Make a Holy Place for God to Live with You-Exodus 25

Exodus, Sermons

Video of the Worship Service on Apr 24, 2022. The Tabernacle (Exodus 25-31, 34-40) has been the hardest part Scripture that I’ve studied in 40+ years as a Christian, because it has so much “boring details”–sorry Lord! Yet I know how important it is as everything and every detail about the tabernacle points to Christ [and to us]. So why is theology (the study of God) so darn hard? It’s because idolatry is so damn easy! Theology should be hard to make idolatry harder. But then Jesus said, “my yoke is easy” (Mt 11:30). Is it?

  • What is the tabernacle? What does it teach us about knowing God?
  • Why did God tell Moses to set up a tent (Exo 25:8), and to do so precisely as stated and shown (Exo 25:9, 40; 26:30; 27:8; Heb 8:5)?
  • How should you approach and worship God? Is deliverance from slavery (ch. 1-18) and the Ten Commandments/law (ch. 19-24) enough?
  • The meaning of the tabernacle–the tent Moses built–is that the High King of Heaven came down to earth to live with his people.
  • The tabernacle was a place to worship God, to enter His presence and to behold His glory.
  • God designed it to precisely reveal deep spiritual trusths about His divine character.
  • Only the Ten Commandments–revealed and written by God Himself (Exo 24:12; 31:18; 32:15-16, 19; 34:1)–are placed in the Ark (Exo 25:16, 21) in the Most Holy Place (Exo 26:33-34).

WORSHIP is the 1st, most basic response of a true believer to the true God. It should begin immediately upon conversion, continue with regularity and consistency throughout the rest of life, and will be continued forever in heaven. God thus requires his people to pay attention to proper worship—where it’s done, how it’s done, by whom it’s done, with whom it’s done, what and why it’s done–which dominates the rest of the Sinai covenant through the rest of Exodus, all of Leviticus and up to Num 10:10.

I want to “build a sanctuary“ [holy place] (Exo 25:8) and “worship at the tabernacle [living place/dwelling place]” (Exo 25:9) every day of my life so as to dwell in God‘s presence daily (Ps 84:10; Jn 15:5; Lk 18:1; 1 Th 5:17). But how would this apply practically to Christians? For 40+ years as a Christian, I resolved, only by God’s help, to:

  • read, reflect, remember, recollect and ruminate on Scripture daily (Ps 1:2; 119:97),
  • read books–particularly commentaries–daily (2 Tim 4:13),
  • connect with people (1 Jn 1:3)–Christians and others daily,
  • understand our culture and politics, which is sadly shaping and influencing people–including Christians–more than the Truth of God (Lk 12:56; Jn 16:13),
  • somehow pray to influence those I know toward the kingdom of God through friendships, relationships and Scripture (Jn 6:63; 15:15).

* How should you approach and worship God? Is deliverance from slavery and the Ten Commandments enough? With 13 chapters–1/3rd of the book–of instruction and construction (25-31, 35-40), the Tabernacle occupies a central and indispensable place for the Israelites to be “a kingdom of priests and a holy nation” (Exo 19:6), equal in importance to their deliverance from slavery in Egypt and to the Law they just received.

Outline of 25:1-40: I will dwell among them: Materials (3-9), Ark (10-22), Table (23-30) and Lampstand (31-40).

  • * Offerings were invited only from those who were willing (Exo 25:2; 2 Cor 9:7).
  • * Materials for the construction, grouped according to type (25:3-7):
    • metals (Exo 25:3, 12, 17-22, 29, 31),
    • fabrics (Exo 25:4; 26:1; 28:2),
    • skins and the wood (Exo 25:5; 26:14; 25:10, 2; 27:1),
    • lamp oil, fragrant anointing oil ingredients and incense ingredients (Exo 25:6; 27:20-21; 30:22, 34),
    • gemstones for the high priest’s special breastpiece (Exo 25:7; 28:6, 15, 29).

