Tag Archives: Tabernacle

Yom Kippur 2017— Opening the Treasure Chest! (Pt 2)

Posted on by
4

Leviticus 16—The Protocols for Coming Into the Presence of the Almighty Creator

By Ya’acov Natan Lawrence
Hoshana Rabbah Biblical Discipleship Resources
www.hoshanarabbah.org

How do humans come into the Presence of YHVH Elohim? There is one proper way to do so, and there many improper ways to do so. The Torah’s discussion pertaining to the rituals associated with the Day of Atonement (Yom Kippur) reveal to us what the proper protocol is and also alludes to the fact that there is an improper way to approach the Almighty Creator of the universe as well—something which brings disastrous results.

Now YHVH spoke to Moses after the death of the two sons of Aaron, when they offered profane fire before YHVH, and died… (Lev 16:1)

Elohim killed Nadab and Abihu because they came into the holy of holies in the Tabernacle of Moses (a representation of Elohim’s heavenly throne room) in a careless and indifferent manner. Not only were they intoxicated with alcohol, but they failed to follow the proper ceremonial protocols outlined by YHVH Elohim to come into the Presence of the Almighty. The next few verses lay out what those protocols are to come before the King of the universe. To not follow those protocols brings the death penalty on the person. Such a person is entering illegally as an unauthorized trespasser.

Who hasn’t seen signs on private property that say something like this: “Private Property, No Trespassing,” “Government Property, No Trespassing,” “Unauthorized Entrance Prohibited,” “Violators Will Be Prosecuted to the Full Extent of the Law,” or “Violators Will Be Shot”? What happens to an uninvited intruder who climbs over the fence around the White House or over the walls of Buckingham Palace? He’s arrested if not shot on the spot. Similarly, there are penalties for coming into the throne room of the Almighty YHVH Elohim illegally.

…and YHVH said to Moses: “Tell Aaron your brother not to come at just any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die; for I will appear in the cloud above the mercy seat. (Lev 16:2)

YHVH Elohim doesn’t allow humans to casually saunter into his Presence anytime and in anyway they want. Though he is our loving Heavenly Father, he is still the Creator of the Universe who is to be feared and respected. He has the power of life and death; he gave life and can take it away. Humans (especially Christians) would do well to know their place before the Almighty, to treat him with the respect he is due and to follow his instructions in all areas of their relationship with him. YHVH wants humans to come into his Presence, but in the right way.

It is utter folly on the part of humans to ignore the clear commands and instructions of Elohim. Nadab and Abihu found out the hard way; their folly cost them their lives. There are no theologies regardless of the respectability or age of the religious institution or denomination or the erudition of the biblical scholars that invented them that can circumvent the clear instructions of YHVH Elohim. The oft-quoted phrases “It has been done away with,” “It has been nailed to the cross,” “We’re under grace now, not under the law,” “That was for the Jews,” “Jesus fulfilled that for me, so I’m not required to do that” Continue reading →

 

The Tabernacle and the “Deification” or Theosis of Man

Posted on by
2

The Tabernacle of Moses from its front to back represents one’s progression in their spiritual journey starting with their initial salvation leading to the glorification of the physical body and eternal life in YHVH’s eternal spiritual kingdom. This view is from man’s perspective looking into the tabernacle through the front gate.

From YHVH’s view inside the holy of holies above the ark of the covenant in the glory cloud looking outward, the perspective is different. We’ll discus this in a moment.

In the outer court of the tabernacle, all the rituals and furnishings pointed to death, judgment, to washing or cleansing. These prophetically foreshadowed salvation through Yeshua’s atoning death on the cross, with Yeshua being the door to salvation, acceptance of his death on the cross for one’s sins followed by baptism for the remission of sins. In the set-apart (kadosh or holy) place inside the tabernacle, everything pointed to life, light, food, fragrant incense, the fruits and gifts of the Set-Apart Spirit—or life in a spiritual relationship Continue reading →

 

Dealing With Sin at the Red Heifer Altar and the Altar of Sacrifice

Posted on by
Reply

Exodus 27:1–8, An altar. Just inside the door of the tabernacle was the altar of sacrifice. It was made of acacia wood overlaid with bronze, which is a shadow picture of Yeshua bearing the judgment for men’s sins on the cross. The blood of the sacrifice was poured out on the ground at the base of the altar picturing Yeshua shedding his blood at the cross. Two lambs were offered at the altar morning and evening (Exod 29:38–42). This pictures our need to come humbly before our Father in heaven morning and evening in prayerful devotion as living sacrifices to confess our sins, to praise and thank him (Ps 51:16–17; Heb 13:15; 1 John 1:7–9).

