Tabernacle Typology 11: Precious Stones

Tabernacle Typology 11: Precious Stones

by | Oct 1, 2024 | Bible Studies, God in the Details, Tabernacle Typology

Exodus 39:10-13, KJV:

“And they set in it four rows of stones: the first row was a sardius, a topaz, and a carbuncle: this was the first row. And the second row, an emerald, a sapphire, and a diamond. And the third row, a ligure, an agate, and an amethyst. And the fourth row, a beryl, an onyx, and a jasper: they were inclosed in ouches of gold in their inclosings.”

The priest wore a garment called an ephod. Along with the ephod he wore a heavy breastplate decorated with precious stones. These stones were called ‘stones of remembrance’ and were engraved with the names of the twelve tribes of Israel.

These stones were carried on the shoulders of the high priest – the high priest carried the burden of their sins upon his shoulders.

There is much debate as to the specific stones used, and what each individual stone might mean or represent – but what can be said for sure is that they symbolised the twelve tribes.

In a broader sense they symbolise all of humanity and the church. (1 Peter 2:4-5) Each stone was unique – no stone was used twice – it represents all the unique nations of the world. It represents your uniqueness as a child of God.

You are one of a kind to God. There is only one of you.

And just as the names were engraved upon the stones set in the breastplate of judgement (as it was called), so too your name is engraved on your own stone upon His breastplate of righteousness.

Your name is engraved in the palm of His hand – not just written and waiting to fade away – but engraved.

Your name is engraved upon His heart.

Jesus carried the burden of your sin, the burden of your shame and the burden of your sorrow upon His shoulders.

Just like the stones were taken from the earth through hard labour, hewn out of the rock, so too God – through Jesus Christ – struck a blow to the hard bedrock of sin and iniquity to get you out.

Just like these stones are precious to man, even more so, you are precious to Him.

At the time these were the most valuable jewels the Israelites possessed – bought from merchants traveling through, merchants from far off lands – so too you have been redeemed.

Valuable to God.

Just as the high priest felt the burden of these stones while making intercession for the nation of Israel, so too Christ felt the burden of our sin and remembered us upon the cross.

Our Cornerstone and Solid Rock of our Salvation – the Foundation of our Faith – these stones taken from the heart of the earth represent Christ’s heart for us.

You are loved. You are redeemed – you are His – precious and valuable to Him.

Reflect:

1. These stones, set in the breastplate, would signify a great burden – the burden of a nation’s sin and iniquity. In our own lives we often feel the burden of our own sin and iniquity – do you have any heaviness in you? How can you let go of it today?

2. Read 1 Peter 5:8-9. These stones were called ‘stones of remembrance’ and served to remind the high priest of the importance of the intercession he was making. What does intercession look like to you? What role does it play in your life?

Prayer: Lord, how wonderful to know that my name is engraved upon Your heart – that You took my burden of sin and sorrow upon You and paid the price for all of it. I thank You Lord for Your mercy, grace and great love. As I look upon the beauty of Your sacrifice, Lord, let my heart be transformed – break my heart for what breaks Yours! Polish me Lord, like a precious stone – make me more like You. In Jesus Name. Amen.

Tabernacle Typology 9: Spices

Tabernacle Typology 9: Spices

by | Sep 11, 2024 | Bible Studies, God in the Details, Tabernacle Typology, Typology

Exodus 30:23-25, KJV:

“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.”

In the previous reading we looked at the use and the significance of olive oil in the Tabernacle – how it was used as fuel for the lamps – but also for the production of anointing oil.

This time we will look at the 4 spices included in the anointing oil.

The four spices are: Myrrh, Cinnamon, Calamus and Cassia.

Myrrh: Myrrh has been used throughout the ages for medicine and perfumery. It is a sweet smelling substance and bitter to the taste. It is closely related to frankincense and comes from the same family of woody, flowering plants.

It is extracted by repeatedly wounding the trees until they ‘bleed’ the myrrh gum.