“Then have them make a sanctuary [holy place] for me, and I will dwell among them. Make this tabernacle [living place/dwelling place] and all its furnishings exactly like the pattern I will show you” (Exo 25:8-9). “Then I will dwell among the Israelites and be their God.They will know that I am the Lord their God, who brought them out of Egypt so that I might dwell among them. I am the Lord their God” (Exo 29:45-46). “Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle” (Exo 40:34). “The Word became flesh and made his dwelling among us [dwelt/made his home/took up residence among us]” (Jn 1:14). (In Hebrew “miskan” [“living place,” dwelling place,” tabernacle] comes from “shakan” [to dwell].)

Exo 25:8 has just 5 words in Hebrew: “Make me sanctuary [holy place] dwell [inhabit, locate] among [midst],” which can be translated, “Make me a holy place and I will locate among them,” or “Build me a holy place and I will locate in their midst.” Exodus specifically reflects the theme of the presence of God–of God’s concern to center Himself among His people and to have them organize themselves around him (Exo 29:45-46). [Numbers, Psalms, Isaiah Jeremiah, Ezekiel, the Gospels, Acts, Revelation also addresses the reality of the presence of God notably but not exclusively.] [In English sanctuary has a sense of “a large room in a church where the worship service is held,” but the Israelites worshipped outdoors, in the courtyard of Yahweh’s house.]

Building the Tabernacle largely occupies the remainder of Exodus [13 chapters! (25-31, 35-40)]–a portable sanctuary fit for the desert. More chapters are devoted to its construction and functioning than to any other subject in the Torah’s 5 books. [Exo 25-31, 35-38 essentially repeat much of the same material. Such detailed attention indicates the Tabernacle’s centrality to Israelite worship–with grain and animal sacrifice as the chief means of religious expression.]

A piece of Heaven on earth. Heaven is where God is; so when God came to live with his people, he brought Heaven down with him. One of the main things God wanted his people to see and learn was that the tabernacle was a piece of Heaven on earth, and thus the most important place in the world, for it was the one place in the entire world where people could enter God’s presence. And Israel was the heart of the world, the centerpiece in God’s plan for saving the nations (Exo 19:6). The ark of the covenant in the Most Holy Place represents God’s throne with cherubim–God’s royal attendants–standing guard in the throne room with more cherubim on the curtains skillfully woven into the walls and veil of the tabernacle. Although the structure was made of wood, metal and cloth, it was a copy of Heaven (Heb 8:5).

Limited access to God (veil, curtain, cherubim, etc) was designed to show the supreme holiness of God. God is pure, righteous and just. His holiness requires sin to be dealt with as He did with the Egyptians at the Sea of Reeds. Therefore sinners need to be careful how we approach God, who is holy, holy, holy (Isa 6:3).

Make me a sanctuary (Exo 25:8). The offering is “for me” and not merely for the tabernacle, which is symbolically God’s house. Moses entered into the cloud atop Mt. Sinai (Exo 24:18) to receive the tablets of stone (Exo 24:12), with the people looking up awestruck at the fiery mountain (Exo 24:17). Then God embarks on a 40 day, 7-chapter-long monologue of instructions for building Him a sanctuary, the Tabernacle [mishkan] (Exo 25-31), with Moses not saying a word. [This was just preceded by a 3-chapter-long uninterrupted rehearsal of the ordinances/law/”book of the covenant” (Exo 21-23).]

God is immanent [“close”] and transcendent [“far”]–reflected in the physical detail that God designed (Exo 25:9, 40; 26:30; 27:8). God’s intention is to be present without overwhelming the people (Exo 20:19). God sought the intimacy of daily relationship and presence, yet requiring differentiation from the people. God would not dwell among them as a trumpet blast and lightning storm (Exo 19:16-19; 20:18-19), but neither would God dwell as a common member of the community.

The tabernacle and incarnation. The tabernacle provided, for the 1st time since Eden, a place for the visible presence of God in the midst of his people. Jn 1:14-18 uses the words and images of the tabernacle to describe what God was doing in Christ (Jn 1:14). Jesus walking in the flesh among the people matches the detailed descriptions of the tent of meeting as a location of God‘s presence (Exo 25:22; 29:42-43; 30:6, 36). “…made his dwelling [“tented”] among us” (Jn 1:14) echoes “Make this tabernacle” and “I will dwell among them (Exo 25:8; 29:45-46). In Greek, “dwelling” is literally “live in a tent.”

