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Ministry of Gates of Praise Ministries, Inc.
Copyright Gates of Praise Ministries 2007
Copyright Gates of Praise Ministries 2007
This is the last portion of the Scripture to focus exclusively on the Tabernacle
proper. To enter deeper into the imagery of the Tabernacle we will be
studying out of Hebrews 9. It contains one of the greatest secrets to
interpreting the symbolism of the Tabernacle contained within the Apostolic
Scriptures. Our investigation will begin with a brief review of the terms old
covenant and the new covenant because these concepts are essential to the
passage.
Hebrews 8:7 the word first is translated from the Greek word protos. The
word second is translated from the word deuteros. These are easy to
remember because they are both borrowed in English. The English word
prototype employs the Greek word protos to indicate a first. The septuagint
name for Devarim uses the word deuteros and is familiar to us as
Deuteronomy, which means second law. Deuteronomy was like a second
covenant made with a new generation. They made a new agreement, but
the laws they agreed to keep were the same Torah. If we go back to
Hebrews 8 what was wrong with the first? Was it the Torah that was faulty,
or was it the people that broke the Torah who were faulty? The text clearly
indicates the people. The problem with the first (protos) was that G-d found
fault with His people. The weakness of the first was that it was an
agreement made with fallen and imperfect human beings. G-d kept His end
of the deal, we did not keep ours. So what should G-d do? Should He lower
the bar, remove the Torah and change His standards? No, G-d does not
change, His law cannot change. He cannot change His Torah, but He can
change us. That recreation results in a complete and total redemption, and
these are the better promises of the devteros. Thus the protos resulted in
condemnation under the Torah. The devteros results in recreation, where
the same Torah is written on human hearts. Hebrews 8:13 is used as a
proof text that the Torah is obsolete, aging and disappearing. Therefore we
ware no longer under Torah; we no longer have to keep Torah, the
Sabbaths, festivals, dietary laws, and distinctions between clean and
unclean. Everything is now permissible. We are under grace not law. But
the writer of Hebrews did not say that. The Torah was the new covenant
document of the first century believers. They did not have New Testaments.
The New Covenant is expressed within the Torah, though it is veiled
from those who do not perceive Messiah within the Torah. The difference
between the old Covenant and the New Covenant is not the Torah, G-d’s
eternal law is unchanging. The difference is us: transformed, renewed,
recreated, and remade new creatures in Messiah. What is it that is
obsolete, aging and disappearing? It is not Torah. It is our condemnation
under the law, the old order, and this present world. What will soon
disappear, is our human failings. This world, fallen, swallowed up in the
world to come of the Messianic Era.
Hebrews 9:1 in the English translations the word covenant has been inserted
into the text. The protos (first) He is speaking of us the old order, this
present age, the physical fallen world under the condemnation of Torah. The
protos has regulations of divine worship the priesthood and sacrificial
system. These are not the protos but functions of the protos that reflect the
heavenly realities. The earthly sanctuary He refers to is not the Tabernacle
as a whole; it is the Holy place outside the Tabernacle veil as made clear in
verse 2. The Tabernacle is divided into two regions. There is the Holy place
and the Holy of Holies. The Holy place is the outer part of the Tabernacle,
the Holy of Holies is the inner part of the Tabernacle. The writer is
equating the holy place are in which the priesthood ministered to the protos.
This area contained the menorah, table, and incense altar. The Holy of
holies held the Ark.
Verse 9:3 behind the second (devteros) veil there was a Tabernacle, which
is called the holy of Holies. Ordinarily Christian’s interpretation maintains
that the whole of the Tabernacle represented the Old Covenant which they
equate with Torah. Since the Torah is obsolete the Tabernacle system is
obsolete. But what we learn is that the Tabernacle like the Torah represents
both the protos and devteros. It is representative of both this world and the
world to come. It is both the Old & New Covenant. It is both Holy place and
Holy of Holies.
Verse 9:4-5 inside the Holy of Holies was the golden incense censor on
which the high priest burned the incense on the Day of Atonement. There
was the Ark. Inside the Ark was the 10 commandments, Aaron’s rod and
the golden vessel of manna. How significant that at the center of the New
Covenant we would find the incense representing prayer and intercession.
