Lecture 1: The Offerings for the Tabernacle

And the Lord spake unto Moses, saying, Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. And this is th• offering which ye shall take of them; gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goats' hair and rams' skins dyed red, and badgers' skins, and shittim wood, oil for the light, spices for anointing oil, and for sweet incet se, ony stones, and stones to be set in the ephod, and in the breastplate. And let them make me a sanctuary; that I may dwel mong them. According to all that I show thee, after the patter of the tabernacle, and the pattern of all the instruments thereof even so shall ve make i

Introduction

And the Lord spake unto Moses, saying, Speak unto the children of Israel (Ex. 25:1, 2).

These were communications from God, and are therefore of divine value. They are the unfoldings of the thoughts of the divine mind, given, indeed, in type and shadow, but nevertheless containing the expressions of infinite wisdom, grace, and love.

These types and shadows contain an inexhaustible fund of instruction, comfort, joy, and blessing, amply repaying the most diligent and prayerful investigation.

These words were to be spoken to the children of Israel; but they are written for our profit. The letter was for Israel, God's outward nation; the spiritual truth is for us, even for those who through grace have believed in Jesus.

All these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come (1 Cor. 10:11).

For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope (Rom. 15:4).

The Offering

Speak unto the children of Israel, that they bring me an offering: of every one that giveth it willingly with his heart ye shall take my offering (Ex. 25:2).

The margin has it, "That they bring me an heave offering"; for so it is in the Hebrew. There are two kinds of offerings mentioned in Scripture, the heave offering, or that which is offered or heaved up to God, and the wave offering, that which is caused to pass and repass before him: as significant, the one, of that which is done to God, and the other, of that which is done in his presence. Here it is the heave offering; but in Exodus 35 both terms are used. Literally,

Every one that waved a wave offering of gold (Ex. 35:22),

and,

Every one that heaved an heave offering of silver (Ex. 35:24).

And whether it be in doing, suffering, or giving, when there is first a willing mind it is accepted, if done to God, and as in the sight of God; as he says,

Of every man that giveth it willingly with his heart ye shall take my offering {Ex. 25:2}.

God loveth a cheerful giver {2 Cor. 9:7};

but then he sets the example; and by his own unspeakable gift he lays the believer under infinite obligation, and leads the soul to make the earnest inquiry,

What shall I render unto the Lord for all his benefits towards me? {Psa. 116:12;.

These gifts make not God our debtor; they are the feeble acknowledgment on our part that we owe a debt which eternity will never see discharged.

While Moses was on the mount receiving those divine communications, the people of Israel at the foot of the mount were getting weary at his prolonged absence; and without waiting for the communication of God's mind to them, they get up a system of religious worship, and set on foot a contribution after their own fashion (Ex. 32).

Solemn and instructive intimation of what has taken place in the professing church; while the Lord Jesus, who has gone up on high, has delayed his coming.

The comparison and contrast of these two characters of offerings are strikingly suggestive.

Aaron says:

Bring your contributions unto me.... and they brought them unto Aaron (Ex. 32:2, 3),

and the result was the molten calf, and religious worship by proclamation -

To-morrow is a feast to Jehovah (Ex. 32:4, 5).

This is man's contribution to man for a professedly religious object, according to the wisdom and will of man, and what came of it,

and there came out this calf (Ex. 32:24).

God says:

Let them bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering {Ex. 25:2}.

Offerings to GOD for the accomplishment of his word and will is that which he requires.

What the Offerings Were to Be

God has not only expressed his willingness to receive, he has also specified what is to be given.

And this is the offering which ye shall take of them; gold, and silver, and brass, &c. (Ex. 25:3-7).

These various materials are significant, and we will endeavour to point out their symbolical import, as suggested by other portions of the inspired word.

GOLD, the purest, most precious, and most beautiful of metals, is the emblem of that which is divine, of the divine nature, excellency, and glory.

SILVER, as typical of redemption, and the redemption price. (Compare Ex. 30:11-16 with 1 Pet. 1:18.) And silver being anciently the chief circulating medium, becomes also the type of communion, on the ground of redemption.

BRASS, typical of enduring strength (Deut. 33:25). BLUE, of heaven, from its colour, and of perfection, from its Hebrew name. Heavenly perfectness.

SCARLET, of earthly dignity and glory (2 Sam. 1:24). PURPLE, a combination of blue and scarlet, typical of heavenly and earthly glory combined.

