EXODUS
CHAPTER 25
Israel commanded to donate property and build a tabernacle; also the ark of testimony (with its mercy seat and the cherubims), a table (for the shewbread), and the candlestick, all according to pattern shown Moses in the mount.
2 Speak unto the children of Israel, that they bring me an offering: [ One to one type of exchange. "They will bring" not through a third party, not telling them what to bring, allowing them each to give something precious to themselves. ] of every man that giveth it willingly with his heart [ Not begrudgingly, with his heart - this is really what God wants of them in the first place. ] ye shall take my offering.
4 And blue, and purple, and scarlet, [ Combine these colors with the orange color of the brass, the yellow color of the gold, and the light blue / hot white color of the silver and we have the rainbow. The symbol of Gods covenant with Noah. So God is trying to symbolically suggest to them that his covenant which he gave Noah is one of hope and that this hope extends forward to them. As they look upon the tabernacle they can see that those same promises and covenants go forward. What is the promise of the rainbow? This is what we usually associate with the rainbow. (see Gen 9:13-21; Moses 7:50-52; and more in JST Gen 9:21-25)
6 Oil for the light, [ So that one can see. Literally and symbolically. ] spices for anointing oil, and for sweet incense,
[ For smell. ]
8 And let them make me a sanctuary; [ Think of it as a place for God to take his evening stroll just like he did in the Garden of Eden, a place where he can be with his children. Gen 3:8. ] that I may dwell among them. [ God has a place to come to earth and visit. A place that is clean from th esins of the world. God cannot dwell in unclean spaces. We often fail to really recognize this. ]
9 According to all that I shew thee, after the pattern [ This is what the temple is in a nut shell. It is the pattern for life, a pattern of the plan for our salvation. It is full of patterns that teach us about God as we will see some defined shortly. It was also constructed after the pattern of the creation. It first mentions the gathering of the materials for the construction of the sanctuary (verses 2-7); Then God’s detailed instruction to Moses regarding the construction of the tabernacle in Exodus 25–31 is divided into six sections (introduced by the phrase “The Lord said to Moses”); followed by a concluding seventh section dealing with the Sabbath. This is a parallel pattern to the creation found in Gen 1:1-2 mention the “unformed” and “unfilled” (tohu and bohu) condition of the earth (i.e., the “raw materials” created by God) present at the beginning of creation week (Gen 1:1-3); (b) vv. 3-31 describe the creation (“forming and filling”) of the world, which is said to occupy six days (each introduced by the clause “And God said”); and (c) Gen 2:1-3 depicts the seventh day Sabbath. In striking parallel, the instructions concerning the building of the tabernacle develop according to the same “raw materials” + six + Sabbath pattern. The striking parallel not only invites us to see the building of the tabernacle as a new creation, but to see the creation account in Genesis as connected with the tabernacle/temple. What patterns do we have in the tabernacle? ] of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.
[ The similarity of arrangement here [Sinai] with that of the subsequent tabernacle is striking. The fence around the mountain, with an altar at the foot of the mountain, would correspond to the court of the sanctuary with its altar of burnt offering; the limited group of people who could go up to a certain point on the mountain would correspond to the priests of the sanctuary, who could enter into the first apartment or “holy place”; and the fact that only Moses could go up to the very presence of Yahweh would correspond to the activity of the high priest, who alone could enter into the presence of Yahweh in the inner apartment of the sanctuary, or “most holy place.” Moses received the pattern of the tabernacle through revelation (see Exodus 25:9, 40; 26:30; 37:8), and God revealed to him the pattern of creation and the Garden of Eden, with its attendant ordinances and rituals as a way to be sanctified and commune with God.
From Joseph Smith’s journal, in the entry for Sunday, May 1, 1842, we learn that elements of developing modern temple worship (e.g., sacred keys, signs, and words along with references to the “holiest of Holies” and being “endued with power”) were on his mind during his translation of the Book of Abraham and that he had been receiving ongoing revelation concerning these concepts:
preached in the grove on the keys of the kingdom. . . . The keys are certain signs & words by which false spirits & personages may be detected from true.— which cannot be revealed to the Elders till the Temple is completed.— The rich can only get them in the Temple. The poor may get them on the Mountain top as did moses. The rich cannot be saved without cha[r]ity. giving to feed the poor. when & how God requires as well as building. There are signs in heaven earth & hell. the elders must know them all to be endued with power. to finish their work & prevent imposition. The devil knows many signs. but does not know the sign of the son of man. or Jesus. No one can truly say he knows God until he has handled something. & these this can only be in the holiest of Holies. Among other important details revealed in this journal entry is that the Prophet Joseph Smith also learned through revelation that Moses’s mountaintop theophany was equivalent to a temple experience and its representation of theophany (i.e., it may imply that Moses obtained “certain signs & words” on “the Mountain top”). Joseph’s assertion that “the rich cannot be saved without cha[r]ity, giving to the poor” takes us right back to Moses 7 and Enoch’s society and helps us see the relationship between the temple and Zion. Such explanations provide us insights into the development of latter-day rituals and covenants and their connection to the Old Testament world, including ancient temples. The canonized revelations in the Doctrine and Covenants also inform us as to how the experience of Moses influenced the way Joseph viewed God’s developing temple theology and how he understood modern participation in temples and ordinances as reflections from the past.
