Tag Archives: Israel

Jacob Blesses His Sons — Pt. 2

“And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.” (Genesis 49:1)

After Jacob finished pronouncing a blessing over the sons of Joseph, he called his eleven other sons to him that he might do likewise unto them. There is a marked transition between this chapter and the rest of the Old Testament; Jacob’s blessing on his sons changes the focus from the Patriarchs to the nation of Israel. Up to this point, God has been working primarily through individuals. Abraham, Isaac, Jacob, Joseph — “Patriarchs”, the fathers of old. The story from Genesis 12 through the completion of the book is one concerning a single family. Now, we move outward and change the focus to a single nation. Genesis ends with 70 members of the family of Jacob, the entire nation of Israel at the time, while Exodus opens up with the number of Israelites numbering into the millions (Ex. 12:37). God will work throughout the remainder of the Old Testament through prophets, priests, judges, and kings. Yet all of these will be representatives of the nation itself (or else representatives of God to the nation, but it will be with the nation that God will deal).


Jacob starts to speak the prophetic “blessings” over his sons and starts, as was customary, with the eldest son, Reuben. “My might and the beginning of my strength, the excellency of dignity and the excellency of power…”, Jacob begins (Gen. 49:3). It would seem for the briefest of moments that Reuben’s sins against his father were forgotten; that nothing of the blessings due him as first-born had been forfeited. As the man who believes his sins bear no consequence, Reuben must have breathed a sigh of relief as his father pronounced this wonderful benediction upon him. “Unstable as water, thou shalt not excel“, Jacob continues. Reuben’s heart must have sunk as his father proceeded by announcing before the entire family exactly why this was so. Reuben lost his position as first-born among the sons of Jacob, and for what? The indiscretions of a single night cost him dearly, indeed (Gen. 35:22). Let us never suppose that our sins are wholly without consequence and that our own indiscretions will go unnoticed. The Lord forgives us when we confess our sins to Him, but they often carry temporal consequences in this life. Sin, when dealt with, will not cost us our position with God, but it can cost us our position in our family, our marriage, our work, and our community.

Reuben is described as “unstable as water.” As water will not bear under the load of practically any solid object; and as water will displace, bend, move, and ripple under the force of anything thrown into it, so was Reuben without a foundation of any sort. We caught a glimpse of the weakness of his character back in Gen. 37:22. Rather than take charge of the situation as he rightfully should have as eldest, Reuben attempts to convince his brothers to throw Joseph into a pit, so that he might sneak back later and rescue him. I do not wish to criticize Reuben’s actions (or rather, inactions), but it speaks volumes that he carried so little influence as the oldest brother that he was unable to insist that the brothers forego their wickedness. The only time we really see any decisiveness at all from Reuben is when he is either following his lusts (35:22) or his fears (42:22).

Simeon And Levi

The second and third sons of Jacob do not fare any better than Reuben. No qualifying benediction is even afforded them as Jacob denounces their wanton cruelty and the rashness of their retribution. “Vengeance is mine; I will repay, saith the Lord” (Rom. 12:19). Yet Simeon and Levi took it upon themselves to execute judgment, not only on the man who attacked their sister, but upon the entire city that he lived in (Gen. 34:25-29)! It is always man’s tendency when exacting revenge to do so without equity, for he does not possess the objectivity nor the unbiased perspective of an omniscient God. We inevitably carry things too far, responding not so much in the interest of justice, but retaliation. The words of Simeon and Levi in Gen. 34:31 demonstrate that they believed their actions were justified, but like Reuben, their sins would cost them.

I will divide them in Jacob, and scatter them in Israel“, Jacob announces on behalf of the Lord (Gen. 49:7). And so it would be for these two brothers who had joined together to carry out their wicked act of vengeance. The tribe of Simeon would find their inheritance in the land at the far southern end of Palestine, nestled at the edge of the Negev. Their land would actually be carved out from Judah’s inheritance; dry and arid, it would border against the desert wilderness (Josh. 19:9). For all intents and purposes, Simeon would be swallowed up by the larger tribe surrounding him. Levi would literally be scattered throughout the entire land, having no direct inheritance of their own (Num. 18:20). The tribe of Levi would, however, be given the honor of serving as the priests of the nation of Israel. Levi had taken it upon himself to deal with the sins of Shechem by slaying the man and his entire city, but the sons of Levi would be instructed in judging sin in God’s way.


Coming now to Jacob’s fourth son, Judah is the first of the brethren to receive a positive pronouncement from the mouth of his father. We know that Judah was in no way innocent of sin, why was God overlooking it? Why did Judah receive a blessing when he was just as guilty of sin as his older three brothers? The answer, I believe, lies in the fact that Judah dealt with his sin and turned from it. We saw back in Chapter 43 that Judah was a changed man after his sins against Joseph and his own daughter-in-law. Therefore, it is this fourth son of Jacob through whom the Royal lineage will arise. King David will come from the tribe of Judah, but more importantly, Jesus Christ, the King of kings will arise from the tribe of Judah. Jesus will be that “Choice Vine” (Gen. 49:11, John 15:1) to Whom Judah’s “foal” and “colt” shall be bound. Shiloh, the Giver of Peace, will hold the royal scepter in His hand and unto Him shall the gathering of the people be.