The Altar of Sacrifice in More Details. Upon understanding that the Person and work of Yeshua is the way into life, spiritual light and truth, one must also recognize that one’s sin liability keeps one from a having personal relationship with one’s Creator. The broken fellowship with one’s Creator due to the uncleanness of sin is the reason for this. For one to have a relationship with a sinless, perfect, totally set-apart or holy Elohim,the sin problem has to be dealt with. Sin must be atoned along with the resulting guilt, shame and penalty (death) that sin brings. In the Tabernacle of Moses, liability and effect of sin is dealt with at the altar of the red heifer outside the gate of the tabernacle, which represents the work of Yeshua at the cross (Heb 13:10–13). There one was purified and made ready to come into the actual tabernacle. Upon doing so, the first thing one encountered when entering the tabernacle was the altar of sacrifice where both kosher animals and unleavened bread (made of the finest flour and the purest olive oil) were offered, and a fermented wine libation was poured out twice daily (morning and afternoon, Num 28:1–8). These all picture the body of Yeshua being broken and slain for us and our need to “eat” his body and “drink” his blood in a spiritual sense (John 6:35–58). The supper on Passover night which overlaps on to the first Sabbath of the Feast of Unleavened Bread is also picture of this since the participants would eat fire-roasted lamb, unleavened bread and fermented wine.

The fire on the altar was to be kept burning at all times; it was never to go out (Lev 6:13). Additionally, before ministering at the altar, a priest was to always wash his hands and feet at the bronze laver (Exod 30:17–21) and to put on the priestly robes (Lev 6:10). These things are prophetic shadows that point to the ministry of Yeshua before the throne of the Father in heaven. There, as our heavenly high priest, he, in an ultimate state of purity and perfection he is ever making intercession for us and reconciling us to the Father (Eph 2:18; 1 Tim 2:5; Heb 7:25–26; 8:1–2, 5–6; 9:11–22; 10:19–22; 1 John 2:1).

At the twice daily offering (the morning shacharit and the afternoon minchah), a yearling lamb was sacrificed on the north side of the altar, or its left side as viewed from the holy of holies, which represents the throne of Elohim. (Furthermore, north is significant since Scripture seems to indicate that the third heaven where Elohim dwells is in the northern region of the sky [Isa 14:13].) The lamb’s blood was then sprinkled round about the altar as an atonement for sin, while a wine libation was poured out onto the altar, and unleavened bread was cooked and offered at the same time on the altar (Num 28:1–8; Lev 1:11). The fact that the lamb was killed on the north or left side of the altar is prophetically significant since it points to Yeshua’s first coming as the Suffering Servant Messiah, the Lamb of Elohim. The left side is significant since the left hand (usually the weaker hand), in Jewish thought, represents grace and mercy, while the right hand (usually the stronger hand) represents strength, power and judgment. At his first coming, Yeshua was like a lamb led to the slaughter (Isa 52:13–53:12, especially note 53:7) as he spilled his blood as an atonement for men’s sins (Isa 53:5–6,10). Upon his death and glorious resurrection, he returned to heaven where he took his rightful place as the right arm of YHVH Elohim (Acts 7:55–56; Rom 8:34). At Yeshua’s second coming, he will come, not as a lamb led to the slaughter this time, but in power and glory as a warrior on a white stallion to judge the wicked and to reward the righteous. After that, he will assume his position as King of kings and Lord of lords over the earth during the Millennium as revealed in the Book of Revelation.

