"Doc Notes" Exodus -TheTabernacle Part 33

Gentle Reader,

We have now arrived at the longest, most blessed, but least read and understood section of this precious book of Exodus. From the beginning of chapter 25 to the end of 40—excepting the important parenthesis in 32 to 34—the Holy Spirit has given us a detailed description of the Tabernacle, its structure, furniture, and priesthood. It is a fact worthy of our closest and fullest consideration that more space is devoted to an account of the Tabernacle than to any other single object or subject treated of in Holy Writ. Its courts, its furniture, and its ritual are described with a surprising particularity of detail. Two chapters suffice for a record of God’s work in creating and fitting this earth for human habitation, whereas ten chapters are needed to tell us about the Tabernacle. Truly God’s thoughts and ways are different from ours!

How sadly many of God’s own people have dishonored Him and His Word by their studied neglect of these chapters! Too many have seen in the Tabernacle, with its Divinely-appointed arrangements and services, only a ritual of the past—a record of Jewish manners and customs which have long since passed away and which have no meaning for or value to us. But "all Scripture is given by inspiration of God and is profitable" (2 Tim. 3:16). The Christian cannot neglect any portion of the Word without suffering loss: "whatsoever things were written aforetime (in the Old Testament) were written for our learning" (Rom. 15:4). Again and again in the New Testament the Holy Spirit makes figurative reference to the Tabernacle and its furniture, and much in the Epistle to the Hebrews cannot be understood without reference to the contents of Exodus and Leviticus.

"The tabernacle is one of the most important and instructive types. Here is such a variety of truths, here is such a fullness and manifoldness of spiritual teaching, that our great difficulty is to combine all the various lessons and aspects which it presents. The tabernacle has no fewer than three meanings, In the first place, the tabernacle is a type, a visible illustration, of that heavenly place in which God has His dwelling. In the second place, the tabernacle is a type of Jesus Christ, who is the meeting-place between God and man. And, in the third place, the tabernacle is a type of Christ in the Church—of the communion of Jesus with all believers" (Adolph Saphir).

The first of these meanings is clearly stated in Hebrews 9:23-24: "It was, therefore necessary that the patterns of things in the heavens should be purified with these (i.e. sprinklings of blood see Hebrews 9:21-22); but the heavenly things themselves with bettor sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of Clod for us." "The tabernacle was a symbol of God’s dwelling. There is a Sanctuary, wherein is the especial residence and manifestation of the glorious presence of God. Solomon, although he confesses that the heaven of heavens cannot contain God, yet prays that the Lord may hear in heaven His dwelling-place (2 Chron. 6). Jeremiah testifies, ‘A glorious high throne from the beginning is the place of our sanctuary’ (17:12). The visions of Ezekiel also bring before us the heavens opened and the likeness of a throne, and the appearance of the likeness of the glory of the Lord; the likeness as the appearance of a man above upon the throne (1:26). Of this heavenly locality David speaks, when he asks, ‘Who shall abide in Thy tabernacle? Who shall dwell in Thy holy hill?’ (Ps. 24:3). In the book of Revelation we receive still further confirmation of this truth: ‘And after that I looked, and, behold, the temple of the tabernacle of testimony in Heaven was opened’ (15:5) . . . Almost all expressions which are employed in describing the significance of the tabernacle are also used in reference to Heaven" (A. Saphir).

Secondly, the Tabernacle is a type of the Lord Jesus Himself, particularly of Him here on earth during the days of His flesh. Just as the Tabernacle was Jehovah’s dwelling-place in the midst of Israel so are we told that "God was in Christ reconciling a world unto Himself’ (2 Cor. 5:19); and again, "In Him dwelleth all the fullness of the Godhead bodily" (Col. 2:9). Beautifully was this application of our type manifested at the Incarnation. The Tabernacle was not something which originated in the minds of Israel, or even of Moses. but was designed by God Himself. So the Manhood of Christ, which enshrined His Deity, was not begotten by man—"A body hast Thou prepared Me" (Heb. 10:5). He said. This second aspect of the type will be developed more fully below.

