Verses 10-30

The details as to the ark are given to us in verses Exodus 25:10-16. It was the very centre of the whole typical system and yet in itself nothing could have been simpler. It was a rectangular wooden box, but made of the very durable "shittim," or "acacia" wood, and then overlaid both without and within with pure gold. It is clear then that the wood gave to the ark its form, and the gold imparted to it its character.

At once we can see how aptly this typifies the incarnate Saviour, in whom both Humanity and Deity were perfectly found. The very durable shittim wood, which gave form to the ark, indicated His humanity, for He was in "the form of a Servant, and was made in the likeness of men" (Philippians 2:7). But when the ark was completed only gold was visible, though it was supported by the wood. His Deity gave character to all He said and did.

In Paul's address to the Athenians he said that, "We ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device" (Acts 17:29). In keeping with this, art and man's device were wholly excluded from the ark. It was just pure gold without ornamentation, but with a "crown," or "border" round its top, and the gold was as much within it as without. What our Lord was externally, where He could be observed, He was internally, where no one could see. There was no discrepancy.

Further it was so constructed as to be adapted for journeying on their way to the land. It had rings of gold into which were inserted staves of wood overlaid with gold. Thus it was until a permanent resting place was found for it in the temple which Solomon built, when the staves were drawn out, as we learn in 1 Kings 8:8. Lastly, Moses was instructed to put in the ark the testimony that he was to receive from God, engraved on the tables of stone. This too turns our thoughts to Christ, for He alone could say "I delight to do Thy will, O My God: yea, Thy law is within My heart " (Psalms 40:8).

Verses Exodus 25:17-22, give us details of the mercy seat and the cherubims. The mercy seat formed the lid of the ark, and it was of pure gold without wood. When we reach Leviticus 16:1-34, we learn that once a year the blood of atonement was sprinkled on the mercy seat, and thus propitiation was brought to pass. Now while it is man who needs to be justified, redeemed, reconciled, it is God who must be propitiated. The claims of His righteousness and holiness must be met: hence, we believe, only pure gold — typifying God in holiness and righteousness — was employed in constructing the mercy seat.

The two cherubims were also of gold, beaten into the required shape, and really all of a piece with the mercy seat, one at either end of it. Genesis 3:24, plainly indicates that the cherubims are a special order of angelic beings, that are concerned with. the execution of God's righteous judgments. The next time they are mentioned in the Scripture is in our chapter, where they are to be represented in gold. Beyond the mention of their wings and their faces no attempt is made to describe their form.

The fact that they had faces indicates that they had perception - eyes to behold. Their wings declared that they would be swift to act in righteousness against sin. But their faces were to be, "toward the mercy seat," and not looking outward toward the sinful people. They were to be represented as gazing on the spot where the blood of propitiation was to be. So in Genesis 3:1-24, we see them with the flaming sword of judgment against sin. Here as in repose, because their eye is on the blood. In Ezekiel we find the cherubims more fully described, and there they are seen supporting, "the likeness of a throne," and on that, "the likeness as the appearance of a man." Thus these foreshadowings advance step by step, and we see them first, with the sword of justice; then with the blood of sacrifice; lastly, upholding the Saviour on His throne.

For the moment however the Lord emphasized that the mercy seat was to be the place where He would meet with Moses, and commune with him of all the things as to which He would command the children of Israel.

Verses Exodus 25:23-30, give us details as to the construction of the table, on which the showbread was to be placed. It was smaller than the ark and serving a different purpose, but otherwise the details are very similar. This was to stand outside the veil in the holy place where daily it was under the observation of the priests. Again here we see a type of Christ, but as supporting the showbread, or "bread of the presence," which became food for the priests. We do not get the details as to the showbread until we reach Leviticus 24:1-23. All the vessels connected with it were to be of pure gold.

Verses Exodus 25:31-39, give us details as to the candlestick, or lampstand of pure gold, and here we have very clearly a type of the Spirit of God. There were to be three branches on either side of the central stem; seven lamps in all, and these provided all the light that was necessary in the holy place. The table with its showbread were only visible in the light that the lampstand shed. In that light the priests went about their daily service. The branches were so constructed that both flowers and fruit were to be seen, and though there were six branches they were to be of one piece with the central stem — "one beaten work of pure gold."

