The Tabernacle – The Laver

Exo 30:17-21 Exo 38:8

A. Its construction

1. bronze basin and (separate) stand or base v. 18

2. source material Exo 38:8

a. polished bronze mirrors

b. given by devout women

“It is very instructive to observe that the laver was formed of the brazen mirrors of the women assembling at the door of the tabernacle. Thus they were changed to their exactly opposite use. From being positioned between the brazen altar and tabernacle door instruments for self-admiration, and thus contributing to the gratification of the flesh, they were made into a laver, which reminded them of their pollution and their need of washing. Naturally the heart loves to see itself. Spiritually it loathes itself. The soul that sees itself in the mirror of God s law (Jas. i. 3-5) must feel its need of the laver.” Frederick Whitfield, Tabernacle Priesthood and Offerings

3. size, shape, capacity and design are not specified

a. capacity sufficient for Aaron and his sons only?

b. water would have been taken from the basin using pitchers or let out into the base through spigots

necessary to retain purity of water in the laver
“eastern” tradition to wash in running water whenever possible

The Orientals, we know, dislike exceedingly, to wash in a basin after our manner, in which the water, with which we commence washing is clearer than that with which we finish. They always prefer to wash at a falling stream, where each successive affusion is of clean water. We incline therefore to think, that the priests either washed themselves with the stream, as it fell from the spouts into the base, or else received in proper vessels so much water as was needed for the occasion. Newton, Tabernacle Furniture

c. probably much smaller than the temple laver (brazen sea)

12-15,000 gallon capacity – 15 foot diameter sphere 1 Kings 7:23
tabernacle laver would need to be portable

B. Its use

1. washing hands and feet v. 20 & 21

a. before entering the Holy Place

b. before approaching the altar to offer sacrifices

c. placement served as regular reminder

2. failure would result in death

a. no biblical record of the ordinance being violated

C. Its significance

1. of great importance – repeated warning v. 20 & 21

2. blood signifies redemption, water signifies purification Lev. 17:11

3. purity essential for one who would serve God or enter His presence –

“Be holy, for I am holy”; Lev. 11:44-45; 19:2; etc.

“You cannot see my face; for no man shall see me, and live” Ex. 33:20

4. repetition implies ongoing need

5. feet and hands only (along with repetition) points to sanctification John 13:6-10 Ephesians 5:25-26;

a. justification takes place at the brazen altar and atonement cover – blood

b. sanctification takes place at the laver – water

On the other hand, the outer cleansing of the body was nothing more than a symbol ot the inner cleansing of the heart. (And as the entire nation was accepted or rejected in the persons of the officiating priesthood, the pious in Israel were ever led to exclaim, “Who shall ascend into the hill of the Lord, or who shall stand in his holy place ? He that hath clean hands and a pure heart” (Ps. xxiv. 3-4). Adams, The Mosaic Tabernacle

6. omission of dimensions

These [omissions] were two in number, and very noticeable they are. First, no dimensions were prescribed for the Laver, nor are we told the quantity of water which it contained. A similar omission was observed in connection with the lampstand. The measurements of all the other vessels are given. The absence of any here in connection with the Laver and its water plainly denotes that an unlimited provision has been made by God for our cleansing. In Christ and His Word is sufficient to minister to our every need. Pink, Gleanings in Exodus

D. Summary

At the very entrance to the court the three grand truths of the gospel of Christ were forced upon the Israelites attention.

1. The gate spoke of Christ : “I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture.” John 10:9

2. The brazen altar spoke of Christ : “without shedding of blood is no remission of sins.” Lev. 17:11; Heb. 9:22

3. The laver spoke of Christ : “if I wash thee not, thou hast no part with Me” John 13:8; “except a man be born of water and of the Spirit, he cannot enter the kingdom of God.” John 3:5 Whitfield, Ibid.

