Towards, unto, into and in Theos

Following on from the ten commandments the next three chapters of Exodus deal with a series of specific commands which are largely to be fulfilled when the children of Yisra’el come into their land inheritance which is how chapter 23 ends commanding the people not to make covenants with the inhabitants of the land, and especially with their ‘elohym, whose territory they are taking over and the extents of that territory are delineated. The covenant that they are making with Yahweh is at variance with any covenant they might make with ‘other’ ‘elohym and/or the people that served them.

In chapter 24 these words are written down in a book and Mosheh takes the book of the covenant and sprinkles it with the blood of offerings made with oxen. He reads the words of this covenant to them and their response is:

All that Yahweh has said will we do, and be obedient. (Ex.24.7)

Mosheh responds:

Behold the blood of the covenant, which Yahweh has made (literally ‘cut’) with you concerning all these words. (Ex.24.8)

So, the covenant made with the people is a conversation from Yahweh mediated through Mosheh and reciprocated in his presence with a declaration of obedience to the precepts set out in these words. Even though that declaration was, in effect, vain. The words are sprinkled by blood because as the writer to the Hebrews says:

And almost all things are by the law purged with blood; and without shedding of blood is no remission. (Heb.9.22)

and:

It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. (Heb.9.23)

These events in Exodus are figurative of the greater sacrifice made by Theos in Iesous and, although it was accompanied by the shedding of blood it was the pouring out of Iesous’ soul that was to effect remission. It was the conversation between ‘elohym and him and his subsequent obedience taken to the extremity of his giving up of his life/soul which accomplished that promise of the new covenant.

Subsequently, Mosheh with Nadab and Abihu and seventy elders approach ‘elohym and eat and drink in his presence. Yahweh then calls Mosheh up into the mountain, he and his minister Yehoshua’, to receive the tables of stone, a law and commandments which he has written. They ascend and remain there for forty days and nights. In this period he receives, critically for us in this discourse, the pattern of the tabernacle as well as the tables of stone. Exodus 25 is the beginning of the revelation of the pattern of the dwelling of ‘elohym with man.

Speak unto the children of Yisra’el, that they bring me an offering: of every man that gives it willingly with his heart ye shall take my offering. (Ex.25.2)

The conversation of Yahweh unto Mosheh is that he shall speak unto the children of Yisra’el that they willingly offer the materials they have to construct the dwelling of ‘elohym with man. That is, the willing reciprocal giving of themselves to him is a prerequisite for him being able to dwell in them. This is the essence of the name and the covenant.

The pattern of the tabernacle is interesting in that it starts with furniture to be placed within it before going on to the structure itself. So that which is within would appear to have preeminence over that within which it is set. The first item is presumably that of greatest importance. It is the vessel into which the symbols of the covenant, the tables of stone with the ten commandments on them written by ‘elohym, are to be placed and over which as a lid, or more correctly a covering, the kaporeth is to be placed. This combination of ark and kaporeth, with rings and staves so that they can be borne by the priests when the camp is to move, is to be placed in the holy of holies, a place into which the high priest was to enter once a year on the day of the atonements/coverings (yom hakipurym).

Critically, when the camp was about to move the glory of Yahweh, as evidenced in the pillar of fire by night and of cloud by day, moved away from the tabernacle and the tabernacle was dismantled. In the movement the ark, with the kaporeth on top, covered by the vail proceeded first to find a resting place for the camp. In a sense this is the fundamental journey, the direction of the ark and kaporeth. The journey to the place where Yahweh chooses to set his name in the midst of the covenanted possession is directed by the ark moving forward and the kaporeth upon it with the kerubym face to face. The journey to the destination of Yahweh’s ultimate revelation is occasioned by forward direction and advancement which in turn is caused by the face to face reciprocal relationship of ‘elohym to man.

And thou shall make a kaporeth of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. And thou shall make two kerubym of gold, of beaten work shall thou make them, in the two ends of the kaporeth. And make one kerub on the one end, and the other kerub on the other end: even of the kaporeth shall ye make the kerubym on the two ends thereof. And the kerubym shall stretch forth their wings on high, covering the kaporeth with their wings, and their faces shall look one to another (man unto his brother); toward the kaporeth shall the faces of the kerubym be. And thou shall put the kaporeth above upon the ark; and in the ark thou shall put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the kaporeth, from between the two kerubym which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Yisra’el. (Ex.25.17-22)

The fundamental relationship of one kerub to another was that of a man unto his brother. That is, a man speaking to his brother and therefore in a face to face, reciprocal, relationship. Through this reciprocal interaction Yahweh was meeting with Mosheh ‘there’. The interactive reciprocal relationship between Yahweh and Mosheh is the basis for meeting and communing and is at the heart of the vessel which represents the covenant.

This is at the heart of the holy of holies in the dwelling place of Yahweh with man, the tabernacle, a figure for the dwelling of Yahweh in Iesous in the ekklesia. It is also a significant part of the events of the day of the atonements or coverings (yom hakipurym) symbolising as they do, in figure, the sacrificial work of Iesous. This is a subject we will look at in another blog.