonderful is the great plan You have revealed to us
We shall exalt You forever, even for eternal days
For what You have done through Your Son Jesus

Hallelujah to Christ our Lord!
Hallelujah to the One who has been there all along
Revealed to us in Your precious word
To the One who fills our hearts with song

Yes, we praise You O God our King
And to You forever our praises we shall sing

 

Hallelujah and Amen…

 

Exodus 26:1-14
The Tabernacle and the Tent

The details for the creation of all things took a tad bit more than a single chapter of the book of Genesis. The instructions for the tabernacle and its associated rites take six chapters, most of which are longer than that first chapter of Genesis.

Because of this, it is apparently something which is most important to the Lord. As we have seen from Chapter 25, every detail thus far has pointed to Christ and His work. Today’s 14 verses will be no different. And unfortunately, there are a thousand different directions I could have gone with these details.

There is so much information stored up in what we are being told that we could literally spend weeks trying to figure it all out and to sort it all out. This is especially so because there are so many varied opinions and commentaries on what each item symbolizes. Some are wonderful in their insight; some of them stretch meanings far beyond what can be considered believable.

In the end, if we just keep thinking of Jesus and how the details point to Him, we will be on safe grounds. When we stand before Him, all the mysteries that we miss will be revealed to us. For now, we have enough to fill up our morning with absolute delight.

Text Verse: “For in the time of trouble
He shall hide me in His pavilion;
In the secret place of His tabernacle
He shall hide me;
He shall set me high upon a rock.” Psalm 27:5

The design of the tabernacle and the tent are to be viewed from two perspectives, just as any dwelling is. There is that which is inside, and there is that which is outside. Those on the inside receive the benefits of being on the inside, those outside are excluded from them.

The gates around a house keep miscreants out and at the same time they keep those inside safe. David understood this and he said that he would be kept safe in the secret place of His tabernacle. Believe it or not, that is where you are right now, if you belong to Christ. And if you don’t then you are far from safe.

This is a truth which is to be realized in today’s verses. Yes, it’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Details for the Tabernacle (verses 1-6)

Today we will begin to look at the construction of what is known as the tabernacle. This edifice is actually comprised of three main parts. The first is the tabernacle itself, the dwelling place of the Lord. This is found in Exodus 26:1-6. After that is what is more appropriately called “the tent.” It is detailed in verses 7-13, and its covering is then detailed in verse 14.

In the Hebrew, the parts are more readily distinguished than in most English translations.

“Moreover you shall make the tabernacle

The mishkan or “tabernacle” was introduced into the Bible in Exodus 25:9. After that, some of the furniture was described in detail. We now return to the mishkan itself and the details of its construction. Mishkan comes from the verb shakan which means “to dwell.” That word was used in Exodus 25:8 –

“And let them make Me a sanctuary, that I may dwell among them.”

Therefore, ha’mishkan is “the dwelling place” of the Lord; His tabernacle. Although this is a bit out of order, it is important to understand that the tabernacle first pictures Christ in His Person. This is seen in Hebrews 8 –

“Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, ² a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.” Hebrews 8:1, 2

But, it also details more. It pictures the church, the place where the Spirit of God dwells in man. This is seen in Ephesians 2 –

“Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, ²⁰ having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, ²¹ in whom the whole building, being fitted together, grows into a holy temple in the Lord, ²² in whom you also are being built together for a dwelling place of God in the Spirit.” Ephesians 2:19-22

It is also seen in 2 Corinthians 6 –

“As God has said:
‘I will dwell in them
And walk among them.
I will be their God,
And they shall be My people.'” 2 Corinthians 6:16

But even more generally, it is also a picture inclusive of each individual Christian –

“Do you not know that you are the temple of God and that the Spirit of God dwells in you? ¹⁷ If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.” 1 Corinthians 3:16, 17

This is seen in other passages of the New Testament as well. The tabernacle is also a representation of the dispensation of grace and of the millennium as will be seen, in detail, when we get to the pertinent verses which reflect this. It is also reflective of the plan of salvation itself. This is seen in Hebrews 9 –

“But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. ¹² Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.” Hebrews 9:11, 12

Hebrews 9 continues to explain this aspect of Jesus’ work in relation to this ancient picture given in the construction of the tabernacle.

And in its final sense, it is a representation of the heavenly state. As it pictures Christ Jesus, and as He will dwell among His redeemed for all eternity, then in the details of the tabernacle and its furniture are the details of the One we will dwell with for all time. We see shadows of this in the Old Testament, such as in Isaiah, but we see it fully realized in the book of Revelation –

“And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.” Revelation 21:3

^{1 (con’t)} with ten curtains of fine woven linen

The first part to be described is “ten curtains.” The number ten is explained by Bullinger as signifying the perfection of Divine order.  As he says, “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.

Therefore, there is completeness to these individual curtains which, when combined together, will form a whole. Concerning these “curtains,” it brings in a new word to the Bible. The yeriah, or curtains, comes from the word yara which means to quiver or tremble. As curtains hang and blow in the wind, they give the impression of trembling.

These ten curtains are to be specifically made with “fine woven linen.” This is another new word which will only be found in the book of Exodus, shazar. It comes from a root meaning “to twist” as in the twisting of straw to make a cord. This fine linen has its own signification in Scripture and is explicitly explained in the book of Revelation verse 19:8 –

“And it was given to her that she should be clothed in fine linen, bright [and] pure; for the fine linen is the righteousnesses of the saints.” (Darby)

Most versions say something like the “righteous acts of the saints.” However, this is incorrect. This is not speaking about what we do, but about what Christ has done. He is the righteousness of the saints, and we are given a picture of it here in the Old Testament. His righteousness is what the tabernacle is based on.

It is intricately intertwined into the very fabric of His being, thus the use of this word shazar. The righteous act of a saint which is credited as worthy of note is that of calling on Christ and being imputed His righteousness. This is seen in the fine linen of the tabernacle.

^{1 (con’t)} and blue, purple, and scarlet thread;

Likewise, the colors are specific as well – blue, purple, and scarlet. These were all specified in Exodus 25:4 and are renamed here. Without giving all the detail from that verse, I’ll remind you of the symbolism of the colors.

Blue is associated with the law, especially the keeping of the law.

Purple or blue/red is one of royalty or that which pertains to or belongs to a king. As it is a mixture of blue and red, in meaning it thus is a combination of what those two colors mean – the law for blue; and war, blood, and/or judgment for red.

Lastly, two words are used to describe the scarlet – towlaat shani. Taken together, they are translated as “scarlet,” but implying the scarlet which comes from the towla or grub worm. Scarlet, or red, in the Bible pictures and symbolizes war, blood, and/or judgment.

These were all to be used for weaving directly into the fine woven linen, and all of the colors beautifully picture the future work of Christ. He is the embodiment of the law, indicated by the blue. He is the royal King who dispenses judgment in regard to His law, indicated by the purple.

And His shed blood is the judgment on sin, or that which testifies against the sin of the unregenerate, indicated by the scarlet. All of this is woven into the pure white linen, indicating His perfect righteousness.

^{1 (con’t)} with artistic designs of cherubim you shall weave them.

These curtains, like some other portions of the tabernacle and its furnishings, are to be designed with cherubim woven into them. Cherubim are a select class of angels which, among other things, are near to God, they have great power, and they act as guards. As they are guards of the tree of life, they are the ones who can point man to the way of accessing the right to that tree.

This is an immediate hint that what is being constructed is a place which is symbolically guarded for a specific purpose. In Genesis 3, after the fall of man and their exile from Eden, cherubim were placed strategically and with purpose –

“So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.” Genesis 3:24

The tabernacle’s symbolic guarding by these cherubim is intended to show us several things. First, that what is inside is guarded and access is therefore restricted. What is implied, but unstated, is that it is that which will provide access back to the Garden of Eden, the Tree of Life, and direct fellowship with God.

Each of these was lost at the fall of man, and all are guarded and unattainable because of these powerful cherubim whose job it is to keep access limited. This is implied because the purpose of the account in Genesis was to show us what was lost. From there, we are learning how it will be reclaimed.

Everything thus far in Genesis and Exodus is progressively revealing God’s plan of redemption and man’s return to intimate fellowship with Him. Secondly, if something is guarded, it means that access is possible. If there is a lock on a safe, it is meant to guard access to the safe, but the safe can be opened and access can be obtained with the right key or combination.

The safe hasn’t been welded shut permanently. Instead, it merely requires the proper validation for access. And so thirdly, the guarding of the cherubim implies that what is inside being guarded is that proper validation, if you will. It is what provides access.

As we saw in chapter 25 in the details of the mercy seat, the Lord said that He would meet there, above the mercy seat between the cherubim with Moses. It is the spot where access is restored. This is why the details for the Ark of the Covenant and the Mercy Seat were given first. As they picture Christ – His life, work, and death, then we can see that He is that marvelous access point back to restored fellowship with God.

The details of that furniture were an anticipatory look into a picture of that which will now be concealed from the sight of man for approximately 1500 years. Only the high priest, and only once a year, was allowed to view these marvelous objects which prefigure the Person and work of Jesus Christ.

However, there is more to consider concerning these cherubim. As the tabernacle pictures not only Christ and His work, but His church and also His individual people, then these cherubim symbolize the angels who protect His people. This is seen for example in Psalm 34 –

“The angel of the Lord encamps all around those who fear Him,
And delivers them.” Psalm 34:7

They also symbolize the heavenly beings that minister to the Lord on behalf of His people. This is seen in the 103rd Psalm –

“Bless the Lord, you His angels,
Who excel in strength, who do His word,
Heeding the voice of His word.
²¹ Bless the Lord, all you His hosts,
You ministers of His, who do His pleasure.” Psalm 103:20, 21

And finally, they picture those angels who minister for those who will inherit salvation –

“Are they not all ministering spirits sent forth to minister for those who will inherit salvation?” Hebrews 1:14

As the tabernacle is the place where God meets with man, picturing Christ, then each of these other meanings is tied up in that main picture. Christ is the Subject of the tabernacle. The redemption of man is the object which is anticipated.

And thus, when we are in Christ, we become united to the Subject. It is a marvelous thing to consider as we look at the individual pieces being drawn together into a united whole.

² The length of each curtain shall be twenty-eight cubits, and the width of each curtain four cubits.

In the dimensions given, when the curtains are united together, it will cover the entire frame of the tabernacle with there being one cubit short of the ground on either side. The height will be ten cubits and the width ten cubits. Therefore, the height on each side combined with the width across the top is a total of thirty cubits.

As these curtains will go across the width of the tabernacle, and as they are twenty-eight cubits long, then they will leave one cubit from the ground on each side. In total, each curtain is 28×4 cubits or 112 square cubits. This number is a multiple of 7 – 7×16 =112.

