In His goodness God has given to us the interpretation of the meaning of the tabernacle, and it is recorded for us in the Epistle to the Hebrews. Having spoken in chapter 8 of the New Covenant which replaces the Old Covenant of the Law, the writer goes on to show in Hebrews 9 that just as the first covenant had a sanctuary and service, so does the New Covenant. The tabernacle was a worldly sanctuary, verse 1, not in the carnal sense of worldly, but in the sense that it was: (i) constructed of materials from this world. (ii) a structure fitted for travelling through this world. (iii) it was an ordered and beautiful structure. Just as the cosmos or universe has order and structure, so this worldly (kosmikos) building is the same.
We should notice the words used of the tabernacle which give clues as to its meaning.
The example of heavenly things. “The example…of heavenly things”, Hebrews 8:5. “The patterns of things in the heavens”, Hebrews 9:23. Example and pattern translate the same word. The priests served in an earthly sanctuary, but they did so in relation to the sanctuary in heaven. The earthly tabernacle was a sample of what was in heaven, but the heavenly things were the reality behind them, “the heavenly things themselves”, Hebrews 9:23.
The evidence of heavenly things. “The shadow of heavenly things”, Hebrews 8:5. The heavenly things were the substance, something that can cast a shadow, whereas the tabernacle was the shadow. They provided evidence that there was a heavenly reality..
The expression of heavenly things. “The pattern showed to thee in the mount”, Hebrews 8:5. The heavenly sanctuary was the pattern, (tupos), see 9:24 below. “Tupos” is a metal-worker’s word, coming from the word to strike, and means the original, archetypal pattern, which when impressed onto softer metal leaves its corresponding mark, the anti-type. Hebrews 9:24 “The holy places made with hands, which are the figures of the true”. The word figure, (anti-tupos) is the reverse of the word used in Hebrews 8:5. The heavenly sanctuary is the type, whereas the tabernacle on earth is the antitype.
The explanation of heavenly things. “The Holy Spirit this signifying”, Hebrews 9:8. The tabernacle set-up was a sign that the Holy Spirit used in Old Testament times to point the way to spiritual truths. “Which was figure for the time then present”, Hebrews 9:9. Just as the Lord Jesus in His parables used objects to represent truths, and just as He performed miracles that were called signs, so it is with the figure, (parabole) and sign of the tabernacle. The Holy Spirit used the tabernacle and its arrangement to convey spiritual truth in Old Testament times. It is interesting to note that the materials for the making of the tabernacle are called a heave offering in Exodus 25:2, for they represented a recognition of the God of heaven, the words heave and heaven being connected.
Having seen that the tabernacle on earth was a copy of things pertaining in heaven, we are in a position to consider the way different parts of the whole tabernacle system relate to this. Consider the following suggestions as to their significance:
The tabernacle, tent, covering for the tent, and the covering overall: Features of the character of Christ as seen in varying measure according to the degree of a person’s interest in Him.
The boards for the tabernacle: the support the Godhood and manhood of Christ gave to the display of His character. His steadfastness in the face of the opposition in the world.
The court of the tabernacle: the righteous life of Christ, showing the standard of righteousness God requires of those who approach Him, but which is unattainable by the natural man.
The gate of the court: righteousness maintained, but the blue, purple and scarlet are added, representing those things which fit Christ to be the mediator, the way to God.
The altar of burnt offering and the laver: two aspects of the work of Christ at Calvary, His sacrificial work and His sanctifying work, Ephesians 5:1,2; Titus 2:14.
The transportation of the vessels through the wilderness: the ways in which Christ moved amongst men so that they could have opportunities to uncover His glory, and also give opportunity for His people to serve Him by shouldering responsibility.
The unseen vessels in the Holy Place and Holy of Holies: the different ministries of Christ which He currently exercises in the presence of God, but which He gave glimpses of when He was here on earth. These ministries may be summed up in the words of Hebrews 9:24, “For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us”. Five things at least are told us here. First, that Christ does not officiate in an earthly sanctuary. Second, He does officiate in a heavenly. He has entered in, just as the ark was brought into the tabernacle when it was first set up, Exodus 40:21. Third, He appears in heaven. The word appear means to shine, and reminds us of the lampstand in the tabernacle. Fourth, He is in the presence of God, just as the loaves on the table of showbread were called the “bread of presence”. Fifth, He is there for us, and ever lives to make intercession for us, reminding us of the altar of incense before the vail in the tabernacle.
The individual vessels of the tabernacle are listed several times, firstly with the initial instructions regarding the tabernacle, in Exodus 25:10-40, 27:1-8, 30:1-10, 30:17-21; then again in Exodus 37:1-28, 38:1-8, when Bezaleel made them; then when the tabernacle was first erected, in Exodus 40:1-32. In Numbers 4:1-15 details are given of the procedure when the tabernacle was to be moved through the wilderness. Finally, they are listed in Hebrews 9:1-5. In the case of the Old Testament lists of vessels, whereas the order differs, the ark is always first. This is highly significant, since the ark is the vessel which especially symbolises the presence of God, and God alone has the right to put Himself first. The fact that the ark is last in Hebrews 9 is significant too, for the chapter deals with approach to God, and the end in view is God Himself. This is reinforced by the fact that the Epistle to the Hebrews begins with the word God, and not, as was usual in letters of those times, the name of the writer. The Being of God and approach to Him is in view in the whole of the epistle. The only one who can introduce us to such a God, and give us access into His presence, is His Son. He does this through who He is and what He did at Calvary, and these are the twin themes presented to us in the ark and the mercy seat.