FINE LINEN, purity, righteousness, &c. (Rev. 19:8). GOATS' HAIR, human nature simply, without the idea of purity (Matt. 35:32). A kid of the goat was most frequently chosen for the sin offering.

RAMS' SKINS DYED RED, atonement (1 Pet. 1:19), as "a garment dipped in blood" (Gen. 3:21, 37:31).

BADgeRS' SKINS the pilgrim character (Ezek. 16:10). SHITTIM WOOD, human nature, wood from the wilderness of Shittim.

OIL FOR THE LIGHT, the Holy Spirit in testimony.

of Christ (Psa. 133).

AND FOR SWEET INCENSE, those graces of the Spirit which are for a sweet smelling savour to God.

PRECIOUS STONES, various excellencies and perfections, both in Jesus and in his people, through grace (1 Pet. 3:4).

This is the "alphabet," so to speak, with which it is necessary to be familiar before we shall be able to read the types of the tabernacle intelligently. I think I have given each "letter" its true expression and power. I think I have "pronounced" them rightly. Others, indeed, may differ from me in this; but, like different dialects of the same language, I am persuaded we shall nearly agree in substance.

Now let us put these "letters" together in the order in which they here occur, and I think they will spell a well known and much loved name — the name of him who is the Alpha and the Omega, the name of JESUS, Jehovah the Saviour.

GOLD, for he was with God and was God — "God over all, blessed for ever {Rom. 9:5}."

SILVER, he is our Redeemer. His precious blood was our redemption-price.

BRASS, the Almighty Saviour, of patient and enduring strength.

BLUE, he came down from heaven, and even while on earth could speak of himself as "the Son of man which is in heaven"; and he was perfection itself.

SCARLET, as Son of David all earthly dignity and glory belongs to him.

PURPLE, both heavenly and earthly glories center in him. FINE LINEN, he did no sin, neither was guile found in his month.

GOATS' HAIR, he was made in the likeness of sinful flesh, though personally he knew no sin, and on the cross was made sin for us.

RAMS' SKINS DYED RED, he was the atoning Lamb.

BADGeRs' SKINS, he was a pilgrim and stranger here, not having where to lay his head.

SHITTIM WOOD, "The word was made flesh, and tabernacled among us {John 1:14}."

OIL FOR THE LIGHT, he was the Christ, the anointed One, the faithful and true witness, the light of the world.

SPICES FOR ANOINTING OIL, every grace and virtue centerd in him.

AND FOR SWEET INCENSE, his name is as ointment poured forth.

PRECIOUS STONES, the one in whom every excellency, perfection, and glory meets and dwells.

Join all the glorious names Of wisdom, love, and power, That mortals ever knew, That angels ever bore, - All are too mean to speak his worth, Too mean to set the Saviour forth."

The Object

We now come to the object for which these contributions were to be made.

And let them make me a sanctuary; that I may dwell among them (Ex. 25:8).

For A Dwelling-place

Gracious words! God having redeemed a people out of Egypt, desired to have a dwelling-place among them in the wilderness. So God now desires that sinners redeemed by the blood of the Lamb should be builded together for an habitation of God through the Spirit (Eph. 2:22), and be built up a spiritual house, composed of living stones (1 Pet. 2:5).

When Jesus was here upon the earth he himself was the sanctuary and dwelling-place of God. In him the glory of the Godhead dwelt.

The Word was made flesh and dwelt (or tabernacled) among us, and we beheld his glory {John 1:14}.

Before his death, in this respect, he abode alone (John 12:24).

But having finished his work, and ascended up on high, upon himself, and on the confession of his name, as the Christ, the Son of the living God, known in the soul by the revelation of the Father, he built his church (Matt. 16:15, 16)

for an habitation of God {Eph. 2:22}, the house of God, the church of the living God, the pillar and ground of the truth (1 Tim. 3:15).

How perfect, how suggestive are the words of God! He does not say, Let them make themselves a tabernacle, or meeting-place, that I may come and visit them.

It is natural to man to think of himself first, and to begin from himself. But God's thoughts and ways are the opposite of man's. God begins from himself — "Let them make ME a sanctuary; that I may dwell among them."

O for grace to learn this lesson perfectly! so that in meeting together in church fellowship our first thought may be, not our own comfort and convenience, nor even our own edification — God will take care of that — but that God may have a dwelling-place among us, and that God, through Christ, may be glorified. "That I may dwell among them," not as a wayfaring man that turneth aside to tarry for a night, but to be at home there. And Jesus has told us the secret of this. And the secret is, love and obedience - love to Christ, and obedience to him.

