As we have moved through the imagery of the tabernacle in Hebrews, we have considered the role that the tabernacle played as a means of supporting the Covenant made between the LORD and the People of Israel when they came out of Egypt.  The tabernacle not only gave rise to the role of the priest along with the sacrificial system made to facilitate the terms of the covenant; the Tabernacle (and later Temple) was much more, it was a microcosm of worship for heaven and earth.  In Psalm 78:69 we read, “He built his sanctuary like the high heavens, like the earth, which he has founded forever.”

What could the author possibly mean?

The pattern used to forge the earthly tabernacle was derived from the heavenly tabernacle that was shown to Moses on Mount Sinai (see Ex. 25:9, 40; cf. Ex. 26:30; 27:8; Num. 8:4; Heb. 8:5; 9:23-24).  G. K. Beale writes in, The Temple and The Church’s Mission: A Biblical Theology of the Dwelling Place of God, that the three divisions in the Tabernacle symbolize the three parts of the cosmos: (1) the outer court represented the world of humanity; (2) the holy place represented the visible heavens and (3) the holy of holies symbolized the dimension in which God and His angels dwell.

The Outer Court

The outer court of the tabernacle featured two objects: the altar and the wash-basin both associated with the earth.  In I Kings 7:23-26, the wash-basin is called, the “sea” while the altar in Exodus 20:24-25, is called, “the altar of earth.”  The outer court being associated with the earth is also intimated given both Jew and Gentile could enter and worship.  The first thing a person would see when entering the tabernacle was the altar as a reminder that the God they sought was a holy God who demanded sacrifice for sin and the priests would be the only mediator available to sacrifice on the behalf of the person seeking the God of Abraham, Isaac, and Jacob.

The Holy Place

The second section could only be accessed by priests and was symbolic of the visible sky, a type of ascension theme.  For example, the seven lamps on the lampstands may have represented the seven light sources visible to the naked eye.  The identification of “lights” occurs in Genesis 1 five times instead of “sun” or “moon.”  Additionally, “lights” is used throughout the remainder of the Pentateuch (first five books of the Old Testament) exclusively (ten times) in reference to “lights” on the tabernacle lampstand.  Fascinatingly, Dr. Vern Poythress in, The Shadow of Christ in the Law of Moses notes that the entire cycle of time marked by the sun and moon and stars is divided up into sevens:  the seventh day of the week is the Sabbath day; the seventh month is the month of atonement (Lev. 16:29); the seventh year is the year of release from debts and slavery (Deut. 15); the seventh of the seven-year cycles is the year of jubilee (Lev. 25).  The lampstand symbolizes the cycle of time provided by the heavenly lights.  The curtains in this section and the next, including the separating veil, were made to resemble the sky – a blue and purple and scarlet material (Exodus 26:31).  The curtains also had figures of flying cherubim (Ex. 26:1, 31; 36:8, 35).  Apparently the scarlet was to represent lightning while the blue and purple represented a clear sky and the purple was indicative of storm clouds.  Also, the priests were to cover all the furniture of the tabernacle when it was being dismantled for transport in blue material (Num. 4:5-13).  The activity of the priests going in and out of this section was incessant.  There was no rest because there was a great need for the people to be interceded for.

The Holy of Holies

The third and final section of the tabernacle was a space is uniquely reserved for one priest, the high priest.  Just as the cherubim guard God’s throne in the heavenly temple (Rev. 4:7-9) so also the sculpted cherubim cover the ark of the covenant (I Kings 6:23-28) and it is the only permanent article of furniture within this section (there most likely was an altar of incense also placed in this section for the Day of Atonement.  Images of cherubim are woven into the curtain (2 Sam. 6:2; 2 Kings 19:15; I Chr. 13:6; Ps, 80:1; 99:1) walls of the tabernacle and the veil that separated the innermost section where the presence of the Lord resides between the cherubim just above the mercy seat on the ark of the covenant.  No mere human could enter this section of the tabernacle and even the high priest would only enter one time a year with incense that would form a ‘cloud’ so think that he could not see the full glory of God’s presence (Lev. 16:13).  It is as if the angelic presence is guarding and maintaining this area as fiery warriors guarding the throne room of their king.  This is exactly the imagery given the ark was understood to be the footstool of God’s heavenly throne (I Chr. 28:2; Ps. 99:5; 132:7-8; Isa. 66:1).  David clearly portrays this belief when he says in I Chronicles 28:2: ““Hear me, my brothers and my people. I had it in my heart to build a house of rest for the ark of the covenant of the Lord and for the footstool of our God, and I made preparations for building.”  The space in the holy of holies was a portal to and access of the presence to the God of the universe represented in the very structure of the tabernacle itself.  Josephus in Antiquities of the Jews, says that “Every one of these objects [of the tabernacle] is intended to recall and represent the nature of the universe” (pg. 180).

It is striking to note that the author of Hebrews sees Jesus as not only a complete fulfillment of all priestly activity in the earthly tabernacle but passing through the heavens to serve in the heavenly tabernacle based on his indestructible life (c.f. Heb. 7:16):

Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2 a minister in the holy places, in the true tent that the Lord set up, not man. 3 For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. 4 Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5 They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” 6 But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises (Heb. 8:1-6).

Because of Jesus role:

This makes Jesus the guarantor of a better covenant. 23 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them (Heb. 7:22-25).

Therefore, all the symbolism and ceremonialism contained in the activity of the tabernacle was designed to point to the coming provision of Jesus; that one day He would not only pacify the judgment of God but that He would actually satisfy the very justice of God through His death on the cross.  For the first time since the Garden of Eden, any person trusting in Jesus as their Savior can enter into the presence of the living God as evidenced by the curtain of separation being torn in two (c.f. Luke 23:45).  All people and not simply priests can now have access to God. Incredible! And even more than that, Jesus rose from the dead and is now interceding for us on our spiritual journey in a way that no earthly priest could ever do.  What an amazing God we serve!