“We have seen his glory” reflect Israel’s experience, 1st on the mountain (Exo 24:16-17), then more substantially in the tabernacle (Exo 29:42-46; 40:34-38). The glory of the Lord “settled” [“dwelt” {shakan}] on the tent of meeting (Exo 40:35). The Lord dwelt [shakan] with Israel in the tabernacle [mishkan, “dwelling place”] for over 300 years before the building of the temple in Jerusalem. Exo 34:6 is represented by “full of grace and truth” (Jn 1:14); Exo 33:18-23 by Jn 1:18.

Make the tabernacle exactly like the pattern revealed (Exo 25:9). Why? It was to create a longing for and hope of heaven in the hearts of God’s people–a desire to live in His presence forever (Heb 8:5; 9:11-12). The tabernacle was a symbolic representation of the realities of heaven, a relatively simple earthly reflection of God’s actual dwelling place, designed to point to the greater and more eternal reality to live with God in a nondegaradable permanent tent structure in heaven. [The tabernacle was a real thing: it was a buildable, transportable, worship structure that provided the newly constituted Israel with a sense of the presence of its covenant Lord.]

Tabernacle, priesthood and sacrifices. God’s heroic deeds during the plagues, the Exodus, at the Sea of Reeds, and His majestic speeches in the giving of the Law, is followed by meticulously detailed plans for a massive building project for which God plays architect, furniture designer, and interior decorator, and establishing a hereditary priesthood and instituting animal sacrifices on a massive scale. Why?

If you’re not building a Tabernacle, are you building a Golden Calf? The difference between how Moses and the people relate to God: Moses steadily and on an intellectual plane (Exo 3:11, 13; 4:1, 10, 13); the people, forgetfully and requiring visible signs and wonders (Exo 14:31; 17:7; 19:16; 20:18-19). Thus, during 40 days of Moses’ absence receiving God’s instructions about constructing the Tabernacle, brother Aaron and the people are down below, simultaneously constructing and worshipping a golden calf (Exo 32:2-4). Viewing these 2 building projects in “split-screen” suggests that the Tabernacle is being built to cabin, to house, to educate and to elevate the impulses, needs, and passions that find uninstructed expression in the story of the calf.

The ark is described first before that of the tabernacle that would house it (25:10-22). Describing the tabernacle first followed by particular furnishings would be expected, but the importance of the ark as the item that symbolize God‘s presence among the people far outweighs such considerations. The 2 special purposes of the gilded chest/box known as the ark (Exo 25:10):

  1. The ornate portable box/chest would house the “Testimony,” the 2 tablets of the Ten Words written by God Himself, 1 copy as His and 1 copy as Israel’s, stored together as a symbol of their covenant agreement (Exo 25:16, 21; 24:12; 31:18; 34:1-4, 29).
  2. The lid of the ark is the “atonement cover” [mercy seat] (Exo 25:17), an elaborate pure gold sculpture symbolizing a place for God to stand as a contact point for the Lord of Glory and his earthly people, and a location from which to continue to reveal divine truth to them (Exo 25:22).

Dimensions (Exo 25:10). 45 x 27 x 27 inches. A cubit–a standard biblical measurement–is the distance between the tip of the middle finger and the elbow of an average person. [cubit – amah in Hebrew also means forearm; 18-21 inches.] So the ark was an ordinary rectangular box, a little smaller than 4 feet x 3 feet. The poles, though removable, were treated as a permanent part of the ark structure (Exo 25:14-15), so that the portability of the ark with minimal damage would be ensured. The ark symbolized

  • God’s presence,
  • his purity,
  • his superiority, and
  • his covenant blessing.

The Israelites were to respect the symbols of the realities as a way of showing respect for the realities themselves (2 Sam 6:6-7; 1 Ch 13:9-10). A comparable New Covenant requirement of respect in connection with a symbol of a reality applies with the Lord’s Supper. The supper itself is only a symbol of a reality, but disrespect for the symbol leads to serious consequences (1 Cor 11:20-34).

