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What Should We Make of the Massive Repetition of Tabernacle Details in Exodus?

February 16, 2018 By Peter Krol

I used to lead a small group Bible study in my home. And when I proposed we study Exodus, people agreed to participate only if we stopped once we hit the Ten Commandments (chapter 20).

Some time later, I proposed preaching through Exodus at our church. Some of the other elders expressed concern that a chapter-by-chapter exposition would be too taxing for the people. They wanted assurance that we wouldn’t belabor the tabernacle details.

Over the years, I have heard from many friends, who attempted to read the Bible cover-to-cover, that they gave up in the closing chapters of Exodus (though I can think of some who made it as far as Leviticus or Numbers before abandoning ship).

These three anecdotes highlight a major barrier for modern readers: There’s no avoiding the fact that Exodus dedicates exorbitant space to the architectural details of the tabernacle. And those details occur not only once but twice. Every preacher must solve the conundrum of how to preach Exodus without preaching the same sermon(s) multiple times. Every Bible reader must cope with both the pile of cubits, fillets, calyxes, and ephods (Ex 25-31), and the pile of cubits, fillets, calyxes, and ephods (Ex 35-39). As my son loves to ask me: Pete and Repeat were in a boat. Pete fell out, and who was left?

If we believe that all Scripture is useful and profitable (2 Tim 3:16-17), and we are to take heed of what God has revealed about himself, how might we approach chapters 35-39 of Exodus? Will we simply skip them, trusting the lessons from Exodus 26-31 to be sufficient? Or does the Lord have more for us than that?

I have 6 suggestions.

1. Ask why the tabernacle has so many details.

I’ve tried to cover this in my sample Bible studies on each chapter, as I’ve landed on the big picture from the beginning: Yahweh wants to dwell with his people. Here in the tabernacle, we have one of the clearest pictures of Immanuel, God with us. This is worth much time, attention, and detail to ensure we comprehend the glory of it.

2. Ask why Exodus repeats nearly every one of those details.

God chose to give us this particular picture of Immanuel two times. Let’s not let it go to waste. After all, it’s not an exact repetition. First, Yahweh says “you shall build” so and so. Second, the narrator says “Bezalel built” so and so. That shift from instruction to construction must not go unnoticed. (For an example, just do a verse-by-verse comparison of the ark in Ex 25:10-16 and Ex 37:1-5.) Yahweh told them to do something, and they did it. Or more accurately: Yahweh told them to do a thousand somethings, and they did them all. Exactly as they had been told. Down to the jot and tittle. Even if Moses had written his scroll with fluorescent gel pens, he could not have made this obvious point any more vibrant.

3. Observe which parts of Ex 25-31 are not repeated in Ex 35-39.

Though there may be more, I’ve noticed three major things: the intent to dwell, the priests’ ordination ceremony (Ex 29) and the census tax (Ex 30:11-16). All three take on greater significance outside the book of Exodus.

Yahweh clearly states his intent to dwell with his people in Ex 25:8, 29:45-46. While no such intent is stated during construction, this intent to dwell motivates Yahweh through the ages (Deut 31:23, Josh 1:5, Is 7:14, Is 8:5-10, Is 43:2, Matt 1:22-23, Matt 28:20, etc.).

The ordination instruction does finally find its twin in Leviticus 8, and the delay heightens the drama and anticipation for the event. Perhaps this ordination ceremony has more to teach us (about how to approach God) than first meets the eye.

The census tax (“ransom”) is never mentioned again, as far as I can tell. Numbers 1 and 26 narrate two censuses for the two generations of wilderness wanderers, and there is no mention of the tax there. But since Yahweh initiates both censuses, I assume they followed his instructions from Ex 30:11-16. But do you remember David’s fateful census that brought disaster on Israel (2 Sam 24, 1 Chr 21)? Have you ever wondered why it was such a terrible idea? If we didn’t skip over the boring parts of Exodus, we might have eyes to see both David’s failure to collect the ransom and God’s solution to replace the tabernacle with a permanent temple.

4. Observe which parts of Ex 35-39 are new material (not found in Ex 25-31).

Next week, I will focus my sample Bible study on these texts: Ex 35:1-29, Ex 36:2-7, and narrative additions in Ex 39:1-31. They do not have counterparts in Ex 25-31, so they highlight the new angle on Immanuel that the Lord intends with Ex 35-39.

5. Compare and contrast the structure of the two sections.

Some things are similar. For example, the ark, table, and lampstand come in the same order (Ex 25:10-40, 37:1-24), indicating those three items should be taken as a unit. Same with all the priestly garments in Ex 28 and Ex 39.

