THE TABERNACLE
The part of the Bible that is the most over looked, under valued, and considered by many to be boring. Yet the truth is that the study of the tabernacle and its related services are essential to the understanding of the new Testament as we will see from this course. Up to now the courses on this site have taught essential truth, however in the form of milk. With the study on the tabernacle we are progressing to the meat of the word. And the more we understand about the tabernacle and its related services the better we will understand the New Testament, the two are inseparable.
Please read the Scripture lessons first then text of this lesson. It is best to do several reading of each, before attempting to fill in the lesson.
LESSON ONE

PREPARATION FOR THE TABERNACLE
Scriptures for study
And the Lord spake unto Moses, saying, Speak unto the children of Israel, that they bring Me an offering: of every man that giveth it willingly with his heart ye shall take My offering. And this is the offering which ye shall take of them; gold, and silver, and brass, And blue, and purple, and scarlet, and fine linen, and goats hair, And rams skins dyed red, and badgers skins, and shittim wood, Oil for the light, spices for anointing oil, and for sweet incense, Onyx stones, and stones to be set in the ephod, and in the brestplate. And let them make Me a sanctuary; that I may dwell among them. According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it (Exodus 25: 1-9).

Scripture Reading EXODUS 25:1-9
INTRODUCTION TO THE TABERNACLE

The Tabernacle was an object lesson to the children of Israel for nearly five hundred years, from Moses to David. It gave place to the temple the more permanent structure, during the reign of Solomon. Although the Tabernacle itself has long since ceased to exist its lessons remain to this day. Indeed, as Dr. M. R. DeHaan has pointed out, There is no portion of Scripture richer in meaning, or more perfect in teaching, of the plan of redemption, than this divinely designed building. So as we anticipate the studies before us, we can be assured of a feast of good things!
To help us understand what is to follow in our examination of the Tabernacle, it is necessary in this introductory part of the course to consider:

THE SETTING OF THE TABERNACLE
This has to do primarily with the period and place of its appearance.
1. The Period
And the Lord Spake unto Moses, saying, Speak unto the childern of Israel, that they make Me a sanctuary; that I may dwell among them (Exodus 25:1-2,8).
These ancient pilgrims had become a redeemed people. God could never dwell on earth with His people until the Red Sea was crossed; or, in other words, until redemption was accomplised.
He visited Adam in the Garden, appeared to and communicated with the patriarchs, but until He had redeemed His people out of Egypt nothing is said of making a sanctuary in which He might dwell. The Tabernacle was the proof of redemption effected by purchase and power. Not only had the children of Israel been sheltered under the blood, but they had been brought through the Red Sea with the right hand of power. In this way God had brought a redeemed people into fellowship with Himself, He being the One around whom they were gathered.
Such is always Gods thought in redemption. He does not only save men and women, He sanctifies them, or sets them apart as a people capable of worship and witness. While the children of Israel were in Egypt, they could neither worship nor witness, for they were inescapable slaves and idolatrous sinners. This is why God, through Moses, had to say to Pharaoh again and again, Let My people go, that they may serve Me (Exodus 8:1, 20; 9:1; etc).
1. THE PLACE
The Tabernacle was not erected in Egypt, nor primarily in Canaan, but in the wilderness. This is a point of some importance, As we have just seen, Egypt was a land of idolatry (Ezekiel 20;5-9), and therefore no place for a sanctuary for God. Neither was the tabernacle to be built in Canaan. It is true that it was stationed in Shiloh for some time, but remained in Canaan only until Solomoms Temple was completed (Joshua 18:1; 1Chronicles 16;39).
The Tabernacle was essentitially for pilgrims in the desert, with Efypt behind them and Canaan before them. Therefore, such lessons as the Tabernacle would teach us are related essentially to our pilgrim life, as we make our way beyond Canaan to Heaven itself.
As we shall see in later studies, the Tabernacle, while in the widerness, was always pitched on the sand. With all its rich furnishings and ornate decorations no provision was ever made to cover the sand. The contact of the priests feet with the sand was ever a reminder that they were on a journey and had not reached their finale destination. Those of us who understand the deeper lesson in this can never be so heavenly minded that we are of no earthly use.

