Erhalten Sie Zugang zu diesem und mehr als 300000 Büchern ab EUR 5,99 monatlich.
- Herausgeber: IVP Academic
- Kategorie: Religion und Spiritualität
- Serie: Essential Studies in Biblical Theology
- Sprache: Englisch
How can sinful humans approach a holy God? In the book of Hebrews, Jesus Christ is celebrated as the great high priest who represents his people before the Father. Jesus' roles as priest and mediator are central to his identity and bring to completion themes woven throughout Scripture. In this fifth ESBT volume, T. Desmond Alexander considers the often-neglected themes of priesthood and mediation and how Christ fulfills these roles. He explores how these concepts illuminate what Christ has already accomplished for us through his self-sacrifice, as well as what he is presently achieving on our behalf, seated at the right hand of the Majesty in heaven. Through this study we gain a richer understanding of concepts such as holiness, sacrifice, covenant, reconciliation, and God's dwelling place. About the Series Essential Studies in Biblical Theology (ESBT), edited by Benjamin L. Gladd and L. Michael Morales, explore the central or essential themes of the Bible's grand storyline. Taking cues from Genesis 1–3, authors trace the presence of these themes throughout the entire sweep of redemptive history. Written for students, church leaders, and laypeople, the ESBT offers an accessible yet rich introduction to biblical theology.
Sie lesen das E-Book in den Legimi-Apps auf:
Seitenzahl: 303
Veröffentlichungsjahr: 2022
Das E-Book (TTS) können Sie hören im Abo „Legimi Premium” in Legimi-Apps auf:
Ähnliche
For
Alan and Sheena Gaston
and
Tony and Valerie McGall
Contents
Series Preface
Benjamin L. Gladd
THE ESSENTIAL STUDIES IN BIBLICAL THEOLOGY is patterned after the highly esteemed series New Studies in Biblical Theology, edited by D. A. Carson. Like the NSBT, this series is devoted to unpacking the various strands of biblical theology. The field of biblical theology has grown exponentially in recent years, showing no sign of abating. At the heart of biblical theology is the unfolding nature of God’s plan of redemption as set forth in the Bible.
With an influx of so many books on biblical theology, why generate yet another series? A few reasons. The ESBT is dedicated to the fundamental or “essential” broad themes of the grand story line of the Bible. Stated succinctly, the goal of the ESBT series is to explore the central biblical-theological themes of the Bible. Several existing series on biblical theology are generally openended, whereas the ESBT will be limited to ten or so volumes. By restricting the entire series, the scope of the project is established from the beginning. The ESBT project functions as a whole in that each theme is intentional, and each volume does not stand solely on its own merits. The individual volumes interlock with one another and, taken together, form a complete and cohesive unit.
Another unique dimension of the series is a robust emphasis on biblical theology, spanning the entire sweep of the history of redemption. Each volume traces a particular theme throughout the Bible, from Genesis 1–3 to Revelation 21–22, and is organically connected to the person of Christ and the church in the New Testament. To avoid a “flat” biblical theology, these projects are mindful of how the New Testament develops their topic in fresh or unexpected ways. For example, the New Testament sheds new light on the nature of the “kingdom” and “messiah.” Though these twin themes are rooted and explored in the Old Testament, both flow through the person of Christ in unique ways. Biblical theology should include how Old Testament themes are held in continuity and discontinuity with the New Testament.
The audience of the series includes beginning students of theology, church leaders, and laypeople. The ESBT is intended to be an accessible introduction to core biblical-theological themes of the Bible. This series is not designed to overturn every biblical-theological rock and investigate the finer details of biblical passages. Each volume is intentionally brief, serving as a primer of sorts that introduces the reader to a particular theme. These works also attempt to apply their respective biblical-theological themes to Christian living, ministry, and worldview. Good biblical theology warms the heart and motivates us to grow in our knowledge and adoration of the triune God.