We can see here an indication in type of the truth announced in 1 Corinthians 2:10-16. The things of God are not to be apprehended by any powers which are resident in ourselves, but only by the Spirit of God. No other light than His illuminates God's holy place and things.

In the seven lamps, which yet were but one lampstand, we see a foreshadowing of that presentation of the Spirit of God which we find later in the Bible, when we read of the Lamb having "the seven Spirits of God." With this we may connect Isaiah 11:2, where we read of the Spirit of God — like the central stem — but connected in detail with the three couplets, "of wisdom and understanding," "of counsel and might," "of knowledge and of the fear of the Lord." In Revelation 1:4, the seven Spirits are "before His throne," as typically the lamps are found in our chapter. In Revelation 5:6, they are, "sent forth into all the earth," as preparing for the work of judgment, about to be directed by the Lamb. It is made abundantly clear in the New Testament that the Spirit of God is one, yet in the fulness of His power there is a sevenfold completeness.

The chapter closes with an admonition to Moses that he was to follow with exactness the pattern of all this, which he was to see while in the mount with God. He was not to be tempted to alter anything or improvise anything. Moses saw the pattern, but he did not see the mighty Realities which, in a shadowy way, the patterns represented. Had he altered anything the good things to come would have been misrepresented. God's patterns were perfect, as far as they went, for perfection marks all the works of God. If man alters he spoils. Let us take this to heart in regard to the far more wonderful teachings of the New Testament.

Exodus 26:1-37 is occupied with instructions as to the construction of the tabernacle. But, before we consider these, let us raise the question as to why the instructions of chapter 25 do not embrace the details as to the golden altar of incense — which was the third article of furniture in the holy place, standing just before the veil. We believe the answer to be that the three that are mentioned - ark, table, lampstand - set before us God's approach to man, in Christ and by His Spirit. The altar of incense is connected typically with man's approach to God, conducted through the high priest. Hence we find the details in chapter 30, after details of the priestly garments and of the consecration of the priests given us in chapters 28 and 29. What looks like disorder from a human standpoint, we find to be God's order, when its spiritual import is understood.

The first fourteen verses of Exodus 26:1-37 give details of the curtains which composed the tent, which is called the tabernacle. As in the previous chapter so here the instructions start with the innermost curtain. God works from the within to the without, from that which was only visible to the priests within to that which met the eyes of the people without.

Before considering the details given to us, we must ask this question — What is the typical significance of the tabernacle as a whole? And we must attempt to answer it.

The Epistle to the Hebrews makes it plain that it was "the patterns of things in the heavens" (Exodus 9:23); that Christ is, "an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands" (Exodus 9:11); that there is, "the true tabernacle, which the Lord pitched, and not man" (Exodus 8:2). Consequently we must regard it in the first place as a type of God's mighty universe. The people were on the earth, and they had to stand without. Between the door of the court and the door of the tabernacle stood the altar of burnt offering, as we learn in the next chapter. This typified the first heaven; and into the first heaven the Lord Jesus was "lifted up" to die.

The holy place, where stood the table and the lampstand, was a type of the second heaven. The holiest, where the ark, the mercy seat and the cherubims were placed, typified the third heaven, the immediate presence of God, where the only light was the glory cloud. Aaron was the minister of the tabernacle: Christ is the Minister, who will uphold God's universe of blessing for ever.

But, in the second place, we may discover in the tabernacle, and particularly in the curtains, that which is typical of Christ Himself. God dwelt in the tabernacle, and later in the temple that Solomon built, and it was the Lord Himself who, "spake of the temple of His body" (John 2:21). Typically, God was in the tabernacle, when Moses had made and pitched it. In a far more wonderful way, "God was in Christ" (2 Corinthians 5:19).

Thirdly, we may see, in certain details at all events, that which is typical of the saints as God's present dwelling-place by His Spirit. This is referred to in Ephesians 2:22.