But the tabernacle has yet a third aspect. "There God and His people met. The ark of the covenant was not merely the throne where God manifested Himself in His holiness, but it was also the throne of relationship with His people. In all the offerings and sacrifices God was manifested; just as regards sin, merciful as regards the sinner; there also God and the sinner met. So throughout the tabernacle there was the manifestation of God in order to bring Israel into communion with Himself. In the Tabernacle man’s fellowship with God was symbolized through manifold mediations. sacrifices, offerings. But in Jesus we have the perfect and eternal fulfillment" (A Saphir). This third aspect of our type is more than hinted at in Revelation 21:3: "Behold, the tabernacle of God is with men, and He will dwell with them, and thy shall be His people, and God Himself shall be with them, and be their God."

The key to the Tabernacle, then, is Christ. In the volume of the Book it is written of Him. As a whole and in each of its parts the Tabernacle foreshadowed the person and work of the Lord Jesus. Each detail in it typified some aspect of His ministry or some excellency in His person. Proof of this is furnished in John 1:14: "And the Word became flesh and tabernacled among us" (R. V. margin). The reference here is to the Divine incarnation and first advent of God’s Sea to this earth, and its language takes us back to the book of Exodus. Many and varied are the correspondences between the type and the anti-type. We take leave to quote from our comments on John 1:14.

1. The Tabernacle was a temporary appointment. In this it differed from the temple of Solomon, which was a permanent structure. The Tabernacle was simply a tent, a temporary convenience, something that was suited to be moved about from place to place during the journeyings of the children of Israel. So it was when our blessed Lord tabernacled here among men. His stay was but a brief one—less than forty years; and, like the type. He abode not long in any one place, but was constantly on the move, unwearied in the activity of His love.

2. The Tabernacle was for use in the wilderness. After Israel settled in Canaan, the Tabernacle was superceded by the temple. But during the time of the pilgrimage from Egypt to the promised land, the Tabernacle was God’s appointed provision for them. The wilderness strikingly foreshadowed the conditions amid which the eternal Word tabernacled among men at His first advent. The wilderness-home of the Tabernacle unmistakably foreshadowed the manger-cradle, the Nazareth-carpenter’s bench, the "nowhere for the Son of man to lay His head," the borrowed tomb for His sepulcher. A careful study of the chronology of the Pentateuch seems to indicate that Israel used the Tabernacle in the wilderness rather less than thirty-five years!

3. The Tabernacle was mean, humble, and unattractive in outward appearance. Altogether unlike the costly and magnificent temple of Solomon there was nothing in the externals of the Tabernacle to please the carnal eye. Nothing but plain boards and skins. So it was at the Incarnation. The Divine majesty of our Lord was hidden beneath a veil of flesh. He came, unattended by any imposing retinues of angels. To the unbelieving gaze of Israel He had no form or comeliness; and when they beheld Him their unanointed eyes saw in Him no beauty that they should desire Him.

4. The Tabernacle was God’s dwelling place. It was there, in the midst of Israel’s camp, that He took up His abode. There, between the Cherubim. upon the mercy-seat He made His throne. In the holy of holies He manifested His presence by means of the Shekinah glory. And during the thirty-three years that the Word tabernacled among men. God had His dwelling-place in Palestine. The holy of holies received its anti-typical fulfillment in the person of the Holy One of God. Just as the Shekinah dwelt between the two Cherubim, so on the mount of transfiguration the glory of the God-man flashed forth from between two men—Moses and Elijah. "We beheld his glory "is the language of the tabernacle-type.

5. The Tabernacle was, therefore, the place where God met with man. It was termed "the Tent of Meeting." If an Israelite desired to draw near unto Jehovah he had to come to the door of the Tabernacle. When giving instruction to Moses concerning the making of the Tabernacle and its furnishings, God said, "And thou shalt put the mercy-seat above upon the ark, and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, awl I will commune with thee" (Ex. 25:21-22). How perfect is this lovely type! Christ is the meeting-place between God and man. No man cometh unto the Father but by Him (John 14:6). There is but one Mediator between God and men—the Man Christ Jesus (1 Tim. 2:5). He is the One who spans the gulf between Deity and humanity, because Himself both God and Man.

