Tag Archives: Exodus

Benefits of Studying About the Tabernacle of Moses

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Why Study the Tabernacle (or Temple)?

  • Elohim commanded his people to study it. In Ezekiel 43:10–11, YHVH tells Ezekiel to explain to his people the layout of the temple “that they may be ashamed of their iniquities [Torahlessness]” and presumably repent or return to a spiritual relationship with him.
  • Elohim commanded his people to build the tabernacle (and latter the temples, see Exod 25:8; 29:43; 1 Chron 17:11–15); therefore, it must be important, and we should study it to understand its significance. After all, one-half of the Torah and one-third of the 613 Torah commandments deal with the temple, so it behooves us to understand it’s spiritual significance.
  • Elohim’s name resided in the tabernacle (and temple, Deut 12:5–6), and it’s where his place of abiding on the earth (Exod 25:8).
  • Both the tabernacle and first and second temples in Jerusalem were the spiritual centers for the nation of Israel. Elohim’s manifest presence was found within these physical structures, and this phenomenon powerfully unified the 12 tribes of Israel making them feel as though they were one nation under YHVH’s divine protection and guidance (Exod 40:34–38). The temple became the focal point for all worship for the entire nation (Ps 5:7). For example, it was the place where YHVH chose to place his name and where all Israelites were to gather three times each year at YHVH’s appointed times (Deut 12:5, 11, 21; 14:23, 24; 16:2, 6,11; 26:2).
  • The tabernacle (temple) was a monument to Elohim’s sovereignty. It was the place where he dwelt and where men come to commune with the Sovereign King and Creator (Exod 25:8; Pss 26:8; 27:4; 65:4; 92:13–15).
  • It was a place to renew Israel’s covenant with Elohim. When the Israelites came to the temple to give their offerings, to make sacrifices and to commune with YHVH during his appointed times, they were doing so out of obedience to his covenants he had made with them. In so doing, they were renewing that covenantal relationship with him.
  • The tabernacle and temples were the place where atonement for sin was made through the sacrifices that were offered there.

These points were taken from the Hebrew Roots magazine, Jan–March 2011, and was written by Dean Wheelock.

The Benefits of Studying About the Tabernacle?

  • It teaches us how to properly approach a holy Elohim through turning from or repenting of sin (Ezek 14:6).
  • It reveals YHVH’s plan of redemption.
  • It teaches us about the priesthood of Messiah (Heb 7:26–28).
  • It helps us to understand the kingdom of Elohim, which is an essential element of the gospel message (Mark 1:15–15). Yeshua will rule the earth during the Millennium from his temple in Jerusalem (Zech 14:4, 8–9, 11; Rev 20:6; Matt 6:9–10; Ezek 44:23 cp. 2 Cor 6:17).
  • The tabernacle teaches us how to order our lives. Even as the morning and evening sacrifices were conducted in an orderly manner following certain protocols, this teaches us how to order our daily lives around our devotions to Elohim. The biblical feasts (the weekly and annual sabbaths) also revolved around the tabernacle, even as our lives should revolve around these feasts that help lead us into the presence of and relationship with Elohim as represented by the tabernacle.
  • It helps us to recognize and avoid idolatry and all manner of abominable and worldly practices because it teaches us the importance of holiness when approaching a holy Elohim.
  • It teaches us to be conscious about dwelling (living our lives as if we were) in the very presence or courtyard or throne room of Elohim.
  • Everything in the tabernacle (and temple) pointed to Yeshua’s atoning death on the cross for our sins, and his work as our Great Heavenly High Priest Advocate who is presently at the right hand of the Father in heaven. It reveals to us the gospel message in an active and pictorial way. All these things are for our learning and admonition (1 Cor 10:11; Rom 15:4).

These points were taken from the Hebrew Roots magazine, Jan–March 2011, and was written by Dean Wheelock.

