Types and Shadows (Exodus 37:1-9)

"He also made the mercy seat of pure gold; two and a half cubits was its length and a cubit and a half its width" (Ex. 37:6).

“The sacrifices of the Jews were acceptable to God because they were exercises of repentance and faith,” John Calvin wrote. The ceremonies and pomp of Israel found their completion in Christ and can be best understood in the light of the Gospel. Separated from Him, none of what we read in the final chapters of Exodus has any meaning, for on their own those exercises had no power to propitiate God. It must be remembered, however, that the Jews did not pay attention to the sacrifices in vain, for the promises were attached to them. When we read sentences such as, “Your iniquity shall be blotted out,” or, “You shall appear before My face,” or, “I will hear you from the sanctuary,” we learn that all the ancient figures of the tabernacle, the ark, and the altar were sure testimonies of God’s grace and eternal salvation, and that Christ was represented in them, for all the promises are in Him (2 Cor. 1:20).

This does not mean that there were mysteries hidden in every one of their details. As Calvin writes, some people try to find an allegorical exposition in every detail when the text does not call for it. This is particularly easy to do with the ark of the testimony. But it is enough to know that God had His Law placed in an ornate vessel so that His glory would be recognized, and that He commanded that the ark itself be carried with poles so that its sanctity might be greater. No hands were to touch the ark, for it was set apart and declared holy by the God of Israel, who is a consuming fire.

The ark contained the Law and compact whereby God bound Himself to His people, and His people to Himself. In Psalm 19:7, the word “testimony” is added in explanation of the word “law”: “The law of the Lord is perfect, the testimony of the Lord is sure.” We also read this parallel construction in Isaiah 8:20, “To the law and to the testimony.” Two different things are not referenced, but the law is commended because it contains God’s testimony to His people.

We also read of the construction of the mercy seat and the placing of the cherubim. The mercy seat reveals to us that, without a propitiation, the Law does not bring us near to God. Instead, it accuses us before Him. Only by the mercy found in Jesus Christ can we approach the Lord in worship and be reconciled to Him.

How does God show mercy to His people? Who has met the requirements of the law? If you have time, read chapter 10 of Hebrews. The apostle says that the just will live by faith. How was this true for Old Testament believers as well? Spend some time meditating today on what it means to live by faith.

Pomp and Circumstance (Exodus 36:8-37)

"Then all the gifted artisans among them who worked on the tabernacle made ten curtains woven of fine linen, and of blue, purple, and scarlet thread" (Ex. 36:8a).

In the passage before us, we see an account of the building of the tabernacle that was first mentioned in chapter 25. We read about the fine linen, the scarlet thread, the blue yarn, the clasps of gold, and the acacia wood—all very expensive and ornate. Commentators throughout history have pondered the reason for the ornate design of the tabernacle, and various reasons have been given. Some believe the elaborate design of the tabernacle was necessary for the worship of God; the setting needed to fit the holiness and majesty of God. While no one would disagree that the majesty of God is certainly in view here, it doesn’t follow from this that such a setting is necessary—God’s people can worship Him appropriately without any outward adornments whatsoever. A case can even be made that people are more likely to avoid superstition and ritualism when the ornaments are removed from worship.

Others maintain that because the pagan cultures of that day worshiped their gods with much pomp, the true God could not be worshiped with any less. If the pagan cultures saw the Jewish people worshiping in a barn house, rather than in the pompous displays with which the pagans honored their gods, they might think little of Jehovah. But this reason doesn’t make sense in light of the many exhortations in Scripture directing God’s people to worship without any pomp at all, and even without any hewn rock, for the very reason that God wanted His people to be different from other nations, to worship without outward show, and to be sincere in their hearts.

John Calvin maintains that the ornate design of the tabernacle, the expense and the pomp, were arranged according to the spiritual pattern that had been shown to Moses on the mount (Ex. 25:40). Both Stephen and the apostle to the Hebrews reproved the people who continued to be wrapped up in external ceremonies (Acts 7:44; Heb. 8:5). These two witnesses confirm this teaching. According to their teaching, the tabernacle and everything with it were of no importance except insofar as they referred to the heavenly pattern of which they were shadows and images. Their entire purpose depended on the truth which they represented. The slaughter of an ox, for example, meant nothing, except in that it was a type of the sacrifice to come.

Why is it easy for people to make more of external ceremonies than they should? What is the danger of emphasizing external ceremonies, especially ornate ones? What does it mean to worship in spirit and in truth? Do you think you can worship anywhere at anytime? Read the verses below.

Giving Abundantly (Exodus 36:2-7)

"And the people were restrained from bringing, for the material they had was sufficient for all the work to be done—indeed too much" (Ex. 36:6b–7).

I want to return to the study of Exodus in chapter 36 and see the people of God serving their Lord willingly and abundantly. For the past few posts we have been studying the nature of the church in doctrinal terms, looking at its oneness, holiness, universality, and apostolicity. We have said that it is comprised of the servants of Jesus Christ, and that it functions properly when preaching the word, administering the sacraments, and exercising church discipline. Now, as we go back into the Old Testament, we see the church animated in the work of the Lord. It seems as if most of our studies in Exodus have seen Israel doing the wrong thing. But here, we find a refreshing example of the church functioning as it should: giving, working together in unity, and delighting in its service of the Lord.

We read that the people gave generously to the artisans for the building of the tabernacle. They came early in the morning to present their offerings. We read of no grumbling, no strife, no dishonesty on the part of the artisans who could have pocketed the extra money that came in. Instead, we see people working together, each carrying out his own task, using his God-given abilities for the edification of the Old Testament church and for the glory of God.