Preface
I AM DEEPLY GRATEFUL to Ben Gladd for inviting me to contribute to this series, Essential Studies in Biblical Theology, that explores major themes vital to understanding the Bible better. At the time of invitation my grasp of the topic “priest and mediator” left much to be desired. So I ventured down a new path, not quite knowing what would await me, but quietly confident that I would not be disappointed. The study of the Bible rarely leads to a cul-de-sac. Through experience I have discovered that less traveled paths offer unexpected vistas that make the journey rewarding. As I initially surveyed the terrain, I quickly realized that others have been here before and have mapped out sections of the journey. My indebtedness to them is reflected in the footnotes and bibliography that accompany the main text. Hopefully, as you walk the path that I have taken, you too will come to gaze in wonder as our journey takes us to the heavenly throne of grace where Jesus Christ is seated in the presence of God the Father. Our way to this majestic and sacred location is revealed through the unique Scriptures shaped by the Holy Spirit. It is my prayer that this same Spirit will shed fresh light on these ancient texts as together we reflect on their relevance for our lives today.
The initial steps toward writing this book began during a period of study leave in the second half of 2019. I am most grateful to the members of the Management Committee of Union Theological College for granting me time to concentrate on research and writing. Not only do I wish to acknowledge the committee’s generous support, but I am indebted to three excellent part-time colleagues who stepped in to undertake additional teaching during my absence. My heartfelt thanks go to Drs. Paul Bailie, Colin Burcombe, and James McKeown.
Some of this book was written during a period of self-isolation due to Covid-19. While access to research resources was limited, I was able to borrow items from the Gamble Library at Union Theological College. For all that they do quietly and efficiently in the background to resource students and staff, I am most grateful to Joy Conkey and Margaret Ollivier. Without their assistance, this book would never have been written.
For transforming a rough manuscript into a book, I am indebted to Ben Gladd for his insightful editorial feedback. My thanks also goes to the staff of IVP for all that they have done in getting this book into print. Shortcomings that remain are entirely my responsibility.
A constant and supportive companion in my literary journeys has been my wife, Anne. While writing is predominantly a solitary activity, her presence is a vital reminder that life is more than books and journal articles. Sharing a now empty nest, we enjoy watching our children, Jane and David, create their own paths in companionship with their spouses, Ross and Alana. For all their love to us we are most grateful.
As a family we have been encouraged by and benefited greatly from many fellow-travelers on our journey toward the eternal city of peace, New Jerusalem. There are too many to name. As a token of appreciation to four of those companions on the road, this book is dedicated to our dear friends Alan and Sheena Gaston and Tony and Valerie McGall.
Soli Deo gloria.
Abbreviations
ABD
Anchor Bible Dictionary. Edited by David Noel Freedman. 6 vols. New York: Doubleday, 1992
ANET
Ancient Near Eastern Texts Relating to the Old Testament. Edited by James B. Pritchard. 3rd ed. Princeton: Princeton University Press, 1969
CTA
Corpus des tablettes en cunéiformes alphabétiques découvertes à Ras Shamra-Ugarit de 1929 à 1939. Edited by Andrée Herdner. Paris: Geuthner, 1963
DNTUOT
Dictionary of the New Testament Use of the Old Testament. Edited by G. K. Beale et al. Grand Rapids, MI: Baker, forthcoming
NIDOTTE
New International Dictionary of Old Testament Theology and Exegesis. Edited by Willem A. VanGemeren. 5 vols. Grand Rapids, MI: Zondervan, 1997
TDOT
Theological Dictionary of the Old Testament. Edited by G. Johannes Botterweck and Helmer Ringgren. Translated by John T. Willis et al. 8 vols. Grand Rapids, MI: Eerdmans, 1974–2006
TWOT
Theological Wordbook of the Old Testament. Edited by R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke. 2 vols. Chicago: Moody Press, 1980
Introduction
“TO LIVE IS CHRIST and to die is gain” (Phil 1:21). So wrote the apostle Paul from a prison cell. In a few words, he passionately conveys the importance of Jesus Christ for his whole life. For Paul, life is all about Christ. And beyond this life, Paul anticipates better to come. Paul’s experience of Jesus Christ transformed his life. This is true of everyone who comes to know Jesus Christ as Paul did. Through Christ comes life, abundant life, both for the present and the future, including the life to come.
