INTRODUCTION The author is writing these documents in response to the need for a concise and simple presentation of how to properly identify and understand the types found in the tabernacle. The framework of the study is a general knowledge of the tabernacle. The author will explain why an understanding of the tabernacle is important to Christians. The history of the tabernacle will be pointed out. The materials and construction of the tabernacle will be studied. Also, the author will discuss the Levitical priesthood and the important subject of typology. Continued studies will be explained concerning three areas of the tabernacle and their furnishings: the outer-court, the Holy place and the Holy of Holies. There will be pointed out in this study items such as: the court of the tabernacle, the laver, the Mercy-Seat, the Ark of the Covenant, the Shewbread, the Golden Altar, the Holy Place, the Holy of Holies, the gate or the door, the priesthood and the function of the priesthood; which includes the offerings and the atonement. The altar, the offering and sacrifice, along with the atonement will be especially displayed. Also, though the tabernacle was built for Israel while in the wilderness, its believed that it was also a shadow of things to come. Because of that, there is consideration given to some study on sin, the veil and Jesus Christ. The tabernacle is scantly preached or taught in Churches today. Therefore, few people realize the great importance given to the tabernacle throughout scripture. Believers should study the tabernacle for the following reasons: 1. The study of the tabernacle is necessary for a proper understanding of God's redemptive program, which is progressively revealed throughout the Scriptures. 2. A study of the tabernacle with an understanding of it will inform sinful people about the holiness of God. 3. The study of the priesthood is foundational to an understanding of Christ's priestly

The Tabernacle, the Priesthood and Their Functions

By Gilbert H. Edwards

AuthorHouse

Copyright © 2010 Dr. Gilbert H. Edwards
All right reserved.
ISBN: 978-1-4520-7072-8

Contents

I. The Tabernacle................................7II. The Mercy Seat...............................28III. The Ark of the Covenant.....................32IV. The Shewbread................................38V. The Brazen Altar..............................42VI. The Candlestick..............................46VII. The Golden Altar............................49VIII. The Laver..................................52IX. The Holy Place...............................54X. The Holy of Holies............................59XI. The Priesthood...............................64XII. The Altar...................................79XIII.. The Offering..............................82XIV. The Sacrifice...............................100XV. Summary and Indentation......................104

Chapter One

THE TABERNACLE

From the outside and going inwards, the first thing to be seen is the court. This was an important part of the whole, but strictly speaking it was not part of the tabernacle or dwelling-place of God. It was merely a large enclosure in the shape of a parallelogram, with the narrow ends east and west, within which the tabernacle was situated. This court was formed of pillars connected together by fixed hangings on all sides except the east, and part of that side also, but in the middle of the east side was the entrance, formed of moved hangings and of different material from the hangings forming the walls. The court thus formed was open to the sky above.

1. Furniture of the court - Going into the outer court by the entrance and going westward, one would see that altar of burnt offering, then passing that, the laver or basin where the priests washed their hands and feet before entering the tabernacle.

2. The Tabernacle - This, like the outer court, was rectangular, the smaller ends on the east and west; the entrance in the east, formed of pillars and hangings.

3. Furniture of the Tabernacle - Entering the tabernacle and going west towards the veil, opposite the entrance of the Holy of Holies, was the altar of incense. On both sides of this altar stood two other objects, one towards the north wall and the other towards the south. On the north was a table on which were two columns of bread, the table of shew-bread, and towards the south wall was the golden lampstand. Going still further west, and entering through the veil into the Holy of Holies, a small gilt rectangular chest with a lid of solid gold met the view. On each end attached to the lid, was a small winged figure of gold stood facing another like it. This was the ark and the lid was the mercyseat, and the two figures were the Cherubim. And from between them, on the mercy-seat, God spoke to the people.

