1. Instructions (25:1-31:18)
God’s plans for his residence among his people take into account a number of factors relating to our human condition. We need some tangible means of recognizing and celebrating God’s presence; we need beauty and majesty; we need a sense of dignity and worth that genuine involvement in a great undertaking can bring; we need to feel that each one’s gifts and abilities have significance. In wonderful ways the tabernacle and its equipment served these purposes while also providing a valuable teaching aid for the whole theology of salvation. The instructions generally move from the interior outward to the court and end with such miscellaneous items as anointing oil and incense. Two exceptions are the incense altar and the basin, which are described with the miscellaneous items. (In the description of construction, they appear in the more expected order: 37:25-29; 38:8.)
First, is a description of the voluntary manner (25:2) and the richness and variety (vv.3-7) of the offerings to be accepted for the work (see also 35:4-29). Immediately following come instructions for the ark (25:10-22). This box would sit in the innermost room of the tabernacle, in the place where the idol would stand in a pagan temple. But it was not a representation of God. Rather, it served to remind the Israelites of their covenant with the transcendent God who had redeemed them in a historic event and had committed himself to them.
The ark and most of the other wood parts of the tabernacle were made of acacia (25:10), a hard, orange-brown wood still found in the Sinai Desert and excellent for cabinetry. In it was the Testimony (v.16), the two tablets of the law that testified to the commitment made to the covenant by both parties. On its top was the atonement cover. The Hebrew word kipporet may mean simply “cover” or “lid,” but the verb “to cover” is also used with a theological meaning: to atone for (cover up) sin. And since this was the place blood was sprinkled in atonement for the sins of the nation on the Day of Atonement (Lev 16:14), this translation is probably correct. Since no complete description of the cherubim (25:19) is given, we do not know what they looked like, except that they had wings (v.20). God is not the ark nor in it nor even on it. He is other than anything earthly. But because of his covenant, he will manifest himself in connection with the ark (v.22).
The table (25:23-30) held the bread of the Presence. These twelve loaves of bread were not for the purpose of feeding God, as in pagan temples, but rather represented God’s caring for his people’s need (Lev 24:9). Thus there was a loaf for each tribe.
The lampstand (25:31-40) was shaped like an almond tree with six branches and one central stem. The lamps were probably flat bowls with four slots molded into turned-in rims. The bowls would be kept filled with olive oil (27:20), and trimmed wicks would be laid in the slots. The seven lamps would then be suspended from the stem and branches of the stand.
The portable structure that housed the ark, the table, and the lampstand is described in ch. 26. The innermost component was made of gold-sheathed frames standing on end. They were probably joined by some sort of tongue and groove arrangement (v.17). The resulting walls were made rigid by special corner frames (vv.23-25) and by crossbars joining the frames through rings at their centers and perhaps at top and bottom (vv.26-28). The frames rested upon silver bases (vv.19, 21, 25). The resulting walls formed three sides of a rectangle. They were covered on the outside by linen curtains joined together with loops and clasps (vv.1-6). The ceiling was formed by curtains of goat hair similarly joined. These ceiling curtains hung down a short distance over the side walls and their linen coverings (vv.7-13). The whole structure was then protected by two leather covers, one of ram skin and the other of another skin, whose origin is uncertain (NIV “sea cows”). The fourth or east side of the rectangle was covered by a beautifully woven drapery suspended from five posts (vv.36-37). The interior was divided into two spaces by a similar drape (vv.31-35).
In front of the tabernacle proper stood the altar (27:1-8). It was hollow (v.8) with a grate inside it (v.4). The horns (v.2) were probably vertical projections that helped to keep the wood and sacrifices from falling off. Stone altars with such projections have been recovered in Israel.
The tabernacle was to stand in a courtyard 150 feet long and 75 feet wide (27:18). The courtyard was formed by linen curtains suspended from bronze pillars banded with silver (vv.9-10). On the east side was a gateway drape made similar to the entry and interior veils in the tabernacle (vv.16-17).
Ch. 28 describes the priestly garments. As with the tabernacle and court, the dominant color is white, the universal symbol of purity, but such rich colors as gold, blue, purple, and red were also prominent. The ephod (28:4) was a kind of decorative vest or apron worn under the breastpiece (vv.26-28). Not only did the high priest carry the names of the twelve tribes on his shoulders (v.12), but over his heart (v.29). Thus his function as mediator and representative was doubly reinforced. The term “breastpiece for making decisions” (v.15) probably derives from the fact that the Urim and Thummim, used to discern God’s will, were kept in the breastpiece (v.30; Nu 27:21). The robe of the ephod (28:31) was probably a garment worn under the ephod. Pomegranates (v.33) were a fruit frequently associated with fertility and life in the ancient Near East. The priest could not enter God’s presence unannounced and unprepared because he might die (v.35). “As on a seal” (v.36) may indicate an older, more decorative style of writing. “Holy to the Lord” reminds the reader of two things: whatever is set apart to God, like the priest here, is expected to share his character; and that character is markedly distinct from all others. Since the priest is holy to God, two things ensue: faulty offerings made unintentionally are sanctified by the priest’s offering them; the responsibility for any intentionally faulty offerings will rest upon the priest. Since the robes were open at the bottom, it was possible that the genitalia of the priests might be exposed to anyone standing below them. The prescribed undergarments (v.42) would prevent that.