But most of the structure is completely different. I’ve created an outline showing the differences to help me visualize it. Some key takeaways:

The construction begins exactly where the instructions left off: The Sabbath.
The instructions take the shape of seven speeches; the construction has no clear corresponding framework.
The instructions basically start on the the inside (ark, table, lampstand) and move out (furniture, structure, priests’ garments) before coming back in (more furniture, oil & incense); the construction follows a more logical course (build the tent, fill it with furniture, create the courtyard furniture, build the courtyard fence, end with priestly garments).
In light of the content and structural differences, it appears the instructions put more emphasis on the tabernacle as “new creation,” while the construction puts more emphasis on the people involved as “new creators”.

6. Follow the train of thought.

One danger of treating Ex 25-31 and Ex 35-39 as one long passage about the tabernacle is that we miss the crucial train of thought! The covenant is made in Ex 19-24. Then we have tabernacle instructions in Ex 25-31. Then the covenant is broken and repaired in Ex 32-34. Finally, the tabernacle is constructed.

The flow of thought highlights the crucial nature of the breaking and repair of the covenant in between the tabernacle sections. In other words, the only reason the construction can be so detailed, so faithful, and so obedient in every point, is because Yahweh has offered these people more of himself than they’ve ever had. He’s given them a greater, albeit fading, glory in the approval of his face. And he is closer to them than ever. This fact alone makes the tabernacle construction more earth-shattering and supernatural than the instructions were.

If Yahweh is not vulnerable and willing to give himself to his people, his instructions will always fall on deaf ears. But when he shows them his glory, full of grace and truth, they become Spirit-filled to do all that he commands them do. Exactly as he commands them to do it.

Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen. (Heb 13:20-21)

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Exodus 33: Atonement = Forgiveness + Reconciliation

January 19, 2018 By Peter Krol

After the people commit a “great sin,” Moses offers to go back up Mt. Sinai. His hope? “Perhaps I can make atonement for your sin” (Ex 32:30). This work of atonement began with begging God’s forgiveness (Ex 32:31-32), but that clearly wasn’t enough (Ex 32:33-35). Full atonement requires something more.

Observation of Exodus 33

Most repeated words: people (14 times), Moses (12x), said (11), tent (11), Lord (9), up (9), go (8), not (8), face (5), favor (5), know (5), sight (5)

As Moses is trying to bring the Lord and the people back together, I’m not surprised to see repeated mention of these characters
But what role do the tent, and the favor of God’s face, play…?

In the first section (Ex 33:1-6), Yahweh assesses the situation as it stands.

Yahweh speaks to Moses
- He will keep his oath to give them the land
- But Moses must lead them (Ex 33:1)
- Yahweh will send an angel to clear out the inhabitants (Ex 33:2)
- But he himself will not go with them, lest he consume them on the way (Ex 33:3)
The people mourn at this “disastrous word” (Ex 33:4)
Yahweh’s speech is repeated (Ex 33:5)
- There is real danger for these people if Yahweh were to be with them!
The people strip their ornaments (Ex 33:6)

In the second section (Ex 33:7-11), Yahweh speaks to Moses at the tent of meeting face-to-face.

In the third section (Ex 33:12-23), Moses pleads with Yahweh to alter this course of events.

Moses leverages the favor he’s already got with Yahweh (Ex 33:12).
He pleads for even more favor (Ex 33:13).
Yahweh then promises to go with them (Ex 33:14).
But Moses is not assured. He wants to make sure Yahweh will be with them (Ex 33:15-16).
Yahweh agrees to this very thing (Ex 33:17).
But Moses is still not assured. He requests proof that Yahweh will be with them. And the requested proof is that Yahweh will show Moses his glory (Ex 33:18).
Yahweh agrees, but with conditions to preserve Moses’ life (Ex 33:19-23).
Julie Gibbons (2010), Creative Commons

Interpretation of Exodus 33

Some possible questions:

If Yahweh has agreed to forgive their sin (and not wipe them all out to start over with Moses), why all this fuss? Why won’t he just go with them?
What is going on with the tent of meeting in Ex 33:7-11? Why is this little anecdote stuck right here? Wouldn’t the story make more sense without it (if we read Ex 33:1-6 and then jumped to Ex 33:12-23)?
Why won’t Moses take God at his word? Why does he request proof that God will be with them?