M. R. DeHaan states concerning the furnishings of the tabernacle:

"In the holy place, the larger of the two rooms were three pieces of furniture: the dining table on the north side, the lamp on the south side, and between these and slightly to the rear, was the altar of incense. In the smaller room, called the Holy of Holies, and behind the veil which hid them from view, stood the Ark of the Covenant and the Mercy-seat. There were, thus, exactly seven pieces of furniture speaking of the perfection of Him, to which all these pointed. Every part of this building, every article of furniture, pointed to some aspect of the perfection of the personality and ministry of the Lord Jesus Christ, our meeting place with God, our tabernacle."

Upon the intercession of Moses, Jehovah renewed His covenant with Israel, gave them another copy of the Law and invited them to make their offerings of material for the construction of the tabernacle. This they did in excess of what was wanted, (Exodus 36:5,6) and the work proceeded under the direction of Bezaleel and Aholiab (Exodus 35:30; 36:2). The tabernacle was completed on the first day of the first month (Nisan) of the second year after the Exodus, and the ritual appointed for it begun (Exodus 40:2). Instead of being placed without the camp, like the provisional tabernacle, it stood in its very center.

The priests on the east, the other three families of the Levites on the other sides, were closest in attendance, the "bodyguard" of Israel's theocratic King. In the wider square Judah, Zebuklum and Issachar were on the east; Ephraim, Manasseh and Benjamin on the west; the less conspicuous tribes, Dan, Ashner, and Naphtali on the north; Reuben, Simeon and God on the south side. When the army puts itself in order of march, the position of the tabernacle, carried by the Levites, was still central, the tribes of the east and south in front; those of the north and west in the rear (Numbers 2). After entrance into Canaan, the tabernacle was probably set up in Gilgal, then when the land was subdued at Shiloh, after this little allusion was made to it, it seems to have remained there until the close of the time of the Judges. At times the Ark was borne about the army. When David brought up the Ark from Obededom's house to Jerusalem, it is said that he placed it in the midst of the tabernacle which David had pitched for it (II Samuel 6:17).

Probably in the times of the early monarchy the tabernacle was set up at Shiloh, and at Gibeon and perhaps at Nob (I Chronicles 16:39; I Samuel 21:1). When the temple was erected, Solomon brought up the Ark and all the vessels from Zion to the temple.

Henry W. Soltam states concerning the tabernacle:

"The tribe of Levi was divided into three families, under his three sons, Gershon, Kohath, and Merani. Each had his own separate place of encampment around the tabernacle, and to each was committed a peculiar change and burden. The Meronites, who encamped on the north, watched over, erected and carried all the solid framework of the building, the pillars o the surrounding courts together with the sockets of silver and brass. The Gershonites pitched towards the west and had under their care the curtains hangings and coverings of the tabernacle and court, which they also bore on the journeys; whilst to the Kohathites, whose camp was south, were allotted the charge and carriage of the holy vessels. Thus was all distributed among these three families of Levites, and the burden of one was kept distinct from that of another."

God told Moses what materials were required for the tabernacle, then Moses told the whole community what the Lord commanded from them. Whatever they have, take an offering for the Lord. Everyone who is willing to bring to the Lord an offering of gold, silver and bronze; blue, purple and scarlet yarn and fine linen; goat hair; ram skins dyed red and hides of sea cows; acacia wood; olive oil and for the fragrant incense; and onyx stones and other gems to be mounted on the ephod and breastplate (Exodus 35:4-9). The people cheerfully provided more than enough for the tabernacle through free-will offerings (Exodus 36:37). Giving pleases God when it is voluntary and cheerful. Properly motivated, giving provides sufficient funds for God's purposes.

The making of the tabernacle was according to God's blueprint. All the skilled men among the work-men made the tabernacle with ten curtains of finely twisted linen and blue, purple and scarlet yarn, with Cherubim worked into them by a skilled craftsman. All the curtains were the same size twenty-eight cubits long and four cubits wide (that is about 42 feet long and 6 feet wide). They joined five of the curtains together and did the same with the other five. They made loops of blue material along the edge of the end curtain in one set, and the same was done with the end curtain in the other set. They also made fifty loops on one curtain and fifty loops in the end curtain of the other set with the loops opposite each other. Then they made fifty gold clasps and used them to fasten the two sets of curtains together so that the tabernacle was a unit. They made curtains of goat hair for the tent over the tabernacle-eleven altogether.