Why should this be so? What makes Jesus Christ so important? Why do millions in our world embrace him as their Lord and Savior? What sets him apart from all others?
To answer these questions comprehensively would go far beyond the subject of this book. This short study is deliberately restricted to exploring those aspects of Jesus Christ’s life that are associated with the related concepts of priest and mediator. While these concepts do not cover all that could be said about Jesus Christ, they are exceptionally important, for as we shall see, they bring us into the very presence of God, illuminating what Christ has already accomplished for us through his self-sacrifice and what he is presently achieving on our behalf, seated at the right hand of the majesty in heaven.
In his Christ-centered hymn, “How Sweet the Name of Jesus Sounds,” John Newton, slave trader turned abolitionist, describes Jesus as “Our Prophet, Priest, and King.” For most people, the concepts of prophet and king are probably more easily and readily grasped than that of priest. For many the notion of priest is cloaked in obscurity or identified with mysterious religious liturgies and practices.
Perceptions of what a priest is vary greatly from person to person and culture to culture. As one who grew up within a predominantly Protestant, sectarian culture in the north of Ireland, the term priest inevitably referred to someone who was the Roman Catholic equivalent of a Protestant minister or pastor, but always celibate.1 And with that childhood perception, the designation priest had largely negative connotations. In other cultures, the understanding of priest may be quite different, conveying either positive or negative feelings. Conscious that modern conceptions of priesthood may be very disparate, this study seeks to describe how the related concepts of priest and mediator are used in the Bible. Hopefully, it will be possible to set aside and replace inappropriate misunderstandings with a biblical understanding of how these important concepts apply to Jesus Christ.
In the chapters that follow we shall investigate what it means to speak of Jesus as priest. Our study will take us from the opening chapters of Genesis to the concluding chapters of Revelation, but by the very nature of the topic, special attention will focus on those passages that shed light on the concept of priesthood.
Hebrews and Christ’s Priesthood
The letter to the Hebrews stands apart in the New Testament as the only one to have Christ’s priesthood as its central subject. Among all that the author has to say on this topic, perhaps his remarks at the end of chapter 4 are the best known. He writes:
Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need. (Heb 4:14-16)
How encouraging are these words! As our great high priest, Christ makes it possible for us to approach the throne of grace to find help in our time of need. How comforting an assurance.
In the light of such a compelling invitation to approach God’s throne with confidence, we do well to contemplate all that Jesus does for us as our high priest. With good reason, the author of Hebrews makes Christ’s priesthood the main emphasis of his letter. He highlights this himself when he writes, “Now the main point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, and who serves in the sanctuary, the true tabernacle set up by the Lord, not by a mere human being” (Heb 8:1-2).
Commenting on the significance of what the author says here, Richard Gaffin remarks that “Christ’s heavenly high priestly ministry is . . . the main point of Hebrews as a whole.”2 While Gaffin’s interpretation is not the only possible reading of the opening words of Hebrews 8:1, nevertheless it is beyond dispute that the author of Hebrews devotes considerable space to discussing the role of Jesus Christ as high priest in the heavenly sanctuary. This is his “main point.”
Thomas Schreiner also affirms the centrality of Christ’s priesthood within the book of Hebrews.3 However, as he correctly observes, the author’s interest in Christ’s death and subsequent ascension to serve as a high priest at the right hand of God in heaven is not purely academic. His portrayal of Jesus Christ as the perfect high priest is designed to reassure his readers and prevent them from abandoning Christ and the new covenant that holds out for them a heavenly inheritance.