The Ark representing G-d’s throne, the jar of Manna representing the Word
of G-d which descends from on High. There is Aaron’ s rod, which is the
symbol of resurrection the Aaronic claim to the priesthood and token of the
High priest. There are the 1- commandments, representing the Torah
itself. This implies that the Torah is at the very center of the Deuteros
covenant. It is at the center of the new Covenant. The Cherubim represent
the angels about the throne of G-d.
Verse 9:6 in the outer Tabernacle, which consisted of the Holy place and the
courtyard we see the Menorah, Table of the Bread of Presence, the incense
altar, the laver and the altar of sacrifice. The altar of sacrifice is necessary
as it pertains to sin and the shedding of blood. The laver pertains to bodily
purifications. The menorah pertains to illumination of godliness into the
darkness of this world. The table pertains to Israel, the 12 loaves and their
presence on Earth before G-d. The altar of incense pertains to prayer
offered from this world. As the priest entered into the protos area of the
sanctuary twice a day it corresponds to the mundane reality of our world.
This is the realm of divine service. Here is the place of Israel, the place of
prayer, the place of worship.
Verse 9:7-8 the writer is not speaking of the Jerusalem Temple. The
Temple was still standing when the letter to the Hebrews was being written.
The writer is speaking of the holy place, which has standing or significance.
The Holy of Holies symbolizes the world to come.
Verse 9:9-10 the one-time sacrifice for the world to come is symbolized in
the deutuero of the Temple. It is the deuteros covenant for the world to
come, which requires this sacrifice, and just as the High priest only went into
the deuteros once a year, this sacrifice was a one-time affair. The actual
sacrifice of the sin offering took place in the protos area, correspond to this
present world and under the first covenant. But the blood was carried into
the deuteros corresponding to the World to come and the new covenant.
The sacrificial services of living a life holy unto the L-rd still apply and will
apply until the World to come, the time of Restoration. If there was a Temple
today, the sacrificial and Levitical laws would still apply but they would
not be effective for salvation anymore than they were before Messiah came.
The sacrifices cannot remove sin. They don’t change you on the inside. The
New Covenant is about changing you on the inside. The protos sacrificial
service cannot accomplish your salvation or recreation. Only the deuteros
sacrifice of Messiah can accomplish that.
Verse 11-15 The Tabernacle is a picture of both covenants working together
just like the two parts of the Temple. One pertains to the current physical
mortal state, the other to the immortal world to come. Both are witnesses to
the Torah. Exodus 40:1-32 on the fist day of the first month, according to the
command of the L-rd, the Tabernacle was erected. While the people
assembled Moses put every consecrated piece in its place. All was in order
all was complete. Moses turned his veiled face to the people. Towering
above them was Mount Sinai where the cloud of glory concealed the
presence of the L-rd. It was majestic, also inspiring and terrifying. The
Tabernacle seemed so small and insignificant.
Verse 33-35 a sudden shout rose up through the assembly and all eyes
were fixed upon the mountain. The cloud was making its decent. Every
person fell prostrate to the ground. The cloud covered the tent of meeting
and the glory of the L-rd filled the Tabernacle. The Tabernacle was a
success. G-d had come to dwell with His people. There was one problem,
G-d had taken up residence in the Tabernacle, but He was unapproachable.
Even Moses, who was accustomed to standing upon Mount Sinai and
basking in the glory of the presence of the L-rd could not enter. The glory of
the L-rd on Mount Sinai was regarded as a heavenly state. Thus the glory of
G-d on the mountain represents the glory of G-d in the deuteros, where as
the glory of G-d in the Tabernacle is His glory in the protos. In the
Tabernacle, the manifest presence of G-d is on earth. It is a circumstance
with which we are completely unfamiliar. Even our most profound worship
services and spirit filled encounters are incomparable with the reality of G-d
dwelling in the Tabernacle. The end of Exodus is a cliffhanger. It leaves us
with the question, how are the Israelites supposed to approach G-d?
proper. To enter deeper into the imagery of the Tabernacle we will be
studying out of Hebrews 9. It contains one of the greatest secrets to
interpreting the symbolism of the Tabernacle contained within the Apostolic
Scriptures. Our investigation will begin with a brief review of the terms old
covenant and the new covenant because these concepts are essential to the
passage.