The number four is the predominate number in this though. The length, 28, is a multiple of 4×7 and the width is 4. Bullinger notes that “four denotes and marks that which follows the revelation of God in the Trinity, namely, His creative works. He is known by the things that are seen. Hence the written revelation commences with the words, ‘In-the-beginning God CREATED.’ Creation is therefore the next thing—the fourth thing, and the number four always has reference to all that is created. It is emphatically the number of Creation; of man in his relation to the world as created.”

There is exacting purpose in the dimensions of this edifice.

^2 (con’t) And every one of the curtains shall have the same measurements.

Ten curtains are to be made just the same as the first. Therefore, there will be 1120 square cubits of curtains. This is a multiple of both seven (7×160) and four (4×280). In this there is then FOUR – creation; SEVEN – spiritual perfection; and TEN – perfection of divine order.

³ Five curtains shall be coupled to one another, and the other five curtains shall be coupled to one another.

Two sets of five curtains each were to be sewn together along the long side. Therefore, each main section was to have five panels each which were 28 cubits by 4 cubits. When they were sewn together, they were each to be 28×20 cubits or 560 square cubits.

⁴ And you shall make loops of blue yarn on the edge of the curtain on the selvedge of one set, and likewise you shall do on the outer edge of the other curtain of the second set.

In this verse, the word lulaah, or loops, is introduced into the Bible. It will be seen 13 times and only in Exodus concerning the construction of the tabernacle. Another new word is khoberet, or “set.” It is seen only four times, only in Exodus, and only in regards to the curtain sets which form the tabernacle and tent.

And finally, the word qitson, or “outer” is introduced. This will be used four times, only in Exodus, and only regarding these coverings. The reason for using these words is to ensure specificity in construction. There are two identical curtains of size and design. They are to be joined together.

In order to ensure that the right edge of the curtains is used in the joining process, one side is chosen from the first and then the opposite edge of the other curtain will be chosen. That way, when they are coupled together, they will continue in the same direction.

In other words, all ten panels will flow in the same way instead of five running in one direction and then the other five being turned around and running in the opposite direction. The loops were to be blue in color. Blue, as I said earlier, is given in association with the law; specifically in the keeping of it.

⁵ Fifty loops you shall make in the one curtain, and fifty loops you shall make on the edge of the curtain that is on the end of the second set, that the loops may be clasped to one another.

The loops that are being sewn on one panel should exactly meet up with the loops on the other panel. The word “clasped” is what tells us this. It is the word qabal, which is introduced here. It means “to take” or “to accept.” Each of the fifty loops was to meet up with each of the other fifty, accepting one another in a union where they would be clasped together.

The KJV gives a very poor rendering of this by saying, “that the loops may take hold one of another.” It is not the loops which will take hold of one another. It is that the loops will allow one another to be united by the use of golden clasps. Specificity is important here and their translation is lacking in this case.

⁶ And you shall make fifty clasps of gold, and couple the curtains together with the clasps, so that it may be one tabernacle.

The clasp is now introduced into the Bible. It is the word qeres and it will be used just 10 times, all in Exodus, and all in the construction of tabernacle and tent. It comes from the word qaras which means to stoop over. And so you get the idea of a clasp which is bent like a stooped-over person.

Fifty of these were to be made to unite the 100 loops into a single unit which would cover the entire tabernacle. Together, they would be 40 cubits long, 28 cubits wide, and a total of 1120 square cubits. As the tabernacle is only 30 cubits long, then there will be 10 extra cubits which will go over the back of the tabernacle, behind the Most Holy Place.

We know this because in verse 36 it will note that there is a screen door which will cover the front of the tabernacle at the entrance to the Holy Place. Therefore, and this is not without importance, the gold clasps will be right along the place where the veil hangs between the Holy Place and the Most Holy Place.

However, because of the gold loops, it says here that “it may be one tabernacle.” It is getting ahead of ourselves, but before going on, the symbolism of what is going on here must be explained. The Holy Place is 10x10x20 cubits, or 2000 square cubits. The Most Holy place is 10x10x10 cubits, or 1000 square cubits.

This then points to the work of Christ. The 2000 cubits symbolize the 2000 years of the church age. The 1000 cubits are symbolic of the millennium. The entire tabernacle then is a picture of the time of God dwelling with man because of the work of Christ.

Those in the church form the church which is the body of Christ. Though the two dispensations are distinct, they are united as one by the fifty gold clasps. The gold points to the divine nature of Christ who joins the dispensations together.

Bullinger defines the number fifty as “the number of jubilee or deliverance. It is the issue of 7 x 7 (7²), and points to deliverance and rest following on as the result of the perfect consummation of time.”

The two dispensations after Christ’s work are united by these fifty clasps which signify the deliverance and rest of those who have come to Christ in either dispensation after the completion of His work. This unity of the body, symbolized by the unity of the two parts of the tabernacle, is exactly what Christ prayed for –

“I do not pray for these alone, but also for those who will believe in Me through their word; ²¹ that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. ²² And the glory which You gave Me I have given them, that they may be one just as We are one: ²³ I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.” John 17:20-23

It is as if His words come alive in the mind when reading the details for the construction of the tabernacle and what it ultimately signifies. The blue loops, which the clasps are united to, picture the law, fulfilled in Christ’s work. It is the point where all of the redeemed of both the Church Age and the Millennium are united.

A place for My people to dwell
A place for those who have come to Me
Pictures of it are seen in the tabernacle, O so well
Pictures hidden in plain sight for any to come and see

A plan for the redeemed of the Lord
Is seen in each and every detail
And they are recorded carefully in My word
For those who will take a walk on the inquisitive trail

There they will find Me in the Holy of Holies
All is accomplished for those who find their way in
I will show them wonderful, eternal glories
If through My blood the victory they do win

II. Details for the Tent (verses 7-14)

⁷ “You shall also make curtains of goats’ hair, to be a tent over the tabernacle.

This verse begins the instructions for the ohel or tent which will cover the tabernacle. Some versions say “a covering” over the tabernacle, but this is more than a covering, it is an entire tent. The word ohel is much better rendered as “a tent.”

The tent was to be made out of goat’s hair. There is importance in this for several reasons. First, it would be an actual protection for the tabernacle itself. The sun would bleach out the linen. The rain would destroy it and cause its colors to run, and the other elements in general would cause it to degrade.

Secondly, the goat is an animal used as an offering. In fact, the book of Leviticus begins with the burnt offering, of which the goat was acceptable. The sin offering of Leviticus 9, and the sin offering for the Day of Atonement in Leviticus 16, are goat offerings. Thus, the covering signifies that of atonement. In other words, that which is inside is what is atoned for.

And as an interesting connection to this for the people outside looking at this tent, they would see it woven with goat’s hair. Hair in the Bible points to awareness and consciousness. This tent, when seen, was to be a reminder of the sinful state of man and that we are to have a conscience concerning it.

In the tent is a picture of Christ who appeared among us, but without sin. His earthly body was the means of our atonement and within Him is embodied everything we have seen thus far, the Ark, the Mercy Seat, the Table of Showbread, the Menorah, and the Tabernacle. The external we see in the goat tent is to direct us to the internal which is provided by His body and His atonement.

^7 (con’t) You shall make eleven curtains.

The word ashte is introduced here. It means “the eleventh.” It comes from the word ashath which means “to think.” Thus, there is even in the number 11 the idea of conscience and awareness.  We are being asked to think when we look at this part of the tent.

Bullinger details the meaning of the number 11 – “…it is the number which marks, disorder, disorganization, imperfection, and disintegration.

As we move outward from the tabernacle, there is a disintegration of that which is perfect. In the need for atonement, there is the understanding that sin exists. The imperfection is not in God or in Christ, but in who they are dealing with.

This is why those inside the tabernacle are considered perfect. Not because of their own righteousness, but because of the One to whom they have moved to positionally. And so those outside are, by default, imperfect and in need of atonement.

⁸ The length of each curtain shall be thirty cubits, and the width of each curtain four cubits; and the eleven curtains shall all have the same measurements.

Unlike the curtains of the tabernacle, these cannot be evenly divided by seven. Thus again there is the hint of imperfection. They are 30×4, or 120 square cubits. Bullinger describes the number thirty. It “…denotes in a higher degree the perfection of Divine order, as marking the right moment.”

If four is that which is created, and 30 is the right moment, then this follows naturally with Paul’s statement in 2 Corinthians 6:2 –

“‘In an acceptable time I have heard you,
And in the day of salvation I have helped you.’

Behold, now is the accepted time; behold, now is the day of salvation.”

Those outside are alive and in need of atonement. If they are in sight of the tent, then it is the right moment.

⁹ And you shall couple five curtains by themselves and six curtains by themselves,

In the case of these curtains, there is a lack of symmetry which existed in that of the tabernacle, eleven curtains instead of 10. For this reason, they are united into sections of five and six. The two sets would then equal 600 square cubits and 720 square cubits, or a total of 1320 square cubits.

In surface area, it would be 30 cubits wide, to cover the entire tabernacle down to the ground on each side, and 44 cubits long to cover to the ground on the back and seemingly hang over the front. Thus the tabernacle would be completely obscured from view. Man’s eyes would not see the place where the Lord dwelt without first receiving atonement. But there is more…

^{9 (con’t)} and you shall double over the sixth curtain at the forefront of the tent.

The sixth curtain of the larger set was to be folded back on itself to presumably give it a finished look. However, this would then make a covering of 32×40 or 1260 square cubits in total. This number corresponds to an interval of judgment. A biblical year is 360 days. Three and one half years would be 1260 days.

This is the amount of time rain was withheld from the land during the time of Elijah (Luke 4:25). It also comprises the two divisions of the tribulation period in Revelation – 42 months and 1260 days. Again, the tent over the tabernacle speaks of judgment. Either sin will be atoned for, and one may move into the edifice, or sin will not be atoned for and judgment outside of it will be the result.

Again as is often the case, the KJV unfortunately translates the last word as “tabernacle” and not “tent.” The word is ohel and it is completely different than the mishkan, or tabernacle, which it covers.

¹⁰ 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 of the second set.

The directions here correspond to those of verse 5 in how the pieces are to be laid out and then have their loops attached.

¹¹ And you shall make fifty bronze clasps, put the clasps into the loops, and couple the tent together, that it may be one.

It is important to note at this point that the further one moves from the Holy of Holies, the materials used become less valuable. They also, as you have seen, carry different meaning. In the Holy of Holies there is perfection, holiness, purity, and fellowship with God. Each step away from there, one finds another aspect of being removed from that perfection.

Bronze, or nekhosheth, as a metal in the Bible signifies judgment. In the uniting together of these curtains, there is a sense of judgment. For those inside, their judgment is past. For those outside, their judgment lies ahead.

