The Mercy Seat in the Most Holy Place:
Christ at the Throne of Grace
25:17-22 and 37:6-9

The mercy seat in the Most Holy Place: Christ at the throne of grace DIG: Since idols were prohibited, why were the cherubim on the Ark’s cover? Where else were they displayed in the Sanctuary? What was their purpose? How were the cherubim in the Garden connected to the cherubim in the Sanctuary?

REFLECT: How is Christ your Mercy Seat? How has He been merciful to you? Has He covered your sins with His blood? Why is it good news for you that the mercy seat was the only seat in the Tabernacle?

There were seven pieces of furniture in the Tabernacle, and the Mercy Seat would be the final piece. The Most Holy Place was a type of heaven itself. The high priest who ministered there foreshadowed Christ, our Great High Priest, before the throne of grace. All was glory and beauty there. As he entered he looked around him and saw the white curtains with their gold frames. He looked above him and saw the beautiful figures of the cherubim embroidered in blue, purple and scarlet upon the fine twisted linen. Last, but not least, he saw the Sh’khinah glory between the cherubim of gold that formed the Mercy Seat.

The Ark with its Mercy Seat was clearly the most important object in the Sanctuary. It was the focal point of attention, especially on the Day of Atonement when the sacrificial blood was sprinkled on that seat. The word for Mercy Seat comes from the Hebrew root meaning, to cover, and thus illustrates an important aspect of Divine mercy.⁶⁰⁹ The Mercy Seat was made of pure gold – three feet, nine inches long, two feet, three inches wide and high. Although it was a separate piece of furniture, it functioned as a movable cover on top of the Ark itself. Its thickness is not mentioned. Two cherubim of hammered gold were made of one piece with the Mercy Seat. They faced each other from opposite ends, looking down with their wings spread upward, overshadowing the space between them (25:17-21, 37:6-9). This points to the eternal truth that God’s mercy cannot be separated from His holiness. That is why the Psalmist would say, as he looked forward to the cross: Mercy and truth have met together; while righteousness and peace have kissed each other (Psalm 85:10).⁶¹⁰

There are orders, or ranks of celestial beings. The angels are the lowest order, with Michael being the chief, or archangel. Above them are the seraphs, or seraphim. But above them, or the highest order of celestial beings, are the cherubs, or cherubim. Cherubs have two wings, seraphs have six wings, and angels have no wings whatsoever. No description of the cherubim are given here; however, the details are provided in Ezeki’el 1:4-21, 10:1-22; Revelation 4:6-9. The Sh’khinah glory is never associated with angels, or seraphs. It is only associated with the highest order, the cherubim. They were also woven into the curtain that covered the Sanctuary (26:1-6), and into the inner veil (26:31-33).

The purpose of cherubs over the Mercy Seat was to symbolize the throne of God. They protected and guarded the way into His Presence. They guarded the way to the tree of life in the Garden of Eden with a flaming sword flashing back and forth (Genesis 3:24). It was mercy, as well as judgment, that drove man out of the Garden, let us not forget that! Since any image of God was strictly forbidden, the best Isra’el could do was to make an image of those beings closest to Him.⁶¹¹ He is referred to as the One who is enthroned between the cherubim (Numbers 10:35-36; First Samuel 4:4, 6:20; Psalm 80:1-3, 99:1). There we can approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need (Hebrews 4:16).

It was the only seat in the Tabernacle. There were no chairs for the priests. Their work was never done. They continued to stand day after day, performing their religious duties, again and again offering the same sacrifices, which could never take away sins (Hebrews 10:11). The only seat in the Tabernacle was God’s throne, where mercy reigned. It reigned because He planned it that way from all eternity past, to offer Himself as the perfect Sacrifice for sin once for all (Hebrews 7:27). When the time came, He let wicked men crucify Him on the cross. Having paid the penalty for sin, He cried out in triumph: It is finished (John 19:30). Then He gave up His Spirit to the Father. Three days and three nights He lay in Joseph of Arimathea’s new tomb. Then He rose, victorious over death and the grave. For forty days He showed Himself alive to those who loved Him, convincing His disciples that He would live forever. He ascended into heaven and sat down at the right hand of God (Hebrews 10:12). His work of redemption was completed; therefore, He sat down to wait until His enemies become His footstool (Psalm 110:1).⁶¹²

In the Scriptures, our first glimpse of the cherubim was when they guarded the way to the tree of life in the Garden of Eden with a flaming sword (Genesis 3:24). Man had sinned. God, in judgment, had to drive him out of Eden. If Adam had eaten of the tree of life while in a fallen state, he would live forever with no chance of forgiveness for his sins. Every avenue to the original, happy state that Adam had enjoyed was closed. Satan could not be allowed back to the tree of life either. It had to be protected. So the cherubim took their stand as the avengers of God’s holiness. And as for mankind, humanly speaking, there was no way back to the tree of life. The cherubim guarding the Garden pointed to the hopelessness of any attempt on the part of man to regain eternal life by his own efforts. Unless the holiness of God was satisfied, man would wander in vain for his salvation.

The cherubim of the Most Holy Place teach us the same lesson. They guarded the way until the veil was torn in two from top to bottom (Matthew 27:51). The Torah within the Ark demanded the death of the offender; but above the Torah were the cherubim, no longer barring man’s approach to life, but with outstretched wings above the place of mercy. And the blood upon the Mercy Seat satisfied the holiness of God. That is why the cherubim were no longer connected with the flaming sword. Their faces were turned toward the Mercy Seat, looking down upon the blood that foreshadowed the death of the Substitute who was to come.

God met with His people above the mercy seat between the two cherubim on the Day of Atonement (to see link click Go – The Day of Atonement). There, the high priest sprinkled the blood of the sacrifice. It was the blood that made it a mercy seat. But Aaron was only able to go into the Most Holy Place after he had offered the sacrifice upon the bronze altar. Likewise, without the shed blood of the Son of God, there could be no communication, no fellowship, between God and His sinning people. But Christ entered the Most Holy Place once for all by His own blood, having obtained eternal redemption (Hebrews 9:12).⁶¹³

The Mercy Seat was the place of propitiation. The word propitiation means to satisfy. And it was at the Mercy Seat that God’s wrath against sin was atoned for, or satisfied. At that time, He was able to show us His mercy by not giving us what we deserve. On the Day of Atonement, the high priest would sprinkle the blood of a goat over the Mercy Seat, when this was done God’s wrath against sin for the nation was satisfied. Today, Christ is our Mercy Seat. Believing in who He is and what He did on the cross satisfies ADONAI’s wrath toward sinners. When Christ died for our sins, He satisfied every claim of God’s holiness and justice, so that ADONAI is free to act on behalf of sinners.

This is the Good News: For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish, but have eternal life (John 3:16).

The Ark of the Covenant in the Most Holy Place:
Christ at the Throne of Grace
25:10-16 and 37:1-5

The are of the covenant in the Most Holy Place: Christ at the Throne of Grace DIG: As a cubit was about eighteen inches, how big was the Ark? What in your home would compare in size? What memories should this Ark rekindle for the Israelites? Why was the Ark portable? How does it point to their relationship with God? Since idols were prohibited, why were the cherubim on the Ark’s cover?

REFLECT: Do you know anyone who has gone the way of Korah (Jude 11)? What might you carry around with you to remind you of God’s past actions and continuing presence in your life?

As we hurry through the detailed descriptions and instructions for the various implements of the Sanctuary , we will probably overlook the fact that we are reading a type of poetry. Far from dry, technical writing, the instructions for the Tabernacle are delivered in a verse-like rhythm. Hebrew parallelism is obvious even in English. When reading in Hebrew, the repetitions and similar sounding words have all the flow and character of poetry. These are God’s words. They are His mitzvot regarding the Tabernacle, and they swirl and dance with a beauty all their own.

As the priest passed through the gate into the courtyard of the Tabernacle, he brought his animal sacrifice, which pointed to Christ, the Lamb of God. As he went on toward the Holy Place, he washed his hands and feet in the bronze basin, foreshadowing Christ’s cleansing of the believer. Once inside the Sanctuary, he would see the golden lampstand on his left, a picture of Christ as the light of the world. On the right, the priest saw the table of bread of the Presence, prophetic of Christ as the bread of life, on whom the believer feeds. Before him, the priest would see the altar of incense, a beautiful picture of Christ, our intercessor to the Father. But at that point he could go no further. Only the High Priest could enter the Most Holy Place once a year on the Day of Atonement. And there, behind the inner veil, would be the throne of grace, the Ark of the Covenant, which was the sixth piece of furniture.

The Most Holy Place was a perfect cube of fifteen feet. In it there were two pieces of furniture. If you looked at them, you would visualize it as one. But they are always described separately. They were the Ark of the Covenant and the Mercy Seat. The Ark and the Mercy Seat above it was the place where God would meet with the children of Isra’el. It was there that the Sh’khinah glory, or the visible manifestation of God’s presence, would dwell.

There was no window in the Most Holy Place. The Sh’khinah glory gave it light. There was no lampstand, as in the Holy Place. The only light was the Sh’khinah glory above the Mercy Seat and between the cherubim of gold. As the aged John saw the New Jerusalem in a vision, he wrote, saying: The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. On no day will its gates ever be shut, for there will be no night there (Revelation 21:23 and 25). There was no artificial light in the Most Holy Place of the Sanctuary, and there will be no artificial light in heaven. When Peter, James and John saw the face of Jesus on the mountain of transfiguration they said: His face shone like the sun before them (Matthew 17:2). When John saw the risen Lord on the Isle of Patmos, he also said: His face was like the sun shining in all its brilliance (Revelation 1:16b). The eternal glory that He had with the Father before the world began, will shine from within His very being, and will fill heaven with its light. One day we will see Him, for we will be like Him.

The Ark of the Covenant was a chest of acacia wood overlaid with pure gold. It was a perfect symbol of Jesus Christ in His deity and in His humanity. Christ was called the God-man. His deity represented the gold and the wood represented His humanity. The Hebrew word for the ark is aron, and refers to a chest or coffin of small dimensions used to contain money or other valuables.⁶⁰¹ It measured three feet, nine inches long, two feet, three inches wide, and three feet high, with an ornamental gold border around it (25:10-11, 37:1-2). The rabbis teach that its golden border symbolized the crown of the Torah. That mere box of wood and gold, truly stretches our thinking. God chooses the simple things of this world to confound the wise. For the Bible tells us that in Christ all the fullness of the Deity lives in bodily form (Colossians 2:9).⁶⁰²

Altogether, the Bible gives us seven different names for the Ark. First, it was called the Ark of the covenant (Joshua 3:6); second, it was called the Ark of the Testimony (Exodus 25:22); third, it was called the Ark of ADONAI’s covenant (Numbers 14:44); fourth, it was called the Ark of the covenant of ADONAI (Deuteronomy 10:8); fifth, it was called the Ark of the covenant of ADONAI your God (Joshua 3:3); sixth, it was called the Ark of the covenant of ADONAI’s armies (First Samuel 4:4 CJB); and last, it was called the Ark of Your might (Psalm 132:8).

The holiness of the Ark was the reason why it could not be touched. You could not merely walk up to it and pick it up. Touching the Ark meant death (Second Samuel 6:3-7; First Chronicles 13:9-10).⁶⁰³ Instead, four gold rings were cast for it to be carried. The Ark was to be mounted on four short legs, with two rings on one side and two rings on the other. Two poles of acacia wood, overlaid with gold, were inserted into the gold rings when carried. The poles remained in the rings of this Ark and were not to be removed (25:12-15, 37:3-5). It is widely recognized that the design of the Ark (and the entire Tabernacle, for that matter) was distinctly Egyptian. That is not a problem, since God may have used a pattern, or model, which the Israelites were accustomed to seeing.⁶⁰⁴

The golden covered Ark was not empty. Within it were the Ten Commandments, a jar of manna, and later, Aaron’s rod that budded; all graphic pictures of Christ’s keeping the Torah, His Word as the bread of life, and Him being a Priest forever after the order of Melchizedek (Exodus 16:33, 25:16; Hebrews 9:4). All of these rich and meaningful truths, we will consider in our study. But before we do, let us realize that as we enter, by faith, into the Most Holy Place we recall God’s words to Moses at the burning bush: Take off your sandals, for the place where you are standing is holy ground (3:5).⁶⁰⁵

The Ten Commandments within the Ark. ADONAI said to put the Ten Commandments into the Ark (25:16 and 21). Like other Suzerainty Treaties, the Torah had a deposit and a recording. Therefore, the Ten Commandments were deposited into the Ark to serve as a recording. To better understand the significance of Christ perfectly keeping the Torah, let us go back to Isra’el’s previous history. God had dealt with Abraham upon the grounds of unconditional grace, for His promises and His grace go together. His promises rest solely upon His power and unchangeableness. That is why salvation before God requires nothing on our part but faith. Abraham had taken the ground of a guilty sinner before a gracious God.

Up to the time of Isra’el’s arrival at Mount Sinai, God had dealt with His people upon the basis of unconditional grace. He delivered them from the hands of the Egyptians through the water of the Red Sea. He fed them manna. He sent them quail for them to eat. He gave them water out of the rock, even though from the very beginning they were rebellious and grumbling. Yet, ADONAI blessed them, because He was dealing with them on the basis of grace.

Then at Mount Sinai, Israel presumptuously asked for the Torah. In ignorance and spiritual pride, she said she would do all that the Torah required. But once the covenant was made, no one could annul it. Sometimes you have to be careful what you ask for. It was a covenant that held Isra’el to a perfect standard, and it bound God to punish anything less than perfection. It was a covenant that rested upon Isra’el’s own faithfulness and strength; a covenant in which God had nothing to do, so to speak, but to watch the results of their actions and to deal with them accordingly.

And what was Isra’el? They were a nation of poor, lost sinners who could only act sinfully. This was a train wreck from the very beginning. I am sure it sounded great when they said they would obey ADONAI faithfully and to make their relationship to Him depend upon their own efforts. But in reality, it was merely an expression of the helplessness of their spiritual condition and the holiness of God. It was proof that sin had blinded their eyes to the extent that they were unable to understand how lost they were. In other words, they were like you and me before we were saved.

However, although Isra’el was blinded to her own spiritual condition, as ADONAI knew only to well, He commanded the Ark of the Covenant to be made. So that, the ministry that brought death, or the Ten Commandments, would be shut out of their sight. It condemned men, which came with temporary brightness that was fading away after the death and resurrection of Christ (Second Corinthians 3:7-11). But how can the engraved letters on stone bring death when Paul calls the Torah holy (Romans 7:12)? He answers in his other letters to the Church. He explains that the Torah can be said to bring death in at least four ways. First, it declares death as the penalty for sin (Romans 5:12-21). Secondly, in defining transgression it increases sin (Galatians 3:21-31), which leads to death. Thirdly, it provides an opportunity for sinful people to pervert God’s holy Torah into legalism, that is, a dead system of rules intended to earn God’s favor when followed without trusting in Him (Romans 7:1-25). Fourthly, because it is engraved letters on stone, it does not have within itself the life-giving power of the Holy Spirit, who alone can bring righteousness (Romans 3:19-31).

But those who are not legalists, those who do have faith, are not under the curse (Galatians 3:10), because Christ redeemed us who trust in Him and in God from the curse pronounced in Deuteronomy 27 and 28. He could never lower His standard and mankind had no way to meet it. The penalty for breaking the Torah was death, and every Israelite had broken it. What could be done? God Himself would bear the curse of the guilty sinner (Galatians 3:10-13). He wasn’t surprised by this. He knew it would happen before the foundations of the earth were laid. Let One be found, a Man born from a woman, born into a culture in which legalistic perversion of the Torah was the norm (Galatians 4:4 CJB). Let Him be the sinner’s Substitute and the debt of sin would be paid forever.⁶⁰⁶

The golden jar of manna within the Ark. When ADONAI fed Isra’el in the wilderness with the manna from heaven, He told Moses to put some of it in a golden jar to be placed in the Ark (Exodus 16:32-36; Hebrews 9:4). The manna, like the bread of the Presence, was a type of the Messiah, the bread of life, and the golden jar reminds us once more of His deity. He Himself was the bread from heaven (John 6:32-35). As the manna was Isra’el’s daily food in the wilderness, so Christ is Food for our daily pilgrimage, as we journey from Egypt to Canaan, from this world to the Promised Land.