All eleven curtains were the same size, thirty cubits long and four cubits wide (that is about 45 feet long and 2 1/4 feet wide). They joined five of the curtains into one set and the other six into another set. Then they make fifty loops along the edge of the end curtain in one set and also along the edge of the end curtain in the other set. They made fifty bronze clasps to fasten the tent together as a unit. Then they made for the ten a covering of ram skins dyed red, and over that a covering of hides of sea cows. They made upright frames of acacia wood for the tabernacle. Each frame was ten cubits long and a cubit and half wide, (that is about 15 feet long and 2 1/4 feet wide) with two projections parallel to each other. They made all the frames of the tabernacle in this way. They made twenty frames for the south side of the tabernacle and they made forty silver bases to go under them-two bases for each frame, one under each projection. For the other side, the north side of the tabernacle, they made twenty frames and forty silver bases-two under each frame. They made six frames for the far end, that is, the west end of the tabernacle, and two frames were made for the corners of the tabernacle at the far end. At their two corners the frames were double from the bottom all the way to the top and fitted into a single ring; both were made alike. So there were eight frames and sixteen silver bases-two under each frame. They also made crossbars of acacia wood; five for the frames on one side of the tabernacle, five for those on the other side, and five for the frames on the west, at the far end of the tabernacle. They made the center cross-bar so that is extended from end to end at the middle of the frames. They overlaid the frames with gold and made gold rings to hold the crossbars. They also overlaid the crossbars with gold. They made the curtain of blue, purple and scarlet yarn and finely twisted linen, with Cherubim worked into it by a skilled craftsman. They made gold hooks for them and cast their four silver bases. For the entrance to the tent, they made a curtain of blue, purple and scarlet yarn and finely twisted linen-the work of an embroiderer. They made five posts with hooks for them. They overlaid the tops of the posts and their bands with gold and made their five bases of bronze (Exodus 36:8-38).

A. The Definition of the Tabernacle

One first learns from the writings of Moses, recorded in the Book of Exodus, the purpose of erecting the tabernacle which service meant so much for fifteen centuries to the literal seed of Abraham. It is learned that the tabernacle is used to signify a holy or sacred place, a dwelling place for the most High. The word sanctuary is associated with holy, holiness; sanctify, sanctification, which means to set apart, and/or to be separated for a holy or sacred purpose. God is holy (Leviticus 11:44 - 45; 19:2; I Peter 1:16). Everything associated with God's service is of a holy character. Separation from uncleanness or defilement is necessary to the worshiper of God, if he is to understand the pure and lofty ideals of divine service, since the sanctuary has to dwell with a holy people. The Hebrew word [TEXT NOT REPRODUCIBLE IN ASCII.] (shaken), "dwell" means to neighbor. The word shaken (dwell) means literally to tabernacle; to become a permanent dweller or a settler in a community.

The word shaken expresses the idea of permanency and continuity (Exodus 29:45-46). This Hebrew word shaken also implies rest (Numbers 10:12). This word is closely related to the word [TEXT NOT REPRODUCIBLE IN ASCII.] (Shekinah), the resting place of God. God wanted Israel to learn that He desired permanently to settle among them; then they would have rest. God dwelt in the sanctuary among the children of Israel. He desires to dwell in the human heart by His spirit. The Apostle Paul conveys this idea when he refers to Exodus 29:45 (II Corinthians 6:16). Israel had been redeemed from bondage and God had proclaimed His laws unto them at Sinai. The communion of God with Moses and Israel was not, however, to cease with Israel's departure from Sinai. Moses is bidden to erect a sanctuary that shall be a visible emblem to the people that God dwelleth among them.