In medicine it is used as an antiseptic in toothpastes, gargles and mouthwashes. It is also used in salves for abrasions and as a pain-reliever in ointments. It has also been said to be helpful in relieving the symptoms of arthritis among other things.

In ancient times myrrh was used as a tincture to alleviate the suffering of the dying. Jesus, on the cross, was offered myrrh mixed with wine for the pain, but He refused.

The trees were ‘bled’ to procure the oil, ‘wounded’ to get the healing balm. Christ was wounded for our transgressions and pierced for our iniquities – for the Healing Balm of His Blood to flow.

Fragrant Cinnamon: Cinnamon is obtained from the bark of trees belonging to the Cinnamomum family.

It is used to add flavor to both sweet and savoury dishes – breakfast, lunch and dinner – and has a lot of health benefits.

In Ancient Times it was considered very rare and costly. According to Pliny the Elder a Roman pound (more or less 327 grams) cost about 50 months of labor (or 1500 denarii). It was often given to kings and emperors as gifts, and even offered as tribute to their pagan gods.

In the body it reduces inflammation and is also good for your heart health. It is considered a heart stimulant because it increases blood flow. It can stimulate a weak heart.

Our hearts might’ve been weak before – but with the death and resurrection of our Lord we are encouraged, our hearts stimulated with hope, faith and courage. Where the myrrh symbolizes His suffering, the cinnamon embodies the sweet, fragrant nature of His sacrifice.

When we apply the sacrifice of Jesus to a discouraged heart – His death and resurrection – we find joy unspeakable and full of glory – adding flavour to our worship as our lives are transformed and we become a fragrant offer unto our Lord.

Calamus: This spice comes from a semi-aquatic, flowering plant found around marshes, next to rivers and in wetlands. It is a sweet smelling stalk which was often cut and dried to produce a type of powder which would then be used in medicines and perfumes.

It was not native to Palestine – where the Israelites were at the time – and was probably imported from Arabia Felix or India. This made it very rare and extremely costly.

It was often used in the treatment of eye infections and diseases.

It is through the sacrifice of Christ on the Cross that the eyes of our hearts are opened to see the resurrection power of God.

The Hebrew word used to describe Calamus is ‘Qaneh’ derived from ‘Qanah’ which is also translated in the Old Testament to refer to buying or redeeming.

Just like the calamus flower grows out of the marsh, rising up through and flowering above the pungent, often stagnant water, so Jesus was put in the marsh of the grave only to rise and bring New Life. Calamus therefore remains a powerful reminder of the precious, sweet resurrection of our Lord Jesus.

Cassia: This fragrant spice is closely related to the fragrant cinnamon above – the difference is the plant it is derived from. Cassia is derived from the plant Cinnamomum Cassia which, like Calamus, was an imported trade item bought from Southeast Asia.

Cassia is a type of evergreen, ‘weeping’ tree – this means that the branches are soft and limp, bending evermore downward as the grow.

The Hebrew word for Cassia, ‘qadad’ means ‘bowed down’. This speaks of the humility with which Christ approached the Cross – humbly giving His life for the ransom of many.

This is the same attitude with which we should approach the Cross. It is in us ‘bending down’ like the branches of the Cassia tree that we allow Christ to move in power and glory in our lives, in humility we go to His throne and He gives us the victory.

Reflect:

1. Besides typifying Christ, all of these precious, aromatic spices are also symbolic of our worship of Christ. What are some of the ways in which we can make a connection between these spices and our Christian walk?

2. All of these materials were exceedingly precious and costly. What is precious to you? Are you willing to give it as a sacrifice to the Lord? What would it mean if you were to give it to Him?

Prayer: Lord, I come and pour out my heart before You in gratitude and thanksgiving. As I reflect on the passage above, I pray that You would help me to start living a life worthy of the One You gave. I pray that I will become willing to bring what is costly to me as a sacrifice to You – my time, my effort and all of my strength – that my life might be a fragrant and pleasant offering unto You. In Jesus Name. Amen.