One is either in Christ and has been justified through His judgment on sin, or one is not in Christ and will be condemned by His judgment of sin. Every detail continuously points us to the work of Christ for, or against, humanity.

As a side note, older translations are incorrect in this verse. They say “brass” instead of “bronze.” It was either copper or bronze at this point in history. Brass was not yet used.

¹² The remnant that remains of the curtains of the tent, the half curtain that remains, shall hang over the back of the tabernacle.

The word for “remnant,” serakh, is used only here in the Bible. It comes from the verb, sarakh, which means “excess.” The tabernacle was 40 cubits long. This covering is 44, but two are folded over at the front, and so there are still two cubits left over.

This was to hang all the way over the tabernacle and completely cover it, just as the extra cubit on each side was to do. Nothing of the tabernacle was to be seen.

¹³ And a cubit on one side and a cubit on the other side, of what remains of the length of the curtains of the tent, shall hang over the sides of the tabernacle, on this side and on that side, to cover it.

The translation is lacking. The Hebrew says, “And the cubit.” This is specifically speaking of the cubit of the goat’s hair covering, which was thirty cubits across. It was to exceed the linen covering of verse 2, which was twenty-eight cubits.

This extra cubit was to be on either side of the tabernacle, and it was to be allowed to hang down, like a valance, in order to completely hide the golden boards of the tabernacle. Thus, only a picture of awareness of sin and judgment was to be seen in this.

¹⁴ “You shall also make a covering of ram skins dyed red for the tent,

After the covering of goat’s hair, the entire structure was to next be covered with ram skins dyed red. The word “covering” is mikseh. It is used 14 times in the Bible and all but one are in regards to this tabernacle. The other time it was used was in Genesis 8:13 –

“And it came to pass in the six hundred and first year, in the first month, the first day of the month, that the waters were dried up from the earth; and Noah removed the covering of the ark and looked, and indeed the surface of the ground was dry.” Genesis 8:13

Thus this is a weather covering. These orot elim me’addamim, or “skin rams dyed red” form their own picture. The ram is the leader of the flock and its protector. The protection is seen in its power to butt with its horns which are a symbol of strength. The symbolism we are to see then is that of Christ, the Protector of His people.

The verb for “dyed red,” or adom, is found 10 times in the Bible. It comes from the idea of being made red, or to show blood in the face. The use of these ram skins dyed red will picture Christ’s covering of our sins. It is explained by the use of adom in Isaiah –

“‘Come now, and let us reason together,’
Says the Lord,
‘Though your sins are like scarlet,
They shall be as white as snow;
Though they are red like crimson,
They shall be as wool.'” Isaiah 1:18

After this, Paul shows how this points to Christ in 2 Corinthians –

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:21

Thus, what we see pictured here is atonement for those inside, and a lack of atonement for those outside. With each covering there is a dualism to be seen. And it is seen just as well in the final covering…

*^14 (fin) and a covering of badger skins above that.

u-mikseh orot tekhashim milmaelah – literally, “…and a covering skins of porpoise above.” To review from a couple sermons ago, the word is takhash, and it is always governed by the word oroth, or “skins.” Therefore it is the hide of an animal. The translation of the KJV and the NKJV of “badgers” is dubious at best.

The badger is rarely, if ever seen in Sinai and it lacks any cognate language support. Rather, this word is cognate to the Arabic word tukhas, or porpoise. Therefore, in modern translations it is normally called the porpoise, the dolphin, or the dugong, which is like a manatee. Thus it would be a light gray to sky-blue covering.

This word is always used in connection with the covering for the tabernacle, with but one exception in Ezekiel 16 where it is used to describe figurative sandals worn by Jerusalem. As Bedouins still use the dugong for such sandals even to modern times, such a sea animal is the most likely translation. As this skin will be used as the outermost covering of the tabernacle, “the skin of a marine animal like the dolphin would have been eminently suitable, both for its toughness and for its waterproofing properties” (HAW).

As the sea is representative of the world of chaos and confusion and rebellion, this then makes a beautiful picture of Christ’s covering of us from that. This would fit well also with the one non-tabernacle use of this word in Ezekiel concerning the sandals made of this skin. Having such skin for shoes would then infer that the chaos of the sea was under-foot and subdued.

Each of the coverings over the furniture of the tabernacle has a dual purpose. The woven material with the cherubim signifies protection for those within by the angels, and yet guarding against intrusion for those outside.

The goat’s hair and bronze clasps signify atonement and accomplished judgment for sin on those inside, but pending judgment and no atonement for those outside. The ram skins signify both atonement and protection for those inside, and a lack of atonement and a warring against those outside.

And finally, the skin of sea animals signifies order, harmony, and peace with God for those inside, and chaos, confusion, and enmity for those outside. In the end, every single verse has brought us insights into the work of Christ, the nature of the church, and the status of the redeemed. It is a marvel and a wonder to see the beauty of what is represented in these 14 verses.

So now, it is time to ask yourself whether you are on the inside, or on the out? The things we have seen today show intelligence, even wisdom. They show purpose and intent. And they show us the truth that one is either in Christ and safe, or he is not in Christ and is heading to a bad eternity. If you have never taken stock of yourself and where you are going, today is the day to do it. Call on Christ and enter into His tabernacle. Let me tell you how to do it…

Closing Verse: “For You have been a shelter for me,
A strong tower from the enemy.
⁴ I will abide in Your tabernacle forever;
I will trust in the shelter of Your wings. Selah” Psalm 61:3, 4

Next Week: Exodus 26:15-30 In Christ we have something we can claim… (A Sure Foundation and a Steady Frame) (72nd Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

The Tabernacle and the Tent

Moreover you shall make the tabernacle; yes, as I have said
With ten curtains of fine woven linen
And blue, purple, and scarlet thread
With artistic designs of cherubim you shall weave them

The length of each curtain
Shall be twenty-eight cubits, these its contents
And the width of each curtain four cubits for certain
And every one of the curtains shall have the same measurements

Five curtains shall be coupled to one another, you see
And the other five curtains to one another coupled shall be

And you shall make loops of blue yarn
On the edge of the curtain on the selvedge of one set
And likewise you shall do on the outer edge
Of the other curtain of the second set; do not forget

Fifty loops you shall make in the one curtain
And fifty loops you shall make on the edge too
Of the curtain that is on the end of the second set
That the loops may be clasped to one another, so shall you do

And you shall make fifty clasps of gold
And couple the curtains together with the clasps
So that it may be one tabernacle, just as you have been told

You shall also make curtains of goats’ hair
To be a tent over the tabernacle
You shall make eleven curtains for the tabernacle there

The length of each curtain
Shall be thirty cubits, these its contents
And the width of each curtain four cubits, for certain
And the eleven curtains shall all have the same measurements

And you shall couple five curtains by themselves
And six curtains by themselves too
And you shall double over the sixth curtain
At the forefront of the tent, so shall you do

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
Of the second set; do not forget

And you shall make fifty bronze clasps
Put the clasps into the loops, so shall you do
And couple the tent together
That it may be one, just as I instruct you

The remnant that remains of the curtains
Of the tent, so I now instruct to you
The half curtain that remains
Shall hang over the back of the tabernacle, so shall you do

And a cubit on one side and a cubit on the other side
Of what remains of the length of the curtains of the tent
Shall hang over the sides of the tabernacle
On this side and on that side, to cover it; to that extent

You shall also make a covering
Of ram skins dyed red for the tent
And a covering of badger skins above that
No detail shall you circumvent

A tabernacle You have asked to be made
A place where You will dwell among us
You have selected how it is to be arrayed
To give us hints of the coming Messiah, Jesus

And how marvelous is it for us to see
The wonderful things You have in this tabernacle displayed
A place for You to dwell among us eternally
For in Christ Jesus, a body You have made

Thank You, O God for this wonderful redemption story
It is filled with marvelous details which show us of Your glory

And so to You we sing, and to You we give all of our praise
And it will continue on forever and ever
Yes, for eternal days

Hallelujah and Amen…

Exodus 25:31-40
The Menorah

The menorah is a marvel and a wonder concerning the wisdom of God. The details of its design and construction are literally filled with pictures of Christ and His work throughout the ages. Like the previous two pieces of furniture that have been described, contemplating the design and construction of the menorah is to take a look into the very mind of God.

His handiwork is evident in every detail, and the perfection of what we will see is more than astonishing when one thinks of all that is connected to it throughout the rest of the Bible. By the end of the sermon, we will have looked into a host of patterns and details, and yet I fear that we will have only touched on the things that this marvelous gold menorah actually symbolizes.

In the end, the menorah was only a representation of something else. It served its purpose during the years that Israel had a tabernacle and then a temple, but in the end, the true Menorah is found in our Lord Jesus. He is the true Light which shines in the world, and He is the one to illuminate the dark places with His radiant magnificence.

And to understand the Lord Jesus, we must look to another lamp which has been given to us, a lamp which is also pictured in the menorah. It is the lamp of Scripture which illuminates the work of Christ throughout all of human history…

Text Verse: And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; ²⁰ knowing this first, that no prophecy of Scripture is of any private interpretation, ²¹ for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.” 2 Peter 1:19-21

Peter tells us that it is the Holy Spirit who gave us the Bible through holy men of God. A few things about this are necessary to understand. The first that of the inspiration of Scripture. In Matthew 22:43, Jesus shows that the writings of God through David were from the Holy Spirit.

The logical deduction that we can make is that all of the Old Testament came with the same divine inspiration. Jesus’ words throughout the gospels show that this is true. In Luke 24, after the resurrection, Jesus explained all of the Scriptures to those He walked with and showed how they actually revealed Him.

But He had already told the people this. They just hadn’t understood. This was seen in His words to the Jewish leaders –

“You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.” John 5:39

The Scriptures which Jesus spoke of at that time were the Old Testament. Jesus plainly stated that the words of the Old Testament testify of Him. After this, and just before His crucifixion, Jesus said this to His apostles in John 16:13 –

“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.”

In other words, the same Spirit who gave us the Old Testament has given us the New as well. The word of God is one unified whole which points to the work of God in Christ and it is illuminated to us by the Holy Spirit.

These truths are clearly and precisely detailed in the construction and design of the menorah. It is the light of the tabernacle which was designed by God. Understanding this, let’s get right into the sermon today. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Lampstand of Pure Gold (verses 31-36)

³¹ “You shall also make a lampstand of pure gold;

The last item to be described in this chapter is that of the menorah. Some translations archaically call it a “candlestick,” but it is much more appropriately called a “lampstand.” The word menorah is introduced into the Bible here. It is essentially the same as the word ner, or “lamp.” Thus, the menorah is literally “a lamp bearer.”