6. The Tabernacle was the center of Israel’s camp. In the immediate vicinity of the Tabernacle dwelt the Levites the priestly tribe: "But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof; and over all things that belong to it; they shall bear the tabernacle and all the vessels thereof: and they shall minister unto it, and shall encamp round about the tabernacle" (Num. 1:50); and around the Levites were grouped the twelve, tribes, three on either side—see Numbers 2. Again; we read that when Israel’s camp was to be moved from one place to another. "then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp" (Num. 2:17). Once more, "And Moses went out, and told the people the words of the Lord and gathered the seventy men of the elders of the people, and set them round about the tabernacle. And the Lord came down in a Cloud and spake unto him" (Num. 11:24-25). How striking is this! The Tabernacle was the great gathering-center. As such it was a beautiful foreshadowing of the Lord Jesus. He is our great gathering-center, and His precious promise is that "where two or three are gathered together in My name there am I in the midst of them" (Matthew 18:20).

7. The Tabernacle was the place where the Law was preserved. The first two tables of stone, on which Jehovah had inscribed the ten commandments were broken (Ex. 32:19); but the second set were deposited in the ark in the tabernacle for safe keeping (Deut. 10:2-5). It was only there, within the holy of holies, that the tablets of the Law were preserved intact. How this, again, speaks to us of Christ! He it was that said, "Lo, I come: in the volume of the book it is written of Me; I delight to do Thy will, O My God: Yea, Thy Law is within My heart" (Ps. 40:8). Throughout His perfect life He preserved in thought, word, and deed the Divine Decalogue, honoring and magnifying God’s Law.

8. The Tabernacle was the place where sacrifice was made. In its outer court stood the brazen altar, to which the animals were brought, and on which they were slain. There it was the blood was shed and atonement was made for sin. So it was with the Lord Jesus. He fulfilled in His own person the typical significance of the brazen altar, as of every piece of the tabernacle furniture. The body in which He tabernacled on earth was nailed to the cruel Tree. The Cross was the altar upon which Pod’s Lamb was slain, where His precious blood was shed, and where complete atonement was made for sin.

9. The Tabernacle was the place where the priestly family was fed. "And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it he eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it . . . The priest that offereth it for sin shall eat it: in the holy place shall it be eaten" (Lev. 6:16-26). How deeply significant are these scriptures in their typical import! And how they should speak to us of Christ as the Food of God’s priestly family today, i.e., all believers (1 Pet. 2:5). He is the Bread of life. He is the One upon whom our souls delight to feed.

10. The Tabernacle was the place of worship. To it the pious Israelite brought his offerings. To it he turned when he desired to worship Jehovah. From its door the voice of the Lord was heard. Within its courts the priests ministered in their sacred service. And so it wins with the anti-type. It is by Him we are to offer unto God a sacrifice of praise. (Heb. 13:15). It is in Him, and by Him, alone, that we can worship the Father. It is through Him we have access to the throne of grace.

11. The Tabernacle had but one door. Think of such a large building with but a single entrance! The outer court, with its solid walls of white curtains, was pierced by one gate only; telling us there is, but one way into the presence of the holy God. How this reminds us of the words of that One who said, "I am the way, the truth, and the life, no man cometh unto the Father but by Me!" Access can be obtained only through Him who declared "I am the Door" (John 10:9).

12. The Tabernacle was approached through the tribe of Judah, This is a most striking detail not obvious at first sight, but which is clearly established by a comparison of scripture with scripture. Numbers 2, records the ordering of the twelve tribes of Israel as they were grouped around the four sides of the Tabernacle, and verse 3 tells us that Judah was to pitch on the east side. Now Exodus 27:12-17 makes it clear that the door of the Tabernacle wins also on the east side. Thus, entrance into the Divine sanctuary was obtained through Judah. The significance of this is easily discerned. It was through Judah that the true Tabernacle obtained entrance into this world. Therefore is our Lord designated "the Lion of the tribe of Judah" (Rev. 5:5).

13. The Tabernacle hints at the universal Lordship of Christ. This may be seen from the fact that every kingdom in nature contributed its share toward building and enriching the Tabernacle. The mineral kingdom supplied the metals and the precious stones; the vegetable gave the wood, linen, oil and spices; the animal furnished the skins and goats hair curtains, in addition to the multitude of sacrifices which were constantly required. How this reminds us of the words of Him whom the Tabernacle foreshadowed," The silver is Mine, and the gold is Mine" (Hag. 2:8); and again, "The cattle upon a thousand hills are Mine" (Ps. 50:10).