Tabernacle Typology 8: Oil

Tabernacle Typology 8: Oil

by | Sep 3, 2024 | Bible Studies, Christological Reflections, God in the Details, Tabernacle Typology, Typology

Ex. 27:20-21: (KJV)

“And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always. In the tabernacle of the congregation without the vail, which is before the testimony, Aaron and his sons shall order it from evening to morning before the Lord: it shall be a statute for ever unto their generations on the behalf of the children of Israel.”

The Lord commanded the people of Israel to bring pure, cold-pressed olive oil for the lamps and for the anointing oil (Exodus 30).

To get the oil out of the fruit of the olive tree, the olives were either crushed with a mortar and pestle, or by being trodden with their feet.

The word used here for ‘beaten’ in the Hebrew is ‘Katith’ – which most properly translates as ‘to break into pieces’.

The Encyclopedia Judaicia has the following insights to offer: “The olives were beaten down from the trees with poles (Isa.17:6), and were pounded into pulp in mortars or by the feet (Micah 6:15). The pulp was placed in wicker baskets from which the lightest and finest oil could easily run off This grade of oil, known as beaten oil (Heb. Shenen katit), is mentioned five times in the Bible. It served as fuel for the lamp in the Tabernacle (Exo.27:20; Lev.24:2) and as an element in the obligatory daily meal offerings (Exo.29:40; Num.28:5).”

They used only the finest oil for the lamps. This valuable and labor intensive product was used to keep the lamp burning in the Tabernacle – day and night, night and day – the light never went out.

This meant that the production of oil by the Israelites was an always ongoing process and daily sacrifice.

In the Old Testament, the earliest reference to the olive tree is found in the Noah’s Ark narrative.

Here it represents peace, hope and restoration.

The process through which the oil was procured signifies the sacrifice of Christ – who was bruised – and broken into pieces (‘katith’) for our transgressions. His suffering was the chastisement for our peace.

David speaks about the ‘oil of gladness’ (Psalm 45:7). It is through the beaten oil of Christ that we have much to rejoice about.

The Oil is also representative of the Divinity of Jesus. The fullness of the Godhood within Him – He is the Light of the World stepping down into darkness to illuminate the Way for us – the Way to life.

The oil itself – both in the lamp and the anointing oil – is typical of the Holy Spirit – God within us.

When we turn to Christ as our Lord and Saviour we receive His Spirit – the fire of His presence burning in our hearts.

Much like Aaron and his sons we then have the duty to keep this fire burning through prayer, Bible study and obedience to the Lord and His ways.

Reflect:

1. The production of the oil was a daily sacrifice of time and effort, as was the burning of the lamps. What daily activities should we pursue to keep our lamps burning? What daily sacrifices must we make to make sure there is oil in our spiritual lives?

2. If we make a diligent effort to keep our lamps burning, what will the result be? How does a life full of oil look?

Prayer: Lord, give me oil in my lamp. Keep me burning day and night. Let me be a light to the world around me. Let others see this light and draw near out of the darkness – let them find You Lord. Anoint my lips to speak Your truth. Anoint my hands to pray for people and do good works. In Jesus Name. Amen.

Tabernacle Typology Part 6: Coverings

Tabernacle Typology Part 6: Coverings

by | Aug 21, 2024 | Bible Studies, Christological Reflections, God in the Details, Tabernacle Typology, Typology

Tabernacle Typology 6: Coverings

Ex. 25:1-9: (KJV)

And the Lord spake unto Moses, saying, “Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.And this is the offering which ye shall take of them; gold, and silver, and brass,And blue, and purple, and scarlet, and fine linen, and goats’ hair,And rams’ skins dyed red, and badgers’ skins, and shittim wood, Oil for the light, spices for anointing oil, and for sweet incense, Onyx stones, and stones to be set in the ephod, and in the breastplate. And let them make me a sanctuary; that I may dwell among them.

Much like these temples made of flesh and bone that we inhabit, the Tabernacle was likewise covered with skins and hair.

God instructs Moses to use Goat’s Hair, Ram’s Skin and Badger Skin in the construction of the Tabernacle.