As is frequently noted, the author of Hebrews concludes his letter by describing it as an exhortation. He writes, “Brothers and sisters, I urge you to bear with my word of exhortation, for in fact I have written to you quite briefly” (Heb 13:22). The Greek expression tou logou tēs paraklēseōs, which may be translated “this message of exhortation” (CSB), probably refers to the entire letter. As an exhortation, Hebrews is designed to persuade its readers that they should persevere as followers of Jesus Christ in the face of persecution and suffering. Bringing this into consideration, Schreiner writes,
Some think Jesus’ priesthood and sacrifice are the main point of the letter (cf. 8:1), while others see the main point as the exhortation. The strength of both positions can be acknowledged, for the priesthood and the sacrifice of Christ certainly pervade the letter. Still, to say that Christ’s priesthood and sacrifice are central makes the letter too abstract and academic, and it misses the pastoral thrust of the work, for the theology of the book, the priesthood and sacrifice of Christ, serves the exhortation. The author’s point is that since the work of Christ is so great, it would be folly to turn away from him. The main point in the theology of the letter (8:1), then, provides a foundation for the central purpose of the letter: don’t fall away.4
Hebrews is an exhortation that centers on the priesthood of Jesus Christ. Strikingly, however, the author of Hebrews stresses that Christ’s priestly activity comes after his death and resurrection when he ascends to heaven. As we shall explore in more detail later, his ministry as high priest is firmly placed in the heavenly sanctuary (see Heb 4:14; 6:19-20; 8:1-2). Indeed, the author of Hebrews puts so much emphasis on Christ’s heavenly priesthood that some scholars believe he has no place for Christ being a priest on earth prior to his ascension. This is understandable, but Christ’s high priestly ministry cannot be divorced from his self-sacrificial death on the cross. As Geerhardus Vos remarks, “The ministry in glory is a perpetuated, eternalized proclamation of what the death of Christ meant.”5 The intimate connection between Christ’s earthly death on the cross and his heavenly priesthood will become more evident when we consider in detail the duties assigned to the high priest.6
But why, it may be asked, is the author of Hebrews so taken up by Christ’s high priestly activity in heaven? What motivates him to make this the “main point” of his letter? Why is it so important from a pastoral perspective?
We can only surmise, but there are good grounds for believing that his readers were troubled by what they perceived to be the invisibility and remoteness of Jesus Christ. Why could they not see him? Why did Jesus not continue to appear to them, as he had to the earliest disciples? In addition, coming from a Jewish background, those addressed in the letter no longer participated in the visible rituals that had for centuries been perceived as God-given ways of atoning for sin. They missed the sacrificial worship at the Jerusalem temple, which with all its rituals was thought to offer atonement for their sins. Their loss of reassuring ceremonies and the absence of Jesus Christ may well have caused a crisis of faith, especially when the cost of following their Lord and Savior entailed suffering, insult and persecution, imprisonment, and the confiscation of property (cf. Heb 10:32-34).
In the light of such challenges, the author of Hebrews focuses on the heavenly dimension of Jesus’ priesthood. Christ is a high priest in a sanctuary not made by human hands; he serves in heaven seated at God’s right hand. Moreover, the author of Hebrews emphasizes that this priesthood is an ongoing activity that will ultimately lead to the perfection of those who are being made holy for eternal glory. As a perfect high priest at the right hand of God, Jesus Christ brings to fruition all that he achieved by giving his body as an atoning sacrifice. His continuing presence with God offers reassurance that his self-sacrifice has been accepted for the sins of others, and as their representative he intercedes with God on their behalf. For the author of Hebrews, Jesus Christ’s priestly activity in the heavenly sanctuary is vitally important. This dimension of his salvific activity is essential for the well-being of those whom he counts as his brothers and sisters.