Major Themes of the Tabernacle/Mishkan

  • Going from the profane/polluted to the kadosh/set-apart, from darkness to light, disobedience to obedience.
  • Progressive separation and refinement of the individual leading to purity and perfection.
  • Growing in progressive intimacy and fellowship with the Father.
  • The steps of the biblical wedding ceremony; the marriage of YHVH to his people.
  • The seven steps of spiritual growth and reconciliation to the Father as epitomized by the seven annual appointed times or festivals (moedim).
  • The tabernacle pictures two spiritual processes going on simultaneously inside the heart man. One process is from the viewpoint of a man, from the outside of the tabernacle looking in. The other process is from the viewpoint of Elohim inside of the holy of holies looking out. From the outside of the tabernacle looking in, from man’s perspective, as he enters the tabernacle, it’s about going from a phsyical and outward state of cleanliness and holiness to an inward and spiriual of cleanliness and holiness as one approaches the holy of holies representing the Presence of YHVH Elohim. From Elohim’s perspective from the inside of the tabernacle looking outward, it’s about cleansing the man from the inside out starting with the spirit of man moving to his physical body. Indeed, when one becomes spiritually regenerated, it’s the inside of the man, or his spirit, that is first regnerated and activated. After that, the soul (the mind, will and emotions) of a man is progressively regenerated throughout his lifetime. Finally, at the resurrection of the dead, a man’s body is regenerated and glorified receiving immortality.
 

The Ark of the Covenant and the Mercy Seat

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Exodus 25:10–22, Ark. The ark of the covenant was a small box of acacia wood overlaid in gold, which contained the golden pot of manna, Aaron’s rod that budded and the two tablets of stone containing the ten statements of Elohim—commonly called the Ten Commandments. Against the ark was leaned a scroll of the complete Torah (Deut 31:26).

Covering the ark was a golden cap called the mercy seat or kapporet and is related to the word kippur as in Yom Kippur, the Day of Atonement. Both share a common Hebrew root, which is the word kapar (Strong’s G3722), which according to the Theological Wordbook of the Old Testament (TWOT 1023) means “to make an atonement, make reconciliation, purge”) and the mercy seat—the golden “lid” covering the ark of the covenant located in the D’veer (i.e., the inner shrine of the Tabernacle of Moses)­—which in Hebrew is the word kapporet (Strong’s G3727, TWOT 1023c) was “the place of atonement or the place where atonement was made.” The TWOT defines what happened at the kapporet as follows:

“It was from the … mercy seat that [YHVH] promised to meet with the men [of Israel] (Num 7:89). The word, however, is not related to mercy and of course was not a seat. The word is derived from the root ‘to atone.’ The Greek equivalent in the LXX is usually hilasterion, “place or object of propitiation,” a word which is applied to [Messiah] in Rom 3:25. The translation ‘mercy seat’ does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the day of atonement. ‘Place of atonement’ would perhaps be more expressive.”

The mercy seat covering the ark that contained the Torah is a vivid symbolic picture of Continue reading →

 

The Tabernacle of Moses: An Introduction

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Exodus 25:8–9, A sanctuary … tabernacle. 

If you were the Creator of the universe, what means would you use to communicate with those that you had created through love in your likeness and image? In a remote way, it’s like a human standing over an anthill trying to communicate with the ants. How do you do it? Similarly, how does an all powerful, Spirit Being, loving Father in heaven relate to his mortal children who are but mere specks of dust without vaporizing them with his raw power? The difficulty is compounded when fearful humans don’t want to hear the voice of Elohim, which is what happened when YHVH Elohim’s voice thundered from Mount Sinai. The children of Israel begged him not to talk to them, lest they die. They asked the Almighty One to speak to them instead through Moses (Exod 20:19).

When man sinned at the tree of knowledge, and YHVH kicked them out of the Garden of Eden, direct communications between man and his Maker were hampered, if not all but cut off. However, Elohim had a plan to restore the loving relationship he had with man before the rebellion. But if men refuse to hear you when you speak, what are you do?

To be certain, the Almighty doesn’t lack for ways to communicate with men. Man is without excuse when it comes to hearing Elohim, for even the heaven’s declare the glory of the Creator and the plans he has for mankind. The visible things of this creation shout loudly about the spiritual mysteries heaven desires to reveal to its earthly subjects. Furthermore, from time to time over the millennia, Elohim has chosen to speak directly to some select servants through dreams, visions, signs, wonders, angels, and even once through a donkey! But how does he speak to a whole nation, if that nation is plugging its ears and refusing to hear its Master’s voice?

Enter into the picture the Tabernacle of Moses, which was literally a three-dimensional gospel message tract. It is the visual demonstration of the whole message of the Bible in a building — the blueprint of the plan of redemption of wayward man. It was a functioning masterpiece of artwork demonstrating the Father’s love for his people, of his desire to commune and to communicate with Israel — his treasured possession, those he had hand picked and called out from the 70 nations of the world. Not only did the tabernacle involve the sense of sight, but the other four senses as well: sound, smell, touch, and taste. It also engaged and even challenged the heart, emotions, mind and spirit of man. The Tabernacle of Moses was a vehicle for the Creator of the universe to communicate with man using a panoply of communicative devices all of which pointed to the coming Messiah, the Redeemer of mankind who would die for the sins of the world to restore man into a loving relationship with his ever-loving, gracious, and longsuffering Father in heaven.

