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COLLECTIONS
Commentaries,
Word Studies, Devotionals, Sermons, Illustrations
Old and New Testament. |
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Hebrews
9:1 Now
even the
first covenant
had
regulations of
divine
worship and the
earthly
sanctuary.
(NASB:
Lockman) |
|
Greek:
Eiche
(3SIAI)
men
oun
[kai]
e
prote
dikaiomata
latreias
to
te
hagion
kosmikon.
Amplified: NOW EVEN the first covenant had its own rules and
regulations for divine worship, and it had a sanctuary [but one] of
this world.
(Amplified
Bible - Lockman)
Barclay: So, then, the first tabernacle, too, had its ordinances of
worship and its holy place, which was an earthly symbol of the divine
realities. (Westminster
Press)
KJV: Then verily the first covenant had also ordinances of
divine service, and a worldly sanctuary.
NLT: Now in that first covenant between God and Israel, there
were regulations for worship and a sacred tent here on earth. (NLT
- Tyndale House)
Phillips: Now the first agreement had certain rules for
the service of God, and it had a sanctuary, a holy place in this world
for the eternal God. (Phillips:
Touchstone)
Wuest: Then indeed the first testament was having ordinances of
divine service, and its sanctuary a sanctuary of the earth. (Erdmans)
Young's Literal: It had, indeed, then (even the first
tabernacle) ordinances of service, also a worldly sanctuary |
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NOW EVEN THE FIRST
COVENANT: men oun kai e prote:
(Hebrews
8:7,13)
Literally "now even
the first" (covenant is added by the translators).
Note that the
key word
in Hebrews 9 is blood which is found 12 times in 10 verses.
Other key words include "divine worship"
The chapter break
should have included Hebrews 8:13 as it clearly relates to the author's
thought in this chapter. F B Hole (Who
is he?) rightly says that...
CHAPTER 8 ends with the ominous words,
"ready to vanish away." Thus it was that the Holy Spirit, who inspired these
words, prepared the minds of the Jewish disciples for the disappearance of
their venerated religious system, which came to pass within a very few years
by the destruction of Jerusalem. The temple being destroyed, the priesthood
slain, the sacrifices stopped, Judaism has become but the pale and bloodless
shadow of its former self. And in itself, and at its best, it was only a
shadow of good things to come.
The writer thus takes up
his argument from his point at which he left off just before quoting from
Jeremiah 31. In this chapter the writer
proceeds to discuss the offering of our great High Priest and to contrast it
with the Old Testament offerings and in introducing this subject he gives a review of
the Old Testament tabernacle and the regulations for worship. In so doing,
he is building his case based upon his Jewish
readers' knowledge of this institution in order that he might begin to
unfold the surpassing
advantages of the more excellent ministry of the Messiah.
He first introduces
two subjects, the regulations for worship and the earthly tabernacle,
discussing the tabernacle in verses 2-5, the regulations of worship in
verses 6-7 and the significance of the tabernacle and regulations in verses
8-10.
William Kelly (Who
is he?) writes that...
The apostle proceeds to draw out, in
contrast with the principles of the first covenant, that which the prophet
declared should take its place, or rather that which is the Christian's
portion now that Christ is dead, risen, and ascended. It is the way into the
holies now made manifest; the conscience purged by the blood of Christ from
dead works to serve the living God; and the eternal inheritance of which
they that are called receive the promise... All was of the first creation,
shadowy and provisional, at best the witness of good things to come, as the
tabernacle itself was of testimony, not one thing there of intrinsic
excellency or divinely efficacious. Such is ritualism. Only it is now beyond
measure evil for faith and practice: because it is condemned and annulled by
the cross of Christ It is despite of the Spirit of grace sent down from
heaven; it is the gainsaying of Korah against the true Moses and Aaron —
even Christ now on high. The Jewish system had divine sanction till Christ
came, accomplished His work, and took His seat on the right hand of the
throne of the Majesty in the heavens. Ritualism in the Christian
congregation is not only ignorance "but contempt, however unwitting, of the
gospel as well as of the church, and what is graver still, of Christ's work
and priesthood. The grace and truth which came by Jesus Christ is virtually
denied, yea, and destroyed by it, so far as falsehood can.