The focus of this book is to understand how the portrayal of Jesus Christ as priest and mediator contributes to a deeper understanding of God and our relationship with him. This is not intended to be a comprehensive study of priesthood in the Bible, for it recognizes that the biblical data is multi-dimensional. The Bible records a wide range of materials, including references to priests associated with the worship of other deities (e.g., priests of Baal in 2 Kings 10:19). Even when biblical texts focus only on priests linked to the worship of the one true God, there are occasions when these references draw attention to those who are acting inappropriately (e.g., Aaron’s two sons who offer “unauthorized fire” [Lev 10:1-2], Micah’s appointment of a priest [Judg 17:1-5], the sons of Eli [1 Sam 2:27-36]). These examples are an important reminder that the historical story of priesthood throughout the biblical period is exceptionally complex, and the reality was often far from the ideal that God intended. Yet even in the process of critiquing practices that are corrupt, biblical texts may still shed light on the concept of priesthood. The story of Micah and the Danites in Judges 17–18 highlights how a priest, improperly appointed by Micah to serve at a personal shrine,7 is viewed as someone who has access to God and can ascertain God’s will on a specific issue (see Judg 18:5-6). This expectation reflects a genuine aspect of orthodox, biblical priesthood.
While the testimony of the Bible includes materials that are clearly understood as reflecting unorthodox aspects of religious practice, there nevertheless remains much evidence that supports an orthodox understanding of priesthood. Taking this into account, the central aim of this book is not to offer a general description of priesthood from Genesis to Revelation, but to focus more specifically on how the Bible presents the theme of priesthood as it relates to Jesus Christ. Beginning in the Old Testament, we shall observe how Jesus of Nazareth is portrayed as the resurrected and ascended Messiah, who is seated at the right hand of God in the heavenly sanctuary as our great high priest.
Structure of This Book
In exhorting his readers to continue in their confession of Jesus as Messiah, the author of Hebrews focuses their attention on the uniqueness of Christ’s high priestly ministry in the heavenly sanctuary. To explain what this priestly ministry entails, the author looks to the Old Testament, especially the books of Exodus and Leviticus.8 Observing that the portable sanctuary constructed by the Israelites as Mount Sinai was intentionally modeled on the heavenly sanctuary, the author of Hebrews draws on the workings of the Aaronic priesthood to illustrate the priestly ministry of Jesus. In doing so, he consistently claims that Christ’s priestly activity, paralleling that of the Aaronic high priest,9 is better because, as a perfect high priest, he serves in the heavenly sanctuary and not in a manmade copy.
The author of Hebrews uses key correspondences between the two sanctuaries to enable his readers to grasp the importance of Jesus Christ’s high priestly ministry. Their familiarity with the workings of the earthly sanctuary, as described in the Old Testament, enables them to visualize what happens in the heavenly sanctuary. Christ’s ongoing priestly ministry takes place where God dwells in all his glory in heaven. With this in view, chapters one and two of this book explore the portable sanctuary that was God’s earthly dwelling place among the Israelites. As a copy and shadow of the heavenly sanctuary, it provides a visible illustration of the location that Christ enters after his ascension to heaven. Knowledge of the earthly sanctuary’s layout and furnishings is essential to understanding the sphere within which Christ serves as high priest.
To understand fully the duties undertaken by a person, we need to appreciate the nature of his or her working environment (e.g., a surgeon working in a sterile operating theater). Chapter three examines the nature of the sanctuary environment, highlighting in particular the topic of holiness. The earthly and heavenly sanctuaries are both holy locations due to the sanctifying presence of God. The layout of the tabernacle reflects the holiness of God’s nature, revealing that only those who are holy may come into his presence. To undertake his duties before God in the earthly sanctuary, the Aaronic high priest must be consecrated to a level of holiness which exceeds that of every other Israelite. Even so, his access to God is severely restricted. In marked contrast, Jesus’ holiness far excels that of the Aaronic high priest, enabling him to enter God’s holy presence in the heavenly sanctuary without having to atone for his own sin. Appreciating the holiness of God’s nature also sheds light on the high priest’s role in reconciling sinful people to God.