The ark as container (Exo 25:16, 21). With its powerful symbolic value, the ark was functionally a container, a chest/box to hold something very important–“the tablets of the covenant law” [decree/command]. “that I will give you” (Exo 25:21) predicates that God Himself will take responsibility for fulfilling His covenant.

The ark‘s atonement cover (Exo 25:17-22) has the concept of atonement or reconciliation. It intrinsically means “accomplishment of reconciliation” or “fact of atonement.” It literally means “to cover over.” It is the process of causing people to be true friends, allies, or kin and not to be distant, hostile, or at odds. It means that God, the only true God, had in His eternal kindness and love arranged for them to enjoy reconciliation with Him as the key provision of his covenant. They were not strangers or enemies; they were His covenant family. He was close to them, not far away. They had a familial connection with him and could even sense that connection spatially in the fact of the ark’s atonement cover, where his divine presence was graciously manifested on their behalf. The atonement cover itself became the site where God would “meet with” Moses [“you” is singular] and through him [and his successors] deliver “all my commands for the Israelites” (Exo 25:22). This is where God will meet with them (Exo 25:22; 29:42-43; 30:6, 36). So once the ark was set up, the top of the ark is where Moses would look. Though seeing nothing, he would understand in faith that he was facing Yahweh and as confirmation would certainly hear the voice of Yahweh from that direction.

The table and the bread of the Presence (Exo 25:23-30; 35:13; 39:36). Cf. the ark [45″x27″x27″] (Exo 25:10), the table is smaller [36″x18″x27″] (Exo 25:23). It was roughly the size of a coffee table. It is called variously “the table” (Exo 25:27, 30), “the table of pure gold” (Lev 24:6), “the table of the [bread of the] Presence” (Num 4:7), or most elaborately “the golden table on which was the bread of the Presence” (1 Ki 7:48). The instructions for the table were functional, not symbolic–with nothing especially significant about acacia wood, the rim, the 4 golden rings, or even the dishes. The 1 thing that clearly is symbolic is the bread of the Presence; the table provided a place for putting the bread–“the consecrated bread” (2 Ch 29:18). The bread is the important thing, not the table.

God knows what we need and can be trusted to provide it. The bread represents God‘s providential care, since God has no needs and certainly not for bread or food or water (Ac 17:25). God is eternally self-sufficient and self-existant (Exo 3:14). So the bread on the table–symbolizing God’s presence (Exo 25:30)–stood for God’s provision and was a perpetual reminder of God’s providential care. The bread was a continuous reminder of God’s constant care and awareness of their daily needs, just as he provides manna for them for 40 years (Exo 16:35). Thus, Jesus taught us to ask God for our daily needs (Mt 6:11; Lk 11:3), not just physically but also spiritually (Dt 8:3; Jn 4:13-14; 6:35).

bThe golden lampstand (Exo 25:31-40). Yahweh’s house needed light since He lived there symbolically and allowed humans to minister to Him there. The lights on meant symbolically, “Yahweh is at home” among His people. A lampstand made to resemble an olive tree with almond blossoms symbolizes 3 things at once:

  1. God’s provision [olive oil which kept the lamps burning continually is a reminder of God’s constant watchfulness over Israel (Exo 25:6; 27:20; 35:8, 28; Lev 24:2)],
  2. Isarel’s nationhood [olive trees or branches represent the nation of Israel (Jer 11:16; Judg 9:8; Hos 14:6; 2 Chr 11:11, 17; Rom 11:24); the olive branch symbolized peace and God’s favor (Gen 8:11)],
  3. miraculous deliverence [the almond was associated with Aaron’s/Moses’ staff, which was an almond wood staff, important through its use in the plagues and the Battle of Rephidim].