The revelations of Doctrine and Covenants 84, received in September 1832, informed the Prophet Joseph Smith that through the power of the Melchizedek Priesthood and through the ordinances therein, “the power of godliness [was] manifest” and people could be prepared to “see the face of God” (vv. 20, 22).[57] Joseph also learned that this was what God was trying to accomplish for Moses and his people. The phrase “to see the face of God” specifically recalls Moses 1:2, 31, where Moses “saw God face to face, and he talked with him,” and later, after his confrontation with Satan and the latter’s expulsion, “Moses stood in the presence of God, and talked with him face to face.” It also recalls later instances in which Moses saw God’s face and lived (see Exodus 33:11; compare Exodus 24:9–11). ]
10 ¶ And they shall make an ark [ Verses 10 - 22 all are definition of the pattern for the ark of the covenant. What is the purpose of an Ark? (noah's Ark...) [ Arks are made for preservation, this one is to keep the covenants safe. This will be the only piece of furniture in the Holy of Holy's. ] of shittim wood: [ Shittim is a transliteration of the Hebrew word for “acacia trees.” 25-50 ft tall, 1-2 ft trunk diameter, Janka Hardness: 1,150 lbf so it is extremely hard (55% harder than oak, 23% harder than hickory) and has a small propensity to shrink. Little symbolism here we should be hard fast, unbending and firm to keep our covenants and should not shrink from keeping them. The same wood God gave Noah to build the Ark. The wood is resistent to rot. It is very malleable when first cut it can be shaped very easily and then becomes very ridged and firm and retains its shape once dried. Think about us we should be malleable by the master hand. It has very beautiful wood grain to it (the beauty that God see in each of us). ] two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.
[ A perfect square when looking at it from the end view. Symbolic of perfection. ]
11 And thou shalt overlay it with pure gold, [ Gold is rare and thus it is valuable. It is consistent in that it does not rust. ] within and without shalt thou overlay it, [ So cover the inside and the outside with pure gold. That that you can see and the portion that you cannot see. God can see inside, symbolic that God knows how we feel inside as well. Gold is pure what better covering than one that is pure, so should we cover ourselves inside and out side with purity. Remember the ark of Noah was pitched inside and out, double layer. "Kafar" hebrew for cover, it means atonement in Hebrew - the ark of the covenant is then covered by the atonement. ] and shalt make upon it a crown [ What is God's intent with the people? Symbolic of what God wants to make of them. A royal priesthood priests and priesteses. ] of gold round about.
12 And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.
13 And thou shalt make staves of shittim wood, [ A rod that you can use to pick it up. ] and overlay them with gold.
14 And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.
15 The staves shall be in the rings of the ark: they shall not be taken from it.
[ They are to be left there, symbolic that you always need to be ready to move it when God requires his people to move. (passover symbolism). ]
16 And thou shalt put into the ark the testimony which I shall give thee.
[ Or the covenants which I give you the tables of stone. Stone is symbolic of steadfast, immovable, not flexible not going to change, firmness. Testimony is to witness to testify that I God will keep my part. ]
17 And thou shalt make a mercy seat [ The throne of grace. It is to be the lid of the ark of the covenant. It is what covers that covenant again Kafar - atone/cover which is done so by Christs mercy. ] of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.
[ The exact dimensions of the ark. So the lid, or the mercy seat is made to match perfectly. So the mercy seat covers the measurement that is required to match the associated sin, exactly not too much not too little. God is all knowing, he knew how much mercy would be required so in his wisdom he did not cause Christ to suffer more than was needed as an extra measure, nor did he required less than what was required. God works on the economy that is fair and just as well. And Christ knows exactly how much to apply in each case of sin. To me this is absolutely beautiful, it shows that God does know each of us as individuals, he knows where we are weak and strong individually, and he provided for both. ]
18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, [ Not poured into a mold but beaten with a hammer. God even tells how to construct them. The construction comes about with blow after blow in just the right place to create the cherubims. Not easy to male two that are exactly the same, it only comes with great skill and practice. ] in the two ends of the mercy seat.