My answers (numbers correspond to the questions):

Though Yahweh has forgiven (most of) the people and chosen not to destroy them for their sin, this passage shows us vividly that forgiveness alone is not enough to accomplish full atonement. Though the legal transaction of forgiveness has taken place, there is still the relational damage between Yahweh and the people that must be dealt with. Yahweh will keep his word to give these people the land of Canaan (Ex 33:1-2). But the relationship has been so damaged that, if Yahweh was with them, there could be more explosions (Ex 33:3).
We must not read Ex 33:7-11 in a vacuum, divorced from the context. This has everything to do with the flow of the chapter! I’m honestly not sure why the ESV (along with NASB, NIV, and NRSV) add the “used to” to Ex 33:7, as an interpretation of the Hebrew’s shift in tense. But the CSB, NET, NKJV, and LEB all translate with a straightforward, “Now Moses took the tent and pitched it outside the camp,” which makes more sense in the context. Of course, the tabernacle hasn’t been pitched yet, but Moses set up a proto-tabernacle, a mini-mountain, where the glory cloud could descend and Yahweh could speak to Moses (Ex 33:9). But from God’s speech in Ex 33:1-3, Moses knows that God can no longer live with his people. The relationship is too damaged. So this tent must go outside the camp. When Moses goes to speak with Yahweh, all the people wait breathlessly at the doors of their own tents, hoping beyond hope that their God will move back into camp with them. Yahweh speaks to Moses as to a friend (Ex 33:11), but that is not good enough for Moses. Moses wants God to have this relationship with all his people. This causes Moses to plead for a change and to request proof that it will happen.
Moses knows how high the stakes are. God has placed his favor on Moses in a special way, but Moses won’t back down until Yahweh sets such favor on all the people. According to Ex 33:15-16, “me” and “us” are a package deal. “You can’t take me up, Yahweh, without taking all of us!” So Moses asks God to put his money where his mouth is; he wants to see the ring on Israel’s finger to know the wedding is still on. “Please show me your glory!” And he gets more than he bargained for. Yahweh will make all his goodness pass by, and he will become a witness to Yahweh’s lavish grace and mercy (Ex 33:19) when he repairs the relationship between his people and himself.

Train of thought:

Forgiveness, on its own, clearly wasn’t enough to provide full atonement.
The relationship has broken to the point that Yahweh must move out.
The grace of true reconciliation is astoundingly glorious (and life-threatening).

Main point: Full atonement = forgiveness + reconciliation

Connection to Christ: When God, before the world began, set his affection on his beloved Son, Jesus Christ, he got us as a package deal. Jesus came to die for his people, that he might bring us to God. And God loves us, not because we are lovable or particularly noble, but because Jesus claimed us as his own. When Jesus worked to provide atonement, to cover our sins, he did what had to be done so we could be forgiven. But he didn’t stop there. He also brought us close to God, as an intimate part of his family.

My Application of Exodus 33

The world does not work this way. The world tries to forgive and forget. Most people walk on eggshells, hold grudges, or give in to backbiting when relationships go sour.

But it must not be so with me (or with our community). The more I delight in the full reconciliation Jesus has provided for me with God, the better equipped I will be to not only forgive but also reconcile with those around me.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

What it Means for the Word to Dwell Among Us

November 10, 2017 By Peter Krol

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:14)

John saw fit to introduce his portrait of Jesus in this way, and you might be among those blessed for believing it, without having personally seen it (John 20:29). But do you know what this means? Do you? It means you are ceremonially pure and holy, without trace of defilement from your past choices. It means you were not irrevocably disqualified by the abuse you suffered. It means God remembers you daily and singles you out for particular affection. It means you shine with his glory, your nakedness has been adequately clothed, and your life is never really in question.

But how can this be so?

John’s Introduction of Moses’ Tabernacle

In the prologue to his Gospel, John clearly has two things in mind: the creation of the world and the tabernacle of Moses. I’ll come back to the creation in a bit, but let me list the evidence for my latter claim:

He mentions the giving of the law through Moses in John 1:17. And though Moses was given the Book of the Covenant (Ex 20-23) with its ethical instruction (Ex 24:7), the longer work of “law” he was handed on Mt. Sinai was the blueprint for the tabernacle (Ex 25-31, especially Ex 31:18).
“We have seen his glory” (John 1:14). Moses asked to see God’s glory (Ex 33:18), in between the tabernacle instructions (Ex 25-31) and the tabernacle construction (Ex 35-39).
“Grace and truth came through Jesus Christ” (John 1:17). “Grace and truth” summarizes the “name” God revealed to Moses on that mountain (Ex 34:6), again between the tabernacle instruction and construction.
“We have seen his glory” (John 1:14). “Glory” is what was visible on top of the mountain (Ex 24:17) and came to dwell within the tabernacle (Ex 40:34-35).
Greek scholars regularly note that the word for “dwelt” (John 1:14) is the verb form of the word for “tabernacle.” Some go as far as to translate John 1:14 as “and tabernacled among us.”