If any man love me he will keep my word (Gr., not words. See Rev. 3:8), and my Father will love him, and we will come unto him and make our abode with him (John 14:23).

The visits of divine grace, in a Father's love and a Saviour's pity, to the abodes of the saints in the midst of their unworthiness and self-will, is one thing; the home-dwelling of divine love, where holiness is cultivated, truth maintained, and obedience sought, is another, and far more blessed.

A Sanctuary

Let us mark another thing. He does not say, Let them make me a tabernacle, or a tent, as though anything would do for God; but, "Let them make me a sanctuary, " a holy habitation, "that I may dwell." Yes,

holiness becomes God's house for ever {Psa. 93:5}.

In the gospel God comes down to sinners; it is grace abounding amidst the aboundings of sin. But the truth for the saint is the doctrine which is according to godliness. To the sinner, by the gospel, God says,

Though your sins be as scarlet, they shall be white as snow: though they be red like crimson, they shall be as wool {Isa. 1:18}.

But to the believer he says,

What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? and what part hath he that believeth with an unbeliever? and what agreement hath the temple of God with idols? Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you: I will dwell in them, and walk in them; and I will be their God, and they shall be my people (2 Cor. 6:14-18).

laving theretore these promises, dearly beloved, let u leanse ourselves from all filthiness of the flesh and spirit perfecting holiness in the fear of God (2 Cor. 7:1).

The Plan

According to all that I shew thee, after the pattern of the tabernacle, and after the pattern of all the instruments thereof, even so shall ye make it (Ex. 25:9).

In the things of God no place is left for human reason, and no margin for self-will. God has arranged everything according to infinite wisdom, and the word of God contains full instructions.

These earthly types were the

example and shadows of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount (Heb. 8:5).

Weighty and important words! May they be brought to bear upon our consciences, and tell upon our hearts!

The assembly of believers on earth should be the reflection down here of what the church is in Christ above. Is the church above redeemed to God from an evil world? the church on earth is to be separate to God, as not of the world, even as Christ is not of it. Is the church above one in Christ its glorious Head? the church on earth should exhibit this oneness. Is the church above a holy and true church? the church on earth should be conspicuous for holiness and truth,

the epistle of Christ known and read of all men {2 Cor. 3:2, 3}, the pillar and ground of the truth {1 Tim. 3:15}.

And just as Christ on earth was

God manifest in flesh {1 Tim. 3:16};

so the church should exhibit Christ manifest in his people.

Outline of Lectures on tr e Tabernacle of Witness 131

The Ark of t he Covenant

EXODUS25:10-16

And they shall make an ark of shittim wood: two cubits and a h alf shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. And thou shall overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. And th lou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. And thou shalt make staves of shittim wood, and overlay them with gold. And thou shalt put th• staves into the rings by the sides of the ark, that the ark may be borne with them. The staves shall be in the rings of the ark: the y shall not be taken from it. And thou shalt put into the ark the testimony which I shall give thee.

The Order of Arrangement

And they shall make an ark of shittim wood (Ex. 25:10).

The historical order of the construction of the tabernacle and its vessels, as given in chapters 36 and 37, is different from the preceptive order in chapters 25 and 26. And doubtless there is a reason for this difference.

In chapters 36 and 37 the divine historian begins with the account of the tabernacle and tent, its curtains and coverings, then proceeds with the boards and bars, &c., and then follows the account of the ark, the table, and the candlestick, &c.

The historical order is the natural order. When the tabernacle was set up, then the various vessels were brought in and put in their proper and appointed places (Ex. 40). All this is natural. But in chapters 25, 26 we get the order in which God mentions the various particulars, the divine order, the place they occupy in the divine mind.

When speaking of the offerings for the tabernacle, he begins with himself,

Let them bring me an offering {Ex. 25:2}, Let them make me a sanctuary {Ex. 25:8}.

So when speaking of the vessels of the tabernacle, and the various particulars connected with it, he begins with that which pre-eminently is typical of the person of Christ, the ark of the covenant.

The Spirit of God invariably gives Christ the first place, and the center place. He is the Alpha and the Omega of all God's purposes and plans. He is God's center, the foundation, the chief corner-stone, and the head-stone of the corner.

Precious Jesus!

God over all blessed for ever {Rom. 9:5},

everlasting praises be unto thy name.

The tabernacle represents the Church of God on earth, believers

builded together for an habitation of God through the Spirit (Eph. 2:22).

