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The Tabernacle |
You’ve
got to be careful whom you listen to. God has special interest in those that
boast in Him. Did you ever hear about the Ark of the Covenant and the
Tabernacle in the Old Testament? It would be useful to know something about
them. A tabernacle is like a church, a place to meet God. The tabernacle was
the structure that the Israelites built for worship. After the Exodus from
Egypt, the Israelites ended up wandering in the wilderness for forty years.
Along with the Ten Commandments, God gave Moses very detailed instructions in
Exodus about how the people were to build the tabernacle and to worship God (Exodus 25-40). Fulfilling God’s
explicit instructions for building the tabernacle required skills beyond those
of Moses and Aaron. Bezalel and Oholiab were the primary architects, along with
many skilled experts, all of whom probably learned their crafts in Egypt (Exodus 31:1-11).
Beyond
skilled labour, however, the Israelites needed materials. Where in a desert do
you find gold, bronze, and silver? The Israelites did not dig mines. In fact,
the people themselves donated the materials – their gold and silver jewellery.
They gave so generously that they eventually had to be told to stop giving (Exodus 36:6-7). Despite being very
fancy, this structure was completely portable. Every time the Israelites moved
their campsite, the tabernacle moved with them. Being portable, the tabernacle
served as a symbol that God travelled with the Israelites. Moses went to the
tabernacle to determine God’s will for the people. Later, the temple (not a
portable building) was constructed by King Solomon with the same basic layout
as the tabernacle. The tabernacle was used daily as the way the people related
to God. Incense and other things were offered up to God along with prayers and
praises.
God
also established particular days such as the Day of Atonement when the people
and the priests would perform special duties or make special sacrifices for
God. The tabernacle became the centre of the Israelite community while they
were in the wilderness. Whenever they made camp, the camping place for each
tribe was determined by the placement of the tabernacle. The Levites surrounded
the tabernacle, and the families of Moses and Aaron always camped on the east
side in front of the entrance. Even on the move, the tabernacle remained
central, with six tribes preceding and six following. The description of the
tabernacle in the Bible begins with the inner room – the Most Holy Place. But
when it came to constructing the tabernacle, the outer portions were built
first. That is how we will describe the tabernacle – from the outside in. The
biblical material on the tabernacle makes it clear that this was intended to be
a very holy gathering place.
All
the materials used were rare and valuable, indicating that anything associated
with God was to be of the highest quality. The frames were made of acacia wood
that grows naturally in the Middle East. When the tabernacle was taken down to
be moved, various families had specific jobs: the Kohathites transported the
more sacred items, using the carrying poles (Numbers 4:1-20); the Gershonites dealt with all the soft
furnishings, the altar of sacrifice, and its accessories (Numbers 4:21-28); and the Merarites carried the hard furnishings,
such as the frames, bars, and bases (Numbers
4:29-33). The tabernacle was surrounded by a fenced courtyard 150 feet by
75 feet (Exodus 27:9-21). The fence
frame was made of acacia wood overlaid with silver and resting on bases of
bronze. Linen curtains 7 1/2 feet high covered this outer frame. They were hung
on silver hooks from silver rods.
The
entrance, in the eastern face of the courtyard, was covered by a curtain
embroidered in colours of blue, purple, and scarlet. This courtyard was the
outermost part of the tabernacle and separated it from the Israelite clans that
camped around it. In this courtyard were the altar and laver, or wash basin.
The altar stood immediately inside the courtyard. Before sinful people could
enter God’s presence, they had to offer a sacrifice for their sins. In Old
Testament times, things – usually animals and grain – were offered up to God as
a part of repentance for sin. This altar was designed for burning sacrifices.
Seven feet square and four feet high, the altar was built of hollowed wood
overlaid with bronze. That made it light enough, despite its size, to be
carried on bronze-plated poles going through bronze rings at the corners (Exodus 27:1-8). A bronze grating was
fitted in the middle of the altar to allow air to flow into the fire inside.
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Aaron and His Sons in Special Garments |
Buckets
for ash, meat hooks, basins for collecting blood, and fire pans were also made
of bronze. At the corners of the altar were carved horns that were also overlaid
with bronze. These horns may have been useful – to tie up animals about to be
sacrificed – and they were also symbolic. For protection, a person in Israel
could go to the altar and cling to the horns. In modern times, people who feel
threatened still sometimes seek sanctuary
in a church when they feel that there is no protection or justice for them
anywhere else. Between the altar and the inner tent of the tabernacle stood the
laver, or washbasin (Exodus 30:17-21).