Hebrews 8:7 the word first is translated from the Greek word protos. The
word second is translated from the word deuteros. These are easy to
remember because they are both borrowed in English. The English word
prototype employs the Greek word protos to indicate a first. The septuagint
name for Devarim uses the word deuteros and is familiar to us as
Deuteronomy, which means second law. Deuteronomy was like a second
covenant made with a new generation. They made a new agreement, but
the laws they agreed to keep were the same Torah. If we go back to
Hebrews 8 what was wrong with the first? Was it the Torah that was faulty,
or was it the people that broke the Torah who were faulty? The text clearly
indicates the people. The problem with the first (protos) was that G-d found
fault with His people. The weakness of the first was that it was an
agreement made with fallen and imperfect human beings. G-d kept His end
of the deal, we did not keep ours. So what should G-d do? Should He lower
the bar, remove the Torah and change His standards? No, G-d does not
change, His law cannot change. He cannot change His Torah, but He can
change us. That recreation results in a complete and total redemption, and
these are the better promises of the devteros. Thus the protos resulted in
condemnation under the Torah. The devteros results in recreation, where
the same Torah is written on human hearts. Hebrews 8:13 is used as a
proof text that the Torah is obsolete, aging and disappearing. Therefore we
ware no longer under Torah; we no longer have to keep Torah, the
Sabbaths, festivals, dietary laws, and distinctions between clean and
unclean. Everything is now permissible. We are under grace not law. But
the writer of Hebrews did not say that. The Torah was the new covenant
document of the first century believers. They did not have New Testaments.
The New Covenant is expressed within the Torah, though it is veiled
from those who do not perceive Messiah within the Torah. The difference
between the old Covenant and the New Covenant is not the Torah, G-d’s
eternal law is unchanging. The difference is us: transformed, renewed,
recreated, and remade new creatures in Messiah. What is it that is
obsolete, aging and disappearing? It is not Torah. It is our condemnation
under the law, the old order, and this present world. What will soon
disappear, is our human failings. This world, fallen, swallowed up in the
world to come of the Messianic Era.
Hebrews 9:1 in the English translations the word covenant has been inserted
into the text. The protos (first) He is speaking of us the old order, this
present age, the physical fallen world under the condemnation of Torah. The
protos has regulations of divine worship the priesthood and sacrificial
system. These are not the protos but functions of the protos that reflect the
heavenly realities. The earthly sanctuary He refers to is not the Tabernacle
as a whole; it is the Holy place outside the Tabernacle veil as made clear in
verse 2. The Tabernacle is divided into two regions. There is the Holy place
and the Holy of Holies. The Holy place is the outer part of the Tabernacle,
the Holy of Holies is the inner part of the Tabernacle. The writer is
equating the holy place are in which the priesthood ministered to the protos.
This area contained the menorah, table, and incense altar. The Holy of
holies held the Ark.
Verse 9:3 behind the second (devteros) veil there was a Tabernacle, which
is called the holy of Holies. Ordinarily Christian’s interpretation maintains
that the whole of the Tabernacle represented the Old Covenant which they
equate with Torah. Since the Torah is obsolete the Tabernacle system is
obsolete. But what we learn is that the Tabernacle like the Torah represents
both the protos and devteros. It is representative of both this world and the
world to come. It is both the Old & New Covenant. It is both Holy place and
Holy of Holies.
Verse 9:4-5 inside the Holy of Holies was the golden incense censor on
which the high priest burned the incense on the Day of Atonement. There
was the Ark. Inside the Ark was the 10 commandments, Aaron’s rod and
the golden vessel of manna. How significant that at the center of the New
Covenant we would find the incense representing prayer and intercession.