Good and bad building projects. The Tabernacle will be Israel’s first big project as a newly covenanted people, but it is NOT the Bible’s first architectural or artistic venture, as there have been multiple acts of building and making, such as Moses’ altar (Exo 24:4-5) and the building of Pithom and Raamses by the Israelite slaves (Exo 1:11). Before that, there’s humankind’s gradiose building ventures both good [4-5] and bad [1-3]:

  1. The city/tower of Babel, an uninstructed project of the whole human race united, thwarted by God Himself (Gen 11:1-9).
  2. Cain, the fratricidal founder of the first city (Gen 4:17), and his violent and shady descendants–Lamech and sons (Gen 4:18-24).
  3. Adam and Eve, inventors of the needle and makers of flimsy fig-leaf aprons to clothe their nakedness (Gen 3:7), whose defective handicraft God remedied with a gift of superior coverings made of animal skins (Gen 3:21).
  4. Noah‘s ark, the only previous “joint” building project with Noah faithfully carrying out God’s instructions [with detailed measurements given in cubits] to save a living remnant from the impending watery devastation(Gen 6-7).
  5. God‘s 6–day Creation of the heavens and the earth, bringing order out of chaos through acts of articulate speech and providing a terrestrial home for humankind, made in His image (Gen 1). And as the perfection of that story, God completed His creation by hallowing the 7th day, the first insertion of “holiness” into the created order (Gen 2:2-3), which becomes the basis for the Sabbath teaching in the Decalogue (Exo 20:8-11) and an enlarged Sabbath teaching appended to the Law of the Tabernacle (Exo 31:12-18).

Deeper ambiguous human tendencies. The ordinances [mishpatim] [book of the covenant (Exo 24:7)] (Exo 21-23) deal with certain troublesome and dangerous human predilections–especially those leading to interpersonal conflict. But is it enough for us to be holy (Exo 19:6; Lev 11:44, 45; 19:2; 1 Pet 1:16; 1 Th 4:7)?

  • The covenant and the Law are central instruments, as is their shared history of slavery and deliverance. But would some common projects and practices, especially for communal self-advancement, make a big difference in peace [and not just collective self-defense in war]?
  • Might building the Tabernacle–with contributions from all the people and with the collective actions needed to disassemble and reassemble it as they move from place to place–provide the shared work that can build community more securely than words?
  • Would such a “meeting house” satisfy human needs and contain and regulate human weaknesses, while also promoting community solidarity and identity, and for God to be an abiding and familiar Presence in their lives?
  • God is not restricted to any specific location was another radical innovation of the Torah.
  • A rabbi asked his followers, “Where does God exist?” They said, “God exists everywhere.” “No,” said the rabbi, “God exists wherever man lets Him in.” Menachem Mendel of Kotzk, 19th century rabbi.
  • Without exact standards (Exo 25:9, 40; 27:8), everything good will fail.
  • The items are listed from the most holy to the least holy, starting with the Ark (Exo 25:10). The Ark is the holiest object in the holiest part of the Tabernacle, because it contains the Ten Commandments, the centerpiece of the Tabernacle.
  • Can ethics survive without the holy, i.e. without God? The holy protects the ethical. When standards of holiness die, morality dies shortly thereafter.
  1. How does one mold a collection of ex–slaves [2 months out of Egypt] into a genuine holy community capable of self-governance?
  2. Is freedom from slavery by God’s grace (Exo 20:2) + the Law [Ten “Words” and the Book of the Covenant (Exo 24:7; ch. 21-23] enough for you to be holy (Exo 19:6; 22:31; Lev 11:44, 45; 19:2; 1 Pet 1:16; 1 Th 4:7)? Enough for your deep-seated human needs, passions, and tendencies [which the divinely prescribed Ten Words addresses (Exo 20:2-17)]?
  3. Why are there 13 very detailed chapters of Exodus devoted to the Tabernacle?
  4. Like the Tabernacle built communaly, what are we building [what can we build] together as a church / community?
  5. How is building the Golden Calf similar to and yet drastically different from building a Tabernacle (Exo 32:1-6; 25:8-9)? How do you differentiate between what you want to do, and what God wants you to do?
  6. How does God speaking to Moses 7 times mirror the 7 days of creation (Exo 25:1; 30:11, 17, 22, 34; 31:1, 12)? [In the 7th speech Goid speaks about the Sabbath rest (Exo 31:12-18).]

Outline [chapters 25-31]: I will dwell among them (Exo 25:8).