This menorah, like the overlay of the ark, the entirety of the mercy seat, the overlay of the table of showbread, and the utensils for the table of showbread, was to be made of zahav tahor, or “gold pure.” Again, as before, the symbolism remains constant.

Zahav, or gold, is the finest of the biblical metals. It indicates purity and holiness, but even more it represents royalty – kings and kingdoms. Gold is both a metal and a color, and both are associated with kingship. It is also considered an incorruptible metal.

The adjective tahor, or “pure,” comes from the verb taher which means pure in a physical, chemical, ceremonial, or moral sense. In this we can see that the gold is to be completely undefiled in any way. It thus reflects that which is divine, and so it pictures Christ’s deity and perfect purity in all ways – physical, moral, etc.

^{31 (con’t)} the lampstand shall be of hammered work.

Like the Mercy Seat which sat on the Ark of the Covenant, the lampstand was to be made of “hammered work.” Miqshah or “hammered work” comes from the word miqsheh which means “a fancy hairdo.” Therefore, it could be a turning of metal, like the braids of hair, or it could be a hammering of metal for shaping.

As was seen from the terminology used in the making of the Mercy Seat, it is more likely a hammering of metal than of a turning of metal. The skilled hands of a craftsman were to shape the menorah until it was complete and ready to be used.

^{31 (con’t)} Its shaft, its branches, its bowls, its ornamental knobs, and flowers shall be of one piece.

The word translated as “shaft” is yarek, and it properly means “thigh.” The thigh stands as the foundation of man, the place for girding on one’s sword, and for the source of life. The first two times it was used in the Bible give us a hint of why the word is chosen here. It is found in Genesis 24 –

“Please, put your hand under my thigh, ³ and I will make you swear by the Lord, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell; ⁴ but you shall go to my country and to my family, and take a wife for my son Isaac.” Genesis 24:2-4

&

“So the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.” Genesis 24:9

This is the most intimate part of the man and this was therefore the most solemn vow that could be made. Under the thigh is where Abraham’s life was continued on through his seed, resulting in Isaac. It is also where the rite of circumcision was conducted.

This request of Abraham pointed to the coming Messiah, because Abraham’s seed would lead to the Messiah through Isaac, the son of promise. Further circumcision as a rite pictures the cutting away of the sin nature. The oath that was demanded concerned the highest decision in the life of Abraham and it would therefore be the highest priority of the servant who was to carry it out.

This “thigh” would be the central stem from which proceeded the pairs of branches, from it would continue the middle shaft all the way up to its lamp, and it would also include the base of the lamp.

The word qaneh, or “branches” follows the Greek translation of the Old Testament. In the Hebrew, the word is singular. It won’t be plural until verse 32. Therefore, this is only speaking now of the middle branch. The word qaneh means “a reed” or a “stalk.”

Next are mentioned “its bowls.” The word is gabia which means a cup or a bowl. The “knobs” are a word introduced into the Bible here, kaphtor. This word indicates either the capital on a column, or a bulb or knob which encircles the shaft of the lampstand.

The word is identical to the name Kaphtor which refers to the island of Crete and so it is believed that they are named from the place where such ornaments were first imported. (HAW)

And finally, the perakh, or flowers are now mentioned for the first time in the Bible. The word means a bud, a blossom, or a flower. What appears to be the intent, although this is debated, is that these bowls, knobs, and flowers represent the entire flower which includes the cup – the whole opened flower; the knob – which is the calyx of the flower; and the corolla – which are the outer leaves of the flower.

All of these were to be ornamented on the main shaft and were to be hammered from just one piece of gold. But there is much more to have come out of this single piece of metal…

³² And six branches shall come out of its sides:

Not only was the menorah to have such a marvelous shaft going straight up, but it was to have six branches which came out of its sides as well. Unlike other candelabra, this one will be unique in that all of the branches come out of the sides only, thus they are all on the same plane…

^{32 (con’t)} three branches of the lampstand out of one side, and three branches of the lampstand out of the other side.

This menorah is to be hammered out of a single piece of metal. Thus it will be something which will require immense skill in order to fashion. Unlike something which is either cast from molten metal, or something which is soldered together, this will be like the mercy seat, completely formed from a single solid chunk of gold. From each side will come three individual branches which are to be symmetrical to one another.

³³ Three bowls shall be made like almond blossoms on one branch, with an ornamental knob and a flower,

These bowls are not at the top of the branch, but are within the branch itself. And so what you have is the branch coming out of the menorah, and then an almond blossom with its knob and flower. Then there is more branch, and then another almond blossom with its knob and flower. Then there is more branch, and another almond blossom with its knob and flower. This would be followed by more branch leading to its top.

The verb for “made like almond” is shaqad. It is only used six times and all are in reference to the making of the menorah. This word comes from shaqed, or almond. It is used only four times in the Bible, but understanding its use will give insight into its symbolic meaning on the menorah.

In Numbers, Aaron’s staff is used as a sign to the people. In one night, it is said to have sprouted and put forth buds, produced blossoms, and yielded ripe almonds.

The almond is one of the first plants to flower in the spring, in late February to early March, and it is one of the last plants to have its fruit ripen – from August through October. Thus, this was an amazing miracle because it spanned the entire harvest season… in a single night.

In Ecclesiastes, the blossoming of the almond tree is said to reflect the aged condition of man. The almond blossoms are white just as an aged person’s hair is white. Following on with that, white hair is reflective of honor in Leviticus 19.

And in the book of Jeremiah, we read this last use of the almond –

“The word of the Lord came to me: ‘What do you see, Jeremiah?’
‘I see the branch of an almond tree,’ I replied.
¹² The Lord said to me, ‘You have seen correctly, for I am watching to see that my word is fulfilled.'” Jeremiah 1:11, 12 (NIV)

In those verses is a play on words. The word almond is shaqed, but the word “watching” is shoqad. Therefore, the almond is being equated with an extended period of time, honor, and watching.

^{33 (con’t)} and three bowls made like almond blossoms on the other branch, with an ornamental knob and a flower—

Opposite each branch, there would be another branch which followed same pattern, repeating it on the other side.

^{33 (con’t)} and so for the six branches that come out of the lampstand.

All six of the branches were to come directly out of the lampstand, each with its corresponding branch on the other side. In total, the number of floral arrangements on the six branches would be 18. The branches derive their source from the stem of the menorah, thus the central branch is the heart of it and the branches are dependent upon the middle branch.

³⁴ On the lampstand itself four bowls shall be made like almond blossoms, each with its ornamental knob and flower.

Like the branches, there were to be floral arrangements as well, but instead of three on any other branch, there were to be four. Therefore, in all, there will be 22 of these floral arrangements on the menorah: 4 in the middle and 18 on the 6 branches, or 22. These 22 arrangements correspond to the 22 letters of the Hebrew aleph-bet. We are being given insights right from the mind of God.

³⁵ And there shall be a knob under the first two branches of the same, a knob under the second two branches of the same, and a knob under the third two branches of the same, according to the six branches that extend from the lampstand.

A question arises whether these three knobs are in addition to the four already on the lampstand, or if it is speaking of three of the four knobs on the flowers themselves. The word “and” at the beginning of the verse could mean, “in addition,” or it could simply be a descriptor for the use of three of the bulbs.

Assuming that these are bulbs belonging to the flowers, the thought here can be understood in one of two ways, either the branches come out of the stem and there is a knob below that spot, and thus the knob is “below” the branches in altitude. If this is so, then the branches would come out above the knob and below the flower.

Or, there is a knob on the stem and the branches come out of the knob. If this is so, then the knob is below the base of the stems, but only in the sense of being where the stems begin. Various depictions show both options and it is hard to be dogmatic about which is correct, but the second option, that of the stems coming out of the knobs, seems correct based on the next verse.

The depiction on the Arch of Titus is no help at all as it doesn’t match the Bible in either regard.

³⁶ Their knobs and their branches shall be of one piece;

Because it says “their knobs and their branches,” it appears that the branches are actually coming out of the knobs and not out of the stem above the knobs. Otherwise, it appears that these words would be superfluous. But the intent here is that the branches were not to be fashioned separately and welded onto the knobs. Instead, they were to be of one solid piece with it.

^{36 (cont’)} all of it shall be one hammered piece of pure gold.

Everything thus far described was to be fashioned out of a single piece of metal by being hammered. It was not to be cast or welded, something that would be infinitely easier to do. Instead, it was to be shaped by the hand of the artisan through wisdom and skill.

Again, Moses is reminded that it is to be of zahav tahor, or “gold pure.” It was thus to have no impurities of any kind, but it was to be refined to the very highest degree possible. The repetition of the words is a stress all its own for Moses to consider and remember.

The purest of gold, fit for a King
Was used to make a seven-branch lampstand
Seeing its beauty makes my heart sing
The workmanship marvelous; stunning and grand

Every detail is so beautiful, each knob and flower
The glistening of the branches as they catch the light
It shines in the dark for hour after hour
Illuminating the holy place throughout the night

The glory of God is seen in each detail
Every branch speaks out a marvelous story
And in what it pictures, nothing will fail
As the Lord reveals to us His unending glory

II. A Lamp for Giving Light (verses 37-40)

³⁷ You shall make seven lamps for it,

What is implicit here is that there will be seven individual lamps for each of the seven branches. Though not described, they would be round or oval lamps with a mouth at one spot from which the wick would protrude.

They would probably have been worked into the top flower of each branch, or if the branch continued out of the top flower, they would be fashioned so that the lamp would be made to come out of the protruding branch.

^{37 (con’t)} and they shall arrange its lamps

Some translations have these words read something like, “…and they shall light its lamps” instead of “and they shall arrange its lamps.” The word is alah and it means “to go up.” For this reason, it may be better translated as “set up” the lamps, rather than “light the lamps,” although later in chapter 27 the same term will be used for the lighting of the lamps.

In other words, the details for the construction and arrangement of the menorah are being given now, not the details for the care of it. This is seen in the continuation of the verse…

^{37 (con’t)} so that they give light in front of it.

The purpose of the menorah was to give light throughout the night. Exodus 30:8 says that the lamps were to be lit at twilight. Exodus 27:21 shows that it was to burn all night, being tended to from evening until morning by Aaron and his sons. And Exodus 30:7 shows that they were to be extinguished in the morning when the High Priest dressed them.

Exodus 26:35 then shows that the menorah was to be placed outside the veil, in the Holy Place, across from the Table of Showbread on the south side of the room. It would be parallel with the wall and so the words, “that they give light in front of it” means that the direction of the table of showbread would be that which was primarily illuminated, but the entire holy place would be fully lit from the lamps.

³⁸ And its wick-trimmers and their trays shall be of pure gold.

The word for wick-trimmers, melqakh, is introduced into the Bible and will be used six times. It comes from the word laqakh which means “to take.” And so it means “snuffers” or “tongs.”