(Commentary)
John MacArthur
introduces
this chapter reminding us of the basic principle that...
God never asks anyone to give up
anything without His offering something far better in return. The
chief obstacle in the way of the Hebrews’ faith was their failure to
see that everything connected with the ceremonial law (covenant,
sacrifices, priesthood, and ritual) was preparatory and transient.
So the writer painstakingly and definitively pursues a clear
revelation of the better character of the New. (MacArthur,
John: Hebrews. Moody Press
or
Logos)
Ray Stedman adds the following
illustration...
In C. S. Lewis’s well-known Chronicles of
Narnia, he describes how several quite ordinary English children, while
playing hide-and-seek, enter a quite ordinary English wardrobe. Pressing
deeper into the familiar garments, they suddenly find themselves in a
strange and mysterious land. Some such phenomenon occurs to those who think
deeply about what Scripture says about that humble structure of skins and
panels called the tabernacle. At first, all is factual, measurable and
straightforward. But as we press deeper the walls silently move back, the
commonplace begins to glow, and soon we find ourselves before the awesome
throne of God in a heavenly temple, surrounded by myriads of worshiping
angels, and watching the ritual of redemption through wholly transformed
eyes. (The
Furniture of the Tabernacle Described)
Even the first - Not
the first tabernacle but the first Covenant,
which is the word added to the translation although not in the
original Greek. Clearly the writer is continuing his
discussion of the obsolete, ready to disappear Old Covenant
with the better covenant, the New Covenant.
To Christians today, most
of whom are Gentiles and thus less familiar with the Old
Testament, Hebrews 9 can be somewhat
difficult to understand. We need to remember that the
intended audience was Hebrew professing believers who were very familiar with the subjects of the tabernacle,
the sacrifices and various laws pertaining to food, etc. Keep
in mind a main goal of the writer in this section is to
explain to his Hebrew audience how their consciences can be
purified from the dead works, something that was not possible
through all of the Old Covenant rituals and sacrifices. This
background should motivate all of us to have a greater
appreciation for this chapter, for who does not desire a
"clean conscience"? (I highly recommend listening to
Dr Stedman's Mp3 on Hebrews
9 entitled "A Clear Conscience"
- the transcript is good
but the audio is excellent - this is a powerfully practically
presentation of how to live the Christian life - Dear brother
or sister, you must listen! If you want more on a related
subject listen to Dr Stedman's message entitled
Legalism)
First (4413)
(protos) refers to the former or first in a series or set. Sometimes
protos means first in terms of rank but that is clearly not the meaning in this
context, for the New Covenant is clearly superior to the first covenant.
Recall that the writer had begun his discussion of the
first covenant in Hebrews 8, writing...
Hebrews 8:7 (note) For
if that first covenant had been faultless, there would have
been no occasion sought for a second.
Hebrews 8:13 (note)
When He said, "A new covenant," He has made the first
obsolete. But whatever is becoming obsolete and growing old is ready to
disappear.
Spurgeon writes...
That is to say, a material
sanctuary, a sanctuary made out of such things as this world
contains. Under the old covenant, there were certain outward
symbols. Under the new covenant, we have not the symbols, but
we have the substance itself. The old law dealt with types and
shadows, but the gospel deals with the spiritual realities
themselves.
The term first
covenant (Click
for summary of
Covenant in the Bible) refers
to the Old Covenant which God made with the nation of Israel at Mt Sinai
after they had been delivered from bondage in Egypt. The first covenant
was a temporary covenant as signified by the earthly
character of the sanctuary. Likewise, the tabernacle (think of a
tent) was temporary. Temporary yes, but worthless, no. In fact the
tabernacle was intended to hold such a central place in the life of Israel
that Moses was warned not to deviate one iota from the pattern given him
when he had it constructed. Everything about the Tabernacle was intended to
be a word picture ultimately fulfilled in Jesus.