“All that we have hitherto said of Christ leads to this one result, that condemned, dead, and lost in ourselves, we must in him seek righteousness, deliverance, life and salvation, as we are taught by the celebrated words of Peter, “Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved,” (Acts 4: 12). The name of Jesus was not given him at random, or fortuitously, or by the will of man, but was brought from heaven by an angel, as the herald of the supreme decree[1]; the reason also being added, “for he shall save his people from their sins,” (Mat 1: 21). In these words attention should be paid to what we have elsewhere observed, that the office of Redeemer was assigned him in order that he might be our Saviour. Still, however, redemption would be defective if it did not conduct us by an uninterrupted progression to the final goal of safety. Therefore, the moment we turn aside from him in the minutest degree, salvation, which resides entirely in him, gradually disappears; so that all who do not rest in him voluntarily deprive themselves of all grace.” Calvin, Institutes, II.16.1

The Tabernacle – The Golden Altar

Exo 30:1-10 Exo 30:34-38 Exo 37:25-29

A. Its Construction

1. 18″ x 18″ x 36″

2. acacia wood overlaid with gold

3. a horn at each of the four corners similar to the brazen altar

4. a gold molding around the top

5. rings for the carrying poles

6. carrying poles of acacia wood overlaid with gold

B. Its Use

1. Set up immediately in front of the veil

2. incense to be burned morning and evening

3. to be used only for burning incense

4. purified yearly on the Day of Atonement

5. “fired” with coals from the brazen altar – Lev 16:12-13 and Num 16:46

6. ritual – see Smith’s Bible Dictionary

C. The Incense

1. made of fragrant spices

a. stacte

sap or gum resin, collected perhaps from a balsam; also thought to be a form of myrrh or cinnamon

b. onycha

probably from the operculum of a gastropod (conch); the part attached to the foot of the mollusk that closes the shell

c. galbanum

gum resin from the stem of a plant, perhaps parsley family or fennel

d. frankincense

gum resin from a flowering shrub native to Arabia

e. seasoned with salt

2. a sacred formula

a. not secret but reserved for holy use

3. preparation assigned to Eleazar, son of high priest Aaron, along with lamp and anointing oils Num 4:16

D. Its Significance

1. The coals

a. intimately connected with sacrifice

2. The incense Rev. 8:1-4

[Of what was the incense of the Tabernacle symbolic? In seeking an answer to this question, it should be remembered that it was compounded of the most precious spices, that in its normal condition it was most holy (Ex. xxx. 34-30), but at the same time inefficacious for its peculiar uses until consumed by fire from the altar of burnt-offering; thus consumed, however, it was that without which the High Priest could not enter the Holy of Holies to offer the blood of the Atonement (Lev. xvi. 12-14), and with which every morning and evening was sanctified (Ex. xxx. 7-9). What can it symbolize but the excellencies of the God-man, most holy in their normal condition, but made effluent (to flow out) and efficacious for atonement and sanctification only by fire from the Altar of Sacrifice? E. R. Craven] J. P. Lange on Revelation 8:3

a. given to the angel in large quantity

b. accompanied the prayers of the saints

3. inseparable from worship

a. perpetually Exo 30:8 (see Ryken, Biblical Imagery)

b. continues in heaven (?) Rev. 8:1-4

c. two-fold symbolism

i. the prayers of the saints

ii. the intercession of Christ in his mediatorial office

“a priest forever” Heb 7:17

that which makes their prayers sweet-smelling (pleasing/acceptable to God)

“And the smoke of the incense with the prayers of the saints went up out of the hand of the angel before God.” The imperfections that were cleaving to the prayers of the saints were removed, symbolically, by the fragrant smoke, to make their intercessions, petitions, and praises ascend to God’s throne.” Hendriksen, NTC on Rev. 8

The Priestly Garments

Exo 28:1-43 Exo 39:1-31

A. The Garments v. 1-5

1. Their purpose v. 2-3, 40

a. for glory – kabod – also honor, dignity

b. for beauty – also splendour, glory

c. for consecration – dedicated to sacred use

A solemn recognition of the significance of an appointed official dress. It expresses that the office is not created or defined by the man himself Heb 5:4, but that he is invested with it according to prescribed institution. Barnes’ Notes

To consecrate him, i.e. to be an outward sign of my calling and consecration of him to my holy service. Matthew Poole

2. Specific items

a. The High Priest v. 4, 42-43

i. Breastplate, ephod, robe, tunic, turban, sash, linen trousers (undergarments)

b. “assistant” priests – Aaron’s sons v. 40-43

i. tunic, sash, turban, linen trousers (undergarments)