Now let us consider the details of the curtains as typical of Christ. They were in four layers. Only the bottom one would be visible in the holy place and the holiest of all. It was of fine twined linen, shot through with blue, purple, scarlet, embroidered with cherubims. Fine twined linen itself was cloth of a beautiful texture. Blue is the heavenly colour. Purple is the royal colour, while scarlet is emblematic of earthly glory, and also of the blood of sacrifice. Cherubims represent God, acting judicially in righteousness. All that was represented by these things were found in perfection in Christ. His holy Manhood was perfect in its texture, not one thread missing or out of place. In Him was manifested every heavenly grace and all royal power, whilst in the blood of His sacrifice every judicial claim of the Divine nature was met and satisfied for ever.

This inner covering was composed of ten curtains of the same length and width, coupled together by loops of blue attached to taches or clasps of gold. These things, which typified what was heavenly and Divine, brought the ten curtains into one whole. The wonderful life of our Lord might be divided into different parts — for instance, the days of His infancy, of His childhood, of the early, hidden years of His manhood, of His baptism, of His temptation in the wilderness, of His public ministry, of His sufferings and death — but all was of a piece, coupled together by the Divine and heavenly fulness that dwelt in Him.

On these beautiful curtains were laid curtains of goat's hair. They are called the "covering," or "tent," of the tabernacle. So evidently the ten inner curtains were considered the tabernacle proper. This tent was a size larger, for each curtain was two cubits longer, and though of the same width — four cubits — there were eleven of these, so that in the front one could be doubled over. The goat's hair curtains therefore made a complete covering.

Now curtains of goat's hair would be rough and unattractive in appearance compared with those of fine twined linen beneath. They would typify therefore that holy separateness from the ways of sinful men, even when our Lord received sinners and ate with them, and that brought Him into severe conflict with the Pharisees and scribes. We are reminded that truth as well as grace came by Jesus Christ.

If the beautiful curtains of fine twined linen formed the tabernacle, and the goats' hair curtains formed the tent, we lastly have in verse Exodus 25:14 two coverings that were to be placed over all. First, one of rams' skins dyed red. In Exodus 29:1-46 we find repeated several times the words, "ram of consecration." Two rams were slain in the consecration of the priests. Hence here we may see a type of Christ filling up the full measure of His consecration to God in death itself. His beautiful life, so fully maintained in holy separation to God, was offered sacrificially to God, and this filled up the measure of His devotion.

Second, there was the rough outer covering of badgers' skins. This protected all that lay beneath from any defilement. There was in our Lord that which was wholly repellent of all evil. But this stirred up the antagonism of the world, and it explains why the prophet had to announce that, "When we shall see Him, there is no beauty that we should desire Him" (Isaiah 53:2).

Verses Exodus 25:15-30, give us the details of the boards and bars which formed the framework of the tabernacle, and on which all the curtains rested. Here, we think, we have a type of the saints, who are "fitly framed together," and who are "an habitation of God," as we see at the end of Ephesians 2:1-22, though there it is the temple rather than the tabernacle that is referred to.

Each board had two tenons, which fitted into sockets of silver. Thus they were enabled to stand upright. Silver, as we presently find, was the metal used in the redemption money, and it is only on the ground of redemption that the saint can stand upright in the presence of God. But even so, without the bars there would only have been a collection of separate boards standing upright in the wilderness.

It was the bars that braced together the individual boards into one structure. There were five bars, and the middle one was to stretch from end to end. That middle bar it was that specially imparted a unity to the structure. Today there are more things than one that bind the saints together, but the one supreme bond is found in the indwelling Spirit of God.

Lastly, we notice, that all the boards and bars were covered with gold, and the rings through which the bars were inserted were also of gold. That which was to characterize the ark was also to characterize these. The saints are by no means divine, but as God's workmanship, "created in Christ Jesus" (Ephesians 2:10), they bear Christ's character. There is a fulfilment of the prayer of Moses, "Let the beauty of the Lord our God be upon us" (Psalms 90:17).

Let us never cease to praise God that this is so.

Verse 31

Moses having been instructed as to the tabernacle and the tent, there follow details of the veil, that was to separate between the holy place and the most holy, and also of the hanging that was to screen the holy place from the outer court. These are described in that order in verses Exodus 26:31-37.