Keep in mind that the
two unconditional covenants, Abrahamic and New, are related,
and both are entered into by grace through faith. The New Covenant while a
distinct covenant is in a sense an expansion of the Abrahamic Covenant, and
adds the features that the Law would be written on hearts (implying the
desire and power to obey) and forgiveness for sins was granted (not
mentioned under the Abrahamic Covenant). The relationship
between the Abrahamic, Old and New Covenants can
be summarized as follows.
|
ABRAHAMIC COVENANT
|
PROMISE
of Jesus Christ |
|
OLD COVENANT |
PICTURE
of Jesus Christ |
|
NEW COVENANT |
PERSON
of Jesus Christ |
HAD REGULATIONS OF
DIVINE WORSHIP AND THE EARTHLY SANCTUARY: eichen (3SIAI) men oun kai e prote skene dikaiomata latreias
to te hagion kosmikon:
(Hebrews
9:10;
Leviticus 18:3,4,30;
22:9;
Numbers 9:12;
Ezekiel 43:11;
Luke 1:6)
(10,11;
8:2;
Exodus 25:8;
Colossians 2:8)
Regulations (1345)
(dikaioma
from
dikaioo = to justify <>
dikaios
= just, righteous
<> dike = right) (Click
word study on
dikaioma) strictly speaking refers to what God
declares and/or establishes as just or right and which has the force of law
(divine ordinance, regulation or statute).
Dikaioma
referred to a regulation relating to a just or right action, especially in
reference to God's requirements, ordinances or regulations. In other words,
dikaioma is used to refer to an act which is in accordance with what
God requires. It is an appointment of God having the force of law.
He elaborates on these regulations later noting
that...
they relate only to food and
drink and various washings, regulations for the body imposed until a time of
reformation. (see note
Hebrews 9:10)
Kenneth Wuest writes
that dikaioma is
Primarily that which is
deemed right, so as to have the force of law; hence an
ordinance. (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament:
Eerdmans)
Divine worship - Note that divine is added by the translators to modify
worship.
Latreia (see below) describes the service of the
tabernacle, and dikaioma the precepts which regulated to the divine
worship.
Divine Worship (2999) (latreia
from latris = one hired or latron = reward, wages - see an in depth study of the related word
latreuo) in secular Greek referred to
service rendered for hire and then to any service, by extension including
service to God.
In classical Greek it
was used for the service of the gods. In modern Greek it means "adoration,
worship." In the NT it is used only for service to God.
In the
Septuagint, latreia
was used to describe the service of God according to the requirements of the
Levitical law (think of "liturgical") and included the regulations of divine
worship such as the rituals and ceremonies which composed part of the
priestly duties.
As an aside, recall that these OT rituals and ceremonies were instituted by
God not as an end in themselves, but as sort of a "picture book" that
pointed toward the Messiah. These OT services were divine services, but they
were also temporary services, performed in a temporary sanctuary.
Vine adds the
noun latreia,
originally signified the work of a hired servant, as
distinguished from the compulsory service of the slave, but in the course of
time it largely lost that significance, and in its usage in Scripture the
thought of adoration was added to that of free obedience. Used of the
service of God, the word gained the idea of a service characterized by
worship. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
or
Logos)
Barclay comments that...
Originally (the
verb latreuo) meant to work for hire or pay. It was the word used of the
labouring man who gave his strength to an employer in return for the pay the
employer would give him. It denotes, not slavery, but the voluntary
undertaking of work. It then came to mean quite generally to serve; but it
also came to mean that to which a man gives his whole life. For instance, a
man could be said latreuein kallei, which means to give his life to
the service of beauty. In that sense, it came very near meaning to dedicate
one’s life to. Finally, it came to be the word distinctively used of the
service of the gods. In the Bible it never means human service; it is always
used of service to and worship of God. Here we have a most significant
thing. True worship is the offering to God of one’s body, and all that one
does every day with it. Real worship is not the offering to God of a
liturgy, however noble, and a ritual, however magnificent. Real worship is
the offering of everyday life to him, not something transacted in a church,
but something which sees the whole world as the temple of the living God. (Barclay,
W: The Daily Study Bible Series. The Westminster Press or
Logos)
In sum, latreia is normal word for the service
that a priest rendered at the altar in the Temple of God and is the standard
word for religious service.
Latreia is used 5 times in the NT...
John 16:2
"They will make you outcasts from the synagogue, but an hour is coming for
everyone who kills you to think that he is offering service to God. (Lesson
- Not everything that looks like "religious service" is legitimate God
glorifying service.
Why do you do what you do at church? Is it an overflow of
worship [cf worth-ship] or an outflow of fleshly activity?)