But when the Spirit of God states this, he does not simply say, "You also are builded together," but

In whom ye also are builded together {Eph. 3:22};

he begins with Christ.

It is a poor thing to meet together simply as Christians for our own edification and comfort, and then to invite and expect Christ to come in. The divine thought is that we meet in the name of Jesus, around his blessed person, to maintain his honour, truth, and authority, that as so met, we may be an holy habitation of God through the Spirit. And

where two or three are gathered together in {unto} my name,

says Christ,

there am I in the midst of them {Matt. 18:20}.

The Ark

And they shall make an ark of shittim wood (Ex. 25:10).

The ark of the covenant is typical of the Lord Jesus, as the center of gathering and of blessing to the Church of God. The shittim wood is typical of his human nature,

as the word made flesh {John 1:143,

the gold of his divine nature, God manifest in flesh. While the union of both represents him as Immanuel, God with us.

In the presentation of Christ, the Holy Ghost begins with his incarnation. And great stress is laid, in 1 John 4:1, and 2 John 7, on the confession that Jesus Christ is come in the flesh. The ark of shittim wood typifies Christ incarnate.

The Dimensions

Two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof (Ex. 25:10).

This, at 1 ft. 9.888 ins., or nearly 1 ft. 10 ins., would be about 4 ft. 6 ins. long, 2 ft. 6 ins. wide, and 2 ft. 6 ins. high.

Doubtless God had a reason for each of these measures, but as they are not explained, as I am aware, we shall do best to leave them among the other "mysteries" connected with the person of Immanuel.

The Overlaying

And thou shalt overlay it with pure gold, within and without shalt thou overlay it (Ex. 25:11).

There can be no mistaking the import of this. The divine nature and the divine glory in the person of the Lord Jesus here appears.

"WITH PURE GOLD." He was God as well as man. And all the holiness, dignity, and glory of the divine nature were seen in him, even while here below. Veiled, it may be, to human eyes, but there it was.

Num. 4:5, 6, sets forth Jesus as seen on earth.

When the camp setteth forward, Aaron shall come; and his sons, and they shall take down the covering vail, and cover the ark of the covenant with it; and shall put thereon a covering of badgers' skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof.

To the spiritual mind, he was God manifest in the flesh; but to the natural mind, his flesh was as the covering vail, hiding the splendour of his deity. The badgers' skin covering suggests the lowly form in which he appeared, as Jesus of Nazareth, the son of Joseph and Mary. The cloth "wholly of blue," spread over all, expresses that heavenly and perfect character which marked every thing he said and did. As he who came down from heaven, and who was, as his own words declare, even while here on earth,

the Son of man which is in heaven {John 3:13}.

But the ark within the vail, in the most holy place, which we are now considering, shows him as entered into heaven itself: now to appear in the presence of God for us.

Within and without shalt thou overlay it {Ex. 25:11}.

The intimate connection and the exquisite combination of the divine and the human in all the internal feelings and outward actings of Immanuel, is a subject of profound interest, to be approached with holy reverence and godly fear.

The shoe must be taken from the foot while we tread this sacred ground.

There were within the bosom of Jesus human thoughts, purposes, and affections, but no thought, purpose, or affection was only or merely human, but also divine, each had a divine overlaying, if I may so express it.

If he takes little children in his arms, this is not simply human tenderness, but also divine condescension and love, and the blessing pronounced by human lips confers divine and everlasting favour. Yes, and "the God shines glorious through the man." If he drops a tear of human sympathy at the grave of Lazarus, that tear-drop sparkles with a love divine. And that clear, distinct human voice which utters the words, "Lazarus, come forth," and he came forth, is the voice of him, who in the beginning said, "Let light be," and light was.

He sleeps exhausted with his many labours in the vessel's stern, while the elements, as though conscious that their master slumbers, do their utmost to swamp that frail bark; but almighty power lies dormant in that weary frame. Hark! 'tis the well known voice of Mary's son. The tempest hears it, and is still.

The Golden Crown

And shalt make upon it a crown of gold round about

The ark of shittim wood represents Christ incarnate. The ark overlaid with gold, God manifest in flesh. The ark encompassed with this golden crown, represents

Jesus, who was made a little lower than the angels for the

(Heb. 2:9).

The blood on the mercy seat as the basis of this crown, tells us of his atoning death. But when he had finished the work which his Father gave him to do on earth, he said,

And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was {John 17:5}.

And though we see not yet all things put under him, yet we know that his prayer is answered, and that the risen man at God's right hand is there divinely glorified.