14. The Tabernacle was ministered unto by the Women. Their part was to provide the beautiful curtains and hangings: "And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose hearts stirred thorn up in wisdom spun goats’ hair" (Ex. 35:26). How beautifully this foreshadowed the loving devotion of those women ‘mentioned in the Gospels who ministered to Christ of their substance: see Luke 7:37; 8:2-3; John 12:3; Luke 23:55-56.

Thus we see how fully and how perfectly the tabernacle of old foreshadowed the person of our blessed Lord, and why the Holy Spirit, when announcing the Incarnation, said, "And the Word became flesh and tabernacled among us." It should be pointed out that there is a series of striking contrasts between the wilderness tabernacle and Solomon’s temple in their respective foreshadowings of Christ.

(1) The tabernacle foreshadowed Christ in His first advent; the temple looks forward to Christ at His second advent.

(2) The tabernacle was first historically; the temple was not built until long afterwards.

(3) The tabernacle was but a temporary erection; the temple was a permanent structure.

(4) The tabernacle was erected by Moses the prophet (which was the office Christ filled during His first advent): the temple was built by Solomon the king (which is the office Christ will fill at His second advent).

(5) The tabernacle was used in the wilderness—speaking of Christ’s humiliation; the temple was built in Jerusalem, the "city of the great King" (Matthew 5:35)—speaking of Christ’s future glorification.

(6) The numeral which figured most prominently in the tabernacle was five, which speaks of grace, and grace was what characterized the earthly ministry of Christ at His first advent; but the leading numeral in the triple was twelve, which speaks of government, for at His second advent Christ shall rule and reign as King of kings and Lord of lords.

(7) The tabernacle was unattractive in its externals—so when Christ was here before, He was as "a root out of a dry ground": but the temple was renowned for its outward magnificence—so Christ when He returns shall come in power and great glory.

The careful reader will have noticed that there are two full accounts given in Exodus of the construction of the Tabernacle. This is indeed noteworthy, and evidences once more the accuracy and fullness of the type. First we have a description of the Tabernacle and its furniture as it was given to Moses in the Mount directly by Jehovah Himself. Then, as a parenthesis, in chapters 32, 33, we have the record of Israel’s transgressing the holy covenant in the sin of idolatry. Finally, from chapters 35 to the end of the book we have the actual erection of the Tabernacle. What was foreshadowed by this we shall now endeavor to indicate.

First, there is the tabernacle as it was originally planned in Heaven anal then shown as a pattern to Moses on the Mount. What did this adumbrate but Christ set forth from eternity in the counsels of the Godhead? The great Sacrifice was no afterthought on the part of God. He was not taken by surprise, nor was His eternal purpose interfered with when Adam transgressed His commandment. The Lamb was "foreordained before the foundation of the world" (1 Pet. 1:20)! Then in Jehovah showing to Moses the pattern of the Tabernacle which was to be erected, we have prefigured the successive types and prophecies which God gave to His people before His Son became incarnate. Just as Moses later built the Tabernacle according to the actual model which God had shown him during the forty days on the Mount, so Christ was born, lived and died, in exact accord with the prophetic plan which God gave during the forty centuries that preceded.

Second, in chapters 32 and 33 we are introduced to a dark interval of rebellion, when Israel sinned grievously against their Divine Benefactor. How accurately this depicts the fall and failure of man during the whole of the Old Testament period, and how it witnessed to the need of that redemption which God, in His marvelous grace, had prepared! "Christ had been already provided, but man must feel the need of the Divine salvation by the actual experience of sin. It is touching beyond degree to know that all the time that man was rebelling against God, God’s remedy was waiting in that mount of grace" (Christ in the Tabernacle, by A. B. Simpson). Despite Israel’s fearful transgression in the interval, the Tabernacle was erected; even so the fearful wickedness of men and all their countless abominations did not turn God from His purpose of mercy. When the fullness of time was come, God sent forth His Son. Where sin abounded, grace did much more abound.