The manna was a beautiful type of Christ. It came down from heaven, as did our Lord and Savior. It came in the night, while Isra’el slept, even as Christ came into the world in the night of sin, as men were sleeping the sleep of spiritual death. The manna was white, as our Lord was spotless in His character, absolutely holy. The manna was sweet and tasted like wafers made with honey (16:31), just as Christ was gentle, compassionate, and loved the lost. The manna in the wilderness was seen upon the ground in the morning when the dew had disappeared; the Holy Spirit, suggested by the dew, does not reveal Himself, but points to Christ. Before Jesus died on the cross He spoke of the Holy Spirit, saying: He will not speak on His own; He will speak only what He hears, and He will tell you what is yet to come. He will bring glory to Me by taking from what is mine and making it known to you (John 16:13-14).

The Ark, with its Mercy Seat, was the only piece of furniture from the Tabernacle to be placed in Solomon’s Temple some 480 years later. Articles of greater beauty took the place of the five other pieces of furniture. The golden jar of manna and Aaron’s staff that had budded were not there, because they had served their purpose during the wilderness wanderings. Neither were the poles left in the golden rings. The pilgrimage was over. Only the two tablets of the Ten Commandments were kept in the Ark, beneath the Mercy Seat, beneath the sprinkled blood, in the Most Holy Place. When we get to heaven, when we see the greater than Solomon in all His glory (Matthew 12:42), then the manna will no longer be hidden in the Ark, as it were. His radiance and beauty will shine in the New Jerusalem, filling it with His light and glory. He will prove to be the greatest of all wonders, of whom the Paul wrote, saying: No eye has seen, nor ear has heard, no mind has conceived what God has prepared for those who love him (First Corinthians 2:9).⁶⁰⁷

Aaron’s staff within the Ark. The sixteenth and seventeenth chapters of Numbers tell the sad story of rebellion against Aaron, God’s chosen priest, and of His vindication of the priestly family. The sons of Korah were not content with being Levites, they wanted to be priests also. But ADONAI had specifically taught His people that no one could be a priest except he who was called by God, just like Aaron (Hebrews 5:4). As a result of this rebellion, God sent his judgment upon the rebels. The earth opened its mouth and swallowed them and they went down to the grave, with everything they owned. And fire came out from ADONAI and consumed the 250 men who were offering incense. When Israel grumbled against ADONAI for this righteous judgment, He sent a plague where 14,700 people died in addition to those who had died because of Korah (Numbers 16:31-35, 16:49). Jude warns all of us not to go the way of Korah and reject God’s anointed (Jude 11).

It was then that ADONAI told Moses to take twelve almond staffs, one for each tribe, and write each tribal leaders name on his staff, and on the staff of Levi write Aaron’s name (Numbers 17:1-3). Then ADONAI told Moses to place them in the Sanctuary in front of the Ark of the Covenant. And ADONAI said to Aaron His servant: The staff belonging to the man I choose will sprout and I will rid Myself of this constant grumbling against you by the Israelites (Numbers 17:5). Moses obeyed God’s instructions and placed the staffs before God in the Sanctuary. The next day, Moses entered the Sanctuary and saw that Aaron’s staff, which represented the house of Levi, had not only sprouted, but also budded, blossomed and produced almonds (Numbers 17:8). This was a sign to the nation of Isra’el that Aaron was indeed God’s chosen priest.

The almond tree was the first to bud in the spring, and speaks to us of resurrection. When we study the priesthood next, we will see that Aaron is a type of Christ in His priestly ministry. Therefore, in the story here in Numbers, we find God’s choice of Aaron as His chosen priest, which prefigures God’s choice of Christ as His chosen Priest. The dry almond staff, severed from the tree, the source of life, budded and bore blossoms and fruit. What a picture of our Lord’s resurrection from the grave, which bore fruit, a harvest of millions upon millions of souls.

Moses was told to place the staff in the Ark of the Covenant as a sign against the rebellious (Numbers 17:10). Isra’el’s crucified and risen Christ was then hidden from her view, but one day He will be revealed to His chosen people. In that day, Isra’el’s grumblings will cease forever. All her rebellion will be done away with and she will receive her King. This seems to be the reason why the staff that had budded was excluded from Solomon’s temple. The glory of Solomon’s reign was but a shadow of the yet future glory of the One who is greater than Solomon. And in that coming day, Isra’el’s Messiah will be fully and universally owned as Isra’el’s chosen Priest, called of God, a priest forever, in the order of Melchizedek (Psalm 110:4, Hebrews 7:17).⁶⁰⁸

The sacrifices of the TaNaKh, the blood of bulls and goats, were interest only payments. They could only buy time, but not forgiveness. Today, in God’s New Covenant, the Most Holy Place, that is, God’s presence, is open to all who believe in Jesus Christ. No blood or sacrifice is required other than the blood provided by Jesus Himself. And no sacrifice needs to be repeated, because Christ’s sacrifice was once for all time (Hebrews 7:27).

The Inner Veil of the Sanctuary:
That is Christ, His Body
26:30-35, 36:35-36 and 40:21

The inner veil of the sanctuary: that is Christ, His body DIG: What about the arrangement and purpose of the furnishings draws your attention to God? Why, for example, were the Holy Place and Most Holy Place separated? Why was the Ark of the Covenant placed behind the inner veil, out of view to everyone except the high priest once a year?

REFLECT: When Jesus died, the inner veil in the Temple tore from top to bottom (Mark 15:38; Hebrews 10:19-22). Why was this good news to His followers? What bad news do you see in the fact that God still separates himself from humanity, in that a veil covers their hearts (Second Corinthians 3:14-15)? What does that say about the kind of relationship He wants, that only He can establish?

The inner veil that separated the Holy Place from the Most Holy Place was to be opened only by the high priest (Leviticus 16:11-12), and even then only once a year (Leviticus 16:2 and 34) on the Day of Atonement (Leviticus 16:29-30, 23:26-32).⁵⁹⁸ Since it was a veil and not a wall of stone or metal, there was more of a hint given of its temporary nature.⁵⁹⁹

The Sanctuary was to be set up according to the plan that God had shown to Moses on Mount Sinai. The principle of using the finest metals, the finest materials, and the finest workmanship when drawing near to God is seen in the striking approach to the inner veil. It was made out of the same material as the ten twisted white linen curtains covering the Sanctuary, the curtains in the courtyard and the gate. All of which pointed to the sinless purity of Christ. Woven into the curtains were cherubim, the highest order of celestial beings, made of blue, purple and scarlet yarn (26:30-31, 36:35).

The inner veil hung on gold hooks, which spoke of the deity of Christ. They were attached to four posts of acacia wood, which pointed to His humanity. The posts were overlaid with gold and stood on four sliver bases, which foreshadowed His redemption. The inner veil divided the Sanctuary into two sections. The mercy seat and the Ark of the Covenant were located in the Most Holy Place. While the table of bread of the Presence, the lampstand, and the altar of incense were located in the Holy Place. The Most Holy Place was assembled in such a way that it was impossible for anyone to pick up the ark of the covenant and walk away with it without first dismantling the inner veil (26:32-35, 36:36).

The significance of the veil has to do with one’s access to ADONAI. There were several separations in the Tabernacle. The veil separated the high priest from all other priests, because only the high priest could enter into the Most Holy Place once a year. It was the veil that split at the time of Yeshua’s death. At that moment, the veil of the temple, which was eighteen inches thick, was torn in two from top to bottom (Matthew 27:51a). It was something that God did. Man had nothing to do with it, because it was torn from top to bottom, it was too high and too thick for him to tear. Up to that point, only the high priest had access to God’s presence, which was seen in the Sh’khinah glory over the mercy seat and the Ark of the Covenant. But with the tearing of the veil, all men and women had access to the very presence of God on the basis of the blood of Yeshua Messiah (Hebrews 9:12).

The significance of the veil is pictured in the body of Christ. He had to die before access to ADONAI was given to all. He opened a new and living way for us through the veil, that is, His body (Hebrews 10:20). By His sacrifice, Messiah has removed the veil of separation that existed between God and man. We, as believers, do not need a priesthood, a system of sacrifice, or a Tabernacle. All of those things were fulfilled in the coming of the Lord. It is through Yeshua, and only Yeshua, that we have access to ADONAI.⁶⁰⁰

The Altar of Incense in the Sanctuary:
Christ, Our Advocate with the Father
30:1-10, 22-38 and 37:25-29

The Altar of Incense in the Sanctuary DIG: What does incense, as used here, symbolize (Psalm 141:2; Revelation 5:8, 8:3-5)? Where is it placed? When does it burn? Who attends it? What meaning does the incense have when God is present to meet His faithful children (30:6 and 36)? What meaning does it have the rest of the time when no people are present?

REFLECT: Do you think you “smell” like a believer? How can you tell? What reaction from others would you expect if you did? How can you become a fragrant aroma to God (Second Corinthians 2:14-16)? The rabbis characterize incense in terms of prayer, holiness, purity, compassion and hope. What characterizes your prayer?

There were seven pieces of furniture in the Tabernacle, and the altar of incense would be fifth that the priest would come to. As he entered the Holy Place, it would be directly in front of the inner veil that covered the entrance to the Most Holy Place. The golden lampstand would be on his left and the table of bread of the Presence would be on his right. Unlike the larger bronze altar in the courtyard, the altar in the Holy Place was for the burning of incense, symbolic of the prayer and praise that ascends to God as a fragrant offering from His grateful people.⁵⁸⁹

The description began with its size. ADONAI said to make an altar of acacia wood for burning incense. It was to be square, a cubit, or one and a half feet long and a cubit wide, and two cubits, or three feet high, with horns on each corner. The top, all the sides and the horns were to be overlaid with pure gold, with a gold molding around it. Two gold rings were to be made to hold the poles used to carry it. The poles were to be made of acacia wood and overlaid with gold. The altar was to be placed in front of the inner veil in the Holy Place (30:1-6; 37:25-28). It may have been placed there because on the Day of Atonement some of the blood of the sin offering was sprinkled on the altar of incense seven times (Leviticus 16:19), just as it was on the Ark and Mercy Seat.⁵⁹⁰

And so, those two altars were linked together by the command of ADONAI. Without the bronze altar with its fire, there could have been no worship at the golden altar of incense. The coals from the bronze altar were taken inside the Sanctuary and placed upon the altar of incense. It was upon those coals that sweet incense was burned. In our study of the bronze altar in the courtyard, we saw that bronze spoke of judgment of sin. The death of the sacrifice on that altar foreshadowed the vicarious sufferings of Jesus, the Lamb of God. Without the fire from the bronze altar, there could be no burning of sweet incense. Without the death of Jesus, there could be no Intercessor for us at the throne of grace to hear our prayers (Romans 8:34).⁵⁹¹

Even though Moses said that the altar was to be placed in front of the inner veil in the Holy Place (30:6; 37:28), the writer to the Hebrews seems to disagree about its placement there. He refers to the Most Holy Place as having a golden altar of incense (Hebrews 9:4). At first glance, this seems to suggest that there is a contradiction between Exodus and Hebrews. However, while the altar of incense stood in the Holy Place in front of the inner veil, its ritual use on the Day of Atonement was connected with the Most Holy Place. The high priest would take coals from the altar of incense to be burned within the Most Holy Place (Leviticus 16:12-13). The writer to the Hebrews was referring to the censer, or the shovel, on which the high-priest poured the coals, when he entered the Most Holy Place on the Day of Atonement.⁵⁹²

Then ADONAI gave special instructions on the making of the fragrant incense that was to be burned on the altar. Only incense, and only a special kind of incense, was to be placed there. Four spices, gum resin, onycha, galbanum, and pure frankincense, all in equal amounts, were made into a fragrant blend of incense. Salt was to be added to the mixture, because it made white smoke when burned and added to the fragrance.⁵⁹³ Ground into powder, these spices were to be placed upon the altar that was in front of the inner veil. Because of its sacred nature, this special incense was not to be used anywhere except the altar of incense or the priest would die (30:34-38).

Throughout the day and throughout the night the smoke of the sweet incense went up before ADONAI filling the Sanctuary with its fragrance. Twice a day Aaron and his sons burned incense on the altar. This was considered to be one of the five key duties of the priesthood. Aaron was commanded to burn the fragrant incense on the altar every morning when he replaced the oil and wicks in the lamps of the golden lampstand. And he did the same thing at twilight so incense would burn continually before ADONAI (30:7-8). The continual burning of incense is an example of the need for persistent prayer (Psalm 16:8, 55:17; Luke 18:1-8; First Thessalonians 5:17-18).

The priests were not to offer any other incense on that altar, or any burnt offering or grain offering. Neither were they to pour a drink offering on it. If they burned any other incense than the formula they were given, they would be killed (30:9). Later, Nadab and Abihu, Aaron’s two sons, disobeyed this command and offered unauthorized incense before God. So fire came out from the presence of ADONAI and consumed them, and they died (Leviticus 10:1-2).

According to 30:9, no offerings were to be made on the altar of incense, whether they were animal or grain. The next verse provides the only exception. Once a year, on the Day of Atonement, Aaron was to make atonement for the sins of the nation by smearing blood on the horns of the altar of incense. This annual atonement had to be made with the blood of a sin offering. It was most holy to ADONAI (30:10).⁵⁹⁴

Haftarah T’tzaveh: Yechezk’el (Ezeki’el) 43:10-27
(See my commentary on Deuteronomy, to see link click Af – Parashah)

Ezeki’el describes God’s return to the Messianic Temple (see the commentary on Jeremiah Gs – God Shows a Vision of the Millennial Temple) during the thousand year reign of Messiah. Parallel consecration of the Bronze Altar in the parashah (see the commentary on Exodus Gg – Take Seven Days to Ordain Aaron and His Sons), with Ezeki’el, who requires that a sin offering be offered each day, for seven days, to cleanse the bronze altar. Then the Bronze Altar in the Millennial Temple will be anointed, and sanctified as most holy (Ezeki’el 43:26-27). Isra’el will not pollute this Sanctuary as she polluted the former Sanctuary (Ezeki’el 44:6-10). The sacrificial system in the Dispensation of the Messianic Kingdom will serve the same purpose as communion in the Dispensation of Grace. It will be the, do this in remembrance of Me, for Jewish believers.

B’rit Chadashah suggested reading for Parashah T’tzaveh: Philippians 4:10-20

Motives for doing good and sharing with others (Hebrews 13:16) should not be entangled with desires for the respect or acceptance of others, but solely to please ADONAI. Believers must not seek respect or inclusion on any terms except God’s. Yeshua’s sacrifice, taking place outside the camp is perceived by the world as disgraceful (Hebrews 13:11-13). If Yeshua couldn’t avoid such disgrace when sacrificing to please God, how should we expect anything different? The rabbis point to fulfillment of the covenant sacrifices, “In the time to come, all sacrifices will be annulled except for the sacrifice of thanksgiving” (Lev. R. 97). These special sacrifices are called todah (thank offerings). We see this in Jeremiah 33:11 where we read: The sounds of joy and gladness and the voices of bridegroom and bride, the voices of those who sing, “Give thanks to ADONAI-Tzva’ot, for ADONAI is good, for His grace continues forever,” as they bring offerings of thanksgiving int to the house of ADONAI.

Scripture clearly shows that incense is a symbol of prayer. The Psalmist said: May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice (Psalm 141:2). The Apostle John said: And when the Lamb had taken it, the four living creatures and the twenty-four elders fell down before Him. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints (Revelation 5:8).