By standing in front of the entrance to the inner tent, the washbasin could
protect the inner portions of the tabernacle from being contaminated by dirt.
God is holy, and He required that the priests must clean up before they begin
ministering in the tent of the tabernacle. Special cloths were also sewn for
Aaron and his sons (Exodus 28).
The
washbasin was made of bronze and mirrors. Women who served at the entrance to
the court of the tabernacle donated the mirrors. The bronze formed the pedestal
and may have included a lower basin where the priests could wash their feet. The
main part of the tabernacle was the tent that stood in the western end of the
courtyard (Exodus 26:1-37). Like the
courtyard perimeter, this structure was primarily created from acacia wood that
held curtains. Even the roof was cloth over a frame. The wooden supports were
15 feet high and 2.5 feet wide, overlaid in gold, and anchored in bases of
silver. Because the tabernacle had to be easy to disassemble and carry,
scholars believe that instead of solid wooden walls these were wooden frames
with cross pieces that would have made them look like ladders. Twenty of these
frames were lined up on the north and south sides of the tent while six went
across the end.
Corner
pieces completed the framework. Five bars stabilized these frames by passing
through gold rings on each of the upright pieces. The central bar on each side
extended the whole way, while the other four bars were shorter. Over this
framework was placed several layers of cloth that formed the walls of the tent.
The bottom layer was embroidered with cherubim in blue, purple, and scarlet.
Two huge sections of cloth were attached to each other by fifty golden hooks
and loops. Above this layer of beautiful cloth was a layer made of goat hair.
This was the longest layer, so it overlapped everything underneath and provided
extra protection from the weather. A layer of ram’s skins dyed red was next,
followed by a layer of goat skins. There were two other sets of curtains in
this tent. One, called a screen, created a doorway at the eastern end. It was
also woven of blue, purple, and scarlet thread and hung from golden hooks on
five posts of acacia wood overlaid with gold and anchored in bronze bases.
The
final curtain divided the Holy Place (one portion of the tent sanctuary) from
the Most Holy Place (Exodus 26:33).
This curtain was hung inside the tent so that the Most Holy Place would measure
exactly 15 feet on all sides. This curtain, called a veil, was made of the same
rich linen dyed blue, purple, and scarlet and embroidered with cherubim. This
veil shielded the Most Holy Place and protected what was inside – the presence
of God. The Holy Place was the first part of the inner tent of the tabernacle.
The priests could enter here to carry out their daily routines on behalf of
God’s people. Inside the Holy Place were three special pieces of furniture.
There was the table of the bread of the presence. This table was made of acacia
wood overlaid in gold (Exodus 25:23-30).
When the tabernacle was moved, the table could be transported with poles
through golden rings at the corners.
Golden
plates and dishes, pitchers and bowls were placed on the top of the gold-rimmed
table. These probably related to drink offerings. Each Sabbath, twelve loaves
of bread were to be placed on this table, symbolizing God’s provision for the
twelve tribes of Israel. There was also the golden lampstand. This stand for
oil lamps had seven branches – one in the middle and two on each side – to hold
the lamps (Exodus 25:31-39). These
burned only the purest olive oil, and the stand was hammered from 75 pounds of
the purest gold. The branches of the lampstand were shaped like almond blossoms
with buds and petals. The snuffers and trays for trimming and refilling the
lamps were also made of pure gold. It is likely that the lamps were supposed to
burn continuously. In the same place was also the incense alter. Incense was
something that gave off an odour pleasing to God (Exodus 30:1-10).
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The Ark of the Covenant |
Incense
also came to symbolize prayer, as it still does in many modern churches such as
Episcopalian, Catholic, and Orthodox. Unlike the altar of sacrifice in the
courtyard, this altar was made of acacia wood overlaid with gold, not bronze,
and it was not used for sacrifices. However, like the bronze altar, it had
horns at each corner and rings and poles for carrying. On this altar the priest
would burn incense every morning and evening, and every year on the Day of
Atonement the horns would be anointed with oil. We now go to the most holy
place of the tabernacle. In it we find the Ark of the Covenant. The ark was a
wooden box, like a trunk, overlaid in pure gold (Exodus 25:10-16). The ark represented God’s dealings with humanity
– his relationship with the nation of Israel. An ark was a common bit of
religious furniture at that time in the Middle East, but this ark was
different.