So exuberant were the people to serve the Lord that they brought more than was necessary. The artisans recognized this and reported it to Moses, saying that they had plenty of materials. Notice that the leaders here did not become irresponsible with the abundance of the people. They did not look for new and inventive ways to spend the money. Instead, they stuck to the plans God had given them, and when they had sufficient materials to execute those plans, they told the people to keep their money and materials. The people were not bled dry by greedy men who saw excess as an opportunity for their own gain or for their own vanity.

Like the Israelites in this account, the people of God should be liberal with their possessions. Most people need to be admonished to bring at least a small portion, but the Israelites needed to be admonished to stop giving so much. What a rare thing! Let us emulate the Israelites and give generously and abundantly so that our leaders might say, “Enough, we are overflowing with abundance!”

Do you give abundantly, not just your finances, but your resources, your time, your abilities? Do you do what you can for the benefit of the church, or are you stingy? If you have a stingy spirit, pray that God will help you be generous to others, willing to give according to the model presented to us in today’s passage.

Marks of the True Church (2 Timothy 4:1-5)

"Preach the word! Be ready in season and out of season.… For the time will come when they will not endure sound doctrine" (2 Tim. 4:2–3a).

When is a church not a church? This question hits home when someone is very unhappy with his church. He questions the activities that are going on, complains that his soul is not being fed, and wonders whether he should leave his church. This is a very serious dilemma, and it is one with which believers have wrestled throughout Christian history. This was particularly evident during the Reformation, which fragmented the church unlike ever before. Churches sprang up all over, each with different liturgies and governments, but all claiming to be Christian churches. How, then, do we discern a true church from a false one?

The Reformers believed the Bible establishes three marks of a true church. First, the Gospel must be preached faithfully. Second, the sacraments must be duly administered. And third, there must be authentic discipline executed by an ecclesiastical government which exists for the nurture and discipline of the people.

The essential truths of Christianity must be faithfully taught and proclaimed. If a church denies an essential of the Christian faith in its official statements of doctrine, then that church, according to the Reformers, cannot be considered a true church. For example, the Roman Catholic Church would not be considered a true church because it denies justification by faith alone, which is essential to the Christian faith. To deny this point is to deny the Gospel.

The second mark has to do with the sacraments. The Reformers said that only the church should administer baptism and the Lord’s Supper. There are many parachurch organizations that teach, evangelize, and publish materials, but these may not administer the sacraments because they are not the church. Such organizations should resist the temptation to take over the responsibilities of the church.

Finally, discipline must be executed by a faithful government. In history, the measure of discipline has varied from very harsh to rather lax. In the sixteenth century, the church took discipline very seriously because it took hell seriously. One reason discipline is so lax today is that we don’t take eternal punishment seriously. If a church habitually fails to discipline, if sin runs rampant without consequence, then that church has ceased to be a true church and should be fled.

For more study on church discipline read 1 Thessalonians 5:12; 2 Thessalonians 3:6, 14–15; 1 Corinthians 5:4–5; Titus 3:10. If you would like more biblical support for the marks of the true church, read the verses below. Deciding to leave a church is a serious matter and should never be done on a whim. Pray for your church, that it will be true.

Slaves of the Lord (Romans 6:15-23)

"But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life" (Rom. 6:22).

The English word “church” is derived from various forms. In Scotland the word for church is “kirk.” In Holland, the word is translated from “kerk.” Each of these words for church comes from the word kurios, which is the Greek word for “Lord.” Kurios is used in different ways in the New Testament. It is a polite form of address, and it is also an imperial form. When people applied this term to Jesus, it was considered a threat to the power of Caesar because Caesar himself was called kurios. His Roman subjects were supposed to say, “Caesar is Lord.” But the Christians would not say “Caesar is Lord,” believing that only God was worthy of such a designation, and were persecuted as a result. The Romans did not care so much that the Christians called Jesus “Lord,” only that they refused to address Caesar in the same manner.

Kurios was also applied to slave owners in the Greek world. The kurios would own the slaves, and, as such, the latter were identified according to their lord, their kurios. This is the derivation of the church. Those who comprise the church are people who are owned by the Kurios, just as slaves were owned by masters in the ancient world. Christians, therefore, are owned and possessed by their Lord.

Paul spoke at length in Galatians showing that believers are sons, not slaves, of God. So, when Paul called himself a slave of the Lord Jesus Christ, he spoke metaphorically as one who had been purchased. He applied these terms to himself and to other believers, saying that they were not their own, but had been brought with a price. The church is made up of those who have been purchased by Christ. We are His possession—a theme that is deeply rooted in the New Testament. The church is the company of those who have been redeemed by the great “Kinsman Redeemer.” In Israel, those who had been enslaved because of debt could be freed if another member of their family paid their debt. The payment given by their kinsman redeemer purchased their redemption. Christ, of course, is our Redeemer, and having purchased our redemption, He now possesses us. As His possession, we do His will, we obey His commands, we follow His ways without objection. As members of the church, we are slaves to righteousness, subject to the Kurios.

What does it mean to be a slave to God? How does the complete allegiance of a godly slave to a godly master instruct us in our relationship with God? Can a Christian see himself as a slave (Rom. 6) to God and a son of God at the same time (Gal. 3–4)? Pray today that you will be a faithful servant of the Lord Jesus Christ.