You will notice that this altar was in the Holy Place. Only the priests could worship there. Even King Uzziah was inflicted with leprosy when he tried to worship there (Second Chronicles 26:16-21). Only priests can pray today, and every true believer in Christ is a priest. There is a great deal of sentimental rubbish being spread around today that a person can lead any sort of sinful life he pleases, reject Jesus and then, in time of trouble, he can get on his knees and expect an answer. Motion pictures have shown scenes like this, and some sentimental pastors or rabbis talk about such things happening, but God says He will not answer prayers like this. Let me be very clear. The altar of incense is where priests go. The only prayer a sinner can pray is, “God, be merciful to me, a sinner.” God will hear and answer that prayer when it is offered to Him.⁵⁹⁵

Sacred oil of dedication was also to be blended from various fragrant ingredients. Its formula was as unique as the product was holy. It was made of about 12.5 pounds of liquid myrrh, 6.25 pounds of fragrant cinnamon, 6.25 pounds of fragrant cane, 12.5 pounds of cassia (from the fragrant bark of a tree), and about four quarts of olive oil. When mixed, they made a fragrant blend (30:22-25).⁵⁹⁶

It was to be used to dedicate the Tabernacle and its furnishings as well as the members of the priesthood for ministry. The priests were to use the oil to dedicate the Tabernacle, the ark of the Covenant, the table of the bread of the Presence and all its articles, the lampstand and its accessories, the altar of incense, the bronze altar and all its utensils, and the bronze basin with its stand. The dedicating set them apart for the Lord’s work, and whatever touched them would be most holy. But things were not only to be dedicated, people were also to be dedicated. Dedicate Aaron and his sons so they may serve Me as priests (30:26-30).

The death penalty associated with the incense also applied to the oil of dedication. No unauthorized use was to be made of it. ADONAI said it was His sacred dedicating oil for the generations to come. The priests were not to put it on their bodies, nor were they to make any oil with the same formula. It was sacred, and they were to consider it sacred. Whoever made perfume like it or whoever puts it on anyone other than a priest would be cut off from his people, a Jewish expression for being executed (30:31-33). The significance of this was Christ being dedicated, or set apart, by the Holy Spirit for His ministry (Isaiah 61:1; Acts 10:38).

Just as the golden altar was the last object to be reached as the priest traveled from the gate in the courtyard to the inner veil that hid the mercy seat from view; likewise, worship is the highest state to be reached on earth and the object for which all other things in this life are merely preparations. God seeks worshipers. This was the desire that led Jesus to go through Samaria to meet a sinner (John 4:1-26), to turn her heart from her sins by filling it with the satisfying portion of grace, that she might meet Him and give that praise and worship that only a forgiven sinner can give (John 4:39-42). And this is what led Jesus to leave the heaven of light and peace and come down to the cross of suffering and shame. He still seeks worshipers today. He seeks those who, having tasted the love of God as no angel can possibly taste, might from a heart overflowing with love for Him, pour out the fragrant incense of praise.⁵⁹⁷

The Bread of the Presence in the Sanctuary:
Christ, the Bread of Life
Exodus 25:23-30, 37:10-16 and Leviticus 24: 5-9

The bread of the Presence in the sanctuary: Christ, the bread of life DIG: What did that table of pure gold with the twelve loaves of bread say about God’s relationship with His people? What was the bread of the Presence? What did it represent? Why was it perpetual?

REFLECT: How does this table for God compare to the one where you worship? How is your fellowship with God today? Is there anything, or anyone, in your life right now that is separating you from Him? What do you think God wants you to do about it?

To enter the Holy Place, the priest had to come through the gate before he faced the bronze altar. There he had been reminded of the necessity of the shed blood of the sacrifice for his sin. From there, he passed by the bronze basin, where he washed his hands and feet from the defilement of the desert sands before he dared enter the presence of God. This cleansing reminded him again that before he could hold communion and fellowship with ADONAI, his daily sins had to be confessed and put away by faith. That cleansing being accomplished, the priest entered through the beautiful hanging fine twisted linen of the outer veil, embroidered in blue, purple and scarlet.

Once inside the Holy Place, the priest saw the beauty of gold, the fine linen embroidered in figures of cherubim above and on the inner veil, and the three pieces of furniture. He would see the table of bread of the Presence on his right, just opposite the golden lampstand on his left, with the altar of incense in front of him. The table of bread of the Presence, along with all the other six pieces of furniture, was merely a shadow of good things to come in Jesus Christ (Hebrews 10:1 NKJ).

The fellowship and communion of God with His people, foreshadowed by the bread of the Presence, was fulfilled in Jesus Christ. God has always sought the fellowship of his children. In the Garden of Eden, before sin entered to mar ADONAI’s perfect creation, He talked with Adam who was made in His likeness. But sin entered the world and distanced man from his Creator. It caused him to run away from God in fear, hiding himself among the trees of the Garden; for the one in sin cannot enter into the presence of a holy God. Adam proved this by his actions. There was no common ground for fellowship. That had been forfeited. Unless something changed, he would have no communion with God.

This is still the picture of a godless world – running away from God, and having no desire for fellowship or communion with Him. But not so with the Church, or the bride of Christ. Once, it was dead in transgressions and sins, in time past following the ways of this world and the ruler of the kingdom of the air, Satan himself, the spirit who is now at work in those who are disobedient. But now the Church has been brought near through the blood of Christ (Ephesians 2:1-2, 13). No longer afraid of God, the bride, bought with His precious blood, finds joy and fellowship in communion with Him before the table that He Himself has prepared, Christ, the bread of life (John 6:35).⁵⁸²

It is of this fellowship and communion between Jesus Christ and the Church that the bread of the Presence speaks; for the priests, as we have already seen, were typical of the believer-priests today, members of the bride and body of Christ (First Peter 2:9; Hebrews 13:15; Romans 12:1-2; Revelation 1:5-6). The bread of the Presence literally means the bread of the face, and simply means bread that was in the presence of God.

Now if we turn to the Holy Spirit’s description of the table and its bread, we find some striking and significant details that unmistakably remind us of our Lord. The table was to be made of acacia wood, pointing to the humanity of Jesus – two cubits, or three feet long, a cubit, one foot, six inches wide and the four legs were a cubit and a half, or two feet, three inches high. It was to be overlaid with pure gold, foreshadowing the deity of Christ, with a pure gold rim a handbreadth, or hand width about three inches, around it to keep the bread from falling off (25:23-25, 37:10-12). There are several similarities between the table and the Ark of the Covenant just a few feet away. They were both the same height, the only pieces of furniture that were so. They were both made of acacia wood and covered with pure gold. And they both had something placed upon them; the ark, the mercy seat, and the table, twelve loaves of bread. These points emphasize that Jesus Christ is the basis for all communication with God.⁵⁸³

Fine flour was used to bake the twelve loaves of bread (Leviticus 24:5a). The Hebrew word challah used here for loaves, indicates that the bread was pierced. This was not uncommon among some ancient nations. Or more likely, as is often the case with bakers of today, they would pierce the bread to allow steam to escape more easily from it. As a result, these twelve loaves were not wafer thin like Oriental bread, but much thicker.⁵⁸⁴ The fact that the loaves were pierced, points to Christ. He cried out from the cross: They have pierced My hands and My feet. I can count all My bones; people stare and gloat over Me. They divide My garments among them and cast lots for My clothing (Psalm 22:16b-18). And in Isaiah the prophet says that He was pierced for our transgressions, He was crushed for our iniquities; the punishment the brought us peace was upon Him, and by His wounds we are healed (Isaiah 53:5).

Two-tenths of an ephah of fine flour was used in the baking of each loaf. They were apparently of considerable size based upon the recipe given here.⁵⁸⁵ The number twelve symbolized the participation of all the tribes of Isra’el – but only by proxy, since no one outside the priestly order was permitted to eat the bread of the Presence except in cases of extreme need (First Samuel 21:1-6; Matthew 12:4; Mark 2:26; Luke 6:4).⁵⁸⁶ Every Sabbath day twelve fresh loaves of bread, representing the twelve tribes of Isra’el, were to be set on the table in two rows, six in each row, as a lasting covenant. On each Sabbath the priests put some pure incense in one of the golden bowls and burned it as an offering made to ADONAI by fire. Those loaves were then food for the priests. Aaron and his sons were to only eat it within the Holy Place, because it was the most holy part of their regular share of the offerings (Exodus 25:30; Leviticus 24:5b-9).

Like the Ark of the Covenant, the table was to be carried by poles. Obviously, the purpose of the poles was similar as well – so that no human hand would touch the sacred furniture and thus defile it. That purpose was highlighted by the fact that the command for constructing the rings and poles for the table is described in almost the same exact terms as the command to make the ark. But there is one important difference. The poles of the table were not set permanently in the rings, as was the case for the ark. The table of bread of the Presence was clearly holy, but it did not possess the same level of holiness as the ark, which was most holy.⁵⁸⁷ Four gold rings were to be made for the table and they were to be fastened to the four corners, where the four legs were. The rings were to be close to the rim to hold the poles used in carrying the table. The poles were to be made of acacia wood, overlaid with gold, so the table could be carried with them on their wilderness wanderings on the shoulders of the priests (25:25-28, 37:12-15).

The table was the place of fellowship. The bread of the Presence, along with its drink offerings, point to communion between God and His people. Its plates and dishes, that carried the bread, were also to be made of pure gold, as well as its pitchers and bowls for the pouring out of drink offerings (25:29, 37:16). The bread and wine, located just outside the Most Holy Place, were a continual reminder of the covenant that a holy God, who was located behind the curtain just a few feet away, had made with His people.⁵⁸⁸

The significance of the bread of the Presence is to picture Jesus Christ as the bread of life (see the commentary on The Life of Christ, to see link click Fr – Jesus the Bread of Life). We have seen by the express command of ADONAI, that it was set continually before His Presence. He looked upon it with satisfaction, because it pointed to His one and only Son who sustains us in our new life and satisfies our hungry souls, and fills us with the joy of His never-failing Presence. Christ said: I tell you the truth, it is not Moses who has given you the bread from heaven, but it is My Father who gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world. I am the bread of life. He who comes to Me will never go hungry (John 6:32-35a). Therefore, the fellowship, which was broken by sin, has now been restored between the Presence and His believing people. How wonderful that we can have fellowship with the King of Kings, the Lord of Lords, the Sovereign of the universe, because all who love God and feed on Yeshua as their LORD-God calls His Children (John 1:12). God welcomes into His presence His children and robes them in the righteousness of His Son!

The Menorah in the Sanctuary:
Christ, the Light of the World
Exodus 25:31-40, 27:20-21, 37:17-24 and Leviticus 24:2-4

The menorah in the Sanctuary DIG: What features define the distinctive menorah described here? Why the number seven? Why the blossom motif? The pure gold? What did its light represent for early Israel? What did this menorah represent for the early Church (Hebrews 8:5; Revelation, Chapters 1-3)?

REFLECT: Do you think this pattern of furniture set for by God is necessary to adequately worship Him? Why or why not? Where is the light of Christ that you carry: (a) Hidden under a bushel basket? (b) Set on a menorah? (c) On a dimmer switch? (d) Snuffed out altogether? How can you brighten your lamp to reflect God’s powerful light in your life?

There were five pieces of furniture in the Sanctuary. As the priest entered the Holy Place he would see the menorah on his left, opposite the table of the bread of the Presence on his right. Like the mercy seat, the entire menorah was hammered out of pure gold. Rabbi Rashi taught that because of a different spelling for the phrase, hammered out (the extra yod, not the usual passive), that Bezalel was told by Moses to throw the gold into the fire, and low and behold, out popped the menorah. It had a base and a shaft, or middle branch, with six branches extending from its sides, three on one side and three on the other. Each branch was like the limb of an almond tree. There was an oil lamp made of flower like cups, shaped like almond flowers with buds and blossoms atop the shaft and each branch (25:31-33, 37:17-19). It was there that lamps, small receptacles for the oil and wicks, were filled.

The almond flowers with their cups and buds were merely ornamental. The center shaft had four such cups. One bud was under the first pair of branches extending from the menorah, a second bud was under the second pair, and a third bud under the third pair. There were seven branches in all. It is interesting to note that no measurements were given for the menorah. Why? Because you can’t put a yardstick on deity.⁵⁷⁵ Today the seven branched lampstand, or menorah, is a popular symbol of Judaism and of the modern nation of Isra’el.⁵⁷⁶ The number seven, of course, represents completeness, and may also point to the concept of the Sabbath. It may also be intended to serve as a reminder of the seven-day creation account.⁵⁷⁷ The buds and branches were of one piece with the menorah, hammered out of pure gold with no wood (25:34-36, 37:20-22). It was very expensive and easily the most ornate piece of furniture in the Tabernacle.

The almond flowers remind us of Aaron’s staff that budded. When Aaron’s priestly prerogative was in question, the budding of his staff established his right to the priesthood (see the commentary on Numbers Cu – Aaron’s Staff Budded). The almond staff, a dead branch, was made to come alive and bear fruit. Messiah was established as the Son of God by His resurrection from the dead. The resurrection did not make Christ the Son of God, because He was already that before time began. The resurrection only confirmed it. Aaron was appointed high priest by ADONAI and the fact that his staff budded only confirmed it.⁵⁷⁸

The menorah provided all the light in the Holy Place because there were no windows. Its seven lamps were set up so that they would provide all the light that was needed. Its wick trimmers and trays were also to be made of pure gold. A talent, or about seventy-five pounds of pure gold was used to hammer out the menorah and all its accessories (25:37-39, 37:23-24). No outsider could see the beauty of the golden menorah; nor can any but believer-priests today know the beauty of Christ, or His union with the Church. The person without the Holy Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he or she cannot understand them, because they are spiritually discerned (First Corinthians 2:14). The outsider only saw the hides of sea cows. To the unsaved heart, Jesus was merely a good man – not the eternal God who became man to save sinners. The skeptic sees no beauty in Him. But the believer sees the gold, His deity, now by faith (and one day by sight).⁵⁷⁹

Parashah 20: T’tzaveh (You are to order) 27:20-30:10
(See my commentary on Deuteronomy, to see link click Af – Parashah)

The Key Person is Moshe, with ADONAI.

The Scene is Mount Sinai.

The Main Events include God continuing to instruct Moses about the Tabernacle service, including the eternal light, dressing the priests, Aaron and his sons, consecrating them, how they shall offer sacrifices, and how to make the altar of incense.

Whenever the Torah was divided into the different portions, it was done so for very specific reasons. The divisions reflected someone’s understanding of the text. This brings us to a very important question: Why was the short section about the lampstand (menorah) in the beginning of this parashah included with the teaching about Aaron and the priesthood? Shouldn’t it have been included with the previous portion which talked about the furniture of the Tabernacle? Well, it seems that Exodus 27:20-21 is placed in T’tzaveh to teach us that if we fully understand the significance of T’tazveh we will see more clearly how the Eternal One intended Isra’el to be a light to the whole world, illuminating her with the grace and splendor of ADONAI.

ADONAI commanded the Israelites to bring clear oil of pressed olives to use in the menorah (27:20a). This is supposed to have been oil that was obtained from olives not fully ripe and pounded in a mortar instead of being put into a press. It was considered the best and purest, producing little smoke and giving off better light.⁵⁸⁰ Oil is symbolic of the Holy Spirit in the Scriptures (Zechariah 4:2-6, 11-14; John 7:37-39). The seven lamps picture the completion or fullness of the Ruach Ha’Kodesh that Christ possessed in a unique way that no other human being will ever possess. The Spirit of ADONAI will rest on Him – the Spirit of wisdom and understanding, the Spirit of counsel and power, the Spirit of knowledge and of the fear of ADONAI (Isaiah 11:2 CJB, also see Revelation 3:1, 4:5).

The priests were to keep the seven lamps burning continually before ADONAI from evening till morning. They were never to be extinguished all at one time. Therefore, the menorah was serviced twice a day, once in the morning and once at sunset. This was considered to be one of the five key responsibilities of the priesthood. But it wasn’t merely a commandment for the priests, it was a commandment for everyone. This was to be a lasting ordinance among the Israelites as long as the Torah was in effect (Exodus 27:20b; 30:7-8; Leviticus 24:1-4). They were to supply only the finest virgin olive oil, oil from the first pressing, to fuel the menorah’s sacred flames. This gave everyone a share in the light of the menorah.

The significance of the menorah was that it provided light in the darkness of the Holy Place. While the Sh’khinah glory provided the light in the Most Holy Place, the seven lamps provided the light in the Holy Place. Christ’s own words, the testimony of Zechariah, Simeon, and the inspired apostles leave no doubt as to whom that light pointed to. I am the light of the world. Whoever follows Me will never walk in darkness, but will have the light of life . . . children of God without fault in a crooked and depraved generation, in which you shine as lights in the world (John 8:12; Philippians 2:15b KJ).