From outside the Tabernacle, then, would’ve looked like any other tent – just like Jesus, taking on flesh, would look like any other man. The rather mundane coverings hid from view the Holy and the Divine within.

In Isaiah 53 we read: “He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem.” (Isaiah 53:2-3, NIV)

The coverings also speak of Jesus in other ways:

Goat’s Hair: This hair was woven by women into yarn (Ex. 35:26), making a hard-wearing material most suitable as a tent-covering.

In Matthew 25:32, a description of the Last Judgement, we find goats and sheep being separated from one another, the sheep signifying the righteous, whilst the goat’s were emblematic of the unrighteous. On the cross, Jesus was our scapegoat (Leviticus 16), taking all our transgressions upon Himself, taking all the blame for us. God revealed Himself in the likeness of sin, He revealed Himself in the likeness of unrighteousness to condemn it, and set us free (Rom 8:3). Thus it typifies Christ coming in the likeness of sinful flesh to defeat death and break the bonds of sin.

Ram’s Skins: Dyed red after they had been prepared.

Christ is called the Lamb of God, signifying His pure and spotless life, as well as His gentleness and meekness, the love that defined every deed, every act and every word to come from Him. The ram however signifies the strength of His public testimony, His steadfastness and resolve.

It also signifies the covenant made with Abraham – the fact that Jesus would take our place on the Cross. The Ram’s skins were dyed red, typifying how Jesus sealed the testimony in His blood, how the new covenant in His blood was made.

Sealskins: Or ‘badgers’ skins’. The Hebrew word Tachash – translated here as Badger Skins and Seal Skins in other versions of the text – has been the subject of much debate over the years. Jewish legend explains it as a unique animal, which existed only in the time of Moses.

Dr. Terry Harman shares the following thought: “If the tachash was a mysterious animal that only lived during the construction of the Tabernacle, then the Lord provided it and the people of God used it to glorify the Lord and the dwelling place of the Shekinah because it was a “one of a kind,” fit for the King of Kings and it will always remain a mystery.”

The Badger’s Skins are emblematic of strength and endurance. It was the external covering of the Tabernacle, probably hinting at the outer, or physical appearance of Jesus. Jesus was a carpenter (Mark 6:3), and thus it’s probably not too farfetched to assume that He might’ve had a rather rugged appearance. The fact remains that many who looked at Jesus only saw the uncomely badger’s skin of the Christ – and could not recognize that which was under the skin.

The badger’s skins typify Christ as a pilgrim, a sojourner in this world. An outcast, if you will, meant not for this life, but for the glory that was, and is, and always will be His!

Reflect:

1. In meditating on the above, on the coverings of skin and hair – how does it speak about the life of the Believer in Christ?

2. Many did not recognize the beauty of the Messiah. Thinking back on your own life, what is it that attracted you to Christ? How has your thinking and vision of Him changed as you have ventured deeper into the Sanctuary of relationship with Him?

Prayer: Lord, I pray that my relationship with You will always be more than just skin deep. I pray that You will take me deeper – deeper into the Sanctuary of Your Presence. Expand my vision of You and Your Kingdom – and guide my steps as a pilgrim and sojourner in this world – that I might be a testimony of Your strength and steadfast love. In Jesus Name. Amen.

Tabernacle Typology Part 5: Fine Linen

Tabernacle Typology Part 5: Fine Linen

by | Aug 15, 2024 | Bible Studies, Christological Reflections, God in the Details, Tabernacle Typology, Typology

Ex. 25:1-9: (KJV)

And the Lord spake unto Moses, saying, “Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.And this is the offering which ye shall take of them; gold, and silver, and brass,And blue, and purple, and scarlet, and fine linen, and goats’ hair,And rams’ skins dyed red, and badgers’ skins, and shittim wood, Oil for the light, spices for anointing oil, and for sweet incense, Onyx stones, and stones to be set in the ephod, and in the breastplate. And let them make me a sanctuary; that I may dwell among them.

According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.”