Now let’s consider the actual construction of the altar of sacrifice to see how it pointed prophetically to Yeshua in other ways. It was constructed of acacia wood overlaid in bronze. Wood and trees represent men (Ps 1:1,3; Jer 5:14). Yeshua was a carpenter. Bronze speaks of judgment. Yeshua, a man who worked in wood (representing humanity) and died on a tree took the fire of judgment upon himself for humanity’s sins.

All the animals slaughtered in the sacrificial system were similar to the minimum amount due on a credit card statement of a bill so huge one cannot possible pay the balance, so one pays the minimum until somehow, miraculously, someone will step in to pay the full amount. Yeshua paid that debt for each of us at the cross.

The first sacrifice was lit by fire from heaven. This signifies that the blood of Yeshua delivers us from the wrath of Elohim (Rom 5:9).

YHVH sent fire from heaven once to light the altar of sacrifice, but it was up to the priests to maintain that fire. The fire had to be constantly fed and the old ashes had to be removed to keep the fire burning. Similarly, when a person is redeemed spiritually and born again by the Spirit of Elohim, he has to maintain the spiritual fire in his life to ensure that it doesn’t die out due to lack of fuel, or get choked due to the ashes of traditions and dead works.

Offerings were made on the altar of sacrifice in the morning and in the evening. This teaches us that twice daily we must come before YHVH’s throne in heaven and at the altar there leave our prayers and confess our sins (1 John 1:9), drawing close to our loving Creator in communion and devotion of service to him.

 

The Door and the Veil of the Tabernacle: Onward and Upward in Yeshua!

Posted on by
2

Exodus 26:36–37, Door of the tent. This door had the same colors as the door to the outer courtyard (blue, crimson, white and purple) and was also woven of fine linen. The door was the same size in area, though it was a different dimension than the first door, for it was taller and narrower. This teaches us that the view of Yeshua becomes higher, and the way to the holiest place becomes narrower and the requirements become more stringent as one draws closer in proximity to YHVH’s glorious presence.

Five wooden pillars covered in gold supported by bronze bases held the curtains up. Again, the wood-covered gold speaks of the righteousness of the saints. Bronze speaks of Elohim’s judgment and five can speak of both the five books of YHVH’s Torah as well as the five-fold ministry the purpose of which is to ground YHVH’s people in his Torah-instructions in righteousness. In so doing, the Saints will become like Yeshua, who was the physical embodiment of the Torah—or YHVH’s Torah-Word made flesh (the Living Torah, John 1:1, 14).

The Door of the Tent in More Detail

This door had the same coloring as the outer door: purple, white, crimson and blue. This door had different ­dimensions as the outer door, but occupied the same area. This door was about half the width, but twice as high as the outer door. This speaks of the fact that as one grows and matures spiritually, the way of life, the path of righteousness and the way to intimacy with the Father gets narrower and the standards are elevated.

It was held up by five pillars picturing the fivefold ministry (Eph 4:11), which is likened to a hand: The apostle is like the thumb. The other fingers cannot work properly without it. It has more flexibility than the rest and can do things the others can’t. The prophet is like the index finger and points out people’s faults and points the direction people are to walk in, yet he must be very gracious, humble and self-effacing in his activity since he has three fingers pointing back at himself. The evangelist represents the middle finger which extends or reaches outward the farthest to bring people to YHVH. The shepherd (pastor) is the ring finger representing gentleness and love. The teacher, like the little finger that is used to dig stuff out of one’s nose and ears, digs out nuggets of truth in hard to reach places (e.g. ear and nose).

The five pillars were made of acacia wood overlaid in gold, which speaks of Yeshua’s humanity and his divinity. The pillars were set in bases of bronze speaking of YHVH’s righteous judgments and that all judgment will be left up to Yeshua who is over all and has judged and will judge all (Heb 2:8; Eph 1:22). Furthermore, Yeshua as head of the body of believers, the gates of hell will not prevail against his elect (Matt 16:18; Heb 3:6).

Exodus 26:31–37, A viel. The veil or parochet divided between the holy or set-apart place and the holy of holies or most set-apart place. It was woven of fine linen of the same four colors as were the previous two curtains—blue, crimson, purple and white, except this veil had cherubim embroidered into it. The most set-apart place is a picture of returning to the Garden of Eden, which had cherubim guarding its entrance (Gen 3:24), except this time it is the New Jerusalem in the New Heaven and New Earth.