This is the story of the tabernacle, which, in every way, resembles a theatrical play, even a pageant, containing costumed actors each performing his carefully choreographed role on cue. Even a child can comprehend the message of this play, yet it contains mysteries and truths so deep that only in eternity itself will they be revealed to those who have been initiated into higher spiritual levels through the tabernacle’s spiritual paradigms of which its rites and ceremonies were mere prophetic shadows of things to come. To understand it, is to understand the message of the whole Bible from Genesis to Revelation.

 

Three Feasts, Three Rooms and Three Spiritual Levels

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Exodus 23:14–19, Three times you shall keep a feast.

Conventional Jewish wisdom teaches us that during the three biblical pilgrimage festivals of Passover/Unleavened Bread, Pentecost and Tabernacles all the individuals of the nation are to leave their place of individual isolation and are to rendezvous in the presence of the one Elohim of Israel. This was to occur in the festival circle (or chag) around the common sanctuary (where YHVH has chosen to place his name, Deut 16:2, 11, 15), thereby becoming conscious that each one is connected to all the other members of the nation, with YHVH Elohim, and with the Torah (The Pentateuch—Deuteronomy, p. 310, by S. R. Hirsch). In biblical times, the Israelites would gather wherever the tabernacle had been placed. When the temple was built in Jerusalem, this city became the destination of the Israelite pilgrims on these three biblical feasts.
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But there is much more to this spiritual picture if we add Yeshua the Messiah of Israel into the picture, for each of the three feasts point directly to him. Passover and the Feast of Unleavened Bread, the Feast of Weeks or Pentecost, and the Feast of Tabernacles all point to Yeshua, since the first two festal periods point to Yeshua’s first coming, while the last fall feast points to his second coming. Each of these feasts represent milestones in the spiritual journey of the redeemed believer from initial redemption to glorification and eternal life in the presence of YHVH Elohim.

There were three sections in the Tabernacle of Moses (Heb. mishkan): the outer courtyard, the holy place and the holy of holies. These three correspond with the three parts of man, which are his body, soul and spirit (1 Thess 5:23). The feasts of Passover (Heb. Pesach) and Unleavened Bread (Heb. Chag haMatzot) are the first two feasts the righteous believers are to celebrate in the spring and represent the first steps in a new believer’s spiritual walk. This corresponds with the outer courtyard and relates more to the spiritual cleansing of the outer parts or body of man. It is here that one begins their spiritual walk and relationship with Yeshua, who is the Word of Elohim. The Feast of Weeks or Pentecost (Heb. Shavuot) is the next step one takes in their spiritual walk as one goes inside the Tabernacle of Moses. The tabernacle’s holy place speaks of bringing the soul (the mind, will and emotions) into submission to the will of YHVH as one advances in their spiritual walk and learns about the fruits and gifts of the Spirit of Elohim, who they are as redeemed Israelites, and about worship and praise.

Finally, the holy of holies corresponds to the Feast of Tabernacles (Heb. Chag haSukkot) and the spirit part of man. This part of the tabernacle speaks more to man’s ultimate spiritual relationship with Elohim. It is here that man relates to Elohim, who is a Spirit, on a deeper spirit to Spirit level (John 4:24; 1 Cor 2:10–13). This prophetically points to man’s ultimate destiny as glorified beings in the New Jerusalem as adopted members into the family of Elohim (John 1:12; Rom 8:14–15, 23; 9:4; 2 Cor 6:18; Gal 4:5–6; Eph 1:5; 1 John 3:1; Rev 21:7).

 

Abortion Is Anti-Torah!

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Exodus 21:22, Hurt a woman with child. This passage is one of the strongest pro-life, anti-abortion verses in the Scriptures. Clearly, this passage teaches that life begins in the womb. What was the penalty for a man who was responsible for the death of an unborn child? (See verse 23.) Could any clearer statement be made about how the Creator feels about the sanctity of life? Here are some statistics about abortion:

  • 42 million abortions occur worldwide each year (that’s 115,000 per day).
  • In 2008, 1.21 million abortions occurred in the U.S.
  • From 1973 to 2008, 50 million legal abortions occurred in the U.S.
  • 22 percent of all U.S. pregnancies end in abortion.
  • In 2007, 84% of all abortions were performed on unmarried women.
  • At current rates, nearly one-third of American women will have an abortion.