Romans 9:4 (note) who are
Israelites, to whom belongs the adoption as sons and the glory and the
covenants and the giving of the Law and the temple service and
the promises, (This use like Hebrews, speaks of the Old Covenant priestly
functions including the ceremonies and rituals - the sum-total of the
Levitical services instituted by the law.)
Romans 12:1 (note)
I urge you therefore, brethren, by the mercies of God, to present your
bodies a living and holy sacrifice, acceptable to God, which is your
spiritual service (latreia) of worship. (Note that Paul does not urge us
to carry out religious activity/service in order to be acceptable to God.
Do we really follow this divine formula today -- first
surrendering ourselves as an act of worship, then serving as an outflow of
our passion, gratitude and love toward God Who has shown us such great
mercies?)
Hebrews 9:1 (note) Now
even the first covenant had regulations of divine worship and
the earthly sanctuary.
Hebrews 9:6 (note) Now
when these things have been thus prepared, the priests are continually
entering the outer tabernacle, performing the divine worship,
Latreia is used 5 times in the
Septuagint (LXX) and notably
4/5 uses are in the context of stirring up the minds (or causing to
remember) of the Israelites about the things of the Lord.
Exodus 12:25 And it will come about when you enter the land which the LORD will give
you, as He has promised, that you shall observe this rite (Rite =
abodah = work in general but here service to God, including ceremony
intended to cause remembrance; Lxx = Latreia). 26 "And it will come
about when your children will say to you, 'What does this rite mean
to you?'
Exodus 13:5
"And it shall be when the LORD brings you to the land of the Canaanite, the
Hittite, the Amorite, the Hivite and the Jebusite, which He swore to your
fathers to give you, a land flowing with milk and honey, that you shall
observe this rite (Rite = abodah = work in general but here
service to God, including ceremony intended to cause remembrance; Lxx =
Latreia) in this month.
Joshua 22:27
rather it shall be a witness between us and you and between our generations
after us, that we are to perform the service (abodah = work in
general but here service to God, including ceremony intended to cause
remembrance; Lxx = Latreia) of the LORD before Him with our burnt offerings,
and with our sacrifices and with our peace offerings, that your sons may not
say to our sons in time to come, "You have no portion in the LORD."'
1 Chronicles
28:13 also for the divisions of the priests and the Levites and for all
the work of the service (abodah = work in general but here
service to God; Lxx = Latreia) of the house of the LORD and for all the
utensils of service in the house of the LORD
Earthly sanctuary
- More forcefully rendered "a sanctuary of this world".
Earthly (2886)
(kosmikos) relating to this world, mundane, consisting of the elements of the visible world in
contrast to the heavenly sanctuary.
Spurgeon comments that this refers to...
a material,
visible sanctuary, a sanctuary made out of such things as this world
contains. The first covenant was to a large degree a thing of outward rites
and ceremonies. Under the new covenant, we have not the symbols, but we have
the substance itself. The old law dealt with types and shadows, but the
gospel deals with the spiritual realities themselves.
Sanctuary
( 40)
(hagios)
is literally the word holy and
strictly speaking refers to whoever or whatever is set apart (sanctified) for a
special purpose. In the New Testament, saints are holy ones
in character having been set apart by God to be exclusively His possession, to
be dedicated to Him and to manifest holiness of heart and conduct in
contrast to the impurity of the unbelievers (Jew or Gentile). Saints are set aside for
sacred use. Here a specific local is set apart for sacred use. The
In this context
hagios represents the entire tabernacle complex. The
Septuagint (LXX)
uses hagios
with a similar meaning in
Exodus 36:3 And they received from
Moses all the contributions which the sons of Israel had brought to perform
the work in the construction of the sanctuary. (Hebrew = qodesh =
apartness, holiness, sacredness, separateness; set-apartness; Lxx =
hagios) And they still continued bringing to him freewill offerings every
morning.
Numbers 3:38 Now those who were to
camp before the tabernacle eastward, before the tent of meeting toward the
sunrise, are Moses and Aaron and his sons, performing the duties of the
sanctuary (Hebrews = miqdash = sacred place; Lxx = hagios) for the
obligation of the sons of Israel; but the layman coming near was to be put
to death.