So John clearly has Moses’ tabernacle in mind from the start, at least in the paragraph of John 1:14-18.

John’s Development of Moses’ Tabernacle

John doesn’t stop alluding to the tabernacle after that intro paragraph. Not only does he make explicit reference to Jesus’ body as a new temple (John 2:19-21), but he also develops many themes from the tabernacle description in Exodus. I’ve been working through the book of Exodus with some sample Bible studies. Now that I’ve gotten to the end of the tabernacle instructions, it’s a good time to reflect on how John uses this material for his purposes.

Many have taken note of the seven “I am” statements throughout John’s Gospel. But have you ever noticed their connection to Moses’ tabernacle, at least for the first few?

I am the bread of life (John 6:35), like the bread of the Presence set on God’s tables regularly (Ex 25:30).
I am the light of the world (John 8:12), like the lamps that cast their light on the holy space (Ex 25:37) and must burn every evening (Ex 27:20-21).
I am the door (John 10:9), like the only entrance to the courtyard (Ex 27:16) or to the tent itself (Ex 26:36-37).
I am the good shepherd, who lays down his life for the sheep (John 10:11), a composite image showing Jesus to be both priest (Ex 28:31-35, 42-43) and sacrificial substitute (Ex 29:10-14).

Eric Golub (2012), Creative Commons

I confess the connection is either absent or much less clear with “the resurrection and the life” (John 11:25-26), “the way, the truth, and the life” (John 14:6) and “the true vine” (John 15:1). But the Exodus/tabernacle imagery never really goes away in the narrative.

Jesus speaks with an authority greater than that of Moses, speaking of God’s commandment, which is eternal life (John 12:49-50).
His presence with them leads him to give a new commandment (John 13:33-35).
Jesus prepares a place in his Father’s house, where there are many rooms (John 14:1).
Jesus acts like a high priest when he prays for his people (John 17).
Like Yahweh in the burning bush, Jesus terrifies people by speaking his name, “I AM” (John 18:5-6).
Jesus times the very hour of his conviction to the timing of the Passover festival (John 19:14).

And then, at the story’s climax, John paints a picture of a new Holy of Holies, with a new mercy seat—the place where Jesus’ body had lain—all decked out with two angels, one on one side, and one on the other (John 20:12). Don’t miss the allusion to the ark of the covenant! Full access has now been granted to God’s people. Not to a high priest on a high holy day, but to a woman who loved her lord (and to the rest of us who likewise love him). We have now truly seen his glory, full of grace and truth.

The Tabernacle and the Creation of the World

I write these things not to amaze you with elusive mysteries or secret knowledge. I do it simply because we’re usually not familiar enough with the tabernacle narratives to catch the allusions.

And let me take it one more step. Through my study of Exodus, I’ve been arguing that the tabernacle is pictured as a re-creation of the world, a starting over of God’s people in relationship with their Father. If we were already familiar with this idea from Exodus, we would quickly see John trace out the same connection.

John is concerned from chapter 1 with not only the tabernacle but also the creation.

He starts right where Genesis 1 starts: “In the beginning” (Gen 1:1, John 1:1).
He calls Jesus the Word, just as God “spoke” creation into existence (Gen 1:3, John 1:1).
He identifies Jesus as the Creator God (John 1:3).
Just as the creation in Genesis begins with light (Gen 1:3), leading to life (Gen 1:20, 21, 24, 25, 30, etc.), so also Jesus brings light and life in John (John 1:4-5).
In Genesis, God creates the heavens and the earth (Gen 1:1). In John Jesus comes from heaven to earth to reveal God (John 1:9, 3:31, 6:41, etc.).
Just as God creates the world in seven days (Gen 1:1-2:3), John now shows Jesus beginning his work over the course of seven days (John 1:28, 29, 35, 43; 2:1).

So when we reach the story’s climax, we have not only a new Holy of Holies (John 20:12), but also a new Man and a new Woman in a Garden, drawing near to God and preparing to rule and subdue the earth (John 20:15-18).

So What?

Please let these things motivate you when you hit the hard parts of the Bible, such as the tabernacle instructions. They’re here for a reason, and, if you have eyes to see, they will explain marvelous things about the person and work of Christ. When you read that the Word became flesh and dwelt among us, make sure to step back and get a clear handle on what it really means.

