DIRECTIONS FOR THE SETTING UP OF THE TABERNACLE, AND FOR ITS ANOINTING.
“And the Lord spake unto Moses, saying, On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle. And thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation. And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein. And thou shalt set up the court round about, and hang up the hanging at the court gate.”
The Tabernacle.
And the Lord spake unto Moses, saying, On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. Ver. 1, 2.) The first day of the first month is significant of a beginning, or beginning anew. A type of the commencement of the Christian dispensation at Pentecost.
On the first day of the month the moon began to shine afresh on the earth with light reflected from the sun; so the Church, during the present night time of the world, is set to shine in the light of an absent Christ.
“The first day of the first month.” A dispensation altogether new characterized by Messiah rejected, and the Comforter present, to communicate to the Church the truth of Christ, and to maintain his Lordship.
“The tabernacle of the tent of the congregation. Both titles are here combined; the tabernacle being the type of a dwelling-place for God through the Spirit, and the tent of the congregation typical of believers assembled in the name of the Lord Jesus.
The Ark.
And thou shalt put therein the ark of the testimony, and cover the ark with the vail. (Ver. 3.) The ark is first mentioned, for it sets forth Jesus, God’s center of gathering to his own people, and in whom they are builded together for an habitation of God. (Ephesians 2:2222In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:22).) God begins with Christ, and so should we.
But it is the ark covered with the vail; for it is Christ incarnate in whose name we are to gather.
“The ark of the testimony.” Such is the title here given to it. The house of God, the Church of the living God, the pillar and ground of the truth, is set for the testimony and maintenance of that great mystery of godliness, “God manifest in the flesh,” with which is closely connected those other precious verities, “Believed on in the world;” “received up into glory.” (1 Timothy 3:15,1615But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 16And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:15‑16).)
Until Christ came in the flesh, there was no Church of God on the earth, no “habitation of God through the Spirit,” nor “living stones built up a spiritual house.” The tabernacle in the wilderness, indeed, foreshadowed the Church’s earthly sojourn, in connection with heavenly things (Hebrews 8:55Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount. (Hebrews 8:5)), and the temple in the land foreshadowed its heavenly glory. But until the Word had been made flesh, and from a crucified and exalted Savior the pentecostal Spirit had been sent down, there was no Church on earth.
The Table.
And thou shalt bring in the table, and set in order the things that are to be set in order upon it. (Ver. 4) Where believers are gathered together in the name of the Lord Jesus, for an habitation of God through the Spirit, there, in God’s presence, the sweet and sacred memorials of a Savior’s sufferings and death are to be observed.
It is remarkable that, after the ark, the table is first mentioned; and at Troas, on the first day of the week, the disciples came together to break bread. (Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7).) This was their first object; and although the inspired ministry of the Apostle Paul threw its light on the sacred subjects of the person, suffering, and glories of the Son of God, like the candlestick in the tabernacle over against the table, yet their object in coming together was to remember Jesus, and to enjoy the manifestation of his presence in the breaking of bread, to which all else was made subservient.
But if the communion of saints in the presence of God, and in the remembrance, of the sacrifice of Christ, is to be observed, it must be observed in God’s order. “And set in order the things which are to be set in order upon it.” “God is not the author of confusion.” He has his order, and this order must be maintained. The table is to be a pure table, and all things which are done in connection with the table, must be done decently and in order—as in the presence and fear of God.
The Candlestick.
And thou, shalt bring in the candlestick, and light the lamps thereof. (Ver. 4.) Ministry, according to God, in the exercise of the gifts of the Spirit, and in testimony to the truth of Christ, has its place in connection with God’s dwelling-place. It is to be brought in, and its light maintained.
The best gifts are to be earnestly coveted. The Lord of the harvest is to be entreated to send forth laborers, and the supply of the Spirit of Jesus Christ for testimony to him is to be sought and obtained by fervent and united prayer. Although it is possible for believers to meet together, and to edify one another by mutual exhortation, and the reading of God’s word together, without distinct gift for ministry; and thus provision is made for weakness, and the present state of things: yet ministry, in the power of the Spirit of God, is God’s order,, and according to his mind and will; and the gifts of an ascended Savior are “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.”
The Altar of Gold.
And thou shalt set the altar of gold for the incense before the ark of the testimony. (Ver. 5.) The worship of the Father, in spirit and in truth, by purged, worshippers drawing nigh in conscious acceptance through Christ Jesus, and in all the preciousness and perfume of his sacred name, —this worship is to be presented and maintained before God.
The altar of gold for the incense was to be set immediately before the ark of the testimony, as teaching that this worship is connected with Christ risen and glorified within the vail, through whom the believer has boldness and access with confidence by the faith of him, in drawing nigh to God.
The Hanging of the Door.
And put the hanging of the door to the tabernacle. (Ver. 5.) Christ is the door; and faith in Christ, and the confession of him, is the only way of access into the habitation of God. This is to be held up and insisted on. The entrance was not to be left unguarded, and nothing but the hanging for the door was to be put there.