While I am in the world, I am the light of the world . . . you are the light of the world (John 9:5; Matthew 5:14).

God is light and in Him there is no darkness at all . . . be dressed ready for service and keep your lamps burning (First John 1:5; Luke 12:35).

In Him was life, and that life was the light of men. The true light that gives light to every man was coming into the world . . . for you were once in darkness, but now you are light in Jesus. Live as children of light (John 1:4 and 9; Ephesians 5:8).

The rising sun will come to us from heaven to shine on those living in the darkness, a light for revelation to the Gentiles and for glory to Your people Israel . . . for God, who commanded the light to shine out of the darkness, made His light to shine in our hearts to give us the light of knowledge of the Sh’khinah glory in the face of Christ (Luke 1:78b-79a, 2:32; Second Corinthians 4:6).

If we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus, His Son, purifies us from all sin (First John 1:7). One day that light will dwell again upon the earth in the Most Holy Place in the Temple in Jerusalem (see the commentary on Isaiah Db – The Nine Missing Articles in the Messiah’s Coming Temple), and all the world will be illuminated with it.

The Israelites were instructed to build everything according to the pattern shown to Moses on the mountain (25:40). The writer to the Hebrews quotes this verse in the context of arguing that the offerings brought to the Tabernacle were merely shadows and copies of the heavenly sacrifices. They serve at a sanctuary that is a copy and a shadow of what is in heaven. This is why Moses was warned when he was about to build the Tabernacle. ADONAI said to him: See to it that you make everything according to the pattern shown you on the mountain (Hebrews 8:5). So what was given to Moses on Mount Sinai was not blueprints for a new structure, but merely the plans of the Tabernacle that already existed in heaven where Jesus now serves as High Priest. He is there now, having offered His own body as a once-for-all sacrifice for His people.

The commandment to maintain the light of the menorah contains the first occurrence of the term tent of meeting. YHVH said: Aaron and his sons are to put menorah in the tent of meeting, outside the curtain in front of the testimony, and “keep it burning” from evening until morning before ADONAI. Cohen is the Hebrew word for priest. Here, the word is used as a verb. Moses was to set Aaron and his sons “to priest” before the LORD. This is to be a permanent regulation throughout all the generations of the people of Isra’el (27:21). The term tent of meeting was originally applied to the tent that Moshe set up outside the camp of Isra’el before the Tabernacle was built (33:7).⁵⁸¹

The Structure of the Sanctuary
26:15-29 and 36:20-29

The structure of the Sanctuary DIG: Do you think the Canaanites saw Isra’el’s Tabernacle as God’s dwelling place on earth? How would the sight of this dwelling place strike terror in the hearts of the Canaanites? Why were the frames overlaid with gold? Why were the sockets made of silver?

REFLECT: What holds you together? Is your spiritual frame virtually indestructible? Why or why not? Does your base rest on the blood of Christ? Why or why not?

We have seen that the Tabernacle was a type of Christ, dwelling in the midst of His people. In these frames, bases and crossbars we see some beautiful and minute details, illustrating this eternal truth. A description of the framework for the construction of the Sanctuary was then given. This was the structure over which the coverings would be spread and into which the furniture would be placed.⁵⁶⁷

Make upright frames of acacia wood for the Sanctuary. The Hebrew word qeres, means frame of wood. The “walls” were not solid but consisted of wooden upright frames forming a trellised construction over which the white linen curtains were draped. If the “walls” had been solid, the colorful curtains could not have been seen from inside.⁵⁶⁸ This made the Sanctuary very portable. The boards, or frames, were made with shittim wood that foreshadowed Messiah’s humanity, particularly the incorruptibility of it. In fact, the Septuagint, Greek version of the TaNaKh, actually translates it incorruptible wood. For this reason He had to be made like His brothers in every way, in order that He might become a merciful and faithful high priest in service to God, and that He might make atonement for the sins of the people (Hebrews 2:17).⁵⁶⁹ And then the frames were overlaid with gold, which points to Christ’s divine glory. Each frame was ten cubits, or fifteen feet high and a cubit and a half, or two feet, three inches wide. They were laid out parallel to each other about two feet apart (26:15-17 and 29, 36:20-22).

The cosmic temple of the Canaanite god El had a dwelling place with frames and bases. It included a throne with a footstool, lamp and table, somewhat similar to the furniture in the Sanctuary. However, in contrast to ADONAI, who will neither slumber nor sleep (Psalm 121:4), the Canaanite god El’s dwelling place also had a chest for clothes and a bed.⁵⁷⁰

There would be forty-eight acacia wood frames altogether; twenty frames on each side of the Sanctuary and eight in the rear. There were twenty frames for the south side and forty silver bases were made to go under them – two bases for each frame were laid side by side to form a continuous foundation for the Sanctuary walls. Twenty frames and forty silver bases were also made for the north side. Each frame has two tenons, or projections at the end of it that fit into the two silver bases to form a mortise joint. Six frames were made for the back end, that is the west side, and two frames were made for the corners at the back end to give it extra support. Those two corners were doubled from the bottom all the way to the top, and fitted into a single gold ring to increase the stability of the whole Sanctuary. So the back end had eight frames and sixteen sliver bases (26:18-25, 36:23-29). Therefore, ninety-six silver bases formed the foundation, and upon them rested the whole Sanctuary. This tells us, in language too plain to be misunderstood, that redemption is the basis on which Christ has become the meeting-place between a holy God and a sinful people.⁵⁷¹

As to the roof, did it have a peak or was it flat? This question is settled by the single word tent, which was specifically applied to the upper portion of the Sanctuary. Then Moses spread the tent over the Sanctuary . . . as ADONAI commanded (40:19). The common usage for a tent, in any language, can mean nothing but a canvas covering with a peak. The necessity of shedding rain, and the normal style of Bedouin encampments, makes this obvious. An Oriental house roof of motor, clay, and the like could not be considered because of the portable nature of the Tabernacle. The flat roof scheme is utterly impracticable.⁵⁷²

The frames were held in place by a total of fifteen crossbars. Gold rings were placed on the frames and crossbars ran through the rings horizontally. Crossbars were made of acacia wood, and then overlaid with gold. There were five crossbars for the frames on the south side, five for those on the north side, and five for the frames on the back, or the west side. The center crossbar of the five ran the whole length of the Sanctuary in the middle of the frames. It united all the twenty frames together. The other four frames, two of which were placed above, and two below the center crossbar, did not run the length, but perhaps only extended half the distance (26:26-29, 36:31-34). The wooden frames overlaid with gold, pointed to Christ’s two natures and the crossbars foreshadowed the perfect union between them. Yeshua Messiah was not fifty percent man and fifty percent God; He was one hundred percent man and one hundred percent God. Two natures perfectly and forever joined together.⁵⁷³

In the last few sections of the book of Exodus the splendor and magnificence of the Sanctuary have been emphasized. The inside curtains of the Holy Place had Cherubim stitched in the white linen curtains with blue, purple and scarlet yarn. The very frame of the structure was overlaid with gold, the wood for the frame, even the crossbars that held the framework together. The five pieces of gold furniture will be seen next. It was all very splendid indeed. But the book of Revelation tells us that the glory of the New Jerusalem will far exceed that of the Tabernacle and the later Temple. For there, even the city will be pure gold, as pure as glass, and the street of the city will be pure gold, like transparent glass. And John continued saying: I did not see a Temple in the city, because God of heaven’s armies and the Lamb are its Temple (Revelation 21:18, 21-22). So let us not look back on the Tabernacle and the Temple with envy. For something awaits the believer in the Messiah that is far superior and grander than that, or any mere earthly structure.⁵⁷⁴

The Goat Hair Curtains on the Sanctuary
26:7-14 and 36:14-19

The goat hair curtains of the Sanctuary DIG: What were the three last coverings made of? Why were they needed? What was the difference in their different lengths? In their durability? What is generally associated with goats in the Scriptures? Why were the ram skins dyed red?

REFLECT: If you could design and build a special place where you could feel close to God, what would it look like? How big would it be? How would you furnish it? What would be the focal point?

Each of the remaining three coverings for the Sanctuary had its own symbolic meaning. Over the white curtains of twisted linen hung eleven curtains made of goat hair. The goat’s hair foreshadowed Christ’s death on the cross. They were all to be the same size – thirty cubits, or forty-five feet wide and four cubits, and six feet long. Each set was thirty feet long by forty-five feet wide. When the two sets were woven together by the women (36:26), they were sixty feet long and forty-five feet wide. They were longer on both sides than the inner white linen curtains (45 feet rather than 42 feet), so they could touch the ground on both sides of the Sanctuary (26:7-8, 13, 36:14-15). The length of the Sanctuary was the same as the curtains of goat hair that covered it, or sixty feet, leaving the entrance for the outer veil. This hid from view the brilliant colors on the white curtains and protected the costly pieces of gold furniture.⁵⁶²

In connection with many of Isra’el’s great feasts, when the people were collectively represented before God, the goat was the only animal to be sacrificed for sin. Isra’el’s calendar year began with the feasts of Passover and Unleavened Bread. During the seven days of these feasts (among other sacrifices), a goat was slain for a sin offering (Numbers 28:17-22). The next feast was Weeks. We should not be surprised that a goat was offered as a sin offering there as well (Leviticus 23:15-19). Then came the feast of Trumpets, and there also the goat for a sin offering was used (Numbers 29:1-5). Following this came the most solemn of them all, the Day of Atonement, where a special sin offering was made of two goats. One of the goats was slain and the other led out into the desert after the sins of the nation were symbolically transferred to it (Leviticus 16). Finally came the Feast of Tabernacles, the feast of ingathering, when Israel rested from their toil and rejoiced in the blessing of God upon their labors. This feast lasted for eight days and on each day, a goat was slain as a sin offering (Numbers 29).

In addition, it is very striking to find that the goat generally depicts evildoing. Rebekah placed goatskins upon Jacob’s hands and neck to deceive Isaac (Genesis 27:16). Joseph’s brothers slaughtered a goat and dipped his robe in the blood to deceive their father (Genesis 37:31). Michal deceived Saul by putting an idol on his bed and putting some goats’ hair at the head (First Samuel 19:13). And finally, Jesus, contrasts the saved of His flock, the sheep, to the wicked lost, or the goats (see my commentary on Revelation, to see link click Fc – The Sheep and the Goats).⁵⁶³

Five of the curtains were joined together into one set and the other six into another set. The sixth curtain was folded double at the front, covering the outer veil. Fifty loops were made along the edge of the end curtain in one set and also along the edge of the end curtain in the other set. Fifty bronze clasps then fastened the tent together as a unit. Unlike the gold clasps for the inner white curtains, those clasps of the outer coverings were made of bronze. This is significant because bronze symbolized divine judgment. So when Jesus became sin on our behalf, He suffered the wrath of God (Isaiah 53:10; Zechariah 13:7; Second Corinthians 5:21; First Peter 2:24). As for the additional length of the curtains, six feet of the woven curtain that was left over was to hang down at the rear of the Sanctuary leaving a clearance for the outer veil in the front (26:9-12, 36:16-18).

The last two external coverings of the Sanctuary give us two very different views of Christ and His ministry here on earth. They show how He was viewed from God’s perspective and from man’s perspective. The ram skins dyed red, pictured Christ’s devotion and obedience as seen by ADONAI. Over the curtains of goat hair there was a covering of ram skins dyed red (26:14a). The ram was the sacrifice used in the ordination of the priest when he began his ministry (29:26). It spoke, therefore, of devotedness to God. It was a ram that took the place of Isaac when Abraham bound his son and laid him on the altar (Genesis 22:13). Likewise, Christ was perfectly devoted to ADONAI and was always about His Father’s business (Luke 2:49; John 9:4). Zeal for His Father’s name consumed Him (John 2:17). So the ram skins dyed red pointed to the blood of Christ. He laid down His life willingly in obedience to the Father’s command (John 10:18). At the cross, mankind only saw the execution of a condemned criminal, but heaven looked down and saw the unequaled devotion and obedience of the Son to His heavenly Father.⁵⁶⁴

During the last three hours on the cross (from noon until three o’clock), when ADONAI poured out His wrath on Christ, darkness came over the whole land and the sun stopped shining (Mark 15:33; Luke 24:44-45). The word for the whole land means the whole inhabited earth. Therefore, the blackness of the whole inhabited earth was as black as the curtains of goat hair covering the Sanctuary that symbolized Christ’s death.

The hides of sea cows symbolized Christ as He appeared before men. On top of the ram skins, visible to those in the courtyard or in the camp of Isra’el, there was a covering of hides of sea cows (26:14b, 36:19). The dugong, or sea cow, feeds on herbs or other vegetable matter. It grows to about ten to twelve feet long, and has a round head and divided tail. It is often found among the coral rocks of the Red Sea.⁵⁶⁵ Those strong, durable hides protected the other coverings, and the furniture inside the Sanctuary from sun and rain, from dew and desert sand. These hides alone would be seen by the eyes of men as Isra’el traveled in the wilderness. It points to the fact that Christ made Himself nothing, taking the very nature of a servant (Philippians 2:7). Born in a manger; brought up in despised Nazareth; working at the carpenter’s bench; these were examples of what the rough and unattractive hides of sea cows foreshadowed. He humbled Himself and His divine glory was hidden from the eyes of sinful mankind. When those who looked down on Him said: Isn’t this the carpenter’s son (Mark 6:3), it merely showed the contempt they had for Him. They could not see the spiritual grace or the heavenly beauty that lay beneath. When they said: As for this fellow, we don’t even know where He comes from (John 9:29), it revealed the fact that they saw only the hides of sea cows.

It was the same at the time of His death. Just as the desert tribes passed by the Sanctuary not seeing the beautiful white linen curtains underneath, so the morbid throngs at the cross did not understand what they were witnessing. Many were astonished when they saw Christ, because His appearance was so disfigured that it didn’t look like any man, His form marred beyond human likeness (Isaiah 52:14). They viewed Him as utterly helpless, unable to come down from the cross. When they said: He saved others but He can’t save Himself (Mark 15:31b), it revealed that they only saw the hides of sea cows.

It is very interesting to realize that, in sharp contrast from the ten white linen curtains and the eleven black curtains made of goat’s hair, that no dimensions were given for the two outer coverings. This can only mean that what they symbolized was beyond measure. There was a depth and a height both in Christ’s devotedness to ADONAI and in His humiliation before men that was, and is, completely impossible for us to estimate.⁵⁶⁶

The Linen Curtains of the Sanctuary:
Christ, Our Righteousness
26:1-6 and 36:8-13

The Linen curtains of the Sanctuary: Christ, our righteousness DIG: What was on the inside of the Sanctuary that couldn’t be seen from the outside? Why did God design it that way? How does this picture Christ, or the Messiah? Why was it important that the white linen of the Sanctuary did not touch the ground?

REFLECT: Do you see yourself dressed in fine linen, white and clean, which is the righteousness of God (Revelation 19:14)? Why or why not? If you could stand in the Holy Place looking up at the cherubim, what would you say to God?

Earlier we observed that the curtains of the courtyard, the gate, the inner veil and the outer veil were all made of the same finely twisted white linen, as was the Sanctuary. Every thread consisted of four strands, one of linen and three of wool. We will learn that the ephod of the high priest was made out of this same material.⁵⁵⁸ Over the top and back of the Sanctuary were placed ten curtains that served as a large tent. They were made of finely twisted white linen, which spoke of God’s righteousness and His sinlessness. All of these curtains speak to us of Jesus Christ.