Exodus 25-31: Re-creating Heaven on Earth

November 3, 2017 By Peter Krol

Step Back

When our Bible study focuses intently on each passage, one after another, we may find it difficult to step back and see how they fit together. But we must remember the Bible is a work of literature. It was not written to be scrutinized in bites; it was written to be devoured in gobbles. We should remember to read the Bible as we’d read any other book: moving through it at a reasonable pace and recognizing ongoing themes, climax, resolution, and character development. When we hit milestones in the text, we should take the opportunity to survey where we’ve been and how it fits together.

So, now that we’ve heard all the Lord’s detailed instructions for his dwelling place among the Israelites, it’s a good time to catch our breath. From this point in Exodus, we’ll see what happens when a righteous God tries to live among a sinful people. But where have we been so far?

Review

Let me list the main points I’ve proposed for each passage in this section:

Exodus 25:1-40: For God to dwell with his people, mercy must cover the law, bread must be provided, and light must shine.
Exodus 26:1-37: When God dwells with his people, it’s a paradise better than Eden.
Exodus 27:1-19: The mountain where God meets his people—the place where heaven comes to earth—requires a place for sacrifice and has only one entrance.
Exodus 27:20-28:43: For God to dwell with his people, there must be an authorized person to perpetually represent these people before him.
Exodus 29:1-46: The price of a ticket to paradise is approved men in approved garments, eating approved food in an approved place.
Exodus 30:1-38: Yahweh provides every resource required to take his show on the road: purifying both people and priest, so he can be united with them day after day.
Exodus 31:1-18: For God’s new creation dwelling place with his people, the climax comes when the right people join the work and trust in the unique ability of God to get them through.

In addition, my overview of the whole book led me to this overall main point:

Who is Yahweh, and why should you obey him? He is the God who 1) demolishes the house of slavery (Ex 1-15), 2) prepares to rebuild (Ex 16-18), and 3) builds his house in the midst of his people (Ex 19-40).

The main idea of Act I (Ex 1:1-15:21) was that Yahweh demolishes the house of slavery. He does this in two parts:

He trains up a qualified mediator to deliver (Ex 1:1-7:7).
He delivers his people from their enemies into a frightful joy (Ex 7:8-15:21).

The main idea of Act II (Ex 15:22-18:27) was that Yahweh prepares the house of his people by showing them they need his law to know him.

And Part 1 (Ex 19:1-24:18) of this third act shows us God preparing the conditions for a perfect paradise with his people, where they can draw near to him through the blood of a substitute.

Pull It Together

Now what do these things show us about the flow of thought in chapters 25-31? We are in between the making of the covenant and the breaking of it. In giving the tabernacle instructions, how does God build his house?

Act I describes God’s deliverance of his people. Act II shows how God prepares them for a covenant relationship with him. Act III now constructs that covenant relationship.
Part 1: Exodus 19-24 open the gates of paradise by drawing the people close through the blood of a substitute and endowing them with a utopian vision.
Part 2: Exodus 25-31
- Exodus 25:1-27:19 describes a place where God and people can live together, because it’s filled with mercy, life, light, and substitute judgment.
- Exodus 27:20-29:46 promises authorized people who keep the peace between God and people.
- Exodus 30:1-31:18 resources this project in both the short- and long-term.

These chapters are presented in a series of 7 speeches, linking the tabernacle instructions to the creation of the world. I’ll put the clearest connections in bold text.

Speech #1: Ex 25:1-30:10 – basic structure, furniture, and priests
Speech #2: Ex 30:11-16 – census ransom to pay for the people’s lives
Speech #3: Ex 30:17-21 – water basin for washing
Speech #4: Ex 30:22-33 – anointing oil to mark off special people and places
Speech #5: Ex 30:34-38 – incense
Speech #6: Ex 31:1-11 – Spirit-filled people to do the work
Speech #7: Ex 31:12-17 – Sabbath rest

In building this tabernacle, the Israelites will recreate the world in God’s image. It represents a fresh start, a new relationship. The closeness with God we’ve always wanted. And it all begins with these extensive words spoken from the mouth of Yahweh.

Jase Hill (2008), Creative Commons

We can flesh out our outline of the book a little further:

Act I: Yahweh demolishes the house of slavery (Ex 1-15).

Introduction: Nobody can prevent Yahweh from keeping his promises, but we’re not sure how he’ll do it (Ex 1).

Part 1: Yahweh appoints a mediator and ensures he is fully qualified and trained for the task of deliverance (Ex 2:1-7:7).