Third, in the last six chapters we have the inspired record of the actual erection of the Tabernacle. Here we see the counsels of God perfectly executed, and most striking is it to note the provision He made for carrying out His design of a sanctuary. In 35:30-31, we read, "And Moses said unto the children of Israel. See, the Lord hath called by name Bezeleel the son of Uri, the son of Hur, of the tribe of Judah; and he hath filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship."

Thus we learn that it was by, the gracious agency of the Spirit of God that the Tabernacle was brought into existence! What anointed eye can fail to see here that which made possible and actual the Divine incarnation, namely, the supernatural operations of the Spirit of God—see Luke 1:34-35! And how remarkable (and yet not remarkable) that the instrument used belonged to the tribe of Judah: so Mary was of the royal stock! Thus, in type and anti-type, the Divine plan was secured through the operations of the Spirit of God. Thus, also, do we see all the three persons of the Godhead in connection with the Tabernacle.

How unspeakably blessed is the word recorded in 40:34. "Then a cloud covered the tent of the congregation and the glory of the Lord filled the Tabernacle." Mean as was the outward appearance of that Tent, yet within, abode the Divine glory. So it was with the Antitype. When He appeared before men, He had "no form nor comeliness" (Isa. 5:2). yet in Him dwelt all the fullness of the Godhead bodily.

What has been said above in no wise conflicts with the closing paragraphs of the preceding article. David was inspired to write "Thy commandment is exceeding broad" (Ps. 119:96). Well, had it been if expositors and commentators had borne this more in mind. There is not only a depth, but also a fullness to the Scriptures which are worthy of their Divine Author. God’s Word is many-sided in its application. Some times a single parable (that of the Sower, for example) contains important practical lessons, doctrinal instruction, a prophetic forecast and a dispensational picture. How many of the prophecies, perhaps all of them have a double—a minor and a major, a germinal and a terminal—and sometimes a threefold fulfillment. Thus it is also with the types. Some Old Testament characters are equally types of Christ, of Israel, and of the Christian. So with the Tabernacle: many of its details have more than one typical significance. May the Holy Spirit be our Teacher as we endeavor to take them up.


To be continued . . .

"Doc Notes" The Covenant Part 32

Dear Gentle Readers,
I have not written for a while but my mither recently past away and we have been otherwise occupied as we are sure you will understand.

The twenty-fourth chapter of Exodus introduces us to a scene for which there is nothing approaching a parallel on all the pages of inspired history prior to the Divine Incarnation and the tabernacling of God among men. It might suitably be designated the Old Testament Mount of Transfiguration, for here Jehovah manifested His glory as never before or after during the whole of the Mosaic economy. Here we witness Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel in the very presence of God, and not only are we told that "He laid not His hand on them." but they were thoroughly at ease in His presence, for they did "eat and drink" before Him! Before endeavoring to contemplate such a glorious scene let us offer a brief remark on its occasion and setting.

In Exodus 19 we behold Jehovah proposing to enter into a covenant of works with Israel, making their national blessing contingent upon their obedience to His commandments (vv. 5, 6). To the terms of this covenant the chosen people unanimously and heartily agreed (v. 8). Following their purification, of themselves, three days later God came down to the summit of Sinai and spake to Moses, charging him to go and again warn the people assembled at its base not to break the barrier which had been erected. After which God spake all that is recorded in Exodus 20 to 23. Concerning the Ten Words in chapter 20 and the typical significance of the "judgment" regarding slaves at the beginning of 21, we have already commented; the remainder of those chapters we now pass over as not falling within the scope of our present work, which is to concentrate upon that which is more obvious in the typical teachings of Exodus. That there is much spiritual teaching as well as moral instruction in Exodus 22 and 23 we doubt not, but so far as we are aware God has not yet been pleased to enlighten any of His servants thereon. Let the student, however, read carefully through them, noting how just, comprehensive and perfect were the laws which the Lord gave unto Israel.

"And He said unto Moses, Come up unto the Lord, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel and worship ye afar off" (v. 1). In the light of what precedes, this is most significant and solemn. It tells us in language too plain to be misunderstood that man cannot approach unto God on the ground of his own works. Mark that this was said by the Lord before the legal covenant had been confirmed, and therefore before a single failure had been recorded against Israel under that economy. Even had there been no failure, no disobedience, yet the keeping of God’s commandments cannot secure access into the Divine presence as the "afar off" plainly denoted. For any man to come unto the Father, the work of Christ was indispensable.