THE SYMBOLISM OF THE TABERNACLE

The study of symbology throughout the Old Testament is fascinating. Particularly is this so in connection with the Tabernacle. What we have to watch is the extremes to which expositors of the scriptures tend to go. There are those who see very little significance in the symbolism oft the Bible . This of course is without any scriptural warrant , for the Bible itself interprets its own symbology. Then again there are others who press the symbolism to such lengths as to warp all true interpretation. What we need is the balance of the Holy Spirit, Whose ministry is to guide.into all truth (or truth without error, John 16:13). The writer to Hebrews is our best example of balanced interpretation, as we shall see in the future studies. One of his key phrases is the Holy Ghostsignifying ( Hebrews 9:8).
The symbolism with which we shall be concerned has to do with:
1. The Materials of the Tabernacle
These include metals, colors, fabrics, wood, oil, spices, and stones (see Exodus 25:3-7). In considering the typical import of these materials, we must, as I have inferred above avoid dogmatism. On the other hand, it is generally accepted that the spiritual significations of the materials employed are as follows
a. Metals. Gold typifies the deity of our Lord Jesus Christ (Revelations 3:18 ), and also divine righteousness, as seen in the mercy seat (exodus 25:17). Silver typifies redemption, as seen in the atonement money (Exodus 30:12-16; Numbers 18:16). Brass typifies the death of Christ, as meeting mans responsibility toward God, as seen in the brazen altar (Exodus 27:3; Revelation 1:15).
a. Colors. The main colors are blue, purple, and scarlet, which occur in this combination and order about twenty-eight times in the book of Exodus.
Blue, the heavenly color, typifies Christ as the spiritual One, or heavenly Man (1 Corinthians 15:47-48; John 1:18). He was holy, harmless, undefiled, separate from sinners, and made higher than the heavens(Hebrews 7:26).
Purple typifies Christ as the sovereign One, the KING OF KINGS AND LORD OF LORDS, who will reign universally ( Revelation 19:6). Before His crucifixion, you will remember that even in mockery they clothed Him with purple, and platted a crown of thorns, and put it about His head, And began to salute Him, Hail King of the Jews!(Mark 15:17-18).
Scarlet typifies Christ as the sacrificial One. The sacrificial color embodies the entire thought of redemption. The song of the redeemed is: Thou art worthy for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests (Rev. 5:9-10); see also Num. 19:6; Lev. 14:4; Heb. 9:11-14, 19, 23, 28).
a. Fabrics. Fine Linen linen speaks of righteousness (Revelation 19:8).
This righteousness, of course, is the imputed righteousness of Christ. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption ( 1 Cor 1:30).
Goats hair speaks of serviceableness. Garments of goats hair were worn by the prophets (see Zechariah 13:4-5). So the thought is of serviceableness in the prophetic office.
Rams skins, dyed red, speak of devotedness in the priestly office. The breast of the ram was waved before the Lord for the consecration of Aaron ( Exodus 29:26-27).
Badgers skins speak of holiness, repelling every form of evil (see Hebrews 7:26). These skins also illustrate the natural mans view of Christ, having no form nor comeliness ( Isaiah 53:2)
d. Wood . The only wood referred to in the construction of the Tabernacle is shittim
or acacia wood. Shittim wood speaks of the incorruptibility of the human nature of our Lord. In Him there was no taint, corruption, or sin. Luke says of Him: That holy thing which shall be born of thee shall be called the Son of God (see 1:35 see also Acts 2:31)..