Part 2: Yahweh delivers a deserved destruction to his enemies and a frightful joy to his people (Ex 7:8-15:21).

Act II: Yahweh prepares to rebuild by exposing how deeply his people need his law to know him (Ex 16-18).

Act III: Yahweh builds his house in the midst of his people (Ex 19-40).

Part 1: God architects a perfect paradise for the community of his people, so he can bring them near through the blood of a substitute (Ex 19-24).

Part 2: God explains how his people can re-create this paradise on earth (Ex 25-31).

Gaze Upon Jesus

Of course, the main thing here is not the tabernacle itself, but what it represents. God wants to dwell with his people, and he will surely do it. Therefore Jesus, the Word, “became flesh and dwelt among us” (John 1:14). “They shall call his name Immanuel (which means, God with us)” (Matt 1:23). His parting word was “I am with you always, to the end of the age” (Matt 28:20). And we now live, not in a cloth tabernacle in the wilderness, but in the New Jerusalem. “Behold, the dwelling place of God is with man” (Rev 21:3).

John’s Gospel is saturated with showing us how Jesus is the full and final tabernacle of Yahweh. I will dedicate next week’s post to tracing this out.

Apply

Head: Don’t glaze over when you hit the detailed architectural stuff in Exodus. Consider how many pieces must fall into place for a righteous God to dwell among his sinful people!

Heart: Do you long for any other paradise, besides drawing near to the Father through Christ?

Ha nds: Be the tabernacle. As an individual, be a dwelling place for the Holy Spirit (1 Cor 6:15-20), with a pure heart, a good conscience, and a sincere faith (1 Tim 1:5). As a community of believers, be a special place for God, unlike any other place on earth (2 Cor 6:16-7:1).

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

Exodus 25: Immanuel’s Mercy, Bread, and Light

September 8, 2017 By Peter Krol

The covenant between Yahweh and Israel has been written down (Exodus 20-23) and enacted with blood (Exodus 24). Moses went back up on the mountain (Ex 24:18) to receive the next phase of instructions from the Creator of heaven and earth. A series of seven speeches will outline plans for a sanctuary-tent in which Yahweh will dwell among his people. With last week’s guidelines, we’re ready to dive in.

Observation of Exodus 25:1-40

Most repeated words: make (20 times), gold (17x), one (11), two (9), ark (8), branches (8), cubit (8), pure (8), rings (8)

The clear focus of Yahweh’s speech is on what the people are to “make.”
This first chapter describes a few items made primarily of gold.

The first paragraph introduces the construction project:

Take a contribution from people with willing hearts – Ex 25:2
List of materials to be contributed – Ex 25:3-7
But what are all these materials for? A “sanctuary, that I may dwell in their midst” (Ex 25:8)
Deep concern that they follow the blueprint for both tabernacle and furniture – Ex 25:9

James Tissot, Public Domain

The second and third paragraphs describe the first furniture piece, the ark:

The ark itself
- Though we’re probably stuck forever with the unfortunate word “ark,” this thing is nothing more than a wood box covered with a layer of gold – Ex 25:10-11
- The box has rings attached to its feet so they can carry it with poles – Ex 25:12-15
- The purpose of the box is to hold “the testimony” – all the stuff written in Ex 20-23 about the treaty between Yahweh and Israel
The box’s lid
- Another whole paragraph is dedicated to the lid that covers the box
- The lid is called a “mercy seat” (ESV) or “atonement cover” (NIV), and its dimensions match the length and width of the box – Ex 25:17
- Twin statues of cherubim face each other, attached to the lid, overshadowing the lid with their wings – Ex 25:18-20
- Again, we’re told the purpose of the box: to hold the testimony – Ex 25:21
- But there’s another purpose when the lid is in place: from above the mercy seat, God will meet with them and speak his commandments – Ex 25:22

Ori229, CC Attribution-ShareAlike

The last two paragraphs describe two more furniture pieces:

The table
- Made of wood, covered in gold, slightly smaller than the box (but same height), with a rim and molding around it – Ex 25:23-25
- The table has rings attached to its legs so they can carry it with poles – Ex 25:26-28
- On the table go plates, dishes, flagons, bowls, and “regular” bread “of the Presence” – Ex 25:29-30
The lampstand
- Pure gold (no wood), all of one piece – Ex 25:31
- This lampstand is an artificial almond tree, with stem, branches, calyxes, and flowers – Ex 25:32-36
  - Note: This is not the traditional “menorah” we see in symbols and drawings, which won’t come along for a few more centuries. This lamp looks more like a tree.
- The purpose of the lampstand is to cast light on the space in front of it – Ex 25:37
- It has tongs, trays, and utensils, all made from pure gold according to the mountain-top blueprint – Ex 25:38-40