"And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him" (v. 2). An exception was made in the case of Moses, not because he possessed any superior claim upon God, nor because he was personally entitled to such a privilege, but only because he was the appointed mediator between God and His people, and therefore the type of the Lord Jesus Christ. It is this which gives meaning to and opens for us the typical significance of so much that is recorded about Moses. The repeated prohibition in this verse emphasizes what is said in the previous one and confirms our comments thereon; Christ had to suffer for sins, "The Just for the unjust, that He might bring us to God" (1 Pet. 3:18).

"And Moses came and told the people all the words of the Lord, and all the Judgments; and all the people answered with one voice, and said, All the words which the Lord hath said will we do" (v. 3). The "words" refer to the ten commandments recorded in Exodus 20, the "Judgments" to what is found in chapters 21 to 23, as the first verse of 21 intimates. It is most important to observe that the Ten Words are here again definitely distinguished from the other "Judgments," affording additional confirmation of what we have said thereon in previous articles. Once more the people unanimously registered their acceptance of the covenant of works.

"And Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord" (vv. 4, 5). That was in obedience to what the Lord had said unto Moses as recorded in 20:24. The "young men" (probably the "first born" who had been sanctified unto the Lord, 13:2, etc.) performed this priestly work because the Levites had not yet been set apart to that office. Much confusion has been caused through failing to note the specific character of these sacrifices. It was not the blood of atonement which was here shed, for wherever that is in view it is always for the averting of God’s holy wrath against sin. But nothing like that is seen here. What we have before us is that which speaks of thanksgiving and dedication unto God (the "‘burnt" offering) and that which tells of happy fellowship (the "peace" offering).

"And Moses took half of the blood, and put in basins; and half of the blood he sprinkled on the altar. And he took the blood of the covenant, and read in the audience of the people; and they said All that the Lord hath said will we do, and be obedient" (vv. 6, 7). For a full exposition of the meaning of Moses’ act we must refer the reader to Hebrews 9, regretting very much that we cannot here give a detailed interpretation of that most important chapter; it will be noted that vv. 18-20 refer specifically to what is here before us in Exodus 24. Suffice it now to say that, so far as the historical significance of this sprinkling of the blood was concerned, it denoted a solemn ratification of the covenant into which Israel entered with Jehovah at Sinai. Note how the covenant God made with Noah was also preceded by a sacrifice offered to Him: Genesis 8:20 to 9; so too in connection with the Abrahamic covenant (Gen. 15:9, 10, 17).

"Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and they saw the God of Israel" (vv. 9, 10). Precious beyond words is this, showing us the inestimable value of the blood, and the wondrous privileges it procures for those who are sprinkled by it. Note the connecting "then," i.e., when the blood had been applied. A similar example, equally forceful and blessed, is found in Revelation 7:14, 15, where we read, "And He said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and night in His temple." The "elders" of Exodus 24 were representatives of the Nation. Here then was a blood-sprinkled people, who had not yet broken the covenant, in communion with God. The eating and drinking told of the fullness of their welcome and of the peace which ruled their hearts in the Divine Presence.

"And they saw the God of Israel; and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness" (v. 10). The "sapphire stone" speaks of Divine government—the throne of God—as a reference to Ezekiel 1:26 will show; that government which will yet rest upon the shoulders of "the Man" Christ Jesus. But why the "paved work"? May not the reference be to the finished work of the Savior which forms the basis of His Millennial reign? Christ came here to finish the Father’s work (John 5:17, 17:4), piecing it all together, that it might be a pavement of glory as the place of His feet. The "body of heaven in his clearness" may speak of the Divine counsels. If we look up to heaven on a clear day all is blue; it is the intensity of the depths of space, infinite—like Jehovah’s counsels. But in Christ God has brought His counsels so near that we may contemplate them as the body of heaven in its clearness.