The veil was to be made of the same materials as the curtains which formed the tabernacle. It was to be hung upon four pillars of acacia wood overlaid with gold. Though very different from the ark, as to their form, they were made of the same materials. When the camp moved, the veil was to be taken down and used as a covering for the ark, as we read in Numbers 4:5 By the veil therefore the ark was to be hidden from every eye, save from that of the high priest once a year.

The Epistle to the Hebrews shows us that the veil had a twofold significance — the immediate and the prophetic. All Israel could see its immediate effect. It hid the ark and the glory of God resting thereon, as we read, "The Holy Ghost thus signifying, that the way into the holiest of all was not yet made manifest" (Hebrews 9:8). The cherubims, cunningly wrought in both veil and curtains, were not depicted as gazing on the mercy-seat, where blood was to be sprinkled as were the cherubims over the ark. Consequently they depicted the holy judgment of God, which kept sinful men at a distance, excluded from His presence.

But there was a prophetic meaning, which could not be revealed until Christ had come and redemption was accomplished. Now we have, "boldness to enter into the holiest by the blood of Jesus.... through the veil, that is to say, His flesh" (Hebrews 10:19, Hebrews 10:20) Earlier in the Epistle we are told that He took part of flesh and blood that "through death" (Hebrews 2:14, Hebrews 2:15), He might annul the adversary and deliver us. Through His death and resurrection He has opened for us the new and living way into the holiest. That which spoke of separation and exclusion to the Israelite speaks of access and nearness to us.

The hanging which formed the entrance into the holy place was of the same materials as the veil and to be "wrought with needlework," but no mention is made of cherubims upon it. Its pillars stood in sockets of brass and not silver as did the boards and the pillars of the veil. The altar of burnt offering standing without was to be made of brass. When God's righteous demands were met by sacrifice at the altar, the priests could step over the brass sockets and enter the holy place.

Exodus 27:1-21 opens with a description of the altar made of acacia wood and overlaid with brass, which seems to be typical of God's righteous judgment against sin, which can only be met by the blood of sacrifice. This altar was big enough to consume a sacrifice of the largest size, such as a bullock. It was so placed in the outer court that he who entered at once came face to face with it, plainly declaring that there was no entrance until the claims of God's righteousness were met by sacrifice. Typically therefore it indicated the death of Christ by which every claim has been satisfied.

The description of the altar is followed by that of the court, which enclosed the whole tabernacle system. It was to be 100 cubits long by 50 broad, and composed of fine twined lined fabric suspended on pillars of brass, standing in sockets of the same metal. The entrance was to be on the eastward side. It was to extend to no less than twenty cubits, and there the plain linen was to give place to the blue, purple, scarlet, fine-twined linen, wrought with needlework, similar to the curtain at the entrance to the holy place. He who only entered the court had to realise the character and the glory of Him who dwelt in the tabernacle, as much as did he, who entered the holy place. Extending for twenty cubits it was a broad entrance, indicating that God is marked by largeness of heart, with no desire to exclude any. But all who would enter must approach by the altar of sacrifice, which stood straight in front of them.

The chapter closes with the direction that "pure oil olive beaten" be brought to cause the lamp in the holy place to burn continually. Only twice before have we read of oil, both times when Jacob poured it on a pillar (Genesis 28:1-22 and Genesis 35:1-29) but there the nature of the oil is not specified. Here its nature is specified. It was to be beaten out of the fruit of the olive and pure. This first mention of pure olive oil is clearly typical of the Holy Spirit, and fixes its significance right through the Scripture. The golden lampstand would have been of no service without the oil. In the New Testament the churches, as well as the individual believer, are likened to lamps. But apart from the oil of the Holy Spirit they have no ability to shine to the glory of God.

Exodus 28:1-43 is occupied with details of the priestly garments that were to be prepared for Aaron and his sons, that they might be inducted to the priest's office. We have to note that Aaron alone was a type of Christ in His priestly office, though even in him we have to observe that in many things there is more in the way of contrast than of resemblance, as the Epistle to the Hebrews so plainly shows. When we consider the sons of Aaron, even though Aaron himself be linked with them, we find rather a type of the priestly company, in which we as believers are included. The saints of today are priests by reason of their association with Christ, the great High Priest on high.