Apart from being God’s earthly residence, the portable sanctuary also functions as a tent of meeting. This special designation is associated with the instructions for the consecration of the high priest. As the people’s representative, the Aaronic high priest meets daily with God inside the tent. Chapter four examines what the biblical text has to say regarding the high priest’s encounters with God at the tent of meeting.
By regularly coming close to God at the tent of meeting, the high priest is well positioned to intercede on behalf of others. With the names of the Israelite tribes on his clothing, the high priest comes to God as their representative. Intercession is a major component of all that the high priest undertakes. The significance of this for understanding the priestly role of Jesus is developed in chapter five.
An important aspect of the high priest’s ministry centers on reconciliation. Altars of bronze and gold stand before the entrances to the two compartments of the portable sanctuary constructed at Mount Sinai. These altars are a solemn reminder that access into God’s presence is possible only for those who offer sacrifices to atone for their sin. Addressing the alienation that exists between God and humanity, the sacrificial system enables sinful people to be reconciled to God. Chapter six explores how the high priest plays an essential role in presenting offerings that gain God’s favor. While the Aaronic high priest presents to God sacrifices of bulls and goats that have limited efficacy, Jesus Christ offers his own body.
Although there are important parallels, the author of Hebrews underlines that Jesus Christ’s priesthood is distinctive, for he does not belong to the tribe of Levi and the lineage of Aaron. To establish the legitimacy of Christ’s priesthood, the author of Hebrews looks to Psalm 110, which focuses on a special individual who is instructed by God to sit at his right hand (Ps 110:1). Interpreting the psalm as referring to Jesus Christ, the author of Hebrews claims on the basis of Psalm 110:4 that the resurrected and ascended Jesus has been appointed by God to be a priest after the manner of Melchizedek. This aspect of Jesus’ priesthood is explored in chapter seven. Importantly, the comparison with Melchizedek brings together Jesus’ kingly status as the promised “son of David,” or Messiah, and his activity as high priest in the heavenly sanctuary.
Within the book of Hebrews, Jesus’ priesthood after the manner of Melchizedek is linked to the establishment of a new covenant. Christ is the guarantor and mediator of a new covenant. Whereas the Aaronic priesthood is intimately linked to the covenant made at Mount Sinai and mediated by Moses, Jesus Christ establishes a new covenant that is sealed by his own blood. Chapter eight explores how Jesus brings into being a new and better covenant that overcomes the old covenant’s failure to perfect those who attempt to keep its obligations.
Jesus Christ’s priestly ministry is designed to bring others into God’s holy presence. He is the forerunner of those whom he represents before God. As God’s children they are to be a royal priesthood and a holy nation (1 Pet 2:9; cf. Ex 19:6), living in anticipation of ultimately dwelling with God in his holy city on a new earth. This expectation originates in the creation account of Genesis 1–2, where God commissions humans to rule over all other creatures as his vicegerents, granting them the privilege of being in his holy presence. However, Adam and Eve betray God in the Garden of Eden, alienating them and their descendants from God. Later, God promises a royal and priestly status to those Israelites who keep the covenant initiated at Mount Sinai (Ex 19:4-6). Unfortunately, the Israelites are unable to fulfill the obligations of the covenant and come under God’s judgment. For this reason, Jesus Christ mediates a new covenant, enabling his followers to have a royal and priestly status in God’s eyes. Chapter nine considers how his followers are to model their lives in the light of Jesus Christ’s high priesthood, not falling away in the face of suffering, but serving God in anticipation of eventually being in his presence.
Conclusion
A study of Jesus Christ’s high priestly ministry takes us on a journey through paths that have largely become overgrown through lack of travelers. At times our journey will require perseverance as we familiarize ourselves with new terrain. Ultimately, we shall be rewarded as new vistas will come into view as we orientate ourselves toward the throne of grace in the heavenly sanctuary. Most important of all, as we follow the ascended Christ to the right hand of the Father in heaven, we shall hopefully discover afresh the magnitude of God’s forgiveness and the generosity of his love as he invites us to share in a kingdom that can never be shaken.
