The command to build a sanctuary.
The covenant being now ratified, everything was prepared for Jehovah taking up his abode with the people. He would dwell among them as their King. In keeping with the genius of the dispensation, commands are given for the erection of a visible sanctuary. It is here called "mikdash, or sanctuary (Exodus 25:8), and "mishkan," or dwelling-place (tabernacle, Exodus 25:9), the latter being the name most commonly applied to it. Considering the purpose which the sanctuary was to serve, and the "plenitude of meaning" designed to be conveyed by its symbolism, it was necessary that the whole should be constructed under immediate Divine direction. A plan of the tabernacle, embracing minute details, was accordingly placed before the mind of Moses on the mount (Exodus 25:9). It was presented in its completeness to his inner eye, before any part of it was set up on earth. The ark of Noah, the tabernacle of Moses, and the temple of Solomon (cf. 1 Chronicles 28:11, 1 Chronicles 28:12, 1 Chronicles 28:19), are probably the only buildings ever erected from plans furnished by direct revelation. In the building of the spiritual temple—the Church—God is himself not merely the architect, but the builder; and the beauty and symmetry of the structure will be found in the end to be perfect (cf. Revelation 21:1-27.). Consider—
I. THE MATERIALS OF THE TABERNACLE. These were ordered to be collected before the work began. They were to be—
1. Costly and various—representing
2. Abundant. There was to be no stint in the gifts. Profuse liberality befitted the occasion. Grudging in our gifts to God betrays an unworthy spirit.
3. Free-will offerings (Exodus 25:2). This point is put in the foreground. The people were to bring an offering—"Of every man that giveth it willingly with his heart ye shall take my offering." Observe in this—
II. THE IDEA OF THE TABERNACLE. Some remarks on this subject seem called for before entering on the study of details. A firm grasp of the central idea is essential to a right understanding of the parts. The tabernacle may be considered—
1. Actually, the tabernacle was the place of Jehovah's dwelling with his people (Exodus 25:8). This is to be viewed as, on the one side, a privilege of the Church of Israel; but, on the other, as a step towards the realisation of the great end contemplated by God from the first, as the goal of all his gracious dealings with our race, namely, the taking up of his abode among them. God seeks an abode with men. He cannot rest with perfect satisfaction in his love to them till he has obtained this abode (Psalms 132:13, Psalms 132:14). He wishes to dwell with them. The history of revelation may be viewed as but a series of steps towards the realisation of this idea. The steps are the following—
The idea of the Jewish tabernacle thus finds its fulfilment
2. Symbolically—the tabernacle figured out, in its structure, its contents, and its arrangements, various spiritual truths.