"And upon the nobles of the children He laid not His hand; also they saw God, and did eat and drink" (v. 11). "But yesterday it would have been death to them to ‘break through to gaze’ but now ‘they saw God’! And such was their ‘boldness,’ due to the blood of the covenant, that ‘they did eat and drink’ in the Divine presence. The man off the world will ask, How could ‘the blood of calves and goats’ make any difference in their fitness to approach God? And the answer is, Just in the same way that a few pieces of paper may raise a pauper from poverty to wealth. The bank-note paper is intrinsically worthless, but it represents gold in the coffers of the Bank of Ireland. Just as valueless was that ‘blood of slain beasts,’ but it represented ‘the precious blood of Christ.’ And just as in a single day the bank-notes may raise the recipient from pauperism to affluence, so that blood availed to constitute the Israelites a holy people in covenant with God" (Sir Robert Anderson).

There is one thing here that is very solemn, namely, the repeated mention of Nadab and Abihu; vv. 1, 9. "They were both sons of Aaron, and with their father were selected for this singular privilege. But neither light nor privilege can ensure salvation, nor, if believers, a holy and obedient walk. Both afterwards met with a terrible end. They ‘offered strange fire before the Lord, which He commanded them not. And there went out fire from the Lord, and devoured them; and they died before the Lord’ (Lev. 10:1, 2). After this scene in our chapter, they were consecrated to the priesthood and it was while in the performance of their duty in this office, or rather because of their failure in it, that they fell under the judgment of God. Let the warning sink deep into our hearts, that office and special privileges are alike powerless to save" (Mr. Dennett).

Israel’s history continued for almost fifteen hundred years after this memorable occasion, but never again did their elders "see God," and never again did they eat and drink in His presence. Sin came in; their very next act was to break the holy Law by making and worshipping a golden calf, and the next time we see them drinking, it is of the waters of judgment (32:20). How unspeakably blessed to remember that what Israel (through their official heads) enjoyed for a brief season, is now ours forever! A way has been opened for us into the very presence of God, and there, within the veil, we may commune with Him.

In the remainder of our chapter Moses is once again separated from Aaron, Nadab and Abihu and the seventy elders, resuming his mediatorial position, to receive from God the two tables of stone which He had written. For this purpose he is called up to meet the Lord in the Mount—apparently at the summit—where he remained forty days and nights alone with God. During this time the glory of the Lord was displayed before the eyes of Israel for seven days—a glory "like devouring fire" (vv. 15 to 18). "This was not the glory of His grace but the glory of His holiness, as is seen by the symbol of devouring fire—the glory of the Lord in His relationship with Israel on the basis of the law (compare 2 Cor. 3). It was a glory therefore that no sinner could dare approach, for holiness and sin cannot be brought together; but now, through the grace of God, on the ground of accomplished atonement, believers can not only draw near, and be at home in the glory, but with unveiled face beholding the glory of the Lord are changed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor. 3:18). We approach boldly, and with delight gaze upon the glory, because every ray we behold in the face of Christ glorified is a proof of the fact that our sins are put away, and that redemption is accomplished" (Mr. E. Dennett).

"And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the Mount forty days and forty nights" (v. 18). Those forty days, what happened in them, and the typical significance of those happenings, together with the sequel, form one of the most wondrous of the many wonderful types in all the Old Testament. The Holy Spirit now focuses attention on Moses, type of our Lord Jesus Christ. First, he is seen entering the glory, consequent upon his having erected the altar and sprinkled the blood. "And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. And Moses went into the midst of the cloud" (vv. 16, 18). How beautiful and how perfect the type! After "six days," which speaks of work and toil, on the seventh day, which tells of rest, Moses, the mediator, is called by God to enter the glory. So of Him of whom Moses was the type it is written, "He that is entered into His rest, He also hath ceased from His own works (Heb. 4:10). And what is the character of the "rest" into which He has entered? Does not His own request in John 17:4, 5, furnish us with the answer: "I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was." Yes, He has entered into the Glory. Moses going up the Mount and entering the cloud to commune with Jehovah is a type of the Ascension of Christ, following the triumphant completion of the work which had been given Him to do.