3. General materials

a. linen ( בּד : Bad ) and fine linen ( שׁשׁ ; Shesh )

b. gold for:

i. thread v. 5-8

ii. gemstone settings v. 11, 13, 20

iii. chains v. 14, 22

iv. rings v. 23-24, 26-28

v. bells v. 33-34

vi. half coronet v. 36-37

c. blue, purple and scarlet thread – probably wool – for:

i. the ephod v. 5-6

ii. the breastplate v. 15

iii. the robe (solid blue) v. 31ff

iv. the pomegranates v. 33

v. the sash v. 39 (implied since it is described as “embroidered” or “woven work”)

d. precious stones

i. shoulder pieces v. 12

ii. breastplate v. 17-21

4. order of attiring

a. linen trousers

b. tunic

c. robe

d. ephod

e. breastplate

f. sash

g. turban

B. The Ephod v. 6-14

fine linen embroidered with blue, purple, scarlet yarn and also hammered gold “wire”; see Exodus 39:3; the colors signifying, as in the tabernacle, the regal majesty of the savior king whom the priests served

two pieces, connected at the shoulder, with an attached waistband

connections at the shoulder served as settings for two onyx stones and also the breastplate

onyx stones:

one engraved with Reuben, Simeon, Levi, Judah, Dan, Naphtali;

the second with Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin

C. The Breastplate v. 15-30

same construction as the ephod

9″ x 9″ after it was folded double

attached to the ephod with braided gold “chains”

4 rows of gemstones in gold settings

stones of somewhat questionable identity – names have changed

suitable for engraving
arranged right to left – as Hebrew is read
individual/unique stone for each tribe

Urim and Thummim oo-reem’ toom-meem’

little known or able to be understood about these

The most we know is that in a way known to Aaron and his successors God made his will known to the Israelites by way of the high priest inquiring of God while wearing Urim and Thummin.

Purposes:

The burden of office rests upon the shoulder – see Isaiah 9:6; 22:22; the onyx stones would remind the priest that his office was to represent all the people before God, to bring their needs before God and take His response back to the people.

The onyx stones as well as the stones of the breastplate served as a reminder to God of the covenant relationship with His people and of the high priest’s office as intercessor. Both purposes precisely typify the office of Christ as King and Priest – bearing the weight of office as our King, bearing our names before the Father as ones for whom he has made satisfaction by His atonement.

D. The Robe v. 31-35

woven of blue yarn – signifying the heavenward focus and dignity of the office

sleeveless, with a reinforced “collar” to limit wear

blue, purple and scarlet pomegranates alternating with gold bells around the lower hem

The bells would serve to announce his entrance into and exit from the Most Holy Place – even the High Priest should not enter God’s presence unannounced; it would also signify to the people that he had lived to come out from God’s presence.

The pomegranates pointed to the Divine Law as sweet and delicious spiritual food (see Deut. 8:3)

E. The Turban, Tunic and Sash v. 36-39

introduced by the pure gold plate inscribed with “Holy to the Lord”

It is not without reason that this inscription is placed upon the priest’s forehead, that it may be conspicuous; for not only did God thus testify that the legal priesthood was approved of, and acceptable to Him, since He had consecrated it byHis word, but also that holiness was not to be sought elsewhere. These two things, then, are to be observed, — first, that the priesthood of His own appointment is pleasing to God, and so, that all others, however magnificently they may be spoken of, are abominable to Him, and rejected by Him; and secondly, that out of Christ we are all corrupt, and all our worship faulty; and however excellentour actions may seem, that they are still unclean and polluted. Thus, therefore, let all our senses remain fixed on the forehead of our sole and perpetual Priest, that we may know that from Him alone purity flows throughout the whole Church. John Calvin

the turban and tunic made from fine white linen, perhaps acquired from Egypt among the things given at the time of the Exodus.

the sash made from fine linen embroidered, probably, with the same color scheme as the robe – blue, purple and scarlet yarn accompanied by gold “thread”

were to serve as signs of the honor and dignity of priestly office

white would have indicated ritual purity pointing to God’s requirement of holiness – “Be holy, for I am holy” (Lev. 19:2; 20:7; 20:26; etc.); also, the purity credited to the forgiven sinner – “Though your sins be as scarlet, they will be as white as snow; though they are red as crimson, they will be like wool.” Isa. 1:18