Dnalor_01, Wikimedia Commons, CC-BY-SA 3.0

It’s worth also observing what’s NOT in this chapter:

We know they’re building a tent (Ex 25:8-9), but we don’t yet know the floor plan. So we don’t know where these furniture pieces will go.
We don’t know what cherubim look like. The passage assumes they knew.
We don’t know who will use these things.
We don’t know how these things will be used, other than:
- The box holds the treaty;
- Yahweh meets with them above the mercy seat that covers the law treaty;
- The table gets bread on it “regularly”; and
- The lamp casts light onto the space in front of it

Interpretation of Exodus 25

I already did much interpretation (especially the “what” questions) above under observation. So I’ll keep this section short. Some possible questions:

Why does the tabernacle section begin with the list of materials?
Why these materials?
Why are the box, table, and lampstand the first items in the instructions?

My answers (numbers correspond to the questions):

Perhaps this is self-evident, but isn’t the first step in a building project (besides generating the plan itself) to collect the materials?
Perhaps, on the surface, these are simply what they had available from their spoiling of Egypt (Ex 12:35-36). But the list of materials will be repeated (Ex 35:5-9), over (Ex 35:22-29), and over (Ex 35:30-35), and over again (Ex 38:24-31). If we are not familiar with this list of items (gold, silver, bronze; blue, purple, and scarlet yarn; fine twisted linen, onyx stones, etc.), we might miss the many allusions to them in the rest of Scripture. For example, the lovers in Solomon’s Song describe one another in tabernacle-material imagery (Song 4:1-16, 5:10-16). The merchants weep over the destruction of “Babylon” using tabernacle-material imagery (Rev 18:11-13).
At this point, I don’t know. But I’ll keep in mind this question of structure as I work through the tabernacle instructions and eventually pull it all together.

Train of thought:

Gather the materials for a place where Yahweh can dwell with his people
Begin by building a box for the treaty, a place of mercy for God to meet with you, a surface for regular bread, and an implement to cast light on the operation.

Main point: For God to dwell with his people, mercy must cover the law, bread must be provided, and light must shine.

Connection to Christ: Jesus is Immanuel, God with us (as we keep the tabernacle’s big picture in mind, this idea will come up a lot, though with many facets). He provides atonement (mercy to cover the law). He is our daily bread of life. He is the light of the world.

My Application of Exodus 25

I don’t know if James had the box of the covenant in mind when he wrote “mercy triumphs over judgment” (James 2:13), but the application connects. God spoke all 10 commandments, not just one or two (James 2:10-11). The law judges and condemns us when we break it (James 2:12), especially by showing favoritism based on appearances (James 2:8-9). So “judgment is without mercy to one who has shown no mercy,”, but “mercy triumphs over judgment” (James 2:13).

All these ideas are pictured in that box, housing the law treaty, but covered with a mercy seat where the people can meet with God. It’s possible to meet with God only if his mercy trumps the judgment of the law.

And if this is so in my relationship with God, so also in my relationships with others. James goes in this direction when he commands mercy toward people who are different, lowly, etc. I’m especially struck by this principle in my parenting. I respond to my children’s failures (especially when they reflect negatively on me) too often with quick judgment. But when I trust in Jesus as Immanuel (God with us), I will be much more prone to extend mercy so we can dwell together without hostility.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

How to Read the Tabernacle Narratives in Exodus

September 1, 2017 By Peter Krol

Exodus 37:1-9, the crafting of the ark of the covenant, was the text for one of the most unusual Bible studies I’ve ever participated in. This Bible study was unusual for two reasons. First, it was attended only by pastors. And second, we had no idea what to do with the text.

While this group discussed the ark of the covenant at length, we almost completely avoided discussing the text of Exodus. We went to 2 Samuel and discussed Uzzah touching the ark. We went to the Talmud and discussed rabbinic traditions for the high priest (tying a rope to his ankle, etc.). We went to the gospels and discussed the torn veil when Jesus died. I’m sure Indiana Jones even came up.

But when it came to having a Bible study on chapter 37 of Exodus, all the standard skills went out the window. We didn’t observe the grammar or structure. We didn’t consider repeated words, connector words, or the flow of thought. We never assaulted the text with our questions, nor did we wring it for answers. Instead of studying the passage, we theologized on the theme of “ark of the covenant” and what we thought that theme meant for Christians. And our theologizing had little to do with what Exodus actually said.