It is that which will draw out the wick if necessary to keep the fire burning and also to terminate the burning of the wick at morning time. It is used in the sense of “tongs” in Isaiah 6:6 when a hot coal is taken from the altar and pressed to Isaiah’s lips.

The “trays” is another new word in Scripture, makhtah. It would be the snuff-dishes which were used to place the snuff which was taken from the wicks when extinguished. The same word is used in other places to indicate a fire-pan which is used for removing coals from a fire, and also it is translated as a censor. Like the menorah itself, these implements were to be made of pure gold.

³⁹ It shall be made of a talent of pure gold, with all these utensils.

The talent, or kikkar is reckoned by various sources from 75 to 130 pounds of gold. As a fun brain squiggle for you, the word kikkar comes from the word karar, which means to dance in a twirling manner, and thus “round.” Therefore the talent would be a large round ingot of gold.The menorah and all of its associated utensils was to be made from an ingot of the finest gold of this weight.

*⁴⁰ And see to it that you make them according to the pattern which was shown you on the mountain.

Moses is reminded here that the things to be built are to be in accordance with the pattern that he was shown. The word “pattern” was first seen in verse 25:9 when speaking of the implements for the construction of the tabernacle.

The admonition is again given and it is not just speaking of the details of the menorah, but of all of the details of Chapter 25. The word pattern is tavnith. It comes from the word banah, to build. It indicates a structure; by implication, a model or resemblance.

According to the pattern I showed you
So shall you make all of these things
Every detail shall be precise, so shall you do
For in the details there are pictures of marvelous things

Those things that I will later reveal
Are found hidden in each and every detail, you see
For now in symbols these things I did conceal
Yes, wonderful things I’m sure you will agree

And someday the mysteries will become clear
Those things that were once hidden from sight
Will be realized in My own Son, precious and dear
They will shine forth with a resplendent light

III. Marvelous Pictures of Christ and His Work

In these instructions, there was a pattern or a model for Moses to work with. He was shown in advance exactly what the final results should look like. Nothing was to be left to the thoughts of man, but of God alone. Therefore, the tabernacle and all of its implements reflect that which is of divine origin. Everything about them then was to symbolize or picture something else.

In the case of the menorah, there is an immense amount of detail for us to consider. This third piece of furniture in the tabernacle follows logically after the first two – the Ark of the Covenant with its Mercy Seat, and then the Table of Showbread.

The ark with the law inside is a picture of the fulfilling of the law by Christ, thus He “embodies the law.” The crowning aspect of that was His death in fulfillment of the law, pictured by the mercy seat.

After His earthly work, pictured by these things, comes the Table of Showbread. With His work accomplished, He could truly be considered our Bread from Heaven. His resurrection proved it and His words were vindicated in that act. We can now participate in His life by receiving His work. From that, we become a part of the lump of Bread, His body.

Immediately following that are the details of the Menorah. The light of the lamp proceeds from the oil burning on the lamp. Thus, the oil is a picture of the Spirit of Christ, the Holy Spirit, illuminating the Holy Place. This could only follow after His death as He Himself said –

“Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.” John 16:7

After Christ’s death, we could receive His body as our Bread of Life. From that act, the Spirit is given to us. As you can see, the order in which each of these pieces have been named follows the pattern of the work of Christ for us as is outlined in the Bible. Each article follows logically and naturally, one after another.

Considering the menorah, the pure gold symbolizes His divine nature as well as total purity and His royal status. Notice that only tahor, or pure gold, is used in this lamp’s design. It speaks of pure divinity and absolute holiness. The menorah itself is designed specifically as an implement of illumination. In symbolism, it is the illumination and light of Christ. The light is what He spoke of in John 8:12 –

“I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” John 8:12

Within the menorah though, there is much more symbolism than just this. Its seven branches marvelously unite all of the spiritual meanings of this divine number into one – holiness, perfection, fullness, and completion.

The shaft, or yarek, speaks of the Messiah, the fulfillment of the promised seed of Abraham. He is the divine entry into humanity in the Person of Jesus Christ; God incarnate. From that middle shaft six other branches come out. They are of the same nature as the branch, and yet they are distinct from it and totally dependent on it.

Further, though the details of these branches differ from the shaft, they are essentially the same in material and in final use. The number six in the Bible represents man, especially fallen man. But these six are united to the first and thus bear the first’s same nature. Therefore, these picture the redeemed of the Lord, dependent on Christ, and yet bearing His nature. As there are two sides which are identical, they reflect the totality of man – Jew and Gentile.

Also, the seven lamps filled with oil reflect the seven-fold Spirit of the Lord mentioned first in Isaiah 11 –

“The Spirit of the Lord shall rest upon Him,
The Spirit of wisdom and understanding,
The Spirit of counsel and might,
The Spirit of knowledge and of the fear of the Lord.” Isaiah 11:2

This seven-fold spirit is referred to several times in Revelation, such as in Revelation 4:5 –

“From the throne came flashes of lightning, and rumblings, and rolls of thunder. Before the throne burned seven torches of fire. This is the sevenfold Spirit of God.” Berean Study Bible

Next, the seven branches reflect the seven days of the creation account. From top to bottom, and from right to left, the branches would be numbered going up on each side. Thus it would be branches 1, 2, and 3 on the right, and 4, 5, and 6 on the left.

The first and fourth branches would be at the same level. They reflect the creation of light on the first day, and the creation of the light bearers – the sun, moon, and stars, on the fourth day.

The second and fifth branches would be on the same level. They reflect the division of the waters above and below in the second day, and the filling of the waters with fish and the firmament with birds on the fifth day.

The third and six branches would be on the same level. They reflect the creation of the dry land and plants on day three, and the filling of the land with animals and man and the giving of the plants to man as food on the sixth day.

The seventh, middle branch, reflects the day of God’s rest from His creative efforts and upon which the other six days branch out from, and of which they are actually dependent on. It is the foundation and the source of all else. All of creation is dependent on this seventh, and without it nothing else would have any true meaning.

This explains why there are four flowers on the middle shaft. The number four is the number of creation. All of creation is represented by these four flowers. Stemming from that are the branches which reflect the divine completeness of all of creation.

Next, the seven branches picture the entire span of redemptive history, its fullness. It is reflective of the 7000-year span of man’s time on earth. The middle branch is unique from the others and it is that which the others stem from. The middle branch is known as the shamash, which means the helper or servant candle.

Tradition has it that this was the first lit and the others were then lit after it. It is still a practice of the Jews to this day. Thus this middle, or servant, candle is a picture of the time of the birth of Christ around the year 4000, or right in the middle of the 7000 year plan for man.

He came as the Servant at that time. He is the One who then lights up the ages of human history. The six branches of human history stem out naturally from this epoch moment when Christ came to dwell among us and they are actually dependent on His coming. He is the Foundation of man and He is our Source of life.

Further, He is our Rest. Therefore, the words of Hebrews 4:3 are confirmed in His coming at this 4000 year point –

“For we who have believed do enter that rest…”

Just as the middle branch pictures God’s Sabbath rest in Creation, Christ is our true Sabbath rest because of His coming.

The seven branches also reflect the seven-fold division of Scripture – the Law, the Old Testament History, the books of Wisdom, the Major Prophets, the Minor Prophets, the New Testament History, and the New Testament Letters. This is the light of God revealed to us in written form.

These seven divisions follow in the same pattern as that of the seven days of creation. From right to left, the branches would be numbered going up on each side. Thus it would be branches 1, 2, and 3 on the right, and 4, 5, and 6 on the left.

The first and fourth branches would be at the same level. Branch one would be the five books of Moses, the Torah; branch four would correspond to the five Major Prophets.

The second and fifth branches would be on the same level. Branch two would reflect the twelve OT history books; branch five would reflect the twelve Minor Prophets.

The third and six branches would be on the same level. Branch three symbolizes the five wisdom letters; branch six symbolizes the five NT books of history Matthew through Acts.

The seventh, middle, branch symbolizes the 22 NT letters. Despite coming last in written history, they are what the six other categories branch out from and which those branches are dependent on – the revelation of the grace of Christ. They explain the foundation of biblical theology and they fully reveal Christ, our Source of life and our place of rest.

As a marvelous point of interest, if one takes the numbers from each corresponding branch (22, 5, 12, and 5), they will come up with the most splendid of patterns as revealed in the Hebrew aleph-bet. The 22 letters of the main branch correspond to the letter Tav in Hebrew, the 22nd letter of the aleph-bet.

The next two branches each have five corresponding letters. This is the fifth letter, Hey. The next two branches each have twelve corresponding letters. This is the twelfth letter, Lamed. The final two branches have five corresponding letters. Again, it is the fifth letter, Hey. In order, they are Tav, Hey, Lamed, Hey. Written out, they spell the word tehillah, or “praise.” It is where the name of the psalms, tehillim, comes from.

Thus, radiating from the menorah in a pictorial display is the praise of God’s workings in creation, in history, and in the work of Christ, all which are revealed in the word of God, the Holy Bible; the structure of which is found in this beautiful pure gold menorah which stood in the holy place of the tabernacle.

Just as the menorah was to be fashioned by hand out of hammered work, the Bible was fashioned by the hand of man under the inspiration of the Spirit. It is one unified whole. It wasn’t cast, as if by the work of a single process, nor was it soldered together as if of many pieces.

Instead, it was made as a unified whole from one circle of gold. Just as the wheel of the Bible, forms a perfect circle which matches the form and structure of the menorah. The wisdom of the Lord, through the Spirit of God and through the hand of man, “dances” if you will, twirling through the entire process, from beginning to end. The Bible is a single, unified, and marvelous whole.

The menorah is specifically called the “Lamp of God” in 1 Samuel 3:3. Likewise, the word of God is also called a lamp in Scripture, in Psalm 119, it says this –

“Your word is a lamp to my feet
And a light to my path.” Psalm 119:105

Christ is the word of God, and the Holy Spirit is what illuminates the word of God. Thus both are intricately tied up in the symbolism of the menorah.

The 22 floral arrangements on the menorah first symbolize the Hebrew aleph-bet, which is the basis for the structure of the entire Bible. That they are almonds signifies the entire period of the word of God going forth throughout history. The almond being of the first blooms of the season, and of the last to ripen signifies the entire duration of man’s time on earth.

The almond also signifies the honor and wisdom tied up in the giving of the word, and that the Lord is watching over His word. He is watching to perform His word, and He is watching man’s adherence to it throughout all ages.

And this brings us to the next picture of the menorah. The seven branches represent the seven dispensations of redemptive history over which God’s light shines, and through which the word has been illuminated.

They are the dispensations of Innocence, Conscience, Government, Promise, Law, Grace, and the Millennium. God’s word has been given throughout all of them and the Spirit is what illuminates them for those who walk in His light; the light of Christ.

The 22 floral arrangements on these dispensations are then also reflective of the 22 letters, or epistles, of the New Testament. After the first five books of New Testament history, Matthew through Acts, these 22 letters are what testify to the doctrine of salvation through the work of Christ alone.

Therefore, although the dispensation of Grace is the sixth in the stream of time, it is the logical center of the seven. The dispensations then are represented on the menorah by branch one symbolizing Innocence; branch four corresponds to it in Promise.

Branch two symbolizes Conscience, and branch five corresponds to it in Law. Branch three symbolizes Government, and branch six corresponds to it in the Millennium. Each of these is supported by the foundation of Grace which fully reveals Christ, our Source of life.

The doctrine of salvation by grace through faith is that which lights up the entire Bible. Shadows of it were seen in the Old Testament, but only in the truths as revealed in the 22 New Testament letters, which explain the work of Christ, are they fully realized. In the 22 floral almond depictions, we see that which the Lord has watched over, from beginning to end. Only in them is this truly understood.

The tabernacle itself is a picture of the person of Jesus Christ. As the church is His body, then the makeup of the tabernacle also reflects this truth. On the menorah are the seven lamps, each representing the seven churches of the book of Revelation. They are a light to the world of darkness.

The menorah itself is a representation of the light of the word of God and of His Spirit as it is revealed through Jesus Christ. These are given to His people, the people of His church, to direct our praises, our worship, and our conduct. And they are also given as a means of comfort, and as a light shining in the darkness.

As the menorah pictures the word of God, the illumination toward the Table of Showbread in the Holy Place symbolizes the Bible illuminating the work of Christ, our Bread of Life. It was to be an ever-present reminder to God’s people that Christ’s life was given for us. It is the highlight of the message of the Bible.

When we look at the menorah, we can see a picture of that which is wholly marvelous. It is a snapshot of creation, of all of redemptive history, and it is a picture of the intricately detailed work of God in Christ for us.

Because this includes we who have been redeemed by God and sealed with His Spirit, let us therefore strive to shine out to the world the light of Christ and the warmth and comfort of His Holy Spirit. Let us be responsible members of His body, pursuing His word, and telling others of His marvelous deeds.

And if you have not yet called on Christ as your Lord, it is high time you do. God is shouting out to you through Scripture, and through both testaments that He loves You enough to present Himself in these most marvelous of types and pictures, and finally in what they represent – Jesus Christ. He is the fulfillment of all of it and in Him you can find your true Source of light and hope…

Closing Verse: “For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” 2 Corinthians 4:6

Next Week: Exodus 26:1-14 Paying heed to this sermon will be time well spent… (The Tabernacle and the Tent) (71st Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

Christ, Our Shining Lamp

You shall also make a lampstand of pure gold
The lampstand shall be of hammered work
Its shaft, its branches, its bowls, its ornamental knobs, and flowers
Shall be of one piece, no detail shall you shirk

And six branches, out of its sides shall come
Three branches of the lampstand out of one side
And three branches of the lampstand will be from
Out of the other side; these instructions shall be applied

Three bowls shall be made like
Almond blossoms on one branch, you see
With an ornamental knob and a flower
Do this as you have heard from Me

And three bowls made like almond blossoms
On the other branch; so you shall understand
With an ornamental knob and a flower
And so for the six branches that come out of the lampstand

On the lampstand itself four bowls
Shall like almond blossoms be made
Each with its ornamental knob and flower
So shall it be arrayed

And there shall be a knob, thus you shall do
Under the first two branches alike shall be your aim
A knob under the second two branches of the same too
And a knob under the third two branches of the same

According to the six branches that extend
From the lampstand; to this you shall attend

Their knobs and their branches shall be of one piece, as I have told
All of it shall be one hammered piece of pure gold

You shall make seven lamps for it
And they shall arrange its lamps in this way
So that they give light in front of it
Ensure you do this just as I say

And its wick-trimmers and their trays
Shall be of pure gold, for beauty and for praise

It shall be made of a talent of pure gold
With all these utensils, so shall you do
And see to it that you make them according
To the pattern which on the mountain was shown to you

Such marvelous detail for these implements of gold
Each carrying a picture of our Lord Jesus
Just as everything which in the Bible You have told
Shows something far greater to us

What marvel and beauty is found in this precious word
And all of it is centered on Jesus Christ our Lord

And so we praise You, Lord God Almighty
So be pleased to live in our praises for all eternity

Hallelujah and Amen…

Exodus 25:23-30
A Table in the Presence of the Lord

I had to make a choice on Monday the 1st of February. When I first got up, I thought, there’s a lot of verses left in chapter 25, eighteen in fact. But the instructions for the table of showbread are only eight verses and parts of them are very similar to parts of the details for the Ark of the Covenant.

So I started compiling a sermon which would include the entire 18 verses to finish off the chapter. I didn’t really want to do that because the details for the menorah are so exacting and precise, I figured I had have to cut them short and not do a full evaluation of that most precious item.

However, after a few hours of study and typing, I realized that I could get a full sermon out of just the verses concerning the table of showbread. There is repetition with the construction of the ark, yes, and I’m not one that likes to repeat things. However, the Lord repeated these details for a good reason and who am I to ignore repeating the meaning of them.

And so some of this sermon will repeat details of what we saw concerning the Ark, except they are modified for the construction of the table. Maybe you will get distracted at a different point in the sermon today than that of the sermon on the Ark. If so, then you might hear something new that you missed before. And there is plenty of completely new detail in this passage as well. So sit back and please enjoy what the Lord has tucked away for us.

Text Verse: “He who dwells in the secret place of the Most High
Shall abide under the shadow of the Almighty.
² I will say of the Lord, ‘He is my refuge and my fortress;
My God, in Him I will trust.'” Psalm 91:1, 2

What is it like to be in the presence of the Lord? Adam and Eve were in His presence, but they lost that right. The naming of the two boys, Cain and Abel, tell us a great deal about how Eve felt. She desperately wanted to go back to that land from which she was exiled.

And this has been the great hope of mankind ever since. Every culture has some ideal of what it will be like, but only the Christian has a foretaste of it in reality. We are literally brought back into the presence of God and into right fellowship with Him once again because of the work of Christ.

Now we can truly experience a glimpse of what lies ahead. In Christ, we are safe, we are secure, and we are heard. Our prayers can ascend to our heavenly Father and He really hears them. The table of the showbread gives us an Old Testament look into this truth. So let’s jump right into it and see what the Lord has in store for us to see.

It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Table of Showbread (verses 23-30)

In the Holy of Holies there was one piece of furniture, the Ark of the Covenant. The next room of the tabernacle, proceeding out from the Holy of Holies, was the Holy Place. In this room there were three pieces of furniture: The table of showbread, the golden menorah, and the altar of incense.

The first two of these are described here in Chapter 25 and the third will be detailed in Chapter 30. The placement of the altar of incense is debated, but we will worry about that when we get to those verses. For now in this chapter, we are concerned with the table of showbread and the menorah.

The table and the menorah are both depicted on the Arch of Titus. When the Romans plundered Jerusalem, they carried these implements off as war booty. In commemoration of that, they were engraved on this arch to show the magnificence of the conquest.

It is an extra-biblical note to the surety that this record dating back to the time of Moses is accurate, and that the Jewish presence in Israel is exactly as the Bible proclaims. In other words, one cannot carry away plunder from a Jewish temple if a Jewish temple did not exist! This flies in the face of the many deniers of a Jewish presence in the land in times past.

Of the two pieces of furniture after the Ark, the table has a special significance and is to be considered of great importance. For this reason, its details follow immediately after that of the Ark and Mercy Seat. This table of showbread, like the Ark of the Covenant, pictures Christ and His work and its details begin in verse 23…

²³ “You shall also make a table of acacia wood;

Moses is now instructed to make a table. The word for table is shulkhan. This is the first of 71 times it will be used in the Bible. It comes from the verb shalakh which means “sent” or “to spread out.” The idea is that a table is spread out for a purpose.  This is reflected, for example, in the words of the 23 Psalm –

ta’arokh lephanai shulkhan ne’ged tsoretai – prepare before my face a table in the presence of my enemies. “Spread it out! O Lord!”

The table, like the ark and like all of the tabernacle’s furniture, is to be made of shittim, or acacia wood. As I described in the instruction for the building of the Ark, acacia is a very slow growing tree that would be readily available in the area where they were. Its heart wood is dark reddish-brown and it is beautiful when sanded and polished.

It is resistant to decay because it deposits in its heartwood waste substances which turn into preservatives. This renders it unpalatable to insects. It is also dense and difficult to be penetrated by water and other decaying agents. It is considered incorruptible, picturing the incorruptible nature of Christ’s humanity.

^{23 (con’t)} two cubits shall be its length, a cubit its width, and a cubit and a half its height.

The table is one half a cubit less than the Ark in both length and breadth and it is the same height. The Pulpit Commentary says it would then be about three feet long, one foot six inches wide, and two feet three inches high. It is a humble sized table.

²⁴ And you shall overlay it with pure gold,

Again, like the Ark, the wood is to be overlaid with gold. And again, it needs to be noted that zahav or gold is the finest of the biblical metals. It indicates purity and holiness, but also royalty – kings and kingdoms. It is one of the few metals that have a natural color which is not silver. Thus it is both a metal and a color, and not surprisingly, both are associated with kingship.

It is precious because of its rarity, and it is valuable. Throughout history it has been used as a basis for monetary systems, and it is the standard by which the value of other things is set. It is also considered an incorruptible metal.

And the gold here, like with the ark, has an adjective to describe it, tahor, or “pure.” It means clean or pure and comes from the verb taher which means pure in a physical, chemical, ceremonial, or moral sense. In this we can see that the gold is to be completely undefiled in any way. As the wood pictures Christ’s human nature, the gold pictures His divine nature.

^{24 (con’t)} and make a molding of gold all around.

This molding is similar to the idea of the molding on the Ark. There, the molding was for the placement of the Mercy Seat. On the table, it is for beauty and adornment, as if it were a crown. But it was also for keeping the items of the table securely on the table. The bread which will be placed on the table will remain there, even when the table is moved. This crown is not said to be of wood which is then overlaid with gold. Rather, it is a solid gold molding.

²⁵ You shall make for it a frame of a handbreadth all around,

The word for the “frame” which is to be made is a new word in the Bible – misgereth. It means “borders” as in something which encloses. The word for “handbreadth” is tophakh and it is actually quite rare. This is the first of only five times it will be seen, all in Exodus and Ezekiel.

This rim then is to be a structural support for the legs of the table. Views vary on where this frame is. Some depictions have it directly below the top of the table, or even level with it. Some have it somewhere down the legs of it. The depiction of the table on the Arch of Titus shows something halfway down the legs, but that is not a frame.