Merrill F. Unger states:

"The term tabernacle is transferred to heaven, as the true dwelling place of God (Hebrews 9:11; Revelation 13:6); used figuratively for the human body in which the soul dwells as in a tent, and which is taken down at death (II Corinthians 5) to spread one's tabernacle over others (Revelation 7:15; skenosenep autous, A.V. "dwell among") is afford shelter and protection. The "tabernacle" (hut) of David seems to be employed in contempt of his house, i.e. family reduced to decay and obscurity (Acts 15:16)."

In form, the sanctuary was a portable structure, as it was to accompany the Israelites on their wanderings. It was primarily a tent with a wooden frame-work to give it greater stability and security than ordinary tent-poles could give. The entire sanctuary consists of three parts:

1. There was the outer court, enclosed by curtains supported on pillars. It was oblong in shape, 100 cubits by 50, and the entrance was on the eastern side.

2. Within the court facing the entrance, was the altar of sacrifice, and behind it towards the west was the laver of the priests.

3. In the western portion of the court was the sanctuary proper, the tabernacle. This was divided by a veil, or hanging curtain, into two chambers. The first of these, which only the priests might enter, was the holy place containing the table, the candlestick and the Altar of Incense. The second of the chambers was called "The Holy of Holies", and contained the Ark of the Covenant. This was entered once a year by the High Priest on the Day of Atonement. Precious metals and finely woven colored materials were employed in its construction. The nearer an object was to the Holy of Holies, the rarer and costlier the material; the objects further off being made of bronze and ordinary woven cloths. The northern, western and southern sides of the tabernacle were a wooden frame of a screen. The entire tabernacle was covered by a tent, and over the tent there were further coverings.

The tabernacle was the center and seat of Jewish theocracy. It was just as real as the land of Canaan or the nation of Israel-the theocracy was a kingdom; God being their King and the tabernacle His palace. The kingdom was visible, so was the palace, and so was the presence of the King. There the people met with the Monarch; there he issued commands for their guidance.

But many things in the Jewish economy was not only real, but also in some sense symbolical. The land of Canaan was real, but severed from all others. Because of its severance, it became symbolical of the chosen people being separated from the people of the world. A symbol is a material thing or act which calls up to our minds or represents to us some spiritual truths or relations. The theocracy embodied in certain visible shapes of material connection or separation, unseen spiritual relations of God to men, and of godly men to the men of the world. So the tabernacle could not be a symbol of the theocracy; this would make it a symbol of a symbol. The theocracy symbolized certain spiritual truths, and so did the tabernacle. In fact, the same truths were represented by both. The tabernacle was the theocracy in miniature.

On a smaller scale, it symbolized those principles which the visible theocracy symbolized. Some of these principles were: (a) The revealing and sanctifying presence of God; the theocracy was founded on this idea. It gave it its existence. This idea was represented most completely by the Holy of Holies and what it contained versus the Law, which was God's testimony of Himself. This is what made the covenant bond between Him and Israel, and was the very basis of the theocracy. In the Holy of Holies, God's manifested presence was seen; from there He uttered His voice to the nation. (b) The meeting of God and His people, and continuous fellowship between them was the fundamental ideas of the theocracy, being the natural consequence of the first. This idea was represented by the whole life of the nation, but particularly by the services and appointments of the holy place. There the priests, as purified representatives of the people, ministered and offered to the Lord. Incense was offered as a symbol of prayer and thanks, kindled by divine fire. They offered up the shew-bread, of holy deeds and works of faith. They served the golden lamps, a symbol of heavenly lights fed by divine oil. The Holies represented more of what God gave; the holy place is what the people gave back from what they had received from God. (c) The separation of the church from the rest of the world was shown by the court. (d) Various stages showed progression in this fellowship with God. (e) The foundation of all intercourse was in atonement by blood, so that each new state of progress must be won by atonement.

All fellowship, and service, and life of men around God must, however, be true and strong and high, yet be atoned for as in many ways sinful. The necessity of holiness in those drawing near to God (Psalms 24) was shown by the repeated separation of those who draw near from those who were kept back; by the gradual diminution of the number drawing near.

(Continues...)

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