Chapter One
Where Heavenand Earth Meet
IN HIS LETTER TO THE HEBREWS, the author contributes significantly to our understanding of Jesus Christ by highlighting his role as a perfect high priest in the heavenly sanctuary. Whereas other New Testament writers concentrate on Jesus’ earthly life and especially the life-transforming significance of his death and resurrection, the author of Hebrews focuses on the ascended Christ, taking his readers into the very presence of God in heaven. Exhorting his readers to remain steadfast in their confession, he compares and contrasts the high priestly role of Jesus in the heavenly sanctuary with that of the Aaronic high priest in the portable sanctuary that the Israelites constructed at Mount Sinai.
Not surprisingly, many modern readers struggle to comprehend the book of Hebrews because they lack familiarity with the responsibilities of a high priest serving in a sanctuary. To comprehend the details of the exhortation in Hebrews, we need to understand the significance of the tabernacle created at Mount Sinai and the nature of the high priest’s role within that portable sanctuary. This takes us back to something initiated by God about 3,500 years ago, but it ultimately gives us a vital insight into what is happening for our benefit at this very minute in God’s heavenly presence.
To appreciate the nature of Christ’s ongoing activity in heaven, we must understand first the role of the Aaronic priesthood, appointed by God at Mount Sinai. In this chapter, we shall consider the significance of the portable sanctuary constructed by the Israelites on their journey to the Promised Land. Its creation marks a partial restoration of the unique relationship that humans had with God in the Garden of Eden. In subsequent chapters, we shall focus on the nature of the portable sanctuary and the role of the priesthood that is intimately linked to it. By visualizing what happens at the copy of the heavenly sanctuary, we gain an insight into what takes place in the real sanctuary where Christ now serves as our great high priest.
Coming Out and Coming Down
The creation of the portable sanctuary at Mount Sinai is described in the second half of the book of Exodus. Exodus takes its name from the Greek expression tēs exodou tōn huiōn Israēl ek gēs Aigyptou (Ex 19:1), which may be translated “the exodus/departure of the children of Israel from the land of Egypt.” The concept of “exodus” encapsulates well the first eighteen chapters of the book, which record God’s deliverance of the Israelites from the control of a tyrannical dictator. This rescue is the greatest salvific event recorded in the Old Testament. However, chapters 19–40 move beyond the “exodus” to have a different focus. At the heart of these chapters is the concept of God’s coming down to dwell with the Israelites. This takes place at Mount Sinai, which is proleptically designated the “mountain of God” as early as Exodus 3:1, when Moses first encounters God at the burning bush. Whereas chapters 1–18 record the events that brings the Israelites to the mountain of God, chapter 19 records how the former slaves camp at the foot of Mount Sinai and prepare for God’s arrival. This latter event marks the beginning of major new stage in the life of Israel as a nation. From this time onward, they alone of all the peoples on earth have the privilege of knowing God’s presence among them. This outcome rests on the covenant that God establishes with the Israelites at Mount Sinai, a covenant that requires the Israelites to give God their exclusive allegiance. In return, God commits to dwelling permanently among the people. As Yahweh declares to Moses, “I will dwell among the people of Israel and will be their God. And they shall know that I am the LORD their God, who brought them out of the land of Egypt that I might dwell among them. I am the LORD their God” (Ex 29:45-46 ESV). God’s words emphasize that he rescues the oppressed Israelites from Egypt in order that he may reside with them.
The significance of God’s coming to live alongside the Israelites cannot be overestimated. For the first time since Adam and Eve’s expulsion from the Garden of Eden, the opportunity arises for people to experience God’s continuous presence with them on earth. Prior to the making of the Sinai covenant, selected individuals had brief encounters with God (e.g., Abraham, Isaac, Jacob). These were highly significant occasions, but their experience of God’s presence did not last long. At Mount Sinai, something entirely new begins. This explains why so much attention is given to recording the construction of the portable sanctuary where God will live. As he accompanies the Israelites on their journey to the Promised Land, God will occupy a tent, like the Israelites. However, his tent is no ordinary structure. The extensive use of gold, silver, and colored fabrics in the manufacture of the tent highlights the royal nature of its occupant; these valuable materials reflect appropriately the glory of the one who inhabits the portable sanctuary.