[ A part of the mercy seat, permanently attached to it. They cannot be separated from it. Symbolic of Gods servants who will later be required to extend mercy in his behalf. For example a Bishop who will be required to extend judgement and mercy as part of and for God - such that they are the same as if God had done it himself. Hence they are part of the same work they cannot be seperated or taken apart. ]
19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.
20 And the cherubims shall stretch forth their wings on high, covering [ Hebrew "kafar" atonement. Their wings are covering the entire ark so to speak, everything inside. ] the mercy seat with their wings, and their faces shall look one to another; [ Their wings, or arms are outstretched, welcoming all in, gathering all. Symbolic of trust in the person sitting on the mercy seat or the mercy of God. Since there is one on each side they can literally see everything about the person in the middle, there is nothing that can be hidden. ] toward the mercy seat shall the faces of the cherubims be.
[ Looking at him who's place it is to sit on the mercy seat. They get their direction from him. What is the purpose of the person who sits in the mercy seat? IN response to going to the temple today who is the one who sits in the mercy seat? The Bishop. ]
21 And thou shalt put the mercy seat above upon the ark; [ On top of covering the law with mercy in case we break the covenants therein. ] and in the ark thou shalt put the testimony that I shall give thee.
[ The covenants associated, the laws of God given to Moses. ]
22 And there I will meet with thee, [ We come to know God when there is an intersection between him extending his mercy and us repenting and asking for it. ] and I will commune with thee from above the mercy seat, [ Repentance, covenant making and covenant keeping. ] from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
23 ¶ Thou shalt also make a table of shittim wood: [ Shittim is a transliteration of the Hebrew word for “acacia trees.” The same wood God gave Noah to build the Ark. ] two cubits shall be the length thereof, and a cubit the breadth thereof, [ I find the ratio here interesting in that two (a couple) is joined as one and they form the table with God. God the Father and the son are two beings together acting as one. ] and a cubit and a half the height thereof.
[ Made of acacia wood overlaid with pure gold, the table of showbread measured three feet long by one and a half feet wide and two and a quarter feet high. A decorative framework of gold crowned the rim, and each corner of the table was equipped with gold rings to hold the carrying poles. These, too, were overlaid with gold. ]
24 And thou shalt overlay it with pure gold, [ Cover it with purity. ] and make thereto a crown of gold round about.
[ Again an implication to a royal priesthood. ]
25 And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about.
26 And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.
28 And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them.
29 And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them.
[ Atop the table of showbread on pure gold plates, Aaron and his sons placed 12 loaves of bread made from fine flour. Also called "bread of the presence," the loaves were arranged in two rows or piles of six, with frankincense sprinkled on each row. The loaves of bread were considered holy, an offering before the presence of God, and could be eaten only by the priests. Each week on the Sabbath, the priests consumed the old bread and replaced it with fresh loaves and frankincense supplied by the people. ]
30 And thou shalt set upon the table shewbread [ The bread of the presence (God is with us). This is done to show the presence of God, to show that he is the bread of life. Like our sacrament table is today - that is our table of shewbread. Where the body and blood of Christ are shown us. The table of showbread was a constant reminder of God's everlasting covenant with his people and his provision for the 12 tribes of Israel, represented by the 12 loaves. As we partake of the bread here we begin to become like him, we begin to take his image in our countenances. This table is found on the right side of the room called the holy place. The right side is significant because it is the covenant hand, the hand with which we make our covenants with. ] before me alway.
31 ¶ And thou shalt make a candlestick [ This is placed on the left side of the room called the holy place. ] of pure gold: [ We are later taught that each candle stick weights 1 shekel or about 75 lbs of gold. So they are large. ] of beaten work shall the candlestick be made: his shaft, and his branches, [ Representative of the tree of life. Since there is no light coming from outside it is this candlestick that lights the room. There are no other influences of light only from the right source. ] his bowls, his knops, and his flowers, [ The pieces that hold the candle in place, the round holders with ornamentation. Flowers suggest alive, fruitful, prosperity, beauty. ] shall be of the same.
32 And six branches shall come out of the sides of it; [ One main branch right up the middle then 3 on each side. Seven sources of light - creation periods, seven being total and perfect or complete. ] three branches of the candlestick out of the one side, [ So one down the middle and 3 on each side for a total of seven. ] and three branches of the candlestick out of the other side:
33 Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick.
34 And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers.
35 And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick.
36 Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold.