Exodus 40:34-38

JEHOVAH’S GLORY FILLING THE TABERNACLE, Exodus 40:34-38.

It only remains that Jehovah manifest his approval of the tabernacle by some visible proof of his presence and abode there. Accordingly, when Moses had approved the work done, and completed what it was intended for human hands to do, the cloud which had accompanied them in their journey from Egypt (see note on Exodus 13:21) covered the tent of the congregation, and the glory of the Lord filled the tabernacle. The tent is here distinguished from the tabernacle, and is to be understood as the outer covering of curtains, while the tabernacle proper was the more immediate dwelling within, the mishcan, consisting of the board structure, and the ornamented curtains which were placed upon it. See note at the beginning of chap. 26. So gloriously did the cloud appear above the tent, and so wonderfully did the divine glory fill the interior of the sacred dwelling, that Moses was not able to enter. He had previously approached the thick darkness of Sinai, out of which Jehovah spoke, (Exodus 20:21;) he had witnessed an unparalleled display of the divine glory in the mount, (Exodus 33:19-23; Exodus 34:5-8;) but this theophany was too intense in its splendour to permit even Moses to enter within the holy places where, for the time, the Holy One abode in special presence .

36-38. When the cloud was taken up This description of the guidance of Israel by the cloud is more fully detailed in Numbers 9:15-23. It appropriately concludes the Book of Exodus, which records the bondage, the redemption, and the consecration of Israel . The great facts written in this book served to make the history of Israel typical of the redemption of mankind; and especially does the image of the cloud and fire, accompanying, by day and by night, all the house of Israel, throughout all their journeys, portray in most impressive form the doctrine of the imminent providence of our Heavenly Father . He is with his people always; and they may read the lessons of the exodus and the tabernacle, and in every generation sing: “The Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly . O Lord of hosts, blessed is the man that trusteth in thee . ” Psalms 84:11-12.

SYMBOLISM OF THE TABERNACLE.

The symbolism and typology of the Mosaic tabernacle are recognized in the ninth chapter of the Epistle to the Hebrews, and we may well suppose that a structure designed to serve so important a purpose in the religious training of the chosen nation must have been planned to suggest some grand and precious spiritual truths. (Comp. note on the Symbolism of the Temple at the close of notes on 1 Kings 7:0.) That it was a symbol of inner and spiritual relationship, made possible between God and man by the blood of atonement, we have already indicated in our introductory note at the beginning of chapter 25, and we take no space to detail the various conjectures by which it is made to represent things which are physical and visible. As shown in the passage above referred to, and especially by the teaching of Exodus 29:42-46, the great idea which centers in the complex symbol is that of JEHOVAH DWELLING WITH HIS PEOPLE . Man is by sin estranged from God, and there can be no reunion and fellowship without remission of sins and a purifying of the spiritual nature of man . This was graciously provided for in the expiatory sacrifices required of every Israelite . The life or soul was conceived as living and subsisting in the blood, (Leviticus 17:11,) and when the blood of a victim was poured out at the altar it symbolized the surrender of a life which had been forfeited by sin, and the worshipper who made the sacrifice thereby acknowledged before Jehovah his death-deserving guilt . There could, accordingly, be no approach to God on the part of sinful men no possible meeting and dwelling with him except by the offerings made at the great altar in front of the sacred tent. No priest might pass into the tabernacle until sprinkled with blood from that altar, (Exodus 29:21,) and the live coals, used for burning the incense before Jehovah, were taken from the same place. Leviticus 16:12. Nor might the priest, on penalty of death, minister at the altar or enter the tabernacle without first washing at the laver, (Exodus 30:20-21. ) So the great altar in the court continually proclaimed that without the shedding of blood there is no remission, and the priestly ablutions denoted that without the washing of regeneration no man might enter the kingdom of God. Compare Psalms 24:3-4; John 3:5; Hebrews 10:19-22. The blessed and holy dwelling with God, symbolized in the holy places of the tabernacle, were possible only because of the reconciliation effected at the altar of sacrifice without .

The two apartments of the tabernacle, known as the holy and the most holy places, were adapted to represent the relationship between the human and the divine, made possible by the gracious covenant of God with his people. Into the first the priests entered, as the representatives of the people, and their service there was not for themselves alone, but for all Israel, whose relation to God, so long as they kept his covenant, was that of a kingdom of priests and a holy nation. Exodus 19:5-6; comp . 1 Peter 2:5; 1 Peter 2:9; Revelation 1:6; Revelation 5:10. As the officiating priest stood in the holy place, facing the holy of holies, he had at his right hand the table of showbread, on his left the candlestick, and immediately before him the altar of incense. Exodus 40:22-27. The twelve cakes of bread (bread of presence) kept continually on the table as before God, most obviously symbolized the twelve tribes of Israel continually offering themselves as an acceptable sacrifice in the presence of Jehovah . The golden candlestick with its seven lamps, opposite the table, was another symbol of Israel considered as the Church of the living God and the light of the world . Then, further, the constant devotion of Israel to God was represented at the golden altar of incense immediately before the vail, and in front of the mercy-seat, (Exodus 30:6. ) The offering of incense was an expressive symbol of the prayers of saints, (Psalms 141:2; Revelation 5:8; Revelation 8:3-4,) and the whole multitude of the people were wont to pray without at the hour of the incense offering . Luke 1:10. Jehovah was pleased to “inhabit the praises of Israel,” (Psalms 22:3,) for all that his people may be and do in their consecrated relation to him expresses itself in their prayers before his altar and mercy seat .

The holy place, therefore, with its table and candlestick and golden altar of incense, symbolized the relation of the true Israel to God, made available by the blood of atonement. The holy of holies, on the other hand, symbolized Jehovah’s relations to his people, and profoundly suggested the terms or considerations by which it was compatible for him to meet and dwell with man. It contained the ark, within which were deposited the two tables of testimony Jehovah’s declaration out of the thick darkness a monumental witness of his wrath against sin. Over this ark, and covering the tables of testimony, was placed the capporeth, or mercy seat, to be sprinkled with blood on the great day of atonement. Leviticus 16:11-17. Here was a most significant symbol of mercy covering wrath. Made of fine gold, and having its dimensions the same as the length and breadth of the ark, (Leviticus 25:17,) it fittingly represented that glorious provision of infinite wisdom and love by which, in virtue of the precious blood of Christ, and in complete harmony with the righteousness of God, atonement is made for the guilty but penitent transgressor.

The cherubim, spreading out their wings over the mercy seat, and gazing as in wondering adoration upon it, were appropriate symbols of the redeemed and glorified Israel, who shall ultimately behold the glory of God, and dwell in his heavenly light forever. This subject we have treated in the note on Genesis 3:24, page 100 of this Commentary .

The ministration of the high priest on the great day of atonement, as described in Leviticus 16:0, is declared in the Epistle to the Hebrews to have prefigured the redeeming work of Christ, who, “being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands,… neither by the blood of goats and calves, but by his own blood, entered in once into the holy place, having obtained eternal redemption for us.… For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Hebrews 9:11-12; Hebrews 9:24. The believer is, accordingly, exhorted “to enter into the holiest by the blood of Jesus . ” The way has been opened in the fulness of time, and the glory of heaven itself consists mainly in this, that God and his people dwell together in unspeakable felicity. The many mansions ( μοναι , dwellings, abiding places, John 14:2,) of the Father’s house in the heavens are but the fuller realization and perfection of the believer’s fellowship with God on earth . He who by the grace of redemption dwells in God and God in him (1 John 4:16) has already entered by faith into these holy relationships . He lingers, as it were, a little while in the holy place, until all fleshly vails are rent, and the perfected spirit enters into the holy of holies, and beholds the Prince of Life upon his throne .