(Sources of information: abortionno.org/Resources/fastfacts.html; guttmacher.org/pubs/fb_induced_abortion.html; abort73.com/abortion_facts/us_abortion_statistics/ — this is now a dead link)

The murder of the innocent children is perhaps the greatest sin that a nation can commit. Abortion is a form of child sacrifice, which is something many ancient cultures practiced (the Aztecs, Incas, Phoenicians, pre-Islamic Arabs, and the biblical Canaanites). In the Bible, YHVH condemns the practice of heathens and apostate Israelites who made their children pass through the fire in worship of the demon-god Moloch (See Lev 18:21; 20:2–5; Deut 12:30–31; 18:10.) What judgment did YHVH place on the Jewish nation for sacrificing its children to Moloch? (See Jer 7:30–34; 32:35–36.)

This verse clearly delineates the biblical position that human life begins at conception (see also Ps 139:13–16; Jer 1:5; Luke 1:15, 41, 44), not at birth.

 

What’s So Mystical About the Sound of the Shofar?

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The Shofar

The ram’s horn shofar is a uniquely biblical instrument. Although the enemies of Elohim’s truth have misappropriated, counterfeited or perverted much of what is found in the Bible, so far as this author knows, the shofar is one thing that Satan, the adversary of all that is good, and his followers have left alone. It’s like the proverbial “hot potato” that’s too hot to touch. Why is this? What is it about the shofar that causes Elohim’s enemies to leave well it alone? Let’s explore the mystical qualities of this biblical instrument of divine origination that has the ability to stir the human heart at its deepest level, to pierce the heavens, to bring man back to Elohim and vice versa, and to send spiritual shock waves through the devil’s camp.

The Word Shofar Defined

The Hebrew word shofar (pl. shafarot) occurs 72 times in the Tanakh (Old Testament) and is usually translated into English as trumpet and simply means “ram’s horn.” What could possibly be so special about a ram’s horn? The answer possibly lies in root word from which shofar derives — shapar meaning “to be pleasing.” Derivatives of this word include sheper, which is translated as beauty in Genesis 49:21, and shipra meaning “fairness or clearness (of sky)” (Job 26:13). The root shapar is found only once in the Scriptures in Psalm 16:6 where David, filled with praise to Elohim, describes the blessings from above that have fallen on him as most beautiful or pleasant.

As we explore the spiritual significance of the shofar as revealed in the Scriptures in this brief study, hopefully, the beauty and significance of the shofar will become apparent.

The  Origination of the Shofar

Even though a shofar can be made from the horn of any kosher animal (except that of a cow, since, according to Jewish tradition, it reminds us of the golden calf incident), the Continue reading →

 

Leaving the Bitterness of Egypt and Experiencing Healing in the Wilderness

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Exodus 15:27, From Egypt to Elim to provision in the wilderness. In this portion of Scripture, we see a prophetic picture of what new believers must go through when leaving enslavement to Pharaoh (Satan) and coming out of Egypt (the world).

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After leaving Egypt, Pharaoh pursued the Israelites not wanting to lose any of his subjects. YHVH then led the Israelites through the Red Sea, a picture of baptism for the remission of sins.

The Israelites then murmured against YHVH because of the bitter waters of Marah, which they were unable to drink. Moses, a prophetic picture of Yeshua, healed the waters when he cast a tree (a picture of Yeshua’s death on the cross) into the waters making them sweet and potable. This story shows us that we must put off the bitterness, unforgiveness, anger and fear of the carnal man before we can expect to receive a blessing from YHVH, and healing in our lives.

From there, the children of Israel came to the desert oasis of Elim where YHVH nourished them in a most refreshing way. Elim is a prophetic picture of coming into a bit of heaven on earth and the provisions of YHVH in the midst of our wilderness journey called life after having overcome our bitterness of past sin through the cross of Yeshua.

Immediately after this, YHVH began reigning manna down on the Israelites—a picture of Yeshua, the bread of life. This whole story teaches us that when we finally overcome the sins of bitterness and complaining through the power of Yeshua’s death, we can experience healing, physical nourishment, refreshment along with ongoing supernatural provision for our spiritual journey toward the Promised Land of YHVH’s kingdom.