The deeper meaning of this plague may be gathered from the nature of its effects, and also from the fact that the Israelites were exempted pknk it. Just as the first book of the Bible teaches that God elects unto salvation, so the second instructs us how God saves, namely, by redemption. All they could do was to bring forth more frogs. Greg rated it really liked it Feb 18, This plague marked the beginning oink a new series. What a wonderful commentary on the book of Exodus!
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The Tabernacle Exodus 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. 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.
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. 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. 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 God for us.
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.
Who shall dwell in Thy holy hill? Almost all expressions which are employed in describing the significance of the tabernacle are also used in reference to Heaven" A.
Secondly, the Tabernacle is a type of the Lord Jesus Himself, particularly of Him here on earth during the days of His flesh. 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. He said. This second aspect of the type will be developed more fully below.
But the tabernacle has yet a third aspect. 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. But in Jesus we have the perfect and eternal fulfillment" A Saphir. 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. Many and varied are the correspondences between the type and the anti-type. 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. The Tabernacle was for use in the wilderness. After Israel settled in Canaan, the Tabernacle was superceded by the temple. The wilderness strikingly foreshadowed the conditions amid which the eternal Word tabernacled among men at His first advent.
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!
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.
There, between the Cherubim. 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.
The Tabernacle was, therefore, the place where God met with man. It was termed "the Tent of Meeting. 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. How perfect is this lovely type! Christ is the meeting-place between God and man.
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. How striking is this! The Tabernacle was the great gathering-center. As such it was a beautiful foreshadowing of the Lord Jesus. The Tabernacle was the place where the Law was preserved. 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! 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 Tabernacle was the place where the priestly family was fed. How deeply significant are these scriptures in their typical import! He is the Bread of life. He is the One upon whom our souls delight to feed. 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. 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. 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! 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.
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. 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.
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.
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.
The careful reader will have noticed that there are two full accounts given in Exodus of the construction of the Tabernacle.
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