In the
Old Testament many things and people were divinely
set apart by God for His own purposes. The Tabernacle
first and
later the Temple and all the furnishings of both were set apart to Him,
especially the Ark of the Covenant in inner most room, the
holy of holies. The tribe of Levi was set apart for His
priesthood, and the entire nation of Israel was set apart as
His people. The tithes and offerings of the people of Israel
consisted of money and other gifts specifically set apart for
God. Under the New Covenant, however, such holy things as the
Temple, priesthood, Ark, and tithes no longer exist. God’s
only truly holy things on earth today are His people, those
whom He has sovereignly and graciously set apart for Himself
through Jesus Christ. The new temple of God and the new
priesthood of God are His church, although that is not the
writer's subject in this section.
What a contrast the earthly sanctuary of
the Old Covenant was with the "earthly sanctuary" of the New
Covenant, where it is no longer a "building" (contrary to
popular opinion). In other words the habitation of God is not
a building as much as it is a person, for Paul asks...
'Do you not know
that you are a temple of God, and that the
Spirit of God dwells in you?' (1
Corinthians 3:16)
During the Old Covenant, the Spirit of God
was manifested in the Holy of Holies, over the Ark of
the Covenant under the Cherubim, but today He resides within
every believer in Christ Jesus (see note
Romans 8:9,
1Cor 12:13) and His satisfactory, substitutionary sacrifice on
the Cross.
As an aside let us consider an important
application of
this truth of "God within His sanctuary", because many genuine
believers have the misconception that they must come to a
church building at a certain time with certain songs, etc, in
order to truly worship the Living Lord. It is amazing how we
can become fixated on systems, rituals, traditions, etc.
In fact worship can be (and should be) our habitual, continual
practice for we "carry the sanctuary of God" wherever we go,
be it the kitchen, the school or the workplace. If we would
really come to grasp the depth of this truth, would it not
radically impact our daily lives and turn our mourning into
dancing and times of drudgery into devotion? I think it might!
I think this would certainly be the Lord's desire for His
children. Later in this same letter in fact the writer exhorts
the believers (and he includes himself in this exhortation)...
Through Him (Jesus our
Great High Priest) then, let us continually offer up
a sacrifice of praise to God, that is, the fruit of lips
that give thanks to His name. And do not neglect doing good
and sharing; for with such sacrifices God is pleased.
(see notes
Hebrews 13:15;
16)
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Hebrews 9:2 For
there was a
tabernacle
prepared, the
outer
one, in
which were the
lampstand and
the
table and the
sacred
bread;
this is
called the
holy
place.
(NASB:
Lockman) |
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Greek:
skene
gar
kateskeuasthe
e
prote
en
e
e
te
luchnia
kai
e
trapeza
kai
e
prothesis
ton
arton,
etis
legetai
hagia;
Amplified: For a tabernacle (tent) was erected, in the outer
division or compartment of which were the lampstand and the table with
[its loaves of] the showbread set forth. [This portion] is called the
Holy Place.
(Amplified
Bible - Lockman)
Barclay: For the first tabernacle was constructed and in it there
was the lampstand and the table with the shewbread, and it was called
the Holy Place. (Westminster
Press)
KJV: For there was a tabernacle made; the first, wherein was
the candlestick, and the table, and the showbread; which is called the
sanctuary.
NLT: There were two rooms in this tent. In the first room were
a lampstand, a table, and loaves of holy bread on the table. This was
called the Holy Place. (NLT
- Tyndale House)
Phillips: A tent was erected: in the outer compartment
were placed the lamp-standard, the table and the sacred loaves. (Phillips:
Touchstone)
Wuest: For a tent was constructed, the first in which was both
the lampstand and the table and the presentation of the loaves of
sacred bread, which [the tent] is of such a character as to be called
the Holy Place. (Erdmans)
Young's Literal: for a tabernacle was prepared, the first, in
which was both the lamp-stand, and the table, and the bread of the
presence -- which is called 'Holy'. |
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FOR THERE WAS A TABERNACLE PREPARED: skene gar kateskeuasthe (3SAPI):
(Exodus
26:1-30;
29:1,35;
36:8-38;
39:32-34;
40:2,18-20)
There was a
tabernacle - This phrase refers to the Tent of Meeting or Tent of the
Testimony which and is synonymous in this context with the Sanctuary
he has just mentioned. See the diagram above for the schematic of the
Tabernacle and its "furniture".