It is interesting to observe here that there were four kinds of wood specifed for Solomons Temple the palm tree was used, emblematic of rest and victory.
e. Oil. Oil typifies Gods holy Spirit who is called in the New Testament the
anointing (1 John 2:27). Kings, prophets, and priests were anointed with oil
in Old Testament times.
f. Spices. These typify the fragrance of Christ before God (2 Cor. 2:14-15).
g. Stones. Onyx and precious stones typify the preciousness of believers to God
as seen in Christ (Malachi 3:17).
2. The Measures of the Tabernacle
As we proceed in these studies, we shall be impressed again and again with certain recurring numbers. There very repetition and association symbolize certain precious truths; for example:
a. Number Three. This speaks of abundant testimony (see Matt. 18:16). So we have the testimony of God the Father, God the Son, and God the Holy Spirit.
This abundant testimony is illustrated in numerous threes throughout the whole construction of the Tabernacle, such as three sections composing the Tabernacle: the Holiest of all, the Holy Place, and the court; three metals in the construction: gold, silver, brass; three liquids employed in the service of the Tabernacle: blood, water, oil; three colors used in the curtains: blue, purple, scarlet: three types of sacrifices offered of the heard, e. g. , bullocks; of the flock, e. g., sheep or goats; of the fowls e.g., turtles doves or young pigeons; and so on.
a. Number Four. Four speaks of what is universal or world wide. We talk about the four winds (Eze. 37:9), or the four corners of the earth (Isa. 11:12). Look for the four coverings of the Tabernacle. There is the foursquare brazen altar, the fourhorns of the altar. There are four pillars upholding the hanging gate of the outer court, and then there are the four spices in the Holy annointing oil (Ex. 30: 23-35).
a. Number Five, and its multiples. Most scholars accept five as speaking of human responsibility. In its multiples it only intensifies the thought. It is the figure which is stamped on the human frame- five fingers, denoting human responsibility in work; five toes, denoting human responsibility in walk; five senses, denoting human responsibility in receptiveness. Five is also understood to signify the grace of God, e. g., the provision of grace (Matt. 14: 17; 16:9), and the forgiveness of grace (Luke 7: 41-42).
a. Number Seven. Since six is the number which denotes the height of human attainment, it must be ever short of perfection. Seven speaks of divine perfection. Seven was the number of the golden candlesticks. Seven was the number of items that were to furnish the Tabernacle, i. e. , the ark, mercy seat, showbread, golden candlestick, brazen altar, brazen laver, the golden altar of incense.
a. Number Twelve. Twelve speaks of administration. Twelve is the number of the months of the year, setting forth Gods administration in nature. Twelve is the number of the tribes of Israel, setting forth Gods administration in government on behalf of His earthly people. Twelve is the number loaves on the showbread table, setting forth Gods administration in the support and maintenance of His people. Twelve was the number of stones in the breast plate of the high priest, setting forth our Lords administration in love and representation of His people in the presence of God
a. Number Forty. Forty is the compound of ten times four , and speaks of full measure of mans responsibility Godward and manward. It sets forth the full measure of probation and testing. Forty years marked the length of the wilderness journey of the children of Israel .
Much more might be said on the symbology of the Bible numbers, but this must suffice to illustrate the of thing we must look for in our study of the tabernacle.
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Studys in Ruth