Saving faith in Christ is indispensable; and no mere ordinance, or anything else, is to take the place of Christ, as the way of entrance by whom alone any can be admitted into the fellowship of saints gathered together for an habitation of God.
The Altar of Burnt Offering.
And thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation. (Ver. 6.) Christ, in death and resurrection, in his atoning and accepted sacrifice, is to be set forth as the only ground of communion with God and with his saints.
Before the door of the tabernacle, or dwelling-place of God. For it is only through. the accepted sacrifice of Christ that communion with God can be enjoyed, or that anyone can form part of God’s habitation.
And before the door of the tent of the congregation. For only on this ground can real fellowship with saints be realized, or any one be admitted to their number.
The Laver.
And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein. Ver. 7.) Christ is also to be set forth as the sanctification of the believer; and the rich and full provision of the Spirit in him, for sanctification, is to be testified to.
The washing of water, by the Word. That is, the application of the truth of Christ, living, dying, risen, glorified, and separate from the world—these truths, brought to bear on the conscience and the heart, in the power of the. Holy Ghost sent down from Christ exalted, producing—practical sanctification—this cleansing is essential to living communion with God’s saints, and living priestly service and worship towards God.
The Court.
And thou shalt set up the court round about. (Ver. 8.) Consistency of character and conduct, duly and firmly maintained, and the exercise of fervent charity one towards another, is also to be pressed on the consciences of believers. A distinction between the Church and the world is to be maintained and exhibited, even when the saints are not assembled together in Church fellowship.
The Court Gate.
And hang up the hanging at the court gate. (Ver. 8.) And Christ i8 to be testified to as the only one, through faith in whom, any person can be considered as connected with the people of God in religious association.
The Anointing.
And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy. (Ver. 9.)
The Anointing Oil.
The directions for making the anointing oil are given in EXODUS 30:22-2522Moreover the Lord spake unto Moses, saying, 23Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, 24And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: 25And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. (Exodus 30:22‑25): —
Moreover; the Lord spake unto Moses, saying, Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, and of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: and thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.
Pure Myrrh.
Of pure myrrh five hundred shekels.”
The gum, issuing spontaneously: bitter, but fragrant; flowing freely. Beautifully emblematic of the Spirit of Christ, — a sympathizing Spirit, —a Spirit which may be grieved, and touched with the feeling of our infirmities. Myrrh is also a soother of pain: and the sympathy of Jesus, how comforting
Sweet Cinnamon.
“And of sweet cinnamon half so much, even two hundred and fifty shekels.”
Sweet cinnamon is the inner bark-sweet and also fragrant. Expressive of the sweetness and excellency of the internal character of the Lord Jesus.
Sweet Calamus.
“Of sweet calamus two hundred and fifty shekels.”
Calamus is the pith-sweet and fragrant also. Emblematic of the sweetness of the Spirit of Christ, in all his internal thoughts, feelings, and affections.
Cassia.
“And of cassia five hundred shekels.”
The cassia is the outer bark-sweet and fragrant. Expressive of the gentleness, sweetness, and excellency of the external character and conduct of the Lord Jesus Christ.
Pure Myrrh 500 shekels. Bitter.
Cinnamon 250 shekels. Sweet.
Calamus 250 shekels. Sweet.
Cassia 500 shekels. Sweet.
500 shekels bitter, 1000 sweet-such is the composition.
“After the shekel of the sanctuary.”
The weight or estimate was to be after the shekel of the sanctuary; for it is God’s holy estimate of the graces of the Spirit of his Christ, which is here set forth.
Olive Oil.
“And of oil olive an hin.”
This pure olive oil is typical of the Holy Ghost, the Spirit of God, as the holy anointing oil is the emblem of the Spirit of Christ, with its various and combined graces.
The Anointing Oil.
“And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.”
Two things strike us here: First, its holiness; this is twice mentioned; for the Spirit of Christ is a holy Spirit. Secondly, the tempering of the precious spices together. Expressive of the incomparable excellency of the Spirit of Christ, produced by the exquisite blending of the various graces of his character 3. perfect and harmonious oneness.
The perfume, described in Exodus 30:34-3834And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: 35And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: 36And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. 37And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. 38Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. (Exodus 30:34‑38), typifies the excellency of Jesus, God-ward. It was to be wholly burnt on God’s altar, or in the censer of the high priest, which he carried into the holiest.
The anointing oil, on the other hand, is typical of the Spirit of Christ, and the various graces of his Spirit, which are communicated to believers, and shared by them, through the anointing of the Holy Ghost sent down from Christ exalted. “Like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts, of his garments.” (Psalms 133:22It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; (Psalm 133:2).) Thus they become Christlike. Thus, the character and graces of Christ are reproduced in those who drink into his Spirit.
The Tabernacle to Be Anointed.
And thou shalt take the anointing oil, and anoint the tabernacle. (Ver. 9.)
So, on the day of Pentecost, the Spirit from Christ risen and glorified constituted the assembled believers the dwelling-place of God, and by that one Spirit are we all baptized into one Body.
The Tent of the Congregation.