All the curtains were the same size – twenty-eight cubits, or forty-two feet wide and four cubits, or six feet long. Five of the curtains were sewn together to form two sets of five curtains each. Each set was thirty feet long by forty-two feet wide. When the two sets were joined together, they were sixty feet long and forty-two feet wide. Loops of blue material were sewn along the edge of the end curtain in both sets. Make fifty loops on one curtain and fifty loops on the end curtain of the other set, with the loops opposite each other. Fifty gold clasps, pointing to God’s divine glory, were fastened into fifty loops in the curtains to bind them as one unit (26:2-6, 36:9-13). The Hebrew words for loops and clasps are used exclusively in the Bible for these items in the Sanctuary. The sixty-foot length enabled the curtains to cover the top and back of the Sanctuary, leaving the outer veil to cover the entrance. The forty-two foot width extended over the top and down each side to within eighteen inches of the ground.⁵⁵⁹

Throughout the TaNaKh, the curtains covering the ark of the covenant symbolize and characterize the temporary nature of the Tabernacle as a whole. When David had been made king over Isra’el, and he had consolidated his power and defeated his enemies, he said to Nathan the prophet: Here I am, living in a palace of cedar, while the ark of the covenant of ADONAI is under curtains (First Chronicles 17:1). The coverings were made so that they could be taken down and put up quickly, because Isra’el was constantly on the move. It points to the fact that Isra’el was in need of a permanent place of residence – a place where the ark of God could rest permanently.⁵⁶⁰

Cherubim were to be stitched in the white linen curtains with blue, purple and scarlet yarn, by a skilled craftsman (26:1, 36:8). The beauty of these linen curtains would only be seen from inside. The cherubim symbolized the very presence of ADONAI, because they were His most immediate attendants (Genesis 3:24; Exodus 25:18-22; Ezeki’el 10:1-20). As the priest approached the Sanctuary, he could not see the glory inside. It had no beauty or majesty to attract him to it, nothing in its appearance that he should desire it, just like Christ (Isaiah 53:2).

The cherubim were symbols of our God’s majesty and power. They execute His holy will, both in mercy and judgment. As the priests within the Sanctuary saw the beautiful cherubim of blue, purple and scarlet above and on the inner veil, they must have worshiped like the Psalmist: Have mercy on me, O God . . . for in You my soul takes refuge; I will take refuge in the shadow of Your wings (Psalm 57:1). I long to dwell in your tent forever and take refuge in the shelter of Your wings (Psalm 61:4). Because You are my help, I sing in the shadow of Your wings (Psalm 63:7). He will cover you with His feathers, and under His wings you will find refuge (Psalm 91:4).⁵⁶¹

The Outer Veil of the Sanctuary
26:36-37 and 36:37-38

The Sanctuary portion of the Tabernacle was like three cubes, fifteen feet high, by fifteen feet wide, by forty-five feet long. The first section was called the Holy Place and would be made up of two of those three cubes, fifteen feet high, fifteen feet wide and thirty feet long. The priests entered the Sanctuary through the Holy Place, and then there was a veil between the Holy Place and the third cube, or the Most Holy Place, which was fifteen feet high, fifteen feet wide and fifteen feet long. The Most Holy Place was, therefore, a perfect cube, reminding us of the new Jerusalem (Revelation 21:2 and 16).

The significance of the outer veil was again a point of separation. The veil separated the high priest from all other priests, and the outer veil separated the Tribe of Levi from all other tribes. Unless you were a member of the tribe of Levi, you could not go beyond that point. Israelites could be out in the courtyard, but no Israelite, unless he was of the tribe of Levi, could go through the entrance to the Holy Place.

The entrance to the Holy Place was made of an outer veil, a curtain of blue, purple, and scarlet yarn and finely twisted linen. However, it was not as luxurious as that of the inner veil. There were no cherubim embroidered on this veil. An embroiderer, someone other than a master craftsman like Bezalel, made the outer veil. Therefore, it was certainly magnificent, but not to the same degree as the inner veil. The courtyard, the gate, the inner veil, and the covering of the Sanctuary were all composed of the same finely twisted white linen that pointed to the purity of Christ. The way it was assembled, it was impossible for anyone to carry out any of the pieces of furniture without first dismantling the Holy Place. Gold hooks held this curtain to five posts of acacia wood overlaid with gold. However, its five bases were made of bronze, not silver, because it would be a part of the exterior that had bronze throughout.

Bronze always speaks of judgment and points to what Christ endured on the cross for our sakes. As a result, we are reminded once more that He is the gate by reason of His suffering and death. May the Holy Spirit continually keep before us the tremendous price that was paid to enable us to enter into the Most Holy Place with Him and call Him: Abba, Father (Romans 8:15).⁵⁵⁷

The Sanctuary of the Tabernacle
Chapters 25, 26, 30, 36, 37 and Leviticus 24:2-9

In our journey through the Tabernacle, we have come from the camp of Isra’el, in through the gate, past the bronze altar and bronze basin, and now, we come to the Sanctuary that contained the Sh’khinah glory, the very presence of God. The Sanctuary was covered with four successive sets of curtains made of four progressively stronger materials from the inside out: linen (26:1-6), goat hair (26:7-13), ram skins (26:14) and the hides of sea cows (26:14). One standing in the courtyard could see only the outer covering of the hides of sea cows; however, the priests on the inside of the Sanctuary could see only the beautiful curtains of finely twisted linen with figures of cherubim embroidered on it in blue, purple and scarlet. Here is a great video, sung by Sarah Liberman, of her going through the Tabernacle (click here).

The Bronze Basin in the Tabernacle:
Christ, Our Cleanser
30:17-21 and 38:8

The bronze basin in the Tabernacle: Christ our cleanser DIG: What could be the symbolism of the priest’s regular washing? What effect on their relationship with God was this washing intended to make? What abuses is this practice open to (see Mark 7:1-23)?

REFLECT: How have you been washed clean (see Hebrews 10:19-25)? What affect does this have on your relationship with God?

There were seven pieces of furniture in the Tabernacle, and the bronze basin would be the second piece that the worshiper would come to. Before the worshiper could approach God he had to be cleansed by water or he would die.

One day, when we are in heaven, the streets of gold will reflect the purity of the redeemed. A sea of glass will show the faultless beauty of God’s children, who will be glorified and transformed into the very image of our Lord. There will be no more curse, no more sin, no more pain, no more tears and no more night. We will worship our crucified and risen Lord for all eternity in His presence. But until that day comes, we need Christ, our Cleanser, in a very real sense.⁵⁵²

Then ADONAI said to Moses His servant: Make a bronze basin, with its bronze foot stand, for washing. It was placed between the Sanctuary and the bronze altar (30:17-18). The bronze basin was to sit on top of a foot stand, which would serve as a place for the priests to stand as they washed themselves. No description is given of the shape or size of either the foot stand or the bronze basin. But both parts were probably round, with the bronze basin being held up by a bronze foot stand with a tapered neck like a giant goblet.

Aaron and his sons were to wash their hands and feet with water from it (30:19). It was, therefore, easily accessible to the priests whenever they needed to wash their hands and feet before entering the Sanctuary or approaching the bronze altar. It was probably somewhat small, because it was not intended to wash the entire person. Whenever they entered the Sanctuary, they needed to wash with water so that they would not die (30:20a). Also, when they approached the bronze altar to minister by presenting an offering made to ADONAI by fire, they needed to wash their hands and feet so that they would not die. The repetition here is for emphasis and underscores the fact that the washing was a duty that had to be performed. The scope of the command was emphasized by the idea that it was to be a lasting ordinance for the generations to come (30:20b-21).

Washing the body with water was a frequent symbol of ritual purification in the TaNaKh (Leviticus 8:6, 14:8, 16:4, 24-26, and 17:15). It was a sign of cleanliness, and only those who were ritually clean could approach ADONAI either in the Sanctuary or at the bronze altar.⁵⁵³ Repeatedly, God told Moses that Aaron and his sons should wash their hands and feet in the bronze basin, so that they would not die. Without that cleansing, they dared not enter the Sanctuary to worship. There was no shedding of blood in the bronze basin, yet the priests dared not worship without cleansing^.554 The lesson for us is clear. We must approach ADONAI with clean hands and a pure heart (Psalm 24:3-4).

They made the bronze basin and its bronze foot stand from the mirrors of the women who served at the entrance to the Tabernacle (38:8). Ancient mirrors were metallic. The mirrors of the Egyptians were made of a mixed metal, chiefly copper, and were polished to the extent that you could see yourself in it’s reflection. They were usually small in size, and in general shape what would now be called hand mirrors. They were made with great skill with handles of wood, stone, or metal and were artistically shaped and highly ornamented. The Egyptian women were in the habit of carrying a mirror in one hand when they went to their temples to worship. It may be that the Hebrew women imitated this custom when they brought their mirrors to the entrance to the Tabernacle.⁵⁵⁵ Because the bronze basin points to Christ, the Messiah, it is striking to observe that in the gospels, the ones we see ministering to Him were devoted women (Luke 8:2-3). It was a woman who washed His feet with her tears. It was a woman who anointed him.⁵⁵⁶ And it was women who were found at his grave on the day of His resurrection.

The command to the priests to wash their hands and feet in the bronze basin had great significance. It meant that the very ones who were to minister in the Sanctuary and at the bronze altar were themselves in need of cleansing from their own sinful hearts and deeds. Therefore, the bronze basin points to judgment and pictures Christ as the Judge. We find Him saying: The Father judges no one, but has entrusted all judgment to the Son (John 5:22). And again: He (God the Father) has given Him (God the Son) authority to judge because He (Jesus) is the Son of Man (John 5:27).

The writer to the Hebrews explains that the believer, in a symbolic way, enters into the Holy of Holies by the blood of Christ (see my commentary on Hebrews, to see link click Ch – Let Us Draw Near to God). There is no longer any need for a priesthood to mediate for believers, because Messiah is our perfect High Priest. Believers, therefore, can draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water (Hebrews 10:22). Washing with water reminds us of the requirements of the priests. And we, as the priesthood of believers, have been washed by the blood of Christ (First Corinthians 6:11). This is the pure water that the writer to the Hebrews talks about. That water symbolically cleanses us from all sins. As Paul says: Christ loved the Church and gave Himself up on its behalf, in order to set it apart for God, making it clean through immersion in the Word, so to speak (Ephesians 5:25-26).

When we get to the book of Revelation, there will be no bronze basin in the true Tabernacle in heaven. The bronze basin, the only piece of furniture in the Tabernacle without any specific size dimensions, will become a sea of glass (Revelation 4:6a), because at that time we will no longer need to be cleansed of our sin.

The Peace Offering
Leviticus 3:1-17, 7:11-38

The peace offering DIG: How do the various laws fit the idea of reconciliation between God and His people: The part played by the worshiper? The priest? The blood? The fat? The fire? The altar? Why was eating any fat or blood strictly forbidden (Leviticus 17:11; Deuteronomy 12:23-25)?

REFLECT: When have you felt most alienated from God? How important is it to you that all barriers between yourself and God be removed? Why? What do you do to rebuild a relationship with Him: Say your prayers? Read the Bible? Give more money? Give more of yourself? Or what? How does this compare to the peace offering?

The peace offering was a voluntary act in which the worshiper accepted the meat from God as a token of His covenant faithfulness, and gave God acknowledgment and praise for His past blessings given. Any animal from the heard or flock could be used. The uniqueness of the peace offering was in the communal meal that the worshiper and his family ate before God.

The peace offering was placed upon the burnt offering and the grain offering, was presented last of all. With the sinner’s guilt covered by the blood of the promised Redeemer; with His sins forgiven; with the whole burnt offering and grain offering satisfying the heart of God the Father, then that worshiper could know the blessed peace with God through our Lord Jesus Christ (Romans 5:1). The precious blood of the sinless Substitute covered his sins; he himself was accepted and loved by the Son of the Father; he was feeding his soul upon the Bread of Life. As a result, he could then have peace with God. For us today, Jesus Christ is our peace (Ephesians 2:14).⁵⁴⁹

The Hebrew word for the peace offering is shlamin, a plural word coming from the word shalom, which means peace, or to make peace, and is usually preceded by the word zevach, meaning sacrifice. So literally it reads, zevach shlamin, or sacrifice of peaces. These are the regulations for the peace offering a person may present to ADONAI (Leviticus 7:11). The presentation of a peace offering was conditioned on a worshipers having first met the requirements of atonement (through a sin or guilt offering), and dedication (through burnt and meal offerings). An offering from the herd was the most expensive, a lamb was somewhat expensive, and the offering of a goat was the least expensive. No birds could be offered, because the peace offering was to be used for a festive meal and a bird would not provide enough food, so no bird offering could serve as a peace offering.

If someone’s offering was a peace offering, and he offered an animal from the herd, whether male or female, he was to present before ADONAI an animal without defect. The guilty laid his hand on the head of his offering before slaughtering it. The priest then sprinkled the blood against the altar. Then the worshiper cut the animal up, and the priest burned three parts: all the fat that covered the inner parts or was connected to them, both kidneys with the fat on them near the loins, and the covering of the liver, which he removed with the kidneys. The Hebrew word for kidneys comes from a Hebrew root which means to yearn. As a result, in the biblical Hebrew concept this was the seat of their emotions. “I love you with all my kidneys,” isn’t real romantic so English substitutes the word heart (Job 19:27). Then the priest burned it on the altar, on top of the daily burnt offering that was already burning on the wood (Leviticus 3:1-5).

If he offered an animal from the flock as a peace offering to ADONAI, he was to offer a male or female without defect. That was the general rule. Then the flexibility of the peace offering was seen in the acceptability of either a lamb or a goat without defect. If he offered a lamb, he was to present it before God. He was to lay his hand on the head of his offering and then slaughter it on the north side of the bronze altar. Then Aaron’s sons sprinkled its blood against the altar on all sides. Then the worshiper cut the animal up. Again not the whole offering was burnt, just certain parts. For the peace offering he was to bring a sacrifice made to ADONAI by fire: first, its first layer of fat, secondly, the entire fat tail, which could weigh as much as fifteen to twenty pounds by itself, cut off close to the backbone, and thirdly, all the fat that covered the inner parts or was connected to them, which included both kidneys with the fat on them near the loins, and the covering of the liver, which he removed with the kidneys. The priest then burned them on the altar as food (Leviticus 3:6-11).

If the offering was a goat, he was to present it before God. He was to lay his hand on its head and slaughter it in front of the Tabernacle. Then Aaron’s sons shall sprinkle its blood against the altar on all sides. Again, the worshiper cut the animal up, but the whole goat did not burn, but merely certain parts. The same procedure was followed as with the lamb except for the fat tail.⁵⁵⁰ The priest then burned them on the altar as food, an offering made by fire, a pleasing aroma. Then the principle of why the fat was burned was stated: All the fat is ADONAI’s, and therefore could not be eaten by any of the worshipers (Leviticus 3:12-16).

The Torah was also very clear-cut about the cleanness or uncleanness of the meat used along with the peace offering. The general rule for eating meat was that both the meat and its eater had to be ceremonially clean or it was burned up. But if anyone who is unclean ate any meat of the peace offering belonging to God, that person would die (Leviticus 22:3). If anyone touched anything unclean – whether human uncleanness or an unclean animal or any unclean, detestable thing – and then ate any of the meat of the peace offering belonging to ADONAI, that person would die (Leviticus 7:19-21). That point was so important that it is mentioned a second time.

The Torah was also very precise about not eating the fat or the blood of meat associated with the peace offering. Lastly, Moses related to the Israelites something very important that God had told him. He warned them: Do not eat any of the fat of cattle, sheep or goats. The fat of the animal found dead or torn by wild animals may be used for any other purpose (such as oil for lamps or for non-cooking purposes), but not for eating. Anyone who ate the fat of an animal had to die, because all the fat is ADONAI’s. It was a symbol of offering the best to God (Genesis 45:18). This was a lasting ordinance, literally meaning up to the end of a period of time for the generations to come, wherever the Israelites lived, they must not eat the blood of any bird or animal, because it was the means of atonement. In addition, if anyone ate blood, that person would also die (Leviticus 3:17, 7:22-27). In other words, as long as the Torah was in force, the Jews were not to eat any fat or blood.

Lastly, the Torah was also very exact about the priests’ share of the peace offering. Anyone who brought a peace offering was to bring part of it as his sacrifice to ADONAI. He was to bring the fat, together with the breast and the right thigh, and wave them before God as a wave offering. The Hebrew word for wave offering comes from a root that means to swing or to move back and forth. It was a ceremony that was unique to the peace offering and the consecration offerings (Leviticus 14:12 and 24, 23:11-12, 23:20; Numbers 5:25, 6:20, 8:11-13). The rabbis teach that the priest would lay the offering upon the hands of the worshiper, then he placed his own hands underneath the worshipers hands and moved both their hands forward toward the bronze altar in a horizontal direction, symbolizing giving it to God, and backward toward the priest, symbolizing receiving it back from God as a gift. The priest then burned the fat on the bronze altar, but the breast belonged to the priest. So after the waving, the breast became a gift for all the priests to share with their families (Leviticus 7:31-34; Numbers 18:11-12).