The
Ark of the Covenant was the most important piece of furniture in the wilderness
tabernacle. The Lord told Moses to build it (Exodus 25:10-22). The word for ark can also mean “chest” (2 Kings 12:9-10) or “coffin”
(Genesis 50:26). It is not the same
word used for Noah’s ark. The ark that Moses had Bezalel make was a chest made
of acacia wood (Exodus 31:1-5; Exodus
37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69
by 69 centimetres). It was covered inside and out with gold. Poles were slid
through its two pairs of rings to make it portable. The ark also served as a
container for the two tablets of the covenant (God's guidance) given to Moses (Exodus 25:16). The tablets were also
called the “testimony.” That is why
the ark was sometimes called the “ark of
the testimony” (Numbers 4:5; Joshua
4:16). A pot of manna (God’s provision for daily needs) was placed in the
ark.
Manna
was the miraculous food provided by God (Exodus
16:33). The ark also contained Aaron’s rod (God’s authority) that had
sprouted (Numbers 17:10). The lid of
the ark was called the “mercy seat”
or “place of mercy” (Exodus 25:17). It was a piece of gold
fitting over the top of the ark. It held its own importance. Once a year the
high priest was to make atonement (the covering over of sin) for the people of Israel.
He would sprinkle the mercy seat with the blood of bulls and goats (Leviticus 16:2-16). In fact, the
English expression “mercy seat” is
related to the word for “atone.” The
lid was called a “seat” because the
Lord was considered as enthroned between two cherubim (winged creatures; Psalm 99:1). The Lord spoke to Moses
from between the cherubim (Numbers 7:89).
The ark was sometimes referred to simply as the ark (Exodus 37:1; Numbers 3:31).
At
other times it was called the “ark of the
covenant” (Joshua 3:6, 8; 4:9; 6:6).
The Israelites were thus reminded that the ark’s holiness derived from the holy
law of God contained inside it. That name also showed the Israelites that they
needed to follow the commands God had given in his “covenant.” Those commands were given by the God of the covenant
(or promise). He had rescued Israel from slavery in Egypt and had promised to
be the ever-present God of his people (Exodus
6:6-7). Hence the ark was most widely known as the “ark of the covenant.” Sometimes that name was extended to “the Ark of the Lord’s covenant” (1 Chronicles 28:18, NLT). At times the
ark was called “the Ark of God.” It
was a visible sign that the invisible God was dwelling in Israel’s midst. It
had a devastating and often deadly “holiness.”
The
people of Beth-shemesh were severely punished after they had treated the ark
without proper respect (1 Samuel 6:19).
A man named Uzzah was killed by the Lord when he touched it with his hand to
keep it from tumbling to the ground from a cart (2 Samuel 6:6-9). The ark was dangerous to touch because it was the
very symbol of God’s presence. For this reason God commanded that the ark be
placed in the Holy of Holies. It was to be separated from the rest of the
tabernacle (and later the temple) by a heavy veil (Exodus 26:31-33; Hebrews 9:3-5). When all the items had been
completed, every piece except the place of atonement on the cover of the ark
and the cherubim was anointed with special oil and thus set aside for its
particular function. The climax of this setting aside came when the glory of
the Lord filled the inner tent (Exodus
40:34-38).
He
came to be present among his people, and thereafter the cloud by day and fire
by night provided reassurance of his presence and guidance. The tabernacle was
erected exactly one year after the deliverance from Egypt and a mere nine
months after receipt of the Ten Commandments. No sinful person could look upon
the glory of God above the ark and live (Leviticus
16:2). When the Israelites travelled from Mount Sinai to Canaan, the ark
accompanied them in their journey through the desert. It was to be a constant
reminder of the holy presence of their God. The methods for wrapping and
carrying the sacred objects were carefully described (Numbers 4). God’s relationship with the ark was so close that the
ark seemed to be “alive.” It was as if
it had personal features (Numbers
10:33-36). The ark clearly played an important role during the desert
journey.