When believers are gathered together in the presence of God, and in the name of the Lord Jesus, that which is of all importance is the presence and power, unquenched, of the Spirit. This makes the assembly of believers the place of power, and joy, and blessing.
The Contents of the Tabernacle to Be Anointed.
And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy. Chapter 40:9.) We have these vessels mentioned in detail in Exodus 30 First,
The Ark Anointed.
And the ark of the testimony. Ver. 26.) Christ risen from the dead, exalted at the right hand of God, and anointed, having received of the Father the promise of the Holy Ghost, is the center of gathering to the Church of God, and in him all the purposes of God meet. He is the subject of testimony, and in him all the promises of God are Yea and Amen to God’s glory by us. A risen, glorified, and anointed Christ.
The Table Anointed.
And the table and all its vessels. (Ver. 27.) The communion of saints, in the precious and sacred remembrance of the sufferings and death of their divine Savior, must be in the present power of the Spirit of Christ, and all things connected therewith should be done by the unction of the Holy Ghost.
Oh, for grace ever to remember this, when on the first day of the week we meet as disciples to break bread! The table and all its vessels—our communion together, arid all that is connected with it, is to be in “the unction of the Holy One.”
The Candlestick Anointed.
And the candlestick and his vessels. (Ver. 27.) Testimony to Jesus, and the ministration of God’s word, is to be in the exercise of the gifts of the Spirit, given by Christ exalted, and by His present guidance and grace; and everything connected with this ministry is to be in the power of the Spirit of Christ.
The Golden Altar Anointed.
And the altar of incense. (Ver. 27.) The worship of the Father in spirit and in truth can only be by the Spirit of adoption—the Spirit of an ascended Christ—the unction of the Holy One. The Spirit helps our infirmities, he makes intercession, he causes our praises and our prayers to ascend, accompanied with all the fragrance of the preciousness of the name of Jesus.
The Brazen Altar Anointed.
And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy. (Ver. 10.) It was through the Eternal Spirit that Jesus offered himself without spot to God; and it is by the Holy Ghost sent down from heaven that testimony is to be borne to the value of his blood, and to the fact of his resurrection, as the ground of communion between God and the soul. And it is by the Spirit that this communion is enjoyed.
And the Spirit of God renders the truth of Christ, crucified and ascended, a sanctifying truth, and communion with God through Christ, sanctifying communion. “An altar most holy,” or literally, “Holy of holies.”
The Laver Anointed.
And thou shalt anoint the laver and his foot; and sanctify it. The same remarks will apply to Christ looked at as our sanctification. The Spirit of God reveals Jesus in the holiness of his person and walk down here, and makes him practical sanctification to us. He also reveals to us a glorified Christ, and conforms us to him, changing us into the same image from glory to glory. (2 Corinthians 3:1818But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:18).) And he is the living link of union with this exalted one.
The Anointing of Aaron and His Sons.
And thou shalt bring Aaron and his sons unto the door of the tent of the congregation, and bathe them in water. (Ver. 12.) (So the Hebrew.) This is similar to the consecration service of the priests described in Exodus 29 and Leviticus 8.
Aaron and his sons were types of Christ and his Church (Hebrews 3:66But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6).) They were to be brought to the door of the tent of the congregation, which was the place of communion with God, on the ground of sacrifice. (See Exodus 29:42,4342This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the Lord: where I will meet you, to speak there unto thee. 43And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. (Exodus 29:42‑43).) They were then and there to be bathed in water. Not simply washed, but bathed in water; for so the Hebrew expression is rendered ten times in Levit. xv. This bathing in water is significant of death, burial, and resurrection. (See Romans 6; Colossians 2) This bathing is one; that is, Aaron and his sons were washed or bathed at the same time, though anointed separately. So we are buried with Christ in baptism, wherein also we are risen with him. (Colossians 2:1212Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (Colossians 2:12).)
Then Aaron was invested with the priesthood, and anointed. “And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest’s office.” (Ver. 13.) For it is as risen from the dead the Lord Jesus was anointed for priesthood; and it is in resurrection he enters on his priestly office, in separation from the world to God. “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.” (Hebrews 7:2626For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; (Hebrews 7:26).)
After this, Aaron’s sons were clothed and anointed. “And thou shalt bring his sons, and clothe them with coats: and thou shalt anoint them as thou didst their father, that they may minister unto me in the priest’s office: for their anointing shall surely be an everlasting priesthood throughout their generations.”
(Verses 14, 15.) It is as risen with Christ “through the faith of the operation of God, who hath raised him from the dead, that we are invested with, and enter on, our priestly office and service in association with Christ, the high priest of our profession. And it is by the Holy Ghost sent down on Pentecost, that we are anointed to this priestly service.
A priesthood which we enter on by faith, when we have realized our death, burial, and resurrection with Christ: and which we shall continue to exercise when we are conformed to him in the glory, and are associated with him in his heavenly and everlasting priesthood. T. N.
CONCLUDING LECTURE.
(The Tabernacle raised up, and filled with the glory, in the Number for December.)