The Ark representing G-d’s throne, the jar of Manna representing the Word
of G-d which descends from on High. There is Aaron’ s rod, which is the
symbol of resurrection the Aaronic claim to the priesthood and token of the
High priest. There are the 1- commandments, representing the Torah
itself. This implies that the Torah is at the very center of the Deuteros
covenant. It is at the center of the new Covenant. The Cherubim represent
the angels about the throne of G-d.
Verse 9:6 in the outer Tabernacle, which consisted of the Holy place and the
courtyard we see the Menorah, Table of the Bread of Presence, the incense
altar, the laver and the altar of sacrifice. The altar of sacrifice is necessary
as it pertains to sin and the shedding of blood. The laver pertains to bodily
purifications. The menorah pertains to illumination of godliness into the
darkness of this world. The table pertains to Israel, the 12 loaves and their
presence on Earth before G-d. The altar of incense pertains to prayer
offered from this world. As the priest entered into the protos area of the
sanctuary twice a day it corresponds to the mundane reality of our world.
This is the realm of divine service. Here is the place of Israel, the place of
prayer, the place of worship.
Verse 9:7-8 the writer is not speaking of the Jerusalem Temple. The
Temple was still standing when the letter to the Hebrews was being written.
The writer is speaking of the holy place, which has standing or significance.
The Holy of Holies symbolizes the world to come.
Verse 9:9-10 the one-time sacrifice for the world to come is symbolized in
the deutuero of the Temple. It is the deuteros covenant for the world to
come, which requires this sacrifice, and just as the High priest only went into
the deuteros once a year, this sacrifice was a one-time affair. The actual
sacrifice of the sin offering took place in the protos area, correspond to this
present world and under the first covenant. But the blood was carried into
the deuteros corresponding to the World to come and the new covenant.
The sacrificial services of living a life holy unto the L-rd still apply and will
apply until the World to come, the time of Restoration. If there was a Temple
today, the sacrificial and Levitical laws would still apply but they would
not be effective for salvation anymore than they were before Messiah came.
The sacrifices cannot remove sin. They don’t change you on the inside. The
New Covenant is about changing you on the inside. The protos sacrificial
service cannot accomplish your salvation or recreation. Only the deuteros
sacrifice of Messiah can accomplish that.
Verse 11-15 The Tabernacle is a picture of both covenants working together
just like the two parts of the Temple. One pertains to the current physical
mortal state, the other to the immortal world to come. Both are witnesses to
the Torah. Exodus 40:1-32 on the fist day of the first month, according to the
command of the L-rd, the Tabernacle was erected. While the people
assembled Moses put every consecrated piece in its place. All was in order
all was complete. Moses turned his veiled face to the people. Towering
above them was Mount Sinai where the cloud of glory concealed the
presence of the L-rd. It was majestic, also inspiring and terrifying. The
Tabernacle seemed so small and insignificant.
Verse 33-35 a sudden shout rose up through the assembly and all eyes
were fixed upon the mountain. The cloud was making its decent. Every
person fell prostrate to the ground. The cloud covered the tent of meeting
and the glory of the L-rd filled the Tabernacle. The Tabernacle was a
success. G-d had come to dwell with His people. There was one problem,
G-d had taken up residence in the Tabernacle, but He was unapproachable.
Even Moses, who was accustomed to standing upon Mount Sinai and
basking in the glory of the presence of the L-rd could not enter. The glory of
the L-rd on Mount Sinai was regarded as a heavenly state. Thus the glory of
G-d on the mountain represents the glory of G-d in the deuteros, where as
the glory of G-d in the Tabernacle is His glory in the protos. In the
Tabernacle, the manifest presence of G-d is on earth. It is a circumstance
with which we are completely unfamiliar. Even our most profound worship
services and spirit filled encounters are incomparable with the reality of G-d
dwelling in the Tabernacle. The end of Exodus is a cliffhanger. It leaves us
with the question, how are the Israelites supposed to approach G-d?
| PEKUDEI "ACCOUNTS" EXODUS 38:12-40-38 BY RABBI ESTHER BOUCHER |
| Ministry of Gates of Praise Ministries, Inc. © Copyright Gates of Praise Ministries 2007 |