CHAPTER XXV.
THE SHRINE AND ITS FURNITURE.
xxv. 1–40.
The first direction given to Moses on the mountain is to prepare for the making of a tabernacle wherein God may dwell with man. For this he must invite offerings of various kinds, metals and gems, skins and fabrics, oil and spices; and the humblest man whose heart is willing may contribute toward an abode for Him Whom the heaven of heavens cannot contain.
Strange indeed is the contrast between the mountain burning up to heaven, and the lowly structure of the wood of the desert, which was now to be erected by subscription.
And yet the change marks not a lower conception of deity, but an advance, just as the quiet and serene communion of a saint with God is loftier than the most agitating experience of the convert.
This is the first announcement of a fixed abiding presence of God in the midst of men, and it is therefore the precursor of much. St. John certainly alluded to this earliest dwelling of God on earth when he wrote, “The Word was made flesh, and tabernacled among us” (John i. 14). A little later it was said, “Ye also are builded together for an habitation of God” (Eph. ii. 22); and again the very words used at first of the tabernacle are applied to faithful souls: “We are a temple of the living God, as God said, I will dwell in them and walk in them” (2 Cor. vi. 16; Lev. xxvi. 11). For God dwelt on earth in the Messiah hidden by the veil, that is to say His flesh (Heb. x. 20), and also in the hearts of all the faithful. And a yet fuller communion is to come, of which the tabernacle in the wilderness was a type, even the descent of the Holy City, when the true tabernacle of God shall be with men, and He shall tabernacle with them (Rev. xxi. 3).
It may seem strange that after the commandment “Let them make Me a sanctuary” the whole chapter is devoted to instructions, not for the tabernacle but for its furniture. But indeed the four articles enumerated in this chapter present a wonderfully graphic picture of the nature and terms of the intercourse of God with man. On one side is His revelation of righteousness, but righteousness propitiated and become gracious, and this is symbolised by the ark of the testimony and the mercy-seat. On the other side the consecration both of secular and sacred life is typified by the table with bread and wine, and by the golden candlestick. Except thus, no tabernacle could have been the dwelling of the Lord, nor ever shall be.