Rather, those were pieces attached to the legs for the holding of silver trumpets. The frame itself appears to be right at the top of the table.

^{25 (con’t)} and you shall make a gold molding for the frame all around.

This is not the same molding as that of verse 24. The first molding went around the table at its top. This one would be outside of the rim itself, either outside of the first rim or under the table top. Looking at various photos of replicas of this table will show you how different artisans view these words.

²⁶ And you shall make for it four rings of gold,

The only real difference between this verse and verse 12, is that it says the rings for the Ark were to be cast out of gold. However, it can still be assumed that these were also to be of cast gold. The word for “ring” is tabbaath and it should be re-explained for you to remember.

The word means “ring,” but it comes from another word, taba. That is a verb which means “to sink.” This then gives the idea of a signet ring which is sunk into clay or wax in order to make a seal. From this comes the idea of any ring.

^{26 (con’t)} and put the rings on the four corners that are at its four legs.

The Ark had feet to which the rings were attached. This table has legs and so a new word, peah, is used here to indicate “corners.” As each leg is at a corner, the rings are attached there. However, the rings are not at the top or the middle of the legs. Rather, it says, al arba ha’peot asher l’arba raglav – “in the four corners that are on the four feet.”

In other words, the rings were at the very feet of the table. When it was carried, like the Ark, it would be completely elevated above those who carried it. No image that I looked for accurately depicted this aspect of the table. But, this is exactingly depicted on the Arch of Titus. Like the Ark, it does not specify whether these rings are on the short side of the table or the long side.

However, the depiction on the Arch of Titus shows that the top is considerably longer than the legs. Therefore they ran along the longer side of the table. Unlike the Ark, the table would sit along the side of the holy place in a lengthwise manner. Therefore, even with the poles inserted, they would not interfere with the movement of the priests.

²⁷ The rings shall be close to the frame, as holders for the poles to bear the table.

These words can be interpreted in several ways. Because we have the depiction of the Arch of Titus, we know what the table looked like. Therefore, these words are not correctly translated as “close to the frame.”

As the poles were at the feet of the table, and the frame was at the top, the words mean something like “opposite the frame” or “over against the frame.” Barnes correctly says, “…the rings were to be placed not upon the framing itself, but at the extremities of the legs answering to each corner of it.”

The rings were as far from the top of the border as the border was from the top of the feet. This then means that the poles were right at the bottom, and when it was carried, the entire table was above the carriers.

²⁸ And you shall make the poles of acacia wood, and overlay them with gold,

The same process for the poles of the Ark is seen for the poles of the table. They were to be made of shittim, or acacia wood, and they were to be overlaid with gold.

If you noticed, the same thing has occurred here as occurred in the description of the Ark and the Mercy Seat. Neither the rings, nor the gold of the poles has the adjective “pure” associated with them. Why? The answer is the same as for that of the Ark, which I will explain later.

^{28 (con’t)} that the table may be carried with them.

There is a difference between this and the instructions for that of the Ark. In the construction of the Ark, it specifically said –

“The poles shall be in the rings of the ark; they shall not be taken from it.” Exodus 25:15

For this reason, many scholars come to the conclusion that the poles were removed from this table when it was placed in the tabernacle. This is how Jamieson-Faucett-Brown states it –

“The staves, however, were taken out of it when stationary, in order not to encumber the priests while engaged in their services at the table.” JFB

There is no reason to assume this and every reason to assume otherwise. First, the fact that the rings were said to be cast for the Ark and not for the table doesn’t mean they weren’t cast. It logically follows that they were.

Secondly, the reason for explicitly stating that the poles were to remain in the Ark is because they, in fact, would be considered as encumbering movement in the Holy of Holies. Logically, one would think they would be removed so that the priest wouldn’t have to walk between or around them to apply the blood on the mercy seat. But this was what was expected.

And third, it has already been shown that the poles were alongside the longer side of the table. It’s placement in the Holy Place means that the staves would in no way encumber the movement of the priests, even if they remained in the table. Considering what they picture, there is every reason to assume that they were not taken from the table, even at rest.

²⁹ You shall make its dishes, its pans, its pitchers, and its bowls for pouring.

Each of the words – qearah or “dishes,” qasah or “pitchers,” and menaqqith or “bowls,” are used for the first time in the Bible. The word kaph or “pans,” is a common word which means “hands.” However, this is the first time it is used in this sense.

qearah, or dishes, is used 17 times and only in Exodus and Numbers. It comes from a word which means to tear, or cut out. Thus it is something hollowed out like a shallow bowl. These were probably used for bringing the loaves of bread to the table.

kaph, or pans, simply means hand. Thus it is something like a hand. Some translations say “spoon,” but pan, or even “cup” seems more likely. These would have been used to hold incense which was placed with the bread.

qasah, or pitchers, comes from an unused word meaning “to be round” and so it is a jug or a pitcher. It is a rare word used only four times in the Bible. These would have been used for pouring out drink offerings in conjunction with the changing of the loaves each week.

menaqqith, or bowls, indicates a sacrificial basin for holding blood. In this case, it would be wine, as in a drink offering. It is also a rare word found only four times in the Bible. Like the previous word, these would have been used for pouring out drink offerings in conjunction with the changing of the loaves each week.

Each of these is noted as “for pouring.” The word for “pouring” is nasak and it means “to cover.” Thus, when something is poured out, it covers something else. This word has been used only once so far, in Genesis 35 where it said this –

“So Jacob set up a pillar in the place where He talked with him, a pillar of stone; and he poured a drink offering on it, and he poured oil on it. ¹⁵ And Jacob called the name of the place where God spoke with him, Bethel.” Genesis 35:14-15

It is obvious that the table of showbread was used not only for the display of the bread, but it is where these instruments were placed in conjunction with the rituals which accompanied ministering to the Lord. One bowl is seen atop the table in the depiction on the Arch of Titus.

^{29 (con’t)} You shall make them of pure gold.

Like the gold for the construction of the table, only the finest and purest of gold was to be used for these items. They were to be used in the service of the Holy Place and each is given as a picture of the Lord, His work, and His church to come.

^*30 And you shall set the showbread on the table before Me always.

From this verse, we derive both the object of the table’s use and the name which we ascribe to the table; it being called “the table of showbread.” However, this name is really a paraphrase of the Hebrew. It was first introduced into English as “showbread” in William Tyndale’s translation of Hebrews 9:2 back in 1526.

What it actually says is lekhem pannim lephanay tamid, or “bread of the faces before My face continually”. Therefore it is the Bread of the Faces, or as some call it, the Bread of the Presence. The word “always” or tamid, means “perpetually.” This comes from an unused root meaning to stretch, as an indefinite extension. Thus one gets the idea of “perpetual” or “that which is continuous.”

This table then will be used for the placement of twelve loaves of bread which were to be set continually before the Lord, as is noted in Leviticus 24 –

“And you shall take fine flour and bake twelve cakes with it. Two-tenths of an ephah shall be in each cake. ⁶ You shall set them in two rows, six in a row, on the pure gold table before the Lord. ⁷ And you shall put pure frankincense on each row, that it may be on the bread for a memorial, an offering made by fire to the Lord. ⁸ Every Sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant. ⁹ And it shall be for Aaron and his sons, and they shall eat it in a holy place; for it is most holy to him from the offerings of the Lord made by fire, by a perpetual statute.” Leviticus 24:5-9

He is our Bread of Life, the one who sustains us
And through His life, we have been given life too
A constant theme in the Bible, it does discuss
From the beginning to the end; yes, through and through

In Christ we can again draw near to the Lord
And in His presence forever remain
We are counted as holy, so says His word
Never again will God look upon us with disdain

Justified! We are allowed access once again
Through the blood of Christ, our fellowship is restored
Redeeming grace to Adam’s race, the sons of men
For those who have not His calling ignored 

II. Wonderful Pictures of Christ

Like the Ark of the Covenant, and the Mercy Seat, the descriptions in these verses all point to the work of Christ. The Ark is a picture of Christ, the embodiment of the law. The Mercy Seat pictures Christ, our place of propitiation and atonement. These are in the Most Holy Place.

Outside of that place we have the first piece of furniture described, the Table of the Bread of the Faces, the Bread of the Presence, or the Table of Showbread. All three names are depicted in the details. The furniture is described as shittim wood covered in gold.

The shittim wood is the base material for the table. Its heart wood is dark reddish-brown and is beautiful when sanded and polished. It pictures Christ’s humanity. He, a son of Adam from the Middle East, and thus bearing the same general color as the wood. Shittim is an incorruptible wood, thus picturing His incorruptible nature. Though a Man, He never sinned.

The table, like the Ark, was not of a very large size. In fact, it was humble in that regard. Rather than being some giant, ostentatious thing that people would flock to, it was rather lowly. This pictures Christ in His humbled and lowly human state. He didn’t come as a larger than life figure, but rather He came to a poor family and led a rather small existence by the world’s standards.

The table was overlaid with gold, the most precious of the biblical metals. This represents His divinity which overlays the wood, or His humanity – He being the God/Man. The word for “overlay,” tsaphah, is identical to a word which means to look out or about, spy, keep watch.

Thus His divine nature is what watches over His subjects, keeping an eye on them. The gold therefore not only pictures His divine nature, but it is also a picture of His royal, kingly status. One who has subjects is the ruler of those subjects. And finally, the gold is the standard by which the value of all other things is set. Therefore, He is the standard by which all others are compared to.

The gold of the table is described by the adjective tahor, or pure. This comes from the verb taher which means pure in a physical, chemical, ceremonial, or moral sense. In this we can see that the gold is completely undefiled in any way, thus it pictures Christ’s perfect purity in all ways – physical, moral, etc.

The table was completely covered with gold. This pictures Christ’s complete incorruptible human/divine nature. He is simultaneously fully Man and fully God. And He is completely incorruptible in both respects.

The molding of the table is also a picture of His kingly status. Though the word for this molding is never used in the Bible to indicate a king’s crown, in picture, this is exactly what is seen. This crown was at the top of the table, where the bread was to be placed, the symbolism of which I’ll get to when we get to the bread.

After the crown molding, the frame is next described. It is said to be a “handbreadth” thick all around. This word handbreadth, or tophakh, comes from another word used only twice in the Bible. Once in Isaiah 48:13 where the Lord is said to have “stretched out” the heavens by His right hand.