Notice that the writer
focuses upon the Tabernacle in the wilderness rather than upon the Temple
presumably because he had previously alluded to it in quoting from Exodus
25:40...
And see that you make them after the
pattern for them, which was shown to you on the mountain. (quoted in
Hebrews 8:5 - see note)
Keeping in mind that
he is contrasting the Old Covenant with the New Covenant, it is only natural
that the Tabernacle be used in his argument rather than the
Temple, because of the association of the Tabernacle (Tent of Meeting)
with the giving of the Law (Old Covenant) at Mount Sinai.
Tabernacle (ISBE
Article) (4633)
(skene) means tent, booth, cloth hut and here specifically the tabernacle
which was made largely of skins and was designed to be portable, which
emphasizes the essence of impermanence. The tabernacle gave every impression
of being a temporary structure. It is fascinating that while there are only
two chapters devoted to the creation, there are some fifty chapters that
deal with the Tabernacle (esp Ex 25-40). Clearly, God is saying that the
Tabernacle is important and demands attention. As so many expositors
over the years have noted, the Tabernacle was essentially a "giant portrait
of Jesus Christ" (See related study on
Covenant: Abrahamic versus Mosaic).
Everywhere you look in the Tabernacle you can see the Messiah.
Spurgeon
comments that...
All this was by divine appointment; the
form of the rooms, the style of the furniture, everything was ordained of
God; and that not merely for ornament, but for purposes of instruction. As
we shall see farther on, the Holy Ghost intended a significance, a teaching,
a meaning, about everything in the old tabernacle, whether it was a
candlestick, or a table, or the showbread.
Prepared
(2680)
(kataskeuazo from katá = intensifies the meaning of + skeuazo =
prepare <> from skeuos = implement, vessel) is a verb which means to cause to be
thoroughly prepared. It means to make, construct or erect with idea of
adorning and equipping with all things necessary. Kataskeuazo was the word used to
describe the
preparing of a way before oriental monarch (see these uses in Mt 11:10; Mk 1:2; Lu 7:27 from Malachi
3:1).
One purpose for which
the
earthly tabernacle was prepared was so that it might be a place of worship, where God would meet with His
people. Moses records
And let them construct a sanctuary
(Hebrew = miqdash = sacred place, holy place;
LXX
= hagiasma = space set aside for
devotion) for Me, that I may dwell (or "tabernacle" among - the
Hebrew word shakan - gives us the word "Shekinah" which describes the
cloud of God's glory) among them. (Exodus 25:8) (Comment: Notice that
in this passage the word sanctuary refers to the Tabernacle as
a whole unit.)
And I will consecrate the tent of
meeting and the altar; I will also consecrate Aaron and his sons to
minister as priests to Me. And I will dwell (Hebrew = shakan > "Shekinah")
among the sons of Israel and will be their God. And they shall know that I
am the LORD their God Who brought them out of the land of Egypt, that I
might dwell among them; I am the LORD their God. (Ex 29:44-46)
Centuries later the
apostle John
records that
the Word (the Lord Jesus Christ described
in John 1:1 and here clearly identified as a Man, the God-Man) became flesh, and did
tabernacle (skeuoo - to live or dwell) among us, and we beheld his glory, glory as of an only
begotten of a father, full of grace and truth. (John 1:14) (Comment:
As an aside ["rabbit trail"], think of the original Tabernacle which had the
Shekinah cloud of glory, the manifestation of God's presence among His
people Israel, and then recall the fact that Ezekiel 9-11 describes the
departure from the Temple of this Shekinah glory cloud. And so for some 400
years the Temple had no Shekinah cloud, until the apostle John describes the
Living Word, the Lord Jesus, Who is the sum and substance of the OT glory
cloud, albeit in veiled form for most of His earthly ministry, His
transfiguration being the brief exception. See related topic
Glory of the LORD: Past, Present, Future)
Refer to the diagram
of the Tabernacle above, remembering that it was a shadow or picture
of the Lord Jesus Christ (see related topic
Typology - Study of Biblical types). The courtyard of the
Tabernacle was 150' x 75'. Its single gate, on the east side, was 30' wide
x 7.5' high, allowing a large number of people to enter at the same time a
graphic picture of the Lord Jesus Christ, Who declared I am the way and
the truth, and the life; no one comes to the Father, but through Me (John 14:6) and
I am the door. If anyone enters through Me, he shall be saved, and shall go
in and out, and find pasture. (John 10:9) Just as there was only one entrance to the Tabernacle,
there is only one way to God, the only Way and the only Door, Jesus Christ.