Linen, according to modern research, has been used for thousands of years and appears to be one of the oldest textiles known to man. Derived from the ancient Greek word ‘linón’ it referred to fabric woven from the fibres of the Flax plant

The Ancient Egyptians reserved linen for use by the social elite. They made everything from clothing, furnishings, decorations and sails for ships – they even used it as currency in some instances. Most famously it was used to dress their mummies for burial.

It had such a high place in the Egyptian mind that it was often referred to as ‘woven moonlight’.

It would later, in other parts of the world, become a symbol of status and refinement – often being included in the dowry of Mediaeval brides.

‘Linen’ appears more than a hundred times in the English Scriptures and was a sought-after commodity in Bible times. 

We read about the Angels appearing in robes of fine linen – Revelation 15 and 19, Ezekiel Chapters 9 and 10; Daniel Chapters 10 and 12 – representing their service, righteousness and purity.

Jeremiah (in Jeremiah 13) is instructed to purchase a linen belt, and after wearing it for a while to bury it. Many days later the Lord instructs him to dig it up. By this time it is dirty and useless. Here the belt represents the bond between Judah and God – and how that bond had been tarnished by their disobedience and wickedness. The belt of linen represented God’s bond with His people – a bond of Holiness. The linen belt represented the consecrated garb of the priests, and therefore also the priesthood of His people – the girdle of Jehovah – chosen as His Holy People.

In the book of Revelation the Bride – the saints – are clothed in fine linen as well (Revelation 15 and 19). Here it represents a separation from the world and its wickedness – the clothes kept clean and pure. 

Rabbinical tradition holds that whenever a priest’s garment had a stain that could not be removed, or if their garments had reached a point of disrepair, it would be cut into strips and recycled as candle wicks – “for there can be no display of poverty in a place of wealth.” (Klei Hamikdash, chapter 8).

Linen in the Tabernacle was used in the construction of the fence, and the ceremonial garments of the priesthood.

The pure, undecorated white fence around the Tent of Gathering made a separation between what happened within fro the world outside.

To step into the courtyard was to leave the world outside.

The fence was meant to protect and conceal what was happening inside.

Earlier we mentioned the fact that linen was used to wrap the Egyptian mummies – but it was also used in other burial ceremonies in other cultures. Jesus was also buried in fine linen.

There is a definite connection between death and linen – or rather in this case mortality and linen. As a portrait of Jesus the linen represents the humble and mortal flesh that God put on to die upon the cross for us – unblemished and pure, sinless and without blame.

It is through this mortality of Jesus, offered as a sacrifice, that we get to enter in to the courtyard of His presence – stepping out of the world as we know it and into His resurrection – ever closer to the Heart of the Father. All of the promises of the Tabernacle – the forgiveness and remission of sin – was contained within these walls of linen, just like the promise of redemption and reconciliation was hidden in the pure and unblemished linen of His Body broken for us.

For the Christian believer the linen fence represents the boundary between this world of sin and shame and the New Life in Christ.

Stepping out of the world and into His Holiness – separating ourselves from the world and drawing closer to Him. 

Reflect:

  1. In meditating on the above and the construction of the Tabernacle, in what other ways can the use of linen in the Tabernacle represent not only Christ and His Coming (as the Spotless Lamb of God – the Holy and Anointed One), but also the New Life of the believer?
  2. What is your understanding of Holiness? Is it imparted by the Holy Spirit? Is it something you work for or towards? Or is it both a gift of God, the work of the Holy Spirit – as well as a process that we are actively involved in? How would you explain this using the Tabernacle as a sort of metaphor?

Prayer: Lord, let my robes be unblemished and spotless before You. Help me, Jesus, through Your Holy Spirit to keep my garments clean. If there is any wickedness within me, remove it! I thank You Lord for Your mercy and grace! Even though my sins were as scarlet You have washed me white as snow. Show me Lord, if there is anything I have yet to surrender to Your careful, loving Hand – and give me the courage and the wisdom to act. Help me, Lord, to live a life worthy of the One You gave upon the Cross. In Jesus Name. Amen.