F. Linen Trousers (Undergarments) v. 42-43

intended for modesty

They are particularly ordered, in their ministration, to wear linen breeches, Exo 28:42. This teaches us modesty and decency of garb and gesture at all times, especially in public worship. It also intimates what need our souls have of a covering, when we come before God, that the shame of their nakedness may not appear. Matthew Henry

The nature of the priestly office – ephod, breastplate & robe

The fitness of the priest for office – the plate, turban, tunic and trousers

Heb 5:1-10 Heb 7:11-28

The High Priest

human nature – “taken from men” Heb 5:1

appointed in service to God; called by God Heb 5:1, 4

serving on behalf of the people Heb 5:1

offering (non-bloody) gifts and (blood) sacrifices Heb 5:1
“The first word includes, as I think, various kinds of sacrifices, and is therefore a general term; but the second denotes especially the sacrifices of expiation. Still the meaning is, that the priest without a sacrifice is no peace-maker between God and man, for without a sacrifice sins are not atoned for, nor is the wrath of God pacified. Hence, whenever reconciliation between God and man takes place this pledge must ever necessarily precede. Thus we see that angels are by no means capable of obtaining for us God’s favor, because they have no sacrifice” John Calvin

empowered to act with moderation (μετριοπαθὴς) toward sinners; that is, not passionate (παθὴς) or apathetic (ἀπαθὴς) Heb 5:2

“That there was a close connection between the priesthood of Aaron and that of Christ is evident from the opening verse of our present passage. Having stated, “No man taketh this honor unto himself, but he that is called of God, as Aaron,” the apostle now adds, “So also Christ” (verse 5), or, “In like manner Christ.” Thus, unmistakably, a parallel is here drawn. As it was with the Levitical high priests in all things necessary to that office, so, in like manner, was it with the Christ. In verses 5-10 the same five things (personal sin excepted) predicated of Aaron and his successors were found in our great High Priest. That there were, also, dissimilarities was inevitable from the personal imperfections that appertained to Aaron and his descendants: had there been anything in Christ which corresponded to their blemishes and failures, He had been disqualified.” A. W. Pink, Hebrews

temporary Aaronic priesthood Heb 7:11, 23

need a better high priest Heb 7:26-28

we have one Heb 8:1-2

There’s always an element of frustration when I read the gospels. I read of these men who traveled with Jesus, who followed him month after month, who drank in nearly every word of his earthly ministry. And yet somehow they just did not get it. Somehow the full reality of who he was and what he would do escaped them. It was only in hindsight, only after all was unmistakably clear, only in the book of Acts, that they finally understood.

I’ve been reading Richard Ganz’s recent book Take Charge of Your Life and he offers a good perspective on this. Why did they not get it? Quite simply because they couldn’t! Here is what Rich says:

We look back at the disciples, and we wonder, “What in the world was wrong with them? How could they not get it?” The reality is quite the opposite. We should ask instead, “How could they get it?” It is impossible. It is beyond comprehension. The Old Covenant sacrifices, as powerful a pointer as they were, had a limited purpose. Their purpose was simply to show us how even the most rational and beautiful picture of grace–a blood sacrifice for sin–falls flat in front of what Jesus actually did.

Jesus trained men who, because of their background, should have been ready for the great blood sacrifice of Jesus on the cross. They weren’t. They were still utterly incapable of “getting it” just from the facts. This is understandable. The ultimate fact is that it is absolutely impossible to come to an understanding of God’s grace just from an assessment of the facts.

There is nothing in human experience alone that can awaken a person to the full reality of God’s grace. What Jesus did for us, the grace that His life and death is for us, is eternally impossible to fully comprehend. The fact that people like us will live with God FOREVER is purely His gracious gift to us. Sadly, even though we know so much about grace, we continue to make obeying rules the high watermark of our lives, rather than grace.

The disciples did not catch on because the disciples could not catch on. Though they had so often seen the Old Covenant sacrifices, these were a mere shadow of what Christ accomplished. Though the sacrifices pointed to Jesus, they did so in a dim way. The simple facts were not enough to make the connection. It took a supernatural work for the disciples to understand.

This should be an encouragement to us as we seek to tell others about what Jesus has done. Though the facts are important–crucial even–they are not enough. For anyone to come to Jesus, to understand who he is and what he has done, requires a supernatural act of God. This was true of the disciples and it is true of all who believe.

http://www.challies.com/archives/articles/awakening-to-grace.php