A House For God In The Wilderness

by G. Prasher Jr., Manchester | Category: From Egypt To Canaan | Jun 1969

As they lay encamped before Mount Sinai "the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel" (Exodus 24.17). They had witnessed the awe-inspiring manifestation of their God when He spoke in their hearing the words of the law. The terrifying effect of this had caused them to say to Moses, "Speak thou with us, and we will hear: but let not God speak with us, lest we die" (Exodus 20.19). Now Moses was to go up into the mount, "into the midst of the cloud", and commune with God for forty days and nights.

It was there that God revealed to Moses His marvellous purpose to dwell among Israel in a sanctuary which they would build for Him: "Let them make Me a sanctuary; that I may dwell among them" (Exodus 25.8). How was it possible for One so great, whose manifestation to Israel had caused such fear, to dwell among them? Could the Eternal God, whom the heaven of heavens cannot contain (2 Chronicles 6.18), in very deed dwell with men upon the earth? The way had been prepared in the redemption and separation of His people, and in their pledged obedience to His word (Exodus 19.4-8). All this was first necessary if He was to dwell among them. These conditions having been fulfilled, Moses is now instructed in the detail of the house to be prepared for God in the midst of the camp. To the natural mind how incomprehensible! For the building prescribed by God was insignificant by human standards. The main structure, embodying both the holy place and the holy of holies, measured approximately a mere thirty feet by ten feet, and was about fifteen feet high (reckoning eighteen inches to a cubit). This would be set in an enclosure formed by a screen of white linen seven feet six inches in height, fifty yards long and twenty-five yards wide. To look down on the completed Tabernacle from an adjacent slope of Sinai one would see nothing to appeal as expressive of the majesty and greatness of the God of Israel. For the Tabernacle's outer covering was made of badger skins, ideally serviceable for the purpose, but without aesthetic appeal. How could a place so small and featureless, as it would appear from this standpoint, be the dwelling place of God? So human thought might reason, for "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them. because they are spiritually judged" (1 Corinthians 2.14). Yet to the spiritually-instructed there emerges from the apparent insignificance of God's house in the wilderness a principle of fundamental and far-reaching importance.

For this was the first building erected by men at God's command to be His earthly dwelling place. It illustrates the basic truth that God's house on earth in any age is not to be identified by its size or what may appeal to the natural mind. It is only recognised by God on the ground that it expresses the great truths of divine revelation as to how His people may acceptably serve and worship Him. So that even when Solomon later built in Jerusalem a house for God which was "exceeding magnifical", it was not the architectural grandeur or richness of material treasure which were fundamentally important. However impressive these might appear, however expressive of the glory and beauty of the LORD, the vital element which made the building God's earthly dwelling place was a re-application of the same principles of approach to God which had been embodied in the relative simplicity of the Tabernacle. The same principles of divine revelation had been projected to find their more sensational expression in the magnificent structure of the Solomonic Temple. Divorced from those principles, all the architectural appeal would have been valueless to God.

What principles then are illustrated by God's dwelling place among Israel in the wilderness? First the subjection of human thought to divine revelation. Moses was "mighty in his words and works" by virtue of his instruction in all the wisdom of the Egyptians (Acts 7.22), but God left nothing to his invention or discretion. Every detail was revealed to him, and he was solemnly charged to adhere strictly to the pattern shown, "for, See, saith He, that thou make all things according to the pattern that was showed thee in the mount" (Hebrews 8.5). His faithfulness to the will of God in all pertaining to the Tabernacle is marked by the Spirit for special commendation (Hebrews 3.5). Here is a vital precedent for all who are concerned to give effect to the principles of God's dwelling among His people in the spiritual house of the present dispensation. For this must depend upon subjection to the detail of God's revealed will as to disciples of the Lord Jesus being gathered into churches of God where His truth can be effectively put into practice.

The Israelite would also learn that the only place where he could acceptably render spiritual service to God was in association with the divine dwelling. He was not free to offer his sacrifices as he chose in any place throughout the camp. Indeed, anticipating the time when the Tabernacle would be pitched in the place of divine choice in Canaan, Moses commanded, "Take heed to thyself that thou offer not ... in every place that thou seest: but in the place which the LORD shall choose" (Deuteronomy 12.13,14). For Israel, God's restriction of their offerings to the place of the Name involved a geographical location, either in Tabernacle or Temple. The principle carries forward into the present age of God's dwelling in a spiritual house composed of obedient believers gathered into churches of God; but instead of one geographical location, there is substituted spiritual association.