Introduction to Ruth lesson 1
Title
The book is named after one of its main characters, a young woman of Moab, the great-grandmother of David and an ancestress of Jesus (Mt 1:1,5). The only other Biblical book bearing the name of a woman is Esther.
Background
The story is set in the time of the judges, a time characterized in the book of Judges as a period of religious and moral degeneracy, national disunity and general foreign oppression. The book of Ruth reflects a temporary time of peace between Israel and Moab (contrast Jdg 3:12-30). Like 1Sa 1-2, it gives a series of intimate glimpses into the private lives of the members of an Israelite family. It also presents a delightful account of the remnant of true faith and piety in the period of the judges, relieving an otherwise wholly dark picture of that era.
Author and Date of Writing
The author is unknown. Jewish tradition points to Samuel, but it is unlikely that he is the author because the mention of David (4:17,22) implies a later date. Further, the literary style of Hebrew used in Ruth suggests that it was written during the period of the monarchy.
Theme and Theology
The author focuses on Ruth's unswerving and selfless devotion to desolate Naomi (1:16-17; 2:11-12; 3:10; 4:15) and on Boaz's kindness to these two widows (chs. 2-4). He presents striking examples of lives that embody in their daily affairs the self-giving love that fulfills God's law (Lev 19:18; cf. Ro 13:10). Such love also reflects God's love, in a marvelous joining of man's actions with God's (compare 2:12 with 3:9). In God's benevolence such lives are blessed and are made a blessing.
It may seem surprising that one who reflects God's love so clearly is a Moabitess. Yet her complete loyalty to the Israelite family into which she has been received by marriage and her total devotion to her desolate mother-in-law mark her as a true daughter of Israel and a worthy ancestress of David. She strikingly exemplifies the truth that participation in the coming kingdom of God is decided, not by blood and birth, but by the conformity of one's life to the will of God through the "obedience that comes from faith" (Ro 1:5). Her place in the ancestry of David signifies that all nations will be represented in the kingdom of David's greater Son.
As an episode in the ancestry of David, the book of Ruth sheds light on his role in the history of redemption. Redemption is a key concept throughout the account; the Hebrew word in its various forms occurs 23 times. The book is primarily a story of Naomi's transformation from despair to happiness through the selfless, God-blessed acts of Ruth and Boaz. She moves from emptiness to fullness (1:21; 3:17; see notes on 1:1,3,5-6,12,21-22; 3:17; 4:15), from destitution (1:1-5) to security and hope (4:13-17). Similarly, Israel was transformed from national desperation at the death of Eli (1Sa 4:18) to peace and prosperity in the early days of Solomon (1Ki 4:20-34; 5:4) through the selfless devotion of David, a true descendant of Ruth and Boaz. The author thus reminded Israel that the reign of the house of David, as the means of God's benevolent rule in Israel, held the prospect of God's promised peace and rest. But this rest would continue only so long as those who participated in the kingdom--prince and people alike--reflected in their daily lives the selfless love exemplified by Ruth and Boaz. In Jesus, the great "son of David" (Mt 1:1), and his redemptive work, the promised blessings of the kingdom of God find their fulfillment.
Literary Features
The book of Ruth is a Hebrew short story, told with consummate skill. Among historical narratives in Scripture it is unexcelled in its compactness, vividness, warmth, beauty and dramatic effectiveness--an exquisitely wrought jewel of Hebrew narrative art.
Marvelously symmetrical throughout (see Outline), the action moves from a briefly sketched account of distress (1:1-5; 71 words in Hebrew) through four episodes to a concluding account of relief and hope that is drawn with equal brevity (4:13-17; 71 words in Hebrew). The crucial turning point occurs exactly midway (see note on 2:20). The opening line of each of the four episodes signals its main development (1:6, the return; 2:1, the meeting with Boaz; 3:1, finding a home for Ruth; 4:1, the decisive event at the gate), while the closing line of each episode facilitates transition to what follows (see notes on 1:22; 2:23; 3:18; 4:12). Contrast is also used to good effect: pleasant (the meaning of "Naomi") and bitter (1:20), full and empty (1:21), and the living and the dead (2:20). Most striking is the contrast between two of the main characters, Ruth and Boaz: The one is a young, alien, destitute widow, while the other is a middle-aged, well-to-do Israelite securely established in his home community. For each there is a corresponding character whose actions highlight, by contrast, his or her selfless acts: Ruth--Orpah, Boaz--the unnamed kinsman.
When movements in space, time and circumstance all correspond in some way, a harmony results that both satisfies the reader's artistic sense and helps open doors to understanding. The author of Ruth keeps his readers from being distracted from the central story--Naomi's passage from emptiness to fullness through the selfless acts of Ruth and Boaz (see Theme and Theology). That passage, or restoration, first takes place in connection with her return from Moab to the promised land and to Bethlehem ("house of food"; see note on 1:1). It then progresses with the harvest season, when the fullness of the land is gathered in. All aspects of the story keep the reader's attention focused on the central issue. Consideration of these and other literary devices (mentioned throughout the notes) will aid understanding of the book of Ruth.
Outline
I.Introduction: Naomi Emptied (1:1-5)
II.Naomi Returns from Moab (1:6-22)
A.Ruth Clings to Naomi (1:6-18)
B.Ruth and Naomi Return to Bethlehem (1:19-22)
III.Ruth and Boaz Meet in the Harvest Fields (ch. 2)
A.Ruth Begins Work (2:1-7)
B.Boaz Shows Kindness to Ruth (2:8-16)
C.Ruth Returns to Naomi (2:17-23)
IV.Ruth Goes to Boaz at the Threshing Floor (ch. 3)
A.Naomi Instructs Ruth (3:1-5)
B.Boaz Pledges to Secure Redemption (3:6-15)
C.Ruth Returns to Naomi (3:16-18)
V.Boaz Arranges to Marry Ruth (4:1-12)
A.Boaz Confronts the Unnamed Kinsman (4:1-8)
B.Boaz Buys Naomi's Property and Announces His Marriage to Ruth (4:9-12)
VI.Conclusion: Naomi Filled (4:13-17)
VII.Epilogue: Genealogy of David (4:18-22)