Aaron was to wear holy garments of a very special type. They are described in verse Exodus 26:2 as being "for glory and for beauty." Now if we read Leviticus 8:9-10, and then Leviticus 16:1-4 it appears that Aaron only actually wore these beautiful robes on the occasion of his consecration. Failure having supervened with his two elder sons, he had henceforward to appear before God clad in only the linen coat and breeches. The garments for glory and beauty had to be laid aside as a memorial of what might have been. In Hebrews 2:7 we read of Jesus, who is our High Priest, being "crowned with glory and honour." His garments of glory and beauty are never laid aside, since He is a Priest for ever. What a contrast!

The special garments that were to be made for Aaron are specified in verse Exodus 26:4, and according to verse Exodus 26:3 supernatural wisdom was given to the workers, who had to make them under the difficult conditions imposed by the wilderness journey. Verse Exodus 26:5 mentions the various materials that were to be used, and we notice that they are the same as were employed in the tabernacle itself. The ephod with its girdle was distinctively the priestly garment, and just as the tabernacle and the veil set forth Christ as the One in whom the fulness of the Godhead dwelt, so these garments spoke of Him in His priestly office.

Then on the shoulders of Aaron were to rest two frames of gold enclosing onyx stones on which were engraved the names of the twelve tribes of Israel. A type this of how the Lord Jesus in His priestly grace bears His saints before God on the shoulders of His strength. Here, we know, is the secret of the perseverance of the saints. Hence the Apostle could say of a saint who might come under criticism, "Yea, he shall be holden up" (Romans 14:4).

Next comes the description of the breastplate. The same materials were used, in connection with a golden framework, secured by chains of gold and connected, it would seem, with the shoulder-pieces above. In the breastplate were to be placed twelve different precious stones, on each of which the name of a tribe was to appear. Thus Aaron was to bear the names of the children of Israel "upon his heart," as verse Exodus 26:28 says. They were as much on his heart as on his shoulders, and the typical import of this is apparent in Hebrews 4:14-16. Our great High Priest, Jesus the Son of God, is passed into the heavens in His strength; but at the same time His heart is touched with the feeling of our infirmities. How boldly then may we draw near to the throne of grace.

Several times does the expression occur, "the breastplate of judgment." It is so called because in it was also placed "the Urim and the Thummim." These two words have the meaning of "Light" and "Perfection" respectively. Just what these were, and how they worked is not known, and after the captivity in Babylon they were lost, as Ezra 2:63 indicates. What seems certain however is that by means of the Urim and the Thummim enquiry might be made of God and answer received, so that dark points in Israel's history might have Divine light shed upon them in a perfect way. It is a striking fact that in Hebrews 4:1-16, to which we have already alluded, the verses as to the priesthood of our Lord are coupled with two others (verses Exodus 26:12-13), which emphasize the light and perfection of the word of God, since, "all things are naked and opened unto the eyes of Him with whom we have to do."

In verse Exodus 26:31 we find that "the robe of the ephod" was to be "all of blue," forecasting the heavenly priesthood of the Lord Jesus. Moreover, on its bottom hem were to be suspended pomegranates of blue, purple and scarlet, alternating with bells of gold. When Aaron went in and out before the Lord his sound was to be heard, but equally the fruit was to be seen. What this signified was perfectly realized in Christ. In Him both fruit and testimony were found in equal perfection, and His testimony was golden; that is, Divine. Saints today are brought into a priestly place, so in principle the same thing should mark us. If the fruit of the Spirit is not manifested in our lives the bells of our testimony will not give a certain or a convincing sound.

Aaron was also to have a coat and a mitre of fine linen, and connected by blue lace to the latter was to be a plate of gold on which was to be engraver the words, "Holiness to the Lord." This plate was to be in front, upon Aaron's forehead, where it would be visible to all. He was not to forget, and no one else was to forget, that he was wholly separated to the service of Jehovah. As thus separated he was to bear the iniquity of the holy things, which the people would set apart as gifts to the Lord. By this remarkable expression God would teach the people that there was no perfection in anything they might offer. The solemn fact is that man being a sinner he defiles all that he touches, if it be viewed in the light of the sanctuary.