In the light of Yahweh’s remarkable deliverance of the Israelites from slavery, the portable sanctuary is, as Angel Rodriguez remarks, “a proclamation of God’s immanence, rooted in his loving grace.”1 God’s willingness to come and reside among the Israelites is a partial return to the intimacy that Adam and Eve experienced with God in the Garden of Eden. They, however, were exiled from God’s presence. The construction of the sanctuary signals a major new development in God’s redemptive activity on earth. Importantly, it also anticipates a much greater exodus in the future, involving all the nations of the world.
For most readers of Exodus, chapters 25–31 and 35–40 lack the dramatic appeal of the rest of the book. Compared to the miracle-filled account of God’s deliverance of the Israelites from slavery in Egypt (chaps. 1–15) and his guidance of them through the wilderness to Mount Sinai (chaps. 16–18), the instructions for the building of a portable sanctuary (chaps. 25–31) and the implementation of these instructions (chaps. 35–40) lack narrative appeal. The dryness of the instructions and their almost word-for-word implementation is relieved briefly in chapters 32–34 by the disturbing account of the Israelites’ inappropriate use of a golden idol that threatens to end their special covenant relationship with God.
Importantly, we should be slow to dismiss the account of the making of the portable sanctuary as unimportant merely because we find it monotonous or uninteresting. For the author of Exodus, the many paragraphs devoted to the portable sanctuary are essential, describing the necessary preparations so that God may come to dwell among the Israelites. God’s presence in the midst of the Israelite camp marks the climax toward which the story in Exodus moves. Central to this is the construction of the ornate tent and its surrounding courtyard.
Before looking in detail at the construction of the tent and its furnishings, it may be helpful to consider briefly the relationship between chapters 25–31 and 35–40, which respectively record the instructions for the manufacture of the portable sanctuary and their implementation. Several features are noteworthy. First, the order in which items are placed in each section differs. In chapters 35–39, “the sequence of the account of the execution of the work . . . is in logical order.”2 The process of manufacture begins with the tent (Ex 36:8-38) and then proceeds to its furnishings (Ex 37:1-29). After this, items for the courtyard are listed (Ex 38:1-20). Finally, the text describes the manufacture of the priestly garments (Ex 39:1-31). In contrast, the order of the instructions in chapters 25–31 reflects the tent’s two main functions. The items described in Exodus 25:8–27:19 highlight the tent’s role as a dwelling place. Attention then switches in Exodus 27:20–30:38 to the tent’s function as a meeting place. Of note are the instructions in chapters 25–31 that contain information concerning the purpose of different items; this information is subsequently omitted in chapters 35–39 because it has no immediate relevance for the process of manufacture. In the rest of this chapter and in chapter three we shall consider further the tent’s function as a dwelling place. Its role as a meeting place will be discussed in chapter four.
Second, the report of the implementation in chapters 35–39 is almost a verbatim repetition of the instructions given in chapters 25–31, allowing for minor changes. While this repetition may turn off modern readers, it achieves two important purposes. First, it underlines that the instructions were carried out with great precision; God’s commands are followed to the very letter. Second, by repeating these details so fully, the narrative emphasizes the importance of the portable sanctuary. As Cornelis Houtman helpfully observes, “YHWH’s instructions are precisely carried out; YHWH wants his house to be built exactly as he has instructed . . . the importance of a matter and the attention devoted to it are directly proportional.”3 The detailed repetition found in chapters 35–39 is in keeping with other ancient Near Eastern temple-building accounts that conform to a distinctive literary pattern in which implementation sections are included after divinely given building instructions.4