And once again in Lamentations where it speaks of children who are held by another, as if dandled in their hands. Thus the idea of the handbreadth shows the ability to accomplish a feat. In this case, it is sufficient to support the table of the bread of the faces. This pictures the Lord’s ability to establish and sustain His people through His own work. This is seen, for example, in Isaiah 59 –

Then the Lord saw it, and it displeased Him
That there was no justice.
¹⁶ He saw that there was no man,
And wondered that there was no intercessor;
Therefore His own arm brought salvation for Him;
And His own righteousness, it sustained Him.
¹⁷ For He put on righteousness as a breastplate,
And a helmet of salvation on His head;
He put on the garments of vengeance for clothing,
And was clad with zeal as a cloak. Isaiah 59:15-17

In the Bible, Christ is said to wear “many crowns.” The molding for that frame reflects another of His many kingly roles, that of establishing and sustaining.

After this, the four rings are mentioned. These have the exact same symbolism as for that of the Ark. The number four in the Bible always speaks of the physical creation. The four corners of the earth are represented by the four rings.

The four-fold division of mankind – the families, tongues, countries, and nations are represented by these four rings, and thus the four rings are represented by the message of the four gospels going out to all people and all places.

The ring is the symbol of authority, as a signet. Just as a signet sinks into the wax as a sign of authority and testimony of the king’s rule, the four gospels sink into the hearts of man and are a testimony and authority of the rule of Christ the King.

These rings are attached “in the four corners that are on the four feet.” These four feet then are the gospels which are taken to the ends, or the four corners of the earth. They are the written record of the work of Christ from which the message of Him is derived.

The placement of the rings at the feet of the table thus elevates the table above those who carry it. It is a picture of exalting the work of Christ above all else. As our feet move, carrying the gospel, Christ is elevated to His proper position, above all.

The poles of the table, or bad, are that on which the table rests as it is being carried. The number two in the Bible indicates that there is a difference in things – they contrast, and yet they confirm. There is the heavens and the earth. They contrast, and yet they confirm the extent of creation. There is man and there is woman. They contrast, and yet they confirm the totality of humanity.

The word bad means “alone.” There are two poles which together support the one table. The table pictures Christ and thus they picture the two testaments which present the work of Christ. They are what makes Christ mobile to the world as their word carries Him, each contrasting – the law and grace, but each supporting the whole and confirming the message of Him.

And each is made of the same materials, shittim wood and gold. Together, they proclaim the dual nature of the coming Messiah and the Messiah who has come – He is the God/Man.

As the four gospels are the transition from Old to New, it is the four rings, attached to the four feet, to which the two testaments are affixed. As Christ is the King, the carrying of the table on the poles pictures the palanquin which a king would have been carried around on. He is the King depicted in the four gospels which are tied to the two testaments of the Bible.

As the table can only be carried by two poles, not just one, it teaches us that should either or both testaments of the Bible be removed, we would not have a proper presentation of who Christ is. Without one or the other, we would have a faulty view of Him, and without either, we would have no knowledge of Him at all.

The reason why the adjective tahor, or “pure,” is not used to describe this gold is because the gospels and the two testaments have been handled by man. They have our taint in them, even if they are the inspired word of God.

How often have I highlighted for you errors in the KJV, the NKJV, or in the many other translations which I refer to! Though the word of God is pure, man’s hands and his fallible interpretations have been used in the process of sharing it. The lacking adjective is no mistake. Instead, it is another picture for us to understand.

After this the four items for the service of the table were mentioned – the dishes, pans, pitchers, and bowls. These were to be used for the bread, incense, and wine which accompanied the rituals surrounding the weekly bread offering.

Although these will be described later, and their symbolism fully addressed then, a quick look at them now will help us see the purpose of the table. It and the provisions are both types of Christ. The bread pictures Christ explicitly in the Bible.

First, He was born in Bethlehem, in Hebrew beit lakhem, or “the House of Bread.” It was given as an initial clue that from the House of Bread would come the true Bread of Life. Throughout His ministry, he used bread in both picture and word to demonstrate fundamental truths about Himself, the word of God, and our need for both. Several times in John 6, Jesus says that He is the Bread of life, such as this –

“Most assuredly, I say to you, he who believes in Me has everlasting life. ⁴⁸ I am the bread of life. ⁴⁹ Your fathers ate the manna in the wilderness, and are dead. ⁵⁰ This is the bread which comes down from heaven, that one may eat of it and not die. ⁵¹ I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world.” John 6:47-51

This now explains why the poles run along the longer side of the table, rather than the shorter side. It is because this table, unlike the Ark, is being carried as a funeral bier. Christ died as our Bread of Life. Only in His death can we have this life. This is why when we take the Lord’s Supper; it says we “proclaim His death until He comes.” Every detail is perfectly ordered and arranged.

The fact that there are 12 loaves shows the totality of His church. Bullinger defines twelve as a perfect number, which signifies “perfection of government, or of governmental perfection. It is found as a multiple in all that has to do with rule.” And this is exactly what the bread signifies.

The “bread of the faces” pictures those who are all of the subjects of their King.” As we are in Christ, we are, as Paul notes in the New Testament a part of the same lump of bread as that of the Firstfruits, meaning Christ. Here is one such verse –

“But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. ²¹ For since by man came death, by Man also came the resurrection of the dead. ²² For as in Adam all die, even so in Christ all shall be made alive.” 1 Corinthians 15:20-22

The bread had no yeast in it, picturing His sinless perfection. As we are in Him, we too are now deemed sinless. This bread was to be placed in two rows, six per row. These then show that they are of the same lump and yet they differ. Two implies a difference. The number six is the number of man. Two sets of loaves shows two types of man. Therefore, it is a picture of both Jew and Gentile being one in Christ.

We now are in Christ and share in His sinless state before God. In other words, these two rows of bread carry the same general significance as the two cherubim that were on the Mercy Seat. The frankincense placed on the bread pictures Christ’s work. He was presented with frankincense at His birth, picturing what was to come in His ministry.

At His death, His body was wrapped in spices according to the Jewish customs. This would have included frankincense. His death is remembered at the presenting of the loaves. It is His death that makes us acceptable to God once again.

The changing of the loaves each week on the Sabbath was a sign that we are always being renewed in Christ. Even though we currently live in fallen bodies, we are even now positionally seated with Christ in the heavenly places. But more importantly, it is a picture of our being rested in Him, our true Sabbath Rest.

This is why we don’t need to observe a Sabbath day any longer. He is our rest and our place of rest. This is confirmed by those most memorable words of fulfillment found in Hebrews –

“For we who have believed do enter that rest.” Hebrews 4:3

Our status in Christ, and our eternal spiritual renewal in Him, is pictured by this changing of the loaves. Paul speaks of our renewal in Christ several times such as in this passage from 2 Corinthians 4:16-18 –

“Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day. ¹⁷ For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, ¹⁸ while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.”

As this bread is before the face of the Lord, it is also called the “Bread of the Presence.” In other words, in the bread, there is a picture of the people, but also in the location of the bread, there is a picture of being in the presence of the Lord. It pictures the communion between us and the Lord, because we are in Christ.

The bread being on the table pictures our being supported by Christ. He is the underpinning of our position. Without Him, the God/Man, there would be no place for us before the Lord, but because of Him we rest safely there in His presence.

The wine would have been poured out at the time of the changing of the loaves, picturing the pouring out of Christ’s blood for His people. The incense being sprinkled on the loves pictures our death with Christ. It symbolizes the access that we have to God’s throne of grace in our time of need. This was made possible by His death. This is seen again and again in the New Testament such as –

“If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. ² Set your mind on things above, not on things on the earth. ³ For you died, and your life is hidden with Christ in God. ⁴ When Christ who is our life appears, then you also will appear with Him in glory.” Colossians 3:1-4

Until now, I have left off the symbolism of the crown molding which is at the top of the table simply because of what it pictures. It is obviously a picture of His kingly role, but because it is at the top of the table, it thus surrounds the loves of bread, which picture those who are in Christ.

Therefore, this crown molding is a picture of the eternal salvation of those who are in Christ. He surrounds and encompasses them, and therefore, it pictures Christ our King in His role as the One who justifies His people before God.

The description of this second piece of furniture follows naturally after that of the Ark of the Covenant. One cannot be “in Christ” until the mission of Christ was fulfilled. Thus, the Ark was detailed first – His Divine/Human nature fulfilling the law and embodying the tablets of the law.

Next, the Mercy Seat was detailed. It was His sacrifice, which was in fulfillment of Scripture. Once that was accomplished, He began His next role, that of being our Bread from Heaven. We can now participate in His life by receiving His work. From that, we become a part of the lump of Bread, His body.

Our lives are now literally in the presence of God and our prayers are now acceptable to God. From this marvelous aspect of His work, we will move on next week to that pictured by the menorah, the golden lampstand, which will complete the chapter. We’ll hope for wonderful things in that passage as well.

What we should learn from the repetition of many of the same themes as the construction of the Ark is that we are being asked to remember the truths they reveal. We are to remember what the acacia wood represents, we are to remember what the gold represents, and we are to think on why some gold is to be “pure” and why other gold doesn’t have that adjective attached to it.

On and on, repetition is used in these pieces of furniture to show us things we are to remember. And above all, we are asked to direct our attention to Christ. It is He who is the subject of every picture we see. If we can remember this, then our continued studies throughout the rest of the Bible will all make complete sense.

And as God wants us to see Christ, it is an indication that He wants us to receive Christ. In so doing, we will again be pleasing to Him. Without the Son, no man can be pleasing to the Father. And so be sure to call out to Him for the forgiveness of Your sins. And then come forward and share in the Lord’s Table; a memorial of the giving of the true Bread of Life for us.

Closing Verse: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? ¹⁷ For we, though many, are one bread and one body; for we all partake of that one bread.” 1 Corinthians 10:16, 17

Next Week: Exodus 25:31-40 Something surrounded by a wonderful aura… (The Menorah) (70th Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

The Bread of the Presence

You shall also make a table of acacia wood
Two cubits shall be its length; that will be just right
A cubit its width; this is understood
And a cubit and a half its height

And you shall it with pure gold overlay
And make a molding of gold all around, just as I say

You shall make for it a frame
Of a handbreadth all around
And you shall make a gold molding
For the frame all around; its appearance will astound

And you shall make for it four rings of gold
And put the rings on the four corners
That are at its four legs; do this as I have told

The rings shall be close to the frame, this is where
As holders for the poles, the table to bear

And you shall make the poles of acacia wood
And overlay them with gold
That the table may be carried with them, as is understood

You shall make as you are now told
Its dishes, its pans, its pitchers, and its bowls for pouring
You shall make them of pure gold

And you shall set the showbread
On the table before Me always, as to you I have said

A marvelous table in its purpose and design
A table for bread to be in the presence of the Lord
And what it pictures is wonderfully sublime
Such beautiful pictures of Christ are found in this word

Lord God, how good it is to know that we now can rest
In your Presence because of the work of Jesus
It was He went to the cross, completing the test
And His work now restores access to You for us

We thank You and we praise You for this wondrous glory
Which You have revealed to us through the gospel story

Hallelujah and Amen…