Many who resist the truth of God's Word and His gospel argue that Christianity is
too narrow, too restrictive, too exclusive. In that sense, they are correct
but not because Christians make it that way, but because God
has declared it to be so. The tragedy is that many times believers (some
simply professors, some undoubtedly genuine believers) have made
Christianity "exclusive" in the wrong ways or by the wrong means, neither of
which was ever intended by God. I am reminded of Paul's quotation (OT quotes
in NAS are in all caps) in Romans 10...
For there is no distinction between Jew
and Greek; for the same Lord is Lord of all, abounding in riches for all who
call upon Him for "WHOEVER WILL CALL UPON THE NAME OF THE LORD WILL BE
SAVED." (See notes
Romans 10:12;
10:13)
(Comment: In regard to the accusation that Christianity is exclusive, this
verse explains that God's invitation to come in the Door is open to
"whoever will call...")
The door of the
Tabernacle always faced East (Ezekiel
11:1-12, 44:1,2). The Tribe of Judah
was encamped directly to the East of this door! (see Numbers 2:3 "toward the
sunrise"!) (Jesus is the Lion of the Tribe of Judah - see note
Revelation 5:5)
The first article in
the outer court was the bronze altar, of acacia wood sheathed with bronze, 7.5'
square, 4.5' off the ground, topped with a bronze grate.
The first article in
outer courtyard directly in front of the ENTRY DOOR (Ex 40:6) was the
ALTAR OF BRASS (Ex 27:1-2) with 4 horns, one on each corner, standing
3 cubits off the ground. When the people brought an offering to the Lord,
either for reconciliation because of sin or for consecration, the sacrifice
was tied to the horns of the altar.
Psalm 118:27
says
The LORD is God, and He has given us light. Bind the festival sacrifice with
cords to the horns of the altar. (Spurgeon's
Note)
The offerer laid his
hands on the head of the offering, symbolic of his identification with the
animal's substitutionary death on his behalf—his sins were
"transferred" to the sacrifices, and the life of the sacrifice was
transferred to him. Coals of fire were inside this 5 square cubit box. A
brass grate covered the coals of fire that held the sacrifice as it was
consumed by the fire. The altar of brass was God's picture of the
"Lamb of God Who takes away the sin of the world!" (Jn 1:29, see
notes
Hebrews 1:3,2:9,
2:17),
nailed ("tied") to the Cross for our sins displaying Him publicly just as
the sacrificial animal was displayed (See notes
Romans 3:24;
25
;
Romans 5:8,
2Cor 5:21), baptized with a baptism of fire.
Next one encountered
the LAVER which was between the ALTAR and the opening of the
Holy Place where the priests washed daily (Ex 30:18-21) so that they might
not die. They could not enter the Holy Place without washing, this "washing"
speaking of the HOLINESS God demands of all who would seek His face. (Lev
11:44) The LAVER was also made of bronze, a symbol of judgment (cf note
Revelation 1:5).
It had two parts: the circular brass bowl made from the polished brass
mirrors that the women brought with them from Egypt, and the brass foot or
pedestal (Ex 38:8).
Jesus, the Word of
God, said we are made clean through the Word He spoke to us. For example
Jesus said to Peter
He
who has bathed needs only to wash his feet, but is completely clean; and you
are clean, but not all of you.
(John 13:10). (see related topic
Typology - Study of Biblical types)
Have you "washed"
today?
Can you enter the Holy Place to worship a
Holy God or would you be impeded from entry into His Presence because of
unconfessed sin?
The Word of God is
like a mirror that reminds us who we are so that our conscience is pricked
by His Spirit and we "come clean" through confession and repentance. James
writes that...
For if anyone is a hearer of the word
and not a doer, he is like a man who looks at his natural face in a mirror;
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