A
group of Israelites rebelled and tried to invade Canaan on their own. Neither
the ark nor Moses went with them (Numbers
14:44). The result was defeat at the hands of their enemies (Numbers 14:45). The ark played a
significant role in the crossing of the Jordan (Joshua 3:13-17; Joshua 4:9-10), the conquest of Jericho (Joshua 6:6-11), and the life of the
Israelites in their new land (Joshua
8:33; Judges 20:27). There is no hint of superstitious or magical use of
the ark. Instead, it signified awe. It was the container of God’s “testimony” and the pledge of his
presence. A sharp contrast to the role of the ark in Joshua’s day is found in
later times. Religious life in Israel was at a low point in the days of Eli and
his sons. This was at the end of the period of the judges. The ark was still respected
but looked upon as a magical power to ensure automatic success or victory.
When
losing a battle with the Philistines, the Israelites rushed the sacred chest to
the battlefield. They hoped to gain a victory (1 Samuel 4:1-10). But the Lord did not allow tolerate such obvious
misuse of the ark. He allowed it to be captured by the uncircumcised
Philistines (1 Samuel 4:11). They
inflicted defeat on Israel and death on the house of the high priest Eli (1 Samuel 4:13-22). At the same time,
God defended the honour of the ark when it was offered to Dagon, the god of the
Philistines. The account of the efforts of the pagan Philistines to get rid of
the ark is humorous (1 Samuel 5–6).
This story dramatically illustrated that the Holy Ark could neither be treated
superstitiously by God’s people nor mocked by his enemies. Samuel, a great
reformer and prophet, made no attempt to restore the ark to its rightful place
after it was returned to Israel.
He
allowed it to remain in Kiriath-jearim (1
Samuel 6:21; 1 Samuel 7:2). Samuel first had to get Israel to obey God’s
covenant before the Ark of the Covenant could be of any use. David, who was
called a king after God’s own heart, made efforts to bring the ark back to a
prominent place (2 Samuel 6:1-17).
It may have been to David’s political advantage to add prestige to his newly
established capital, Jerusalem. But Psalm
132 describes David’s concern for the honour of God and for the ark. In a
moment of great religious joy and enthusiasm he addressed God directly: “Arise, O LORD,
and go to thy resting place, thou and the ark of thy might” (Psalm 132:8, RSV). To David, the ark
had been “restless” as long as Israel
had not yet obtained its “rest.” That
is, Canaan had not been completely conquered. By conquering Jerusalem, David
virtually completed the conquest of the Promised Land.
Finally
the land had rest and the Lord could then “dwell”
in His temple, the suitable resting place for the ark. Nevertheless, David’s
desire to build a temple for the ark was not granted (2 Samuel 7:1-17). He was told that his son Solomon would build a
home for the ark and for the Lord. Solomon built a magnificent temple with a
place for the ark in the most holy part, behind the curtains. Four hundred and
eighty years after the people of Israel left Egypt, during the fourth year of
Solomon's reign over Israel, in the second month, the month of Ziv, Solomon
begun work on the Temple. Inside it was 90 feet long, 30 feet wide, and 45 feet
high. The entrance room was 15 feet deep and 30 feet wide, as wide as the
sanctuary itself. The walls of the Temple had openings in them, narrower on the
outside than on the inside. Against the outside walls, on the sides and the
back of the Temple, a three-storied annex was built, each story 7 1/2 feet
high.
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Boards of Cedar |
Each
room in the lowest story was 7 1/2 feet wide, in the middle story 9 feet wide,
and in the top story 10 1/2 feet wide. The Temple wall on each floor was
thinner than on the floor below, so that the rooms could rest on the wall without
having their beams built into it. The stones with which the Temple was built
had been prepared at the quarry, so that there was no noise made by hammers,
axes, or any other iron tools as the Temple was being built. The entrance to
the lowest story of the annex was on the south side of the Temple, with stairs
leading up to the second and third stories. So King Solomon finished building
the Temple. He put in a ceiling made of beams and boards of cedar. The
three-storied annex, each story 7 1/2 feet high, was built against the outside
walls of the Temple, and was joined to them by cedar beams.
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Labels: NEW CREATION REALITIES