Besides the breast, the priest was to receive the right thigh of the peace offering as a trumah, meaning a contribution. The rabbis teach that in contrast to the breast, the right thigh was waved up and down. Waving it up symbolized giving it to God, and down symbolized God giving it back to the priest. The officiating priest who offered the blood and the fat of the peace offering received the right thigh as his share. So from the peace offerings of the Israelites, God took the breast that was waved sideways and the right thigh that was waved up and down, and gave them to the priests as their regular share of food. That was the portion allotted to the priests on the day they were anointed. On that day, ADONAI commanded that the Israelites give the breast and the right thigh of the meat portion of the peace offering to them as their regular share as long as the Torah was in effect (Leviticus 7:28-36).

A blood offering always preceded the peace offering, because the basis of peace between man and God is always a blood sacrifice. Once the atonement and dedication requirements had been met, the worshiper was free to proceed with the peace offering. There were three different types of peace offerings: the thanksgiving offering, the vow offering and the fellowship offering.

First, there was the thanksgiving offering, which was almost synonymous with the fellowship offering (Second Chronicles 29:31, 33:16; Jeremiah 17:26), and was offered voluntarily as an acknowledgment of God’s blessing in answer to prayer (Psalm 56:12-13, 107:22, 116:17-19; Jeremiah 33:11). If the worshiper offered it as an expression of thankfulness, then along with his thank offering he was to offer cakes of bread made without yeast and mixed with oil before cooking, wafers made without yeast and spread with oil after the cooking, and cakes of fine flour well-kneaded and mixed with oil before and after cooking. It was made without yeast, because it was to be burned on the bronze altar. Along with his peace offering of thanksgiving he was to present an offering with cakes of bread made with yeast, because it was not to be burned on the bronze altar. It was only used for eating. He was to bring one of each of the three kinds of peace offerings as a contribution to ADONAI; it belonged to the priest who sprinkled the blood of the meat portion of the peace offerings (Leviticus 7:12-14, 22:29). The cakes of bread made with yeast were then taken by the worshiper to eat with his family.

The Torah was very specific about when the meat accompanying a peace offering could be eaten. The meat of his peace offering had to be eaten on the day it was offered; he couldn’t leave any of it till morning. If, however, his offering was the result of the second kind of peace offering, the vow offering (7:16, 27:9-10), which was mandatory after fulfilling a vow, such as the Nazirite vow (Numbers 6:14-17); or thirdly, the fellowship offering, which was voluntarily offered after receiving an unexpected blessing (7:16, 22:17-20), the sacrifice had to be eaten on the day he offered it, but anything left over could be eaten on the next day. Any meat of the sacrifice left over till the third day must be burned up because ADONAI would not accept it. It would not be credited to the one who offered it, for it was impure, or pigul, literally meaning a stench (Leviticus 19:7; Isaiah 65:4; Ezekiel 4:14). The person who ate any of it was held responsible for his or her own punishment (Leviticus 7:15-18).

These, then, were the regulations for the sin offering, the guilt offering, the burnt offering, the grain offering, and the peace offering, which ADONAI gave Moses on Mount Sinai on the day He commanded the Israelites to bring their offerings to ADONAI in the Desert of Sinai (Leviticus 7:37-38).

Once the sin and guilt offerings had been made, and the peace offering, along with its accompanying burnt and meal offerings had been sacrificed, the Israelite had peace with God (Romans 5:1). Do you have peace with God? If so, that’s great. If not, would you like to accept Christ right now? If so, there is a prayer I would like you to repeat. But before you do I want you to remember that saying a prayer does not save you, trusting in Christ does. Say these words: God, I admit that I have sinned. I believe Jesus Christ died for my sins, and I want to trust Him to save me right now. If you were to die right now, where would you go? That’s right, heaven. Why should God let you into heaven? That’s right, because Jesus died to pay for your sins.⁵⁵¹ If you have prayed this prayer, see my commentary on The Life of Christ, to see link click Bw – What God Does for Us at the Moment of Faith).

Jesus’ last words from the cross were: It is finished (John 19:30). That is the translation in Aramaic because that was the common language of His day. But the original Greek text in the New Covenant reads, tetelestai, which means paid in full. This word is actually an accounting term. After the destruction of Herod’s Temple in AD 70, many Jews found their way to Alexandria, Egypt. There they had one of the greatest libraries of the ancient world by the second century. But by then, the international language was Greek. And while the Jews spoke Aramaic, they wrote in Greek, not Hebrew. Archaeologists have discovered an underground storage area there with thousands of clay accounting tablets. Across each one was written tetelestai. It is important for you to understand that your sins have been paid in full by the blood of the Messiah on the cross. All of your sin, past, present, and future. And as a result, you now possess living water (John 4:4-14, 7:37-39; Revelation 7:17), or eternal life (John 6:37-40; 10:27-30).

The Grain Offering
Leviticus 2:1-16, 6:14-23

The grain offering DIG: What was significant about the grain offering? How was it like and unlike the burnt offering? As a bloodless offering, was it ever sufficient in itself (Numbers 6:14-13)? Why do you think these regulations were mandatory? What did they imply? Why grill it? Why without yeast or honey? Why the specific amounts? Why so fine? Why salt? How are these laws part of the reconciliation between God and His people?

REFLECT: How would you describe your offering to God? How is it like or unlike the grain offering described here? How does your offering help the reconciliation process? How do you feel about the offering plate at your messianic congregation or church? About the sermons on stewardship? In what ways are they related to the grain offering? What can you do to ensure a proper attitude toward giving to the church?

The grain offering was comprised of grain, fine flour, olive oil, incense, baked bread (cakes of wafers), and salt, but no yeast or honey. It accompanied the burnt offering (Numbers 28:7-15, Joshua 22:23 and 29; Judges 13:19 and 23; First Kings 8:64; Second Kings 16:13), and the fellowship offering (along with the drink offering). It was a voluntary act of worship and devotion, in recognition of God’s goodness and His provisions. It was unique in that it was the only offering of the five that was presented without the shedding of blood.

The priests had communion with God, feeding upon the same food as that which satisfied the Father’s heart. Likewise, as believer priests we feed upon the Bread of Life, Yeshua Himself. He is manna to our souls and He satisfies His Father’s heart. Therefore, we fellowship with our heavenly Father through the merits of His beloved Son and our Savior (John 6:22-66). ADONAI spoke to Moses saying: I have given the grain offering to the priests as their share of the offerings made to me by fire (Leviticus 6:17). And to us He has given His one and only Son, to be food for our souls. The priests ate their portion of the grain offering in the courtyard. We enter by faith into the greater and more perfect Tabernacle that is not man-made; there, our great Meal Offering satisfies our hungry hearts (Hebrews 9:11-12). Yeshua Himself said: I am the bread of life. He who comes to Me will never go hungry (John 6:35a).⁵⁴⁷

The Hebrew word for the grain offering is minchah, which is often combined with the word corban, to be corban minchah, meaning to give a gift. The same concept is used in Genesis 32:13 and 18 where we see Jacob presenting a gift to his brother Esau. Jacob instructed his lead servant to say: When my brother Esau meets you and asks, “To whom do you belong, and where are you going, and who owns all these animals in front of you?” Then you are to say: They belong to your servant Jacob. They are a gift sent to my lord Esau. Jacob gave a gift to gain the favor of his superior. That is what the grain offering came to be, a tribute of a faithful worshiper to his or her God.

When the worshiper brought his grain offering of wheat or barley to God, it was to be of fine flour, literally the finest and purest wheat flour. He took a handful of fine flour (a token that the whole was given to God), poured oil on it and put incense on it before he took it to the priest. This cake was not cooked when the worshiper brought it to the priest, who would then burn it as a token of the whole on the altar, an offering made by fire, an aroma pleasing to ADONAI (Leviticus 2:1-2, 6:14-15).

In contrast with the burnt offering that was totally consumed on the altar, the rest of the grain offering belonged to Aaron and his sons. It was to be eaten without yeast in a holy place. They are to eat it in the courtyard of the Tabernacle. It must not be baked with yeast, and the fact that this is repeated shows how important it was in the mind of God. I have given it to the priests as their share of the offerings made to me by fire. Any male descendant of Aaron could eat it. It was his regular share of the offerings made to ADONAI by fire for the generations to come, as long as the Torah of Moses was in effect. And as a warning to laymen, God warned them not to touch any of the grain offering, or they would become holy themselves. As a result, they would have to undergo an extensive purification ceremony, something similar to the Nazirite vow. It was a most holy part of the offerings made to God by fire, and therefore, had to be eaten in the courtyard of the Tabernacle (Leviticus 2:3; 6:16-18).

There was also a special grain offering for the ordination of the priest. This was the offering Aaron and his sons were to bring to God on the day they were anointed: a tenth of an ephah, or two dry quarts, of fine flour as a regular grain offering, half of it in the morning, in conjunction with the morning sacrifice, and half in the evening, in conjunction with the evening sacrifice. The offering of the priest was to be mixed with oil prior to baking on a griddle; he brought it well mixed and presented the grain offering broken in pieces as an aroma pleasing to ADONAI. The heir of the high priest was commanded to continue this practice. Since a priest was not to eat his own offering, it was to be burned completely on the altar (Leviticus 6:19-23).

If they brought a grain offering baked in an oven, it was to consist of fine flour, cakes or wafers, made without yeast and spread with oil after baking. If the grain offering was baked on a griddle, it was to be made of fine flour mixed with oil before baking, and without yeast. The worshiper crumbled it and poured oil on it after it was baked. If, however, their grain offering was cooked in a pan, it was to be made of fine flour and oil mixed together before frying. Then they brought the grain offering made of these things to God. The worshiper would then present the grain offering to the priest, who took it to the bronze altar regardless if it was baked or fried. He then tore off a handful from the grain offering as a token of the whole and burned it on the bronze altar. The variety of acceptable ways of cooking was apparently designed to encourage worshipers to bring their offerings whatever their economic or social circumstances.⁵⁴⁸ The rest of the grain offering belonged to Aaron and his sons to eat. It was a most holy part of the offerings made to God by fire, and as such, needed to be eaten within the Tabernacle courtyard (Leviticus 2:4-10).

There were several other instructions and restrictions regarding the grain offering. Every grain offering brought to God had to be made without yeast, for they were not to burn any yeast or honey in an offering made to ADONAI by fire. Yeast is a symbol of sin in the Bible. The grain offering could be brought to God as an offering of the firstfruits (Leviticus 23:9-14), but it could not be offered as a grain offering on the altar as a pleasing aroma. Stated positively, all their grain offerings were to be seasoned with salt. Stated negatively, they were not to leave the Covenant of salt out of their grain offerings. Salt was a symbol of God’s Covenant with Moses (Numbers 18:19) and God’s Covenant with David (Second Chronicles 13:5). Therefore, God said: Add salt to all five of your offerings (Leviticus 2:11-13; Mark 9:49-50). Salt does two things, it seasons and it preserves, in contrast with yeast and honey that spoils and decays.

When they brought a grain offering of firstfruits to God they offered crushed heads of new grain roasted in the fire. After it was roasted, oil and incense were put on it because it was a grain offering. Then the priest burned a handful of it, together with all the incense, as an offering made to ADONAI by fire (Leviticus 2:14-16).

Therefore, as the grain offering was a tribute of a faithful worshiper to his God, we can pay tribute to our God by acknowledging: For it is by grace that we have been saved, through faith – and this is not from ourselves, it is the gift of God – not by works, so we can not boast (Ephesians 2:8-9). God is honored when we offer praise to Him. When was the last time you offered a sacrifice of praise to God (Hebrews 13:15)?

The Burnt Offering
Exodus 29:38-42a; Leviticus 1:1-17 and 6:8-13

The burnt offering DIG: Beginning with Cain and Abel, why do you think God chose animal sacrifice to restore broken relationships? Couldn’t God forgive sins without sacrifice? Why do you think God demanded an offering without spot, defect, disease or deformity? Why the laying on of hands? Why sprinkle the blood? Why complete burning? How does the aroma pleasing to God foreshadow Christ (Ephesians 5:2; Philippians 4:18).

REFLECT: How would you define sacrifice? Does true sacrifice have to hurt? How do your sacrifices define your value system? For whom do you make sacrifices? What sacrifices have you, or can you, make for God (Romans 12:1-2; Hebrews 13:15)? In your experience, how has God reconciled you to Himself? By what sacrifice?

The burnt offering was a sacrifice from the herd, the flock, or an offering of birds, depending on how much you could spend. But since everyone was equally guilty of sinning, from the high priest to the common person, each would make an offering. It was usually preceded by a sin and/or guilt offering, and was voluntary for private sin, but mandatory for public sin. The sacrifice was to have no spot, blemish, disease or deformity. It was distinct from all the other scarifies, because except for the skin of the herd and the head of the bird, it was totally consumed. And as such, was an expression of total devotion, commitment and surrender to God.

After sin had been confessed and put away through the sin offering and the guilt offering, then the offender brought his burnt offering to the Tabernacle. Christ is our burnt offering today. Because we have put our faith in His sacrifice for us, the Father sees us washed of all sin and cleansed white as snow (Isaiah 1:18). All our imperfections and guilt are now hidden forever from His sight, covered by Messiah’s shed blood. Having identified ourselves with Jesus by faith, we must leave to Him the priestly work of sprinkling His precious blood, as it were, against the bronze altar on all sides, presenting His burnt offering to ADONAI on our behalf.⁵⁴¹

Explicitly, the Burnt offering is mentioned in the New Covenant in Mark 12:33 and Hebrews 10:6-8, but implicitly, it is seen in Luke 2:23-24 and 17:14.

The burnt offering comes from the Hebrew word alah meaning to go up, because in this case the whole offering went up to God in smoke. This is the oldest of the five offerings, already found in Genesis 8:20-22. ADONAI called Moses and spoke to him from the Tent of Meeting (33:7-11). He wanted Moses to speak to the Israelites and say to them: When any of you brings an offering to ADONAI, bring as your offering an animal from either the herd, the flock or birds (Leviticus 1:1-2). The offering needed to be costly. The rich man had to give more than the poor man. What he brought to sacrifice was determined by his economic status, and a progression of the most valuable to the least valuable, from the herd, to the flock, to the bird, is seen.

If the offering was a burnt offering from the herd, the worshiper was to offer a year old male without spot, blemish, disease or deformity. Regardless of category, the offering had to be ceremonially clean, usable for food, and domesticated. Wild game was not permissible for sacrifice. He presented it at the gate to the Tabernacle, for the purpose of temporarily covering his sin. The guilty laid his hand on the head of the burnt offering as a means of identification (as well as confession and prayer). As he identified himself with the sacrificial, he symbolically transferred his sin to the animal, emphasizing the concept of substitution. Life for life. And the result was that it would be accepted on his behalf to make atonement for him. It freed the worshiper from the consequences of sin and protected him from God’s wrath. That is why the offender personally slaughtered the young bull at the north side of the bronze altar before ADONAI, making sure all the blood was drained. Then Aaron’s sons, the priests, brought the blood and sprinkled it against the altar on all sides. The worshiper skinned the burnt offering and cut it into pieces. Then the priests arranged the pieces, including the head and the fat, on the burning wood. After washing the inner parts and the legs with water, he burned all of it on the altar except for the skin, which was his portion (Leviticus 1:3-9).

If the offering was a burnt offering from the flock, from either the sheep or the goats, the worshiper was to offer a male without spot, blemish, disease or deformity. There was a division of labor when the offering was made, the priest had certain duties and the worshiper had certain duties. The guilty laid his hand on the head of the offering, symbolically transferring his sin to the animal, and then he slaughtered it at the north side of the bronze altar before God. Then Aaron’s sons, the priests, sprinkled its blood against the altar on all sides. The worshiper cut it into pieces, and the priest arranged them, including the head and the fat, on the burning wood that was on the altar. The priest washed the inner parts and the legs with water to remove all the excrement, and the priest burned all of it on the altar, except for the skin he kept (Leviticus 1:10-13).