This is not an easy lesson for any one of us to learn. It is clear that Israel forgot it. When a remnant returned from Babylon they had to be reminded of it by Haggai the prophet. Read Haggai 2:10-14, and see how the word of the Lord came through him to the people. The nation, and their work, and that which they offered was marked by uncleanness. It is a lesson that we too need to learn. Let us not think that the finest offerings we ever made, whether of praise and worship or of service, were marked by perfection. They were not. The flesh is still in us, and in subtle ways it tarnishes the fairest things we offer. But we have a great High Priest who bears the iniquity of our holy things, and presents to God our defective worship or service in His own perfections, just as He will ultimately present us all "faultless before the presence of His glory with exceeding joy" (Jude 1:24).

The closing verses of our chapter give much shorter details as to the much plainer linen garments that were to be worn by the sons of Aaron in their lesser service. Nevertheless they too were to be "for glory and for beauty." Whether in the case of Aaron or in the case of his sons the glory and the beauty was something that was put upon them and not something native to themselves. So indeed it is for us today.

The instructions as to the formal investiture of Aaron and his sons follow in Exodus 29:1-46. At the door of the tabernacle they were first of all to be washed with water. Then Aaron alone was to be robed in the garments of his office and the holy anointing oil was to be poured upon his head, without there being first an application of the blood of the sacrifice. This was suitable inasmuch as he was a type of our Lord Jesus Christ, who in His perfection needed no sacrifice. Viewed as a man Aaron did need a sacrifice, as we see in verses Exodus 26:20-21 of our chapter, and thus the contrast is drawn which we find in Hebrews 5:1-3; Hebrews 7:27. But here it is not Aaron as a man but as a type, and so the blood is omitted.

The washing all over with water is typical of the new birth, and to this the Lord Jesus alluded in John 13:10, when He said, "He that is washed [bathed] needeth not save to wash his feet, but is clean every whit." The ceremonial bathing when the priests were consecrated was not repeated, but they had to wash hands and feet at the laver every time they entered the sanctuary, as we are told in Exodus 30:1-38.

Aaron having been invested and anointed alone, the second part of the ceremony followed in which he and his sons were joined together. The commencement of this was sacrifice. The bullock of the sin offering was to be slain, its blood placed on the altar and its flesh consumed without the camp. The ram of burnt offering was to follow on this; its blood sprinkled on the altar, and its whole body burnt as a sweet savour to the Lord. Then a second ram was to be slain and its blood not only sprinkled on the altar but also applied to Aaron and his sons, who had identified themselves with this sacrifice by laying their hands on the head of the ram. Only after this was the holy anointing oil to be applied to Aaron, his sons, and their garments. The order was: first, the water; second, the blood; and third, the oil.

Only when all this was accomplished were offerings to be placed in the hands of Aaron and his sons that they might wave them before the Lord. Verses Exodus 26:22-23 tell us what these offerings were to be. They were typical of Christ in the perfection of both His life and His sacrifice. Certain parts of the offering moreover were to be taken as food both by Moses who was to officiate, and by Aaron, and by his sons, as we are told in verses Exodus 26:27-28.

The typical value of all this is clear. When Aaron stands alone he represents Christ as High Priest, as we have seen. When linked with his sons, the priestly company is represented, and here the saints come in. To be priests we come under the new birth, and then the application of the blood of Christ by faith, and on this we receive the anointing of the Spirit of God. In Peter's first Epistle it is noticeable that before we reach our priesthood in 1 Peter 2:1-25, we have redemption by the blood of Christ and the new birth mentioned in 1 Peter 1:1-25. Then we find that as a holy priesthood we are to offer spiritual sacrifices, of which the material sacrifices that Aaron and his sons waved before the Lord, are a type. And we may know that the One whom we offer is to be the food of our souls.

To this we must add just one word: let us be much concerned that we not only understand the type, and appreciate the New Testament truth that it typifies, but also enter in our experience and in practice into the priestly activities that thus are indicated to us.