We are not left in ignorance as to what formed the subject of communion between the Lord and Moses during the forty days in the Mount; the next six chapters of Exodus tell us that it was about the marvelous and mysterious Tabernacle, the pattern of which Moses was shown while there on Sinai. As we shall yet see, the Tabernacle and all its parts prefigure the manifold perfections of the Lord Jesus, making known the full provisions of God’s grace stored up in His beloved Son—provisions which meet every need of His favored people. The tabernacle is what meets our eye in Exodus while Moses is up the Mount, for it is not until after it has been fully described that we behold him descending. Thus has the Holy Spirit supplied us with an important key to open the spiritual treasures of this portion of the Word, by intimating that the Tabernacle speaks of what God’s grace has furnished for us during the interval of the Mediator’s absence from the earth.

And what is the next thing recorded in this book so rich in typical pictures of the Redeemer? Why, the descent of Moses, which we have in chapters 32, 33, 34. Moses did not end His days there upon Sinai, but returned unto his people. So also the Lord Jesus who has gone on High is not to remain absent from the earth forever; the words of the angels to His disciples at His ascension make this indelibly clear—"Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven" (Acts 1:11). Yes, shall return to this same earth from which He went to heaven, return in person just as literally and truly as He left it.

But, now, students of prophecy have discovered that the Holy Scriptures divide the second advent of Christ into two distinct stages; the first, when He descends into the air for His saints, to receive them unto Himself (1 Thess. 4:16, etc.); the second, when He descends to the earth with His saints (Col. 3:4, etc.). These two stages of His second advent each have a most important bearing upon the Jews; the first will be followed by judgment, the second by blessing. After the Church has been removed from this world, there follows the time of "Jacob’s trouble" (Jer. 30:7), when God deals with His earthly people and punishes them for their sins, this period also being known as the Great Tribulation. After this period has run its course, the Lord Jesus descends in blessing, purges Israel, and in full manifested glory dwells in their midst—this will be during the Millennium.

What is so striking in the type which we are now engaged with is that these two stages in the second advent of the great Mediator are here vividly foreshadowed. Mark how complete the type is: Moses came down twice from Sinai after he had entered the glory! But let us observe first how Israel were conducting themselves during the time of his absence in the Mount: "And when the people saw that Moses delayed to come down out of the Mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods which shall go before us out of the land of Egypt, we wot not what is become of him" (32:1). Is not this the very condition of the Jews today during the Messiah’s absence? They are all at sea, knowing not what to think. But that is not all. During Moses’ absence they made a calf of gold and worshipped it—and are we not now witnessing the very same thing over again? If there is one thing which characterizes the Jew today above everything else it is not the love of conquest or of pleasure, as with the Gentiles, but the lust for gold.

Now Just as Moses at his first descent from the Mount found Israel worshipping the golden calf, so at the first stage at the second coming of Christ the Jews will be wholly occupied with their greed for riches. And what was Moses’ response? Read Exodus 32:19-28. He acted in judgment. He made them drink a bitter cup of their own providing and gave orders for the sword to do its fearful work among them. Thus will it be right after the first stage of the Descent of Christ—they shall be made to drink of the vials of God’s wrath. But though sore will be their desolations the Jews will not be completely destroyed. Blessed is it to mark the sequel here. Moses returned unto the Lord and interceded on Israel’s behalf (32:30, 32). So also will the Lord Jesus yet intercede before God on behalf of the Jews: See Zechariah 3.

In Exodus 33 and 34 we have the second descent of Moses from the Glory. He came down from the Mount with shining face, so that the people were afraid to come near him. But he quickly reassured them. This time he descended not in judgment, but in mercy, and therefore did he place them at ease by talking with them—so that "all the children of Israel came nigh" (vv. 30-32). Thus will it be when the Sun of Righteousness rises upon Israel with healing in His wings. Moses now "gave them in commandment all the Lord had spoken with him in Mount Sinai" (v. 32), which was a beautiful type of Millennial conditions; "out of Zion shall go forth the Law and the Word of the Lord from Jerusalem" (Isa. 2:3).

And what is the remainder of Exodus occupied with? Nothing but the erection of the Tabernacle. Chapters 35 to 39 give us God’s habitation in the midst of Israel. In the closing chapters we read. "And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work. Then a cloud covered the tent of the congregation and the glory of the Lord filled the tabernacle" (vv. 33-34), a lovely type of Christ in the Millennium in the midst of Israel! And there the book of Exodus ends. May the Lord give us eyes to see and hearts to enjoy the wonders of His own workmanship.

To be continued...