If the offering to God was a burnt offering of birds, he was to offer a dove or a young pigeon. The small size of the bird required a simplification of the sacrificial ritual, so the priest did everything. He brought it to the bronze altar, wringing off its head and burning it on the altar; its blood was drained out to the last drop on the side of the altar. The crop with its contents were thrown aside on the ash pit and then the bird, which had been partially torn open, was burned on the bronze altar.⁵⁴² It was a burnt offering, an offering made by fire, an aroma pleasing to ADONAI (Leviticus 1:14-17). The phrase pleasing to ADONAI, literally meant smelling of rest. It emphasized God’s approval and acceptance of the sacrifice. Like Abel’s sacrifice (Genesis 4:4), God looked with favor on the Israelite who brought a burnt offering.

The total devotion, commitment and surrender to Messiah is seen in the fact that the fire was to be kept burning continuously. It was to continue burning on the bronze altar throughout the night, till morning, twenty-four hours a day, even when traveling in the wilderness. It could not go out. The priests were to offer one-year-old lamb on the bronze altar in the morning and another at twilight. This spoke of the fact that the people needed a constant reminder that someone was needed to take their place and that their sin merited death. There had to be the shedding of blood for sin.543 Every morning the priest was to add firewood, arrange the burnt offering on the fire and burn the fat of the peace offerings on it. This was considered one of the five key duties of the priesthood. The first lamb was offered with a tenth of an ephah of fine flour mixed with a quarter of a hin of oil from pressed olives, and a quarter of a hin of wine as a drink offering. Thus, the daily offerings contained the basic parts of the people’s daily diet: meat, flour, oil and wine.⁵⁴⁴ The second lamb, sacrificed at twilight, was offered with the same grain and drink offerings as in the morning. After the morning sacrifice, the priest put on his white linen clothes, with linen undergarments and removed the ashes of the burnt offering that the fire had consumed on the bronze altar and placed them beside the altar. Then he took off his priestly linen clothes and put on regular clothing and carried the ashes outside the camp to a place that was ceremonially clean (Exodus 29:38-41; Leviticus 6:8-12).

For the generations to come, the burnt offering was made continuously on the bronze altar at the entrance to the Tabernacle before ADONAI (Exodus 29:42a; Leviticus 6:13). Israel was to be reminded day after day, year after year, century after century, that a holy God would accept them only on the basis of the sacrifice of the promised Savior, who was to offer Himself without blemish or defect. Thank God! The fire went out over two thousand years ago. Never again would our Savior suffer.⁵⁴⁵ Having made one offering, sufficient for all time, He sat at the right hand of God, because His work was finished (Hebrews 10:11-12).

The reason that we need to be totally committed to God today is seen in this: While we were still sinners, Christ died for us (Romans 5:8). We were spiritually dead and unable to make the first move toward God, because we inherited Adam’s sin nature that rebelled and separated us from Him. So God made the first move toward us by sending His one and only Son to die in our place for the payment for our sin. We stand before Christ, guilty of sin, and facing a death penalty. But Jesus, as judge (John 5:27), comes down from behind the seat of judgment, takes off His judicial robe and stands beside us. It is there that He says to us, “I will take your place. I will die for you.” And if you were the only person in the world, He still would have died for you. The penalty for sin is death, but Christ died and paid for sin so we do not have to go to hell.⁵⁴⁶

The Guilt Offering
Leviticus 5:14 to 6:7 and 7:1-6

The guilt offering DIG: How was the guilt offering different from the sin offering? For what kind of sin is restitution possible (5:16 and 6:1-5)? Which require a twenty percent fine? What does this teach you about God’s view of sin? What does this teach you about ADONAI’s view of the process of reconciliation? What is His desire for His followers?

REFLECT: If you were to assign a money value to your sins, what would they be worth? How far in debt would you be: (a) One week’s allowance? (b) One month’s wages? (c) Half this country’s foreign debt? (d) More than the national deficit? How can such debt be cancelled: By you? Your creditors? By God? When in your experience has YHVH cancelled your debt of guilt? What did it cost (see Matthew 18:21-25)?

The guilt offering was a mandatory atonement for an intentional or unintentional violation requiring restitution, the confession of a sin, and forgiveness of a sin or cleansing from defilement. It required not only a ram, but also a twenty percent fine to the wronged party. The difference between this and the sin offering was that the guilt offering was compulsory, in cases were restitution was necessary.

It was not easy to distinguish between the sin offering and the guilt offering for both represented Christ, the Substitute for the guilty sinner. Because it was not totally consumed, the bodies of the offerings were burned outside the camp of Isra’el. Both were to atone for sins committed knowingly or through ignorance. Yet, the sin offering dealt with the root of sin, even as the guilt offering dealt with the fruit of sin. While believers have been saved, for all time, by faith in the shed blood of the great Sin Offering, we still inherit our old sin nature. That is what Paul meant when, in the sixth and seventh chapters of Romans, he wrote of the struggle between the old nature and the new nature in Christ, the flesh and the spirit, the nature inherited from Adam and the new life received by faith in Jesus Christ. When Paul wrote those chapters, he put words to the struggle that all believers know far to well – what he wants to do because he loved Jesus, he does not do; and what he does not want to do, he finds himself doing because of the weakness and frailty of his flesh (Romans 7:24). But then the great chapter eight of Romans follows, which gives the secret to victory over the flesh – the indwelling Holy Spirit. Thus, every need of the sinner is fully met in Jesus Christ. He is our Guilt Offering, giving us power and victory in our lives, even as He promised. If we confess our sins, He is faithful and just to forgive us our sins and purify us from all unrighteousness (First John 1:8-10).⁵³⁸

In Hebrew, the guilt offering comes from the word asham, meaning guilt. Restitution was necessary, and the Hebrew word for trespass comes from the word ma’al, meaning a violation of another person, either God or man, of what was rightfully his. The sin offering emphasized the sin itself, whereas the guilt offering emphasized the practice and harmful effects of the sin. This offering required confession and restitution for wrongdoing. The Holy Spirit deals with this offering in two ways. First in 5:14-19, violations against God’s holy things are dealt with, and then in 6:1-7, violations against man are dealt with. Lastly, the function of the priest in the guilt offering is dealt with in Leviticus 7:1-6.

Explicitly, the guilt offering is never mentioned in the New Covenant. But it is mentioned implicitly, because Isaiah 53:10 says that Christ is the guilt offering. Therefore, using that as our context, Isaiah 53:1 is quoted in John 12:38 and Romans 10:16. Isaiah 53:4 is quoted by Matthew 8:12, Isaiah 53:5-6 is quoted by First Peter 2:24-25. Isaiah 53:9 is quoted by First Peter 2:25 and Isaiah 53:12 is quoted by Luke 22:37. So there is an indirect mention of the Guilt Offering in the New Covenant in the death of Christ.

First, there were violations against God’s holy things. When a person committed a violation and sinned unintentionally in regard to any of ADONAI’s holy things, or sacred property, such as gifts (Deuteronomy 15:19), sacrifices, tithes, first fruits (Exodus 34:26), or anything assigned to God. It had to do with a violation of that which belonged to God, and therefore indirectly, the priesthood since they were his representatives. It could include, for example, failure to redeem the first-born. In that case, the guilty would bring a ram from his flock as a penalty to ADONAI, one without defect. So the value of the property had to be estimated. But if he could not bring the ram itself, he could bring the equivalent value in silver, according to the sanctuary shekel (30:11-16). The rabbis teach that because the word is plural, the value had to be a minimum of two shekels. A ram was more valuable than either a lamb or a female goat, therefore, it showed that the guilt offering was a more serious offense than the sin offering. The sin offering emphasized our sin nature, but the guilt offering emphasized active sin or choices that were made. Because he needed to make restitution for what he had failed to do in regard to the holy things, He then added a fifth of the value (or twenty percent) to the original cost. Since the sin in this case was against God, the restitution was made to His representative, the priest, who made atonement for him with the ram as a guilt offering, and then he was forgiven (Leviticus 5:14-16).

When the priest received the ram he slaughtered it on the north side of the bronze altar, and its blood was sprinkled on all sides. All its fat was offered; the fat tail and the fat that covered the inner parts, both kidneys with the fat on them near the loins, and the covering of the liver, which was to be removed with the kidneys. The priest then burned them on the bronze altar as an offering made to ADONAI by fire. It was a guilt offering. Any male in a priest’s family was allowed to eat it, but it had to be eaten in the courtyard of the Tabernacle because it was most holy (Leviticus 7:1-6).

There is no contradiction between twenty percent restitution here and the hundred percent restitution in Exodus 22:4-14. There, the offender did not confess his sin, but was convicted because of the evidence and therefore had to pay one hundred percent restitution. But here, the offender confessed voluntarily, which limited his restitution to twenty percent. There was, and is, a big difference between conviction and confession.

If a person sinned and did what was forbidden in any of ADONAI’s commands, even though he did not know it, he was still guilty and would be held responsible. There was no excuse, even if he didn’t realize it. He was to bring a ram from the flock to the priest as a guilt offering, one without defect and of the proper value. In that way, the priest would make atonement for him for the wrong he had committed unintentionally, and he would then be forgiven. In this case there is no restitution mentioned, because this was a sin against God alone, whereas, the previous one was against God and the priesthood who depended on the holy things. So sin against God required forgiveness but not restitution, but sin against man required forgiveness and restitution (Lev 5:17-19).

Secondly, there were violations against man in relationship to money or property rights. If anyone sinned and was unfaithful to ADONAI by deceiving his neighbor about something entrusted to him or left in his care, something stolen, if he cheated him, if he found lost property and lied about it, if he swore falsely, or if he committed any such sin that people may do – he thus was guilty. He returned what he had stolen or taken by extortion, what was entrusted to him, the lost property he found, or whatever it was he swore falsely about. He made restitution in full, and added a fifth of the value (or a twenty percent fine) to it. Since the violation was against human property rights, the restitution payment and fine were given to the owner on the day he presented his guilt offering. But if the offended party was no longer living and had no surviving relative, the restitution and fine were paid to the priest (Numbers 5:8-10).⁵³⁹ In that way, the priest made atonement for him before ADONAI, and he was forgiven for any of the things he did that made him guilty (Leviticus 6:1-7). Therefore, once restitution had been paid, God was satisfied and fellowship could be restored not only between the victim and the guilty party, but also between God and the guilty party.

There were other violations that also required the guilt offering. First, there was the cleansing of a leper (Leviticus 14:10-14); secondly, anyone having sex with an engaged female slave (Leviticus 19:20-22); and thirdly, the cleansing of a defiled Nazirite (Numbers 6:9-12). When we violate the Torah’s true meaning, which the Messiah upholds (Galatians 6:2 CJB), what is our penalty today?

The wages of sin is death (Romans 6:23a). The wages of work is money, but the wages of sin is death. In other words, what I earn – the penalty, the punishment of sin – is death. Death is separation. The Scriptures speak of two kinds of death, or two kinds of separation. The first death is separation of the body and the soul. If I were to die right now my body would fall to the floor, but my soul, the real me, would go somewhere else. But the Bible speaks of another death, or the second death. This second death is separation of the soul from God. Now, the penalty of sin is death, spiritual death, and separation from God. To put it simply – hell. All this is really bad news. But there is good news^.540

The Sin Offering
Leviticus 4:1 to 5:13 and 6:24-30; Numbers 15:22-31

The sin offering DIG: What difference is made between intentional (Numbers 15:30-31) and unintentional sin (Numbers 15:22-29)? Why is there little mercy shown for the defiant sinner? What distinctions are made between the communal sin and the individual sin? Why do you think God makes such distinctions? What does this say about God’s view of sin? Why do you think sacrifice is required for unintentional sin? What does that say about God’s nature? About human nature? What does this teach us about reconciliation?

REFLECT: What do you see as the difference between intentional and unintentional sin in your own life? How do you deal with each kind of sin? How does this help to mend your relationship with God?

The sin offering was a mandatory atonement for specific unintentional sin, confessed sin, and forgiveness for sin where restitution was not required. God accepted the blood of the animal as payment for the specific sin of the worshiper. It averted God’s wrath on the sinner, and ultimately directed that wrath to Christ where He became sin for us on the cross (Second Corinthians 5:21; First Peter 2:24).

In the Hebrew text the same word is used for sin and sin offering. Thus, the two were indistinguishable; and in this startling fact we realize the love of Christ for us. In that He became our sin offering, although He Himself was without sin (Hebrews 4:15). He suffered, the righteous for the unrighteous, that He might bring us to God (First Peter 3:18). Becoming a curse for us, He removed the curse of sin by paying the penalty Himself (Galatians 3:13). Despised and rejected by men, He was our sin offering (Isaiah 53:3; Romans 8:3).⁵³⁴

Then ADONAI said to Moses, speak to the Israelites and say to them: When anyone sins unintentionally and does what is forbidden in any of My commands, he must bring a sin offering to Me (Leviticus 4:1-2). The first thing we note as we read this passage is that ignorance did not excuse the sinner. The word for unintentional sin comes from a Hebrew root meaning to wander, to make a mistake, or to commit error. The Hebrew word for sin is chata, which means, to miss the mark. There is no calculated defiance or premeditation in this sin, it merely pointed to the sin nature.

The Holy Spirit presents the sin offering in a descending order, from the high priest, to the Sanhedrin, to a tribal leader, to a common person, to the poor, and then to the poorest of the poor. The sin offerings were weighted according to the ability to pay. The high priest and the Sanhedrin were required to offer a young bull, a tribal leader was required to offer a male goat, a common person was to offer a female goat or lamb, the poor were expected to offer two doves or two young pigeons, and the poorest of the poor only needed to offer a tenth of an ephah of fine flour.

If the high priest sinned unintentionally, he needed to bring to God a young bull without defect as a sin offering for the sin he had committed. This was an expensive offering. He laid his hand on its head as a point of identification, and then slaughtered it. Then he took some of the bull’s blood and carried it into the Holy Place. There he sprinkled some of it seven times towards the mercy seat, which was actually hidden behind the inner veil in the Sanctuary. Then the priest put some of the blood on the horns of the altar of incense that was in front of the inner veil in the Holy Place. The rest of the bull’s blood he poured out at the base of the bronze altar. Then he removed all its fat and burned it on the bronze altar. But the hide of the bull and all its flesh were taken outside the camp to a place ceremonially clean (Leviticus 4:3-12). And so Yeshua suffered outside the city gate of Jerusalem to make the people holy through His own blood (Hebrews 13:12). Normally, the high priest could eat a portion of the sin offering, but in this case, because the blood was sprinkled towards the mercy seat in the Holy of Holies, nothing could be eaten. Everything needed to be burned outside the camp.

If the leaders of Isra’el, the Hebrew word adat Isra’el refers to a large body within the nation, sinned unintentionally, and did what was forbidden in any of the commandments, even though the Jewish community was unaware of the matter, the Jews would still be guilty because the adat Isra’el represented them. In rabbinic tradition, this would refer to the seventy members of the great Sanhedrin (see my commentary on The Life of Christ, to see link click Lg – The Great Sanhedrin). If the Torah had been neglected to the point that the leaders of Israel became aware of the sin that they had committed, they needed to bring a young bull as a sin offering. The atonement was made in the same way as the atonement for the high priest. The sacrifice was slaughtered on the north side of the bronze altar. Because it was a most holy sacrifice, the priest who offered it needed to eat it and wash any blood that might have splattered onto his garment in the courtyard of the Tabernacle. Any male in the priest’s family could eat it, since women were not allowed in the courtyard. But any sin offering whose blood was symbolically sprinkled toward the mercy seat, or whose blood was applied to the horns of the altar of incense, could not be eaten. In that case, it needed to be totally burned, because it was a sin offering (Leviticus 4:13-21, 6:24-30).