  • 25:1-40: Materials (3-7), Ark (10-22), Table (23-30), Lampstand (31-40).
  • 26:1-37: Instructions for making the Tent of Meeting/Tabernacle.
  • 27:1-21: Instructions: Altar, Courtyard, Lamp Oil.
  • 28:1-43: Instructions: Priestly Garments.
  • 29:1-46: Instructions: Aaron‘s Consecration, the Altar Consecration, and Daily Sacrifices.
  • 30:1-38: Instructions: Incense Altar, Money, Water, Anointing Oil, and Incense.
  • 31:1-18: Instructions: Bezalel and Sabbath.

Reference:

  1. Douglas K. Stuart. Exodus. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture. 2006.
  2. Philip Graham Ryken. Exodus. Saved for God’s Glory. Preaching the Word. 2015.
  3. Leon R. Kass. Founding God’s Nation. Reading Exodus. 2021.
  4. James K. Bruckner. Exodus. New International Bible Commentary. 2008.
  5. John Goldingay. Exodus & Leviticus for Everyone. 2010.
  6. Robert Alter. The Hebrew Bible. A translation with commentary. The Five Books of Moses. 2019.
  7. Dennis Prager. Exodus. God, Slavery, and Freedom. The Rational Bible. 2018.
  • Can remembrance, ritual, and sacrifice through the Tabernacle replace revelations with the cloud, the fire, and the divine voice?
  • How does the Tabernacle strengthen ongoing communication, conversation and covenant with God?
  • What are some good [instructed] and bad [uninstructed] building projects in Genesis (Gen 1; 3; 6; 11)?
    • If Noah’s ark, built according to a divine blueprint, was a vehicle for a re-Creation of terrestrial life, can the Tabernacle, built according to a divine blueprint and housing the [different] Ark of the Covenant be a “completion” of Creation–become the vehicle and a sacred space for the indwelling of God among His people?
  • Would bulding the Tabernacle answer deep human need and longing? Would this serve as both concession to and guidance of [potentially] dangerous human impulses? What about…
    • …the human penchant for artfulness and creativity? Healthily, a grateful expression of our God-given and godlike capacities. But what about the proud temptation [as in Babel] to human self–glorification?
    • …the love and imitation of visible beauty? Healthily, a celebration of order and proportion. But what about an elevation of the aesthetic above the righteous and the holy, that easily leads to idolatry?
    • …the impulse to sacrifice? Might the communal practice of animal sacrifice instill a common longing for the divine, express gratitude, and to atone for sin before God? Healthily, an acknowledgment of and submission to the divine, born of a wish to know God.
      • But what about expressing human bloody-mindedness and penchant for chaos [Crucify him! Crusades. Suicide bombers.], born of a wish to merge with the divine or control /  manipulate God through gifts/sacrifices, on the arrogant assumption that it’s being done for God.
    • …trusting seeing over other senses such as hearing (Dt 6:4)? Representing all things in visible images–a predilection especially problematic when the God Who calls is invisible (Jn 4:24), while the loftiest visible things [sun, moon, stars] are mute about how to live?
    • …humanity’s tendencies toward mastery and servility? About thinking and acting as if we are divine (Gen 3:5) [lording it over “lesser” folk and creatures (Mk 10:42)], and thinking and acting as if we were no better than beasts?
    • …the human tendency to band together in groups and the tendency of large groups (Exo 23:2) to let loose wilder passions of the soul “for God” (Exo 15:20; 32:6)?
  • Might the Tabernacle speak more directly and profoundly to the deepest and most dangerous passions of the soul by keeping them under divinely prescribed order? Might it make a safe home for both of what the Greeks called Apollo and Dionysus: for
    • artistic expression,
    • the love of visible beauty and harmony, and
    • the devotion to seeing and beholding, as well as
    • the urge to sacrifice, and
    • the longing to efface boundaries and merge with the divine in shared ecstasies?
  • Would this function as a completion and culmination of God’s plans for Israel and, through them, for all humankind?
  • What about the relationship between the leaders and the led?
    • Can the community progress from hierarchy to equity by substituting the rule of law for the rule of Moses?
    • When Moses goes, what will attach people to the rule of his [or God’s] law?
    • Is not something more than law required–namely, ritual and worship–to sustain connection with the divine?
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