If Bible-believing pastors, committed to expositional preaching, are prone to read the Exodus tabernacle narratives this way, how much more the average Christian? So before I dive into the tabernacle instructions in my study of Exodus, let me begin with a few principles to guide our reading.

1. Don’t neglect your OIA skills

You’ve learned to observe, interpret, and apply the Scripture. Though the tabernacle narratives feel alien and overwhelming, don’t let those feelings drive you to neglect what you know how to do. Your skills are even more important when the text feels unfamiliar. Don’t jump too quickly to theological rationalization, or to sloppy cross-references. Work first to understand the passage in context for its original audience; then move forward to connect it with the rest of God’s revelation.

2. Guard the main idea

Yahweh says to Moses, right near the beginning of the instructions, “Let them make me a sanctuary, that I may dwell in their midst” (Ex 25:8). Here is the driving motive behind the commission to build: Yahweh wants to dwell in the midst of his people. He rescued them and brought them to himself (Ex 19:4). He’s given them himself in the Book of the Covenant (Ex 23:20-22). Now he wants to live with them forever.

They are desert nomads, living in tents; so he will be a desert nomad, living in a tent. They will be moving around, so he will be moving around. Wherever he leads, they will follow. But he won’t lead them from afar. He wants to be right in the middle of their camp.

These tabernacle narratives give us one of the clearest pictures of Immanuel, God with us, in all the Scripture. As you read, don’t lose your wonder at the fact that a holy God would make it possible for himself to live among sinful people.

3. Visualize the details

The tabernacle was meant to be built and interacted with. It was the first “Please Touch Museum,” after a fashion—at least the outside parts of it. The original audience would have been intimately familiar with the tabernacle’s floor plan, fire escape route, and standard operating procedures. We are not, so we’re at a disadvantage.

But we have computers and study Bibles and graphic designers, which puts us at an advantage.

Don’t be afraid to look at pictures of the furniture, architecture, and garments while you read. The more you can visualize the detail while you read, the more sense it will make to you. And there’s no shame in having to look up terms like calyx, carbuncle, galbanum, or ephod.

Ruk7, Creative Commons

4. Notice the order of things

Here’s where your observation skills really come in handy. Most of the details in Exodus 25-31 (instruction) will be repeated in Exodus 35-39 (construction), but in a different order. That’s on purpose, and much of the fun is figuring out why. Why do the priest’s garments come at the center of the instruction, but the end of the construction? Why does the instruction begin with the ark, but the construction begins with the tent curtains? Why, in the instruction, is the golden altar of incense separate from the other inside furniture pieces, but in the construction they’re all together? All these observations give us clues to what the narrator wants to communicate.

5. Observe the narrative frame

I’ve seen readers and students so numbed by the voluminous detail of chapters 25-29 that they miss an obvious observation when they hit chapter 30. Right in Exodus 30:11: “Yahweh said to Moses.” And again in Exodus 30:17. And also Exodus 30:22, 30:34, 31:1, and 31:12. Combine that with Exodus 25:1, and you get seven speeches. This is a narrative about seven speeches from Yahweh to Moses.

And not only that, but the seventh speech is all about the sabbath. And the sixth speech is all about men filled with Spirit of God for the service of God. These things, in this order, should remind us of the creation of the world in Genesis 1. I’m not going to push this parallel (between specific speeches and their corresponding “days” in Genesis 1) any further now, but it’s at least a clue. And we’ll see many more clues in these chapters that connect the tabernacle with the creation of the world—suggesting that this tabernacle is a new creation. Here is God remaking the world in his image so he can live with his people in paradise.

6. Behold Immanuel

In point #1, I said that the main idea is for God to live with his people. Our reading will be incomplete if we don’t eventually get to the fulfillment of “God with us” in the person of Jesus Christ (Matt 1:22-23, 28:20, Rev 21:3, etc.).

So as we read, we want to see Jesus in the tabernacle. We won’t necessarily look for him in every socket, board, gemstone, or tent peg. But we should see him all throughout as God dwelling among his people.

The Gospel of John will be our best guide, as it begins with Jesus dwelling among us (John 1:14), it commandeers the tabernacle’s imagery to explain Jesus’ identity (light, bread, water, Lamb of God, door), it shows Jesus interceding for his people like a high priest (John 17), and it climaxes with a veritable mercy seat, the place where Jesus’ body had lain, with one angel at the head and another at the foot (John 20:12).

Armed with these guidelines, we’re ready to begin studying the tabernacle narratives.