The detail and length of the commands for the ceremony of priestly ordination (29:1-46) underline how seriously the OT takes the holiness of God. That holiness, the essential difference between God and fallen humans, will destroy any who come into his presence without having dealt with their own condition according to God’s prescriptions. In three places in this ceremony (vv.10, 15, 19) the necessity of substitutionary atonement is emphasized by the priests' laying their hands on the sacrificial animal’s head. It dies in their place. Furthermore, the prominence of blood must not be overlooked (vv.12, 16, 20-21). Sin is not atoned for by mere offerings. There is no atonement without bloodshed. By itself, the smell of burning flesh is hardly pleasing (v.18). But the aroma of burning sacrifice is pleasing to God because it represents reconciliation between himself and his people.
Throughout the OT the anointing oil (29:21) signifies the presence of the Spirit of God in that person’s life. The wave offering (v.24) is a gift of gratitude to God. Certain portions of the fellowship offerings (those given by the Hebrews to express gratitude, vv. 26-28) were to be given to the priests for their support (see Lev 7:28-36). Seven days (v.30) probably refers to the period of consecration. The garments were also worn during holy days.
That which is sacred (29:31) must not be put to some other use than God directs, nor is it allowed to come into contact with what is not sacred. Since sin is not only a matter of choice, but also a matter of association, the altar needs to be atoned for (vv.35-37). Thus all spiritual contamination was removed from it. In pagan worship this contamination would come from the presence of evil gods, but the OT so deflates the demonic realm that consecration has nothing to do with driving out demons.
God’s purpose in the Exodus deliverance is made explicit in 29:42-46: He brought them out so that he might dwell among them and be God among them. This is his same purpose in salvation from sin: the indwelling presence of the Holy Spirit.
The final section of the tabernacle instructions (30:1-31:18) seems to deal with matters that are deemed somewhat miscellaneous: the incense altar (30:1-10), the tabernacle offering (vv.11-16), the basin (vv.17-21), the anointing oil (vv.22-33), the incense (vv.34-38), the inspired craftsmen (31:1-11), and the Sabbath (vv.12-18).
The significance of the regular offering of incense (30:8) is not specified. It was, and is, a common element in many religions, the smoke and odor lending an aura of awe and mystery to the ceremonies (see Isa 6:4). In Lk (Lk 1:10) and Rev (Rev 8:3-4) incense is particularly associated with prayer (see also Ps 141:2).
Although the function of the ritual described in 30:11-16 was to provide money for the maintenance of the tabernacle, the concept behind it expresses God’s ownership of the people. No king or ruler could count them as though they were his own. Although the text does not specify it, this may have been David’s sin in the matter of the census reported in 2Sa 24. “Cross over” (v.14) probably refers to the act of crossing over a line for the purposes of counting. Ex 30:15 establishes that the worth of a person’s life has no relation to one’s wealth or capacity for contribution.
The hands and feet (30:19) are those parts of the body in most direct contact with the world and thus most likely to be defiled. Especially in more primitive cultures, cleansing from actual physical defilement could be necessary. But even there the symbolic reference to spiritual defilement would be understood.
Both the rich contents and unique function of the anointing oil (30:22-33) are another expression of the extreme worth and value of God. The contents are both rare and extremely valuable; the oil is used for worship and nothing else. Since no other persons or objects could have this particular oil upon them, it made apparent the unique functions and relationships to God of those persons and objects.
Just as the anointing oil, the incense was to be made from particularly precious materials and was reserved for tabernacle use only. Merely casual or self-serving uses were forbidden (v.38).
The craftsmen who were to do the work were chosen and empowered by God (31:1-11). It is especially important to notice the reference to Spirit-filling (v.3). This is the first occurrence in the Bible of this phraseology (although the concept appears in different words in Ge 41:38). This expression is used to describe a person who is divinely enabled to transcend limited human ability in a given area, whether it be technical skill, as here, or wisdom (Ge 41:38), or leadership (Jdg 6:34), or moral life (Isa 32:15-17). This concept would eventually provide a fundamental expression of the believer’s life with God (Nu 11:29-30; Mt 3:11; Jn 14:15-17; Ac 1:8). Here it also serves to guard against a false dichotomy, that since the priests are specially set apart for God’s service, they are the only ones to whom God relates and through whom he works. Every person can be filled with the Spirit of God to fulfill his or her particular calling.
As the Sabbath is the only ceremonial observance mentioned in the Ten Commandments, it is the only one mentioned here in connection with the tabernacle instructions (31:12-17). Surely this is not accidental but speaks to the special significance of this observance. Refusal to work on one day in seven represented not only the Israelite’s commitment to godlikeness (v.17) and a commitment to be a marked people (v.13), but also a recognition that it was not their work but God’s providence that provided their needs (16:21-26). To know that God is the Lord (31:13) it is necessary not only to experience his power (chs. 6-14) and providence (chs. 16-18), but also to live in a state of covenant obedience with him (chs. 20-40). That truth is expressed here in the specifics of Sabbath obedience. The harshness of the punishment for Sabbath-breaking (v.14) reflects the extreme importance of the lessons being taught here. How shall we find peace with a holy God? By establishing our way and asking God to conform to it? That is no more possible than is our redefining the laws of physical science to our liking. Yet human sinfulness continues to insist upon its own way. Somehow the Hebrews had to recognize that it was God’s way or no way. For another illustration of this same point, see Lev 10:1-3 and Nu 15:32-36.