It was "every man whose heart maketh him willing" (Exodus 25.2) whom God invited to bring of various materials for the building of the Tabernacle. It was Bezalel and Oholiab who were chosen and gifted to "work all manner of workmanship" (Exodus 35.30-35). It was Moses who was charged with the supervision of the work to see that all was carried out according to divine specification. So the building of God's house in the wilderness was a matter of human responsibility. God required that His people, in loving obedience to His word, should sacrifice and toil to make possible His dwelling among them. This principle runs on through the centuries of Israel's experience in connection with both Tabernacle and Temple. It continues into the era of the New Covenant, when His earthly dwelling place is composed of "living stones ... built up a spiritual house". Paul described himself as a "wise masterbuilder" and the church of God in Corinth as "God's building ... temple of God" (1 Corinthians 3.9,10,16). This helpfully confirms the truth so consistently revealed in Scripture that God lays on those to whom His will is revealed the responsibility of giving effect to His word if He is to dwell among them.

Of Bezalel it is recorded, "He hath filled him with the Spirit of God, in wisdom, in understanding, and in knowledge". To Moses had been revealed the pattern of the house through the word of God. Bezalel was granted the fulness of the Spirit to put God's desire into effect. So it must always be. "The flesh profiteth nothing", and the work of establishing and maintaining God's house on earth must be in the energy of the Holy Spirit, who necessarily leads according to the word of God. To those who formed part of the "holy temple in the Lord" of apostolic times Paul wrote, "Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you?" (1 Corinthians 3.16).

The enthusiasm of Israel for the building of the Tabernacle was happily reflected in the abundance of material they offered. "They brought yet unto him freewill offerings every morning", until there was "much more than enough for the service of the work, which the LORD commanded to make ... So the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much" (Exodus 36.5-7). The people had caught the vision of their unique privilege that God should condescend to dwell among them. Here was a spiritual ideal calling for their highest sacrifice and endeavour. Their hearts were moved and their liberality abounded. The epistle to the Hebrews confirms the superiority of fuller revelation through the Son, and the higher spiritual privileges of those in churches of God, who on earth formed God's house if they held fast their boldness and the glorying of their hope firm unto the end (Hebrews 3.6). This higher ideal and blessing should inspire to great willingness of heart all who find a place in God's spiritual house today. "In much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For according to their power ... yea and beyond their power, they gave of their own accord" (2 Corinthians

8.2,3).

The very layout of the Tabernacle was instructive as to the ways of God in regard to the approach of His people in spiritual service. There was no allowance for self-choosing or spiritual permissiveness. The linen boundary of the court prevented entrance to God's dwelling except by the screen of the gate on the east side. The linen was a constant reminder of the holiness of the God who dwelt among them. He could be approached only in the way He had planned. The screen of the gate, with its blue, purple, scarlet and fine twined linen, speaks to us of the Lord Jesus Christ in the excellency of His deity, His regal dignity, His lowliness as Man, and His inherent righteousness. How fitting that the entrance to the divine dwelling should speak so eloquently of Christ! Similarly, the placing of the copper altar where it would first be encountered after entering the gate of the court would impress the Israelite worshipper that his acceptance before a holy God was dependent upon the shedding of blood for remission of sin. This again points directly to the central truth of New Covenant revelation that those associated on earth to form "a habitation of God in the Spirit" may serve Him only on the ground of Christ's "one sacrifice for sins for ever" by which He has "perfected for ever them that are sanctified" (Hebrews 10.12,14).

Much else in the design and material of the Tabernacle prefigured aspects of Christ's Person and work. How could it be otherwise when we are told in Hebrews 9.9 that it was "a parable for the time now present"? It is beyond the scope of this article to develop detail in that connection. Suffice to remark that to proceed from the copper altar, past the laver and into the Holy Place must have been an impressive experience. For there the seven lamps on the exquisitely fashioned lampstand would cast their glow on the goldcovered walls, the altar of incense and the table of shewbread. This light would also illumine the beautifully coloured embroidery of screen and veil and the curtains spread above. Within the veil was the ark of the covenant with its mercy seat overshadowed by golden cherubim. The high priest alone could enter there, and that only once in the year, "the Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while as the first tabernacle is yet standing" (Hebrews 9.8). Nevertheless the spiritually minded Israelite would learn much of God's character and ways, His holiness and graciousness, His glory and beauty (see Psalm 24.3,4; 26.8; 27.4; 93.5).

We learn from Hebrews 8.5 that the Tabernacle was "a copy and shadow of the heavenly things". So in His wilderness dwelling place among Israel God revealed on earth something of the order and holiness which characterised His heavenly dwelling place, teaching men on earth to do His will as it is done in heaven. Truths of spiritual service in association with the Tabernacle were the climax of His revelation to Israel. Towards this their redemption, separation and sanctification as a people had all conspired. There is a similar pattern in every succeeding age of God's dealings with His people; the truth of His dwelling among them leads to the deepest understanding of His will. Obedience to that truth results in a place of nearness and spiritual privilege. Happy are those who can today say of their earthly place of spiritual service, "This is none other but the house of God, and this is the gate of heaven". Yet they will realise also that this is a dreadful place, for the God of the house is holy, and "The Lord shall judge His people".

"Holiness becometh Thine house,

0 LORD, for evermore."

G. Prasher Jr., Manchester | Jun 1969
From Egypt To Canaan