It was this same veil that was rent from top to bottom in the second temple in Jerusalem at the time of Yeshua’s crucifixion (Matt 27:51). The writer of the Epistle to the Hebrews teaches a correlation between the tearing of Yeshua’s flesh on the cross and the tearing of the veil, and that this event opened the way for believers to be able to enter into the most set-apart place and to come boldly before the throne of Elohim through the shed blood of Yeshua (Heb 10:19–22 cp. 4:14–16).

The Veil in More Detail

This veil to the most set apart place (also knonw as the oracle or deveer) contained the four colors of the other two veils: crimson, blue, purple and white. Unlike the others, this veil had embroidered cherubim on it. It hung on four pillars of overlaid gold acacia wood. The pillars were set in bases of silver with the curtain hanging by rings of gold.

This veil is what separated men from the very Presence of Elohim. At Yeshua’s death the veil in the temple was split from top to bottom (Matt 27:51) opening the way to all into the holy of holies by and through the redemptive work of Yeshua on the cross (Heb 10:19–22).

 

The Tabernacle of Moses and Sets of Three —A Picture of One’s Spiritual Journey

Posted on by
3

The Tabernacle of Moses from its front to back represents one’s progression in one’s spiritual journey starting with initial salvation leading to eternal life in YHVH’s eternal spiritual kingdom. This view is from man’s perspective.

tabernacle9

From YHVH’s view inside the holy of holies above the ark of the covenant in the glory cloud, looking outward, the perspective is different. We’ll discus this in a moment.

In the outer court of the tabernacle, all the rituals and furnishings pointed to death, judgment, washing or cleansing. These prophetically foreshadowed salvation through Yeshua’s atoning death on the cross, with Yeshua being the door to salvation, acceptance of his death on the cross for one’s sins followed by and baptism for the remission of sins. In the set-apart (kadosh or holy) place inside the tabernacle, everything pointed to life, light, food, fragrant incense, the fruits and gifts of the Holy Spirit — or life in a spiritual relationship with Elohim subsequent to one’s taking the initial and beginning steps of salvation. The outer court speaks of basic salvation for the redeemed believer in Yeshua, while the holy place speaks of spiritual growth and maturity, of moving from spiritual babyhood and growing into spiritual adulthood or maturity.

Paul speaks of man being subdivided into three parts — body, soul and spirit (1 Thess 5:23). The tabernacle’s outer court seems to relate more to the physical or body realm of the person, while the holy place speaks more of the soul or psychological, volitional and emotional aspects of man’s inner realm or psychological realm. Finally, the holy of holies portrays man approaching YHVH through the realm of his spirit man.

As one progresses into the tabernacle, it is as if YHVH is drawing man into an ever deeper relational walk with him starting at the most basic level progressing upward until man is finally communing with YHVH on a Spirit to spirit level (in the most holy place). It is the Father’s desire that men progressively grow until they are communing with him at the highest spiritual level (see John 4:23–24).

As noted earlier, this forward progression from the tabernacle’s entrance Continue reading →

 

Three threes: the feasts, man, the tabernacle & the plan of salvation

Posted on by
Reply

Exodus 23:14–19, Three times you shall keep a feast. Conventional Jewish wisdom teaches us that during the three pilgrimage festivals all the individuals of the nation are to appear out of all isolations personally in the presence of the one God of Israel 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).

15317499

But there is much more than this if we add Yeshua the Messiah of Israel into the picture. 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 three spring feasts 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 walk of the redeemed believer.

But it gets better.

There were three sections in the Tabernacle of Moses: the outer courtyard, the holy place and the holy of holies. These correspond with the three parts of man: body, soul and spirit (1 Thess 5:23). The feasts of Passover and Unleavened Bread are the first two feasts we 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 is the next step one takes in their spiritual walk. The holy place speaks of bring 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 and the Eighth Day and the spirit part of man. This part of the tabernacle speaks more of man’s ultimate spiritual relationship with Elohim. It is here that man relates to Elohim, who is a Spirit, on a spirit to Spirit level (John 4:24; 1 Cor 2:10–13). This 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).