When a tribal leader, the Hebrew word nasi, meaning a tribal leader or lifted up one, as seen in Numbers 34:18, sinned unintentionally, he was guilty. When he was made aware of the sin he committed, the whole community was to offer a young bull for a burnt offering, along with its prescribed grain offering and drink offering, and a male goat without defect for a sin offering (Numbers 15:22-24). He was to lay his hand on the goat’s head and then slaughter it on the north side of the bronze altar. But instead of taking the blood into the Holy Place, he took some of the blood of the sin offering with his finger and put it on the horns of the bronze altar and poured out the rest of the blood at its base. He then burned all the fat on the bronze altar, just as he burned the fat of the peace offering. This blood had not come in contact with the Holy Place, so he did not need to dispose of it outside the camp of Israel. When this procedure was followed in faith, the leader’s sin was atoned for and he was forgiven.⁵³⁵ But more than that, the whole Israelite community and the aliens living among them were also forgiven, because when the tribal leader represented all the people, they were also unintentionally involved in the sin and needed forgiveness (Leviticus 4:22-26: Numbers 15:25-26).

When a common person sinned unintentionally, atonement was made the same way, except his offering was a year-old female goat. However, he had a choice. If he chose to bring a lamb as his sin offering, he was to bring a female without defect. The priest was to make atonement before ADONAI for the one who erred by sinning unintentionally, and when atonement had been made for him, he was forgiven. The same law applied to everyone who sinned unintentionally, whether he was a native born Israelite or an alien (Leviticus 4:27; Numbers 27-29). It was significant that the fat burned on the altar was an aroma pleasing to God, highlighting His acceptance of the sin offering which, when brought in faith, resulted in atonement and forgiveness.⁵³⁶

Then the Holy Spirit gives four examples of sin that would require an offering. First, if a person sinned because he withheld evidence when called upon to testify as a witness regarding something he had seen or learned about, he was held responsible. Secondly, if a person touched anything ceremonially unclean – whether a dead body, the carcasses of unclean wild animals or of unclean livestock or of unclean creatures that moved along the ground. Thirdly, if he touched human uncleanness – anything that made him unclean like touching a person who had touched a dead body, or touching a woman on her period, or touching a leaper. Fourthly, if a person thoughtlessly took an oath to do good or evil they sinned. All four examples involved sin resulting from negligence or perhaps even forgetfulness, and fell into the general category of unpremeditated, unintentional sins. Ignorance was no excuse, when they discovered it, they had sinned (Leviticus 5:1-6).

But anyone who sinned defiantly, whether native-born or alien, blaspheming ADONAI was killed. Because he despised God’s word and broke His commands, that person surely must die. The defiant one’s guilt remained on him (Numbers 15:30-31).

When a poor person sinned unintentionally, if he could not afford a lamb, he was to bring two doves or two young pigeons to ADONAI as a penalty for his sin – one for a sin offering and the other for a burnt offering. Mary, the mother of Christ, obeyed this command when she took the baby Jesus to the Temple and offered her sacrifice of a pair of doves and two young pigeons (see the commentary on The Life of Christ Au – Jesus Presented in the Temple), which proves that she considered herself a sinner. The fact that she brought a sin offering to God proved that she believed she had sinned. The worshiper was to bring both birds to the priest, who first offered the one for the sin offering. He wrung its head from its neck, not severing it completely, and then sprinkled some of the blood of the sin offering against the side of the bronze altar; the rest of the blood was drained out at it’s base. It was a sin offering. The priest then offered the other bird as a burnt offering in the prescribed way and made atonement for him for the sin he had committed, and he was forgiven (Leviticus 5:7-10).

If, however, the poorest of the poor sinned unintentionally, and could not afford two doves or two young pigeons, he was to bring a tenth of an ephah of fine flour as a sin offering instead. That was two quarts or four pints of fine flour, as much as a man ate in one day. This was a bloodless offering, but the worshiper would eventually be covered by the blood offering made on the Day of Atonement (see my commentary on Leviticus – The Day of Atonement or Yom Kippur). The writer to the Hebrews may have been thinking of this when he wrote: The Torah requires that nearly (emphasis added) everything be cleansed with blood (Hebrews 9:22a). In contrast with the fine flour brought as a grain offering, he could not put oil or incense on it because it was a sin offering. He brought it to the priest, who took a handful of it as a memorial portion. It was a bloodless offering, but the priest placed the handful of fine flour upon a bloody offering already on the bronze altar. In that way, the priest made atonement for him and he was forgiven. The rest of the offering belonged to the priest, as was the case with the grain offering (Leviticus 5:11-13).

The rich and the poor, the powerful and the helpless, the self-righteous, the moral man and the flagrant sinner – all possessed the old, sinful nature inherited from Adam. And for all, a Substitute had to die.

If I asked you if you were a sinner, what would you say? Romans 3:23 says: For all have sinned and fall short of the glory of God. That includes you and me, doesn’t it? Most people feel that being good gets you into heaven and being bad keeps you out. That simply is not true; we all have sinned. What would you say sin is? I think we can agree that we are both sinners; now lets define sin. Some have said, “I’m not perfect,” or “I have made some mistakes.” But what do you think the Bible means by sin? Well, the Scriptures say that everyone who keeps on sinning is violating the Torah – indeed, sin is violation of the Torah (First John 3:4). Have you ever disobeyed your parents? Have you ever misused the name of God? Have you ever told a lie? This is what sin is. It’s violating the Torah. And any time you break a law there is a penalty. If you run a stop sign, the penalty is a fine. If you rob a bank, the penalty is jail. What was the penalty for violating the Torah? We will find out in the next section.⁵³⁷

The Five Offerings of the Tabernacle:
Christ, Our Sacrificial Offering
Leviticus 1:1 to 7:38

There are five different offerings connected with Isra’el’s worship of ADONAI. When viewed as a whole, they point to the one perfect offering of Christ. When considered individually, they show the different aspects of the ministry of Yeshua, as the Sacrifice sufficient for the need of every human soul. And because Jesus Christ can be seen in each of these offerings, it should come as no surprise to us that the gospel can also be seen.

The five different classifications made by the Spirit of God can be easily understood by the names of the offerings themselves: (1) the sin offering, (2) the guilt offering, (3) the burnt offering, (4) the grain offering, and (5) the peace offering. The first two reveal how Messiah alone bore the sins of a guilty world, and the last three tell how God restored our relationship with Him.

There were five different animals or birds that were acceptable offerings to ADONAI: (1) an ox, (2) a lamb, (3) a goat, (4) a dove, and (5) a young pigeon. The ox speaks to us of Messiah the strong One, patient and faithful as the Servant of God, obedient unto death (Philippians 2:8 KJV). The sheep and the lamb remind us of the Lord’s meekness and submission to His Father’s will. For Yeshua was led like a Lamb to the slaughter, and as a sheep before his sheers is silent, He did not open His mouth (Isaiah 53:7). Jesus was the Passover Lamb without blemish or defect (First Corinthians 5:7, First Peter 1:19). The goat is a picture of Christ, the sinner’s Substitute, bearing the iniquity of us all (Leviticus 16:22).

All five of these offerings were brought to ADONAI in faith. Those who believe in, or trust in Christ are always saved by faith, either in the TaNaKh, or the B’rit Chadashah. The blood of bulls and goats were interest only payments for the Israelites. Those offerings could by them time, but they could not buy them forgiveness. When they brought their sacrifices they believed that the God of Abraham, Isaac and Jacob would accept it as a substitute for their sin and become a pleasant aroma, an offering made to ADONAI by fire. It did not completely do away with his sin, once and for all. Only the coming of Christ could do that. Nevertheless it would cover the sin of the Israelite who loved God only for a short time, until he felt the deep sense of sin gnawing at him again. Then he would return to the Tabernacle, or later the Temple, with another sacrifice in hand. This happened over and over again for his entire lifetime. It was a bloody, smelly business. One can only imagine the flies in the desert around all the blood. But he would never forget that a blood sacrifice was needed for his sins to be forgiven. And once his sins were forgiven, he would be at peace with God.

Build an Altar of Acacia Wood Overlaid with Bronze
27:1-8 and 38:1-7

Build an altar of acacia wood overlaid with bronze DIG: How do we know this was an altar for burnt offerings (see Leviticus 4:7, 10 and 18)? What distinguished this altar from Sanctuary (see 26:1-37)?

REFLECT: Why such emphasis on the physical setting and details? What does this say about worship, then and now? How do we take care of the sin issue in our lives today (see First John 1:8-10)?

There were seven pieces of furniture in the Tabernacle, and every one of them foreshadowed Jesus Christ. When the Israelite passed through the gate into the courtyard of the Tabernacle with his offering, he stood before an altar made of wood covered over with bronze.⁵²⁴

Man was standing on the outside. How was he going to approach ADONAI? The first thing he needed was a substitute to die for him. Man might avoid meeting God, but if he wanted to meet God and not die, he must have a substitute. Someone needed to die on the bronze altar for him.⁵²⁵ We read of no altar in the garden of Eden. Man in his innocence, created in the image of YHVH, needed none. He had no sin to pay for. But it was man’s sin that made an altar necessary, and it was God’s grace that provided one.⁵²⁶

The location of the bronze altar was at the center of the eastern half of the courtyard (to see link click Ex – The Courtyard and Gate of the Tabernacle). God commanded: Build an altar of acacia wood overlaid with bronze, three cubits, or four feet, six inches high; it is to be square, five cubits, or seven feet, six inches long and the width was the same (27:1; 38:1). Its dimensions were five cubits square, matching those of an altar of earth from the Solomonic period excavated at Arad in southern Isra’el in 1967-68 (also see 20:24-25).⁵²⁷

Make a horn at each of the four corners, so that the horns and the altar are of one piece, and overlay the altar with bronze (27:2; 38:2). The horns were used to bind sacrifices upon the altar for burning (Psalm 118:27). When a sin offering was made the priest would dip his finger in the blood of the animals and touch those four horns (Exodus 29:12; Leviticus 8:15, 9:9, 16:18). Inasmuch as an animal having horns uses them for attacking other animals, horns came to be symbolic of strength or power (First Samuel 2:1 and 10; Psalm 75:10). A horned altar was found in Tel Dan in 1974.⁵²⁸

Taking hold of the horns of the altar provided refuge for the guilty Israelite, like Christ provides safety for the sinner fleeing from the righteous judgment of God. In this regard, two men who lived in the days of David and Solomon stand out in stark contrast. Their names were Adonijah and Joab. Both fled for safety to the horns of the altar. Adonijah was spared for a time, though later he was executed for rebellion; whereas, Joab was slain right at the horns of the altar (First Kings 1:50-51; 2:28-34). What was the difference? It seems as though Adonijah’s finding refuge and safety during David’s lifetime speaks to us of mercy in this age of grace; while Joab’s execution during the reign of Solomon foreshadows swift and certain judgment when Christ, the Greater than Solomon (Luke 11:31), returns again. Now is the day of salvation (Second Corinthians 6:2). It will be too late for the Christ-rejecting world to look for mercy when they see the righteous Jesus coming back in glory to reign as the Lion of the Tribe of Judah (Revelation 5:5). If they reject His mercy now, they will meet Him as the holy Judge of all the earth later (First Peter 4:5).⁵²⁹

It was not a pleasant thing to see an innocent animal slaughtered and burned, but then sin is an ugly thing and the sacrifice here, as well as Messiah’s sacrifice on the cross, should be a vivid reminder to everyone of the hideous nature of sin and its price^.530

Continuing with the description of the bronze altar, ADONAI said: Make a grating for it, a bronze network, and make a bronze ring at each of the four corners of the network (27:4; 38:4). It was upon this grating that the sacrifices would be burned. Put it under the ledge so that it is halfway up the altar (27:5; 38:5). Make the altar hollow, out of boards. It is to be just as you were shown on the mountain (27:8). The bottom half of the altar was hollow, and it may later have been filled with small stones, with the fire being built of earth and stones.⁵³¹

Bronze would hold the fire, because it can withstand high temperatures. It pictures fire and judgment. Make all its utensils of bronze – its pots to remove the fatty ashes from the sacrifice, its shovels and firepans, its bowls that held the blood from the sacrifice that was sprinkled on the altar, and its meat forks to skewer and turn the sacrifice (27:3; 38:3). After God had accepted the offering by being burned upon the altar, the priest, in white linen, took the ashes from underneath the grate to a place outside of the camp. The ashes were prized, because they were used in sprinkling the unclean, as in the case of lepers.

Make poles of acacia wood for the altar and overlay them with bronze (27:6; 38:6). The poles are to be inserted into the rings so they will be on two sides of the altar when it is carried (27:7; 38:7). The altar was to be carried by poles, in a similar fashion to the Ark of the Covenant (25:13-15). It was also a holy object. However, there were two differences. First, the poles of the altar were to be overlaid with bronze, not with gold like the ark. Secondly, the poles were to be inserted into the rings of the altar only when it was carried, whereas in the case of the Ark, the poles rested permanently in the rings.⁵³²

The significance of the bronze altar is that access to ADONAI is always by means of blood. This is reiterated in both the TaNaKh and the B’rit Chadashah. There are three key passages on this. First, for the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life (Leviticus 17:11). Secondly, in fact, the Torah requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness of sin (Hebrews 9:22). Thirdly, in Hebrews 9:1 through 10:18 it is emphasized that although the priests of the Levitical system had to repeat the bloody sacrifices day in and day out, Jesus would be the final, once for all time, blood sacrifice.

Some have said that believers have no bronze altar today. Yet, the author of the book of Hebrews makes it very clear that the bronze altar of the Tabernacle foreshadowed the cross of Jesus Christ, and that the sacrifices offered on the altar pictured His broken body and shed blood.

The writer to the Hebrews wrote to the Messianic community who had left the Temple worship, following the death and resurrection of the Messiah. The anonymous author to the Jewish exiles said: We have an altar from which those who minister at the Tabernacle have no right to eat (Hebrews 13:10). The Temple was still standing at that time. But the nation, as a whole, still rejected Jesus as the Messiah. However, the righteous of the TaNaKh, having withdrawn from the Temple worship because they realized that Christ had come to fulfill the Torah, were being bitterly persecuted by the unbelieving Jews for their stand. The Psalmist, however, had the remedy. He said: Taste and see that ADONAI is good (Psalm 34:8; First Peter 2:3). But those who had rejected Christ had no part in the worship at the foot of His cross.

On the Day of Atonement, the high priest carried the blood of animals into the Most Holy Place as a sin offering, but the bodies were burned outside the camp of Isra’el. And so Jesus, also, suffered outside the city gate on the cross to make the people holy through His own blood. Let us, then, go to Him outside the camp of those in the world, no longer a part of its system, its standards or its practices (Hebrews 13:11-12).

This is a wonderful lesson that we have before us today. The cross of Jesus Christ is our bronze altar; therefore, that altar was but a faint shadow of Christ. The Holy Spirit does not belittle the Torah but gives it its rightful place in the unfolding of God’s work in history when He says: The Torah has in it a shadow of good things to come (Hebrews 10:1 CJB), when Jesus returns a second time.⁵³³

The Courtyard and Gate of the Tabernacle
26:1-37, 27:9-19, 36:8-38 and 38:1-20

The Sanctuary was a tent like structure surrounded by a courtyard. As in the later Temples of Solomon and Zerubbabel, as well as the Tabernacle itself, the gate to the courtyard was on the east (27:13-15). Curtains five cubits high (27:18), surrounded the entire courtyard, effectively shielding its activities from unauthorized public view.⁵¹¹ Two of the seven pieces of furniture for the Tabernacle, the bronze altar and the bronze basin, were found inside the courtyard.

The camp of Isra’el surrounding the Tabernacle consisted of tents made of goat’s hair, or a very black material. Solomon spoke of his beloved as being dark like the tents of Kedar (Song of Songs 1:5). So the black tents of the tribes of Isra’el stood out in stark contrast with the white linen of the Tabernacle.

It is clear that the gate is a type of Christ, the only way to YHVH. And we shall see that the white linen hanging of the court portrayed the righteous demands of a holy God, who Himself bore the penalty of sin, even Christ, our righteousness. Bronze speaks to us of judgment, and silver points to redemption. He judged our sins at His cross, redeeming us with His own precious blood. May we let the Holy Spirit show us today some of these precious truths concerning our Savior and His great salvation in the Tabernacle.⁵¹²