Zebulun is destined to inherit a part of the land which stretches to the Northwest coast of Palestine, bordering with the city of Sidon of the Phoenicians. Zebulun is called a “haven of ships”; the land of this tribe will be one rooted in maritime commerce. As such, Zebulun is the more cosmopolitan of the tribes, engaging in trade with ships from various other nations. From a spiritual standpoint, Zebulun is representative of those within the Church whose own affairs closely border with those of the world. Having one foot planted firmly in the world and another in the Body of Christ, it is very often through these individuals that new “ideas” creep into the congregation, ideas which are little more than secularism dusted off and re-dressed. We must remain relevant to the world, they say, or we must present the Gospel to the world on their own level. It is always the original intention of such people to do as much exporting of ideas as importing, yet it never seems to work out that way. Once the Gospel becomes watered down and intermingled with secularism, there remains no “market” for it.


If Zebulun represents the merchant within the Church, then Issachar is the laborer. “Crouching between two burdens”, Issachar is content to do what needs to be done that he might partake of the good rest and pleasant land for which he labors. A good and faithful servant, Issachar makes no effort to make a name for himself, but remains a servant — paying “tribute” to his King.


When Genesis 49:16 states that Dan shall “judge” his people, it carries more of the meaning that he shall protect them. We call those mighty and valiant men and women from the Book of Judges “judges”, yet they were not busying themselves in the office of a magistrate, or what we think of as a judge. These were the champions of the people, men and women appointed by God to deliver the nation from its enemies. Dan shall be a “serpent by the way, an adder in the path, that biteth the horse heels…” Adders were indigenous to Palestine, yet horses would be indicative of foreign invaders since horses were not an animal used by the Hebrews (Deut. 17:16). The picture here is of the tribe of Dan lying in wait to take out the invading enemy upon their entry into the land. Great and mighty warrior “judges” such as Samson (of the tribe of Dan) come to mind in this prophecy.


“A troop shall overcome him: but he shall overcome at last” (Genesis 49:19)

Perhaps no other verse in this entire chapter is more appropriate to every child of God than this. Are we not all overcome again and again, yet we possess the promise that, in the end, we shall overcome? Nevertheless, it is not we who overcome, but the One we serve has overcome already (John 16:33). Nestled in between Jacob’s pronouncement concerning Dan and this one concerning Gad is the simple, nearly parenthetical statement: “I have waited for thy salvation, O Lord.” It is not the military might of Dan which shall overcome, nor is it the power of Gad; it is the Salvation which God provides that shall cause the child of God to overcome. It is the mighty God of Jacob, from whence the Shepherd, the Stone of Israel comes (Gen. 49:24). Jesus Christ is the One Who secures the victory, not us. It is through His efforts that we have overcome, not our own.

To Jesus Christ goes all glory. In service to Him,


[This post was originally published November 18, 2010]

All Scripture quotations in this post are taken from the King James Version (KJV) of the Holy Bible

[If you do not know the Lord Jesus Christ or you are not certain where you are headed when this life ends, I invite you to read the article “Am I Going To Heaven?“]


I Am Joseph, Your Brother

“Then Joseph said to his brothers, “Please come closer to me.” And they came closer. And he said, “I am your brother Joseph, whom you sold into Egypt.” (Genesis 45:4)

“I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.” (Zechariah 12:10)

The foreshadowing in Joseph’s reconciliation with his brothers of Christ’s reconciliation with His brothers is astounding. We have been looking at Joseph’s interactions with the other sons of Jacob from the perspective of the Christian interacting with Christ. But we are also reminded herein of the Lord Jesus’ own relation to the nation of Israel. After all, at this particular time Joseph (who is foreshadowing Christ) is interacting with the whole of the nation of Israel, for the entirety of all the tribes is represented in this room. The ancestors of each and every tribe is present with each brother being the namesake of the tribe that will descend from him.

It is telling that none of the brothers recognized Joseph. The nation of Israel failed to recognize their promised Messiah during His first coming, as well. It is only when Joseph chooses to reveal himself to the brothers that they can know who he is. The Lord Jesus stated plainly to the nation of Israel Who He was, but they did not believe Him (Matt. 23:37). At the first meeting of Joseph and the brothers, they do not realize who he is. It is during their second journey into Egypt that Joseph reveals himself to them.  So it shall be during our Lord’s second coming that He will reveal Himself to a repentant and believing remnant from among Israel. Joseph said unto his brothers, “I am Joseph, your brother, whom ye sold into Egypt.” Jesus will say, “I am Jesus, your Brother, Whom ye crucified.”

To Jesus Christ goes all glory. In service to Him,


[This post was originally published November 10, 2010]

[If you do not know the Lord Jesus Christ or you are not certain where you are headed when this life ends, I invite you to read the article “Am I Going To Heaven?“]

**Unless otherwise indicated, all Scripture quotations are taken from the New American Standard Bible (NASB) © The Lockman Foundation and are used by permission.

The Land That God Has Given

“And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever.” (Genesis 13:14-15)

My purpose for what I write on this website is to share what I have learned about the Word of God with those who read it so that, prayerfully, it might help others to come to know the Lord Jesus or perhaps help them along in the walk they already have with Him. It is of absolutely no interest to me whatsoever to promote a political agenda or to endorse any particular political party or position. I would urge people to search the Scriptures and apply Biblical principles in deciding on political affairs of any sort.

But the matter at hand in our study of the Book of Genesis is as relevant as today’s headlines and as contemporary as tomorrow’s evening news. It has become a heated political issue, but in all reality it is a Biblical issue. I am referring to what has become known as the “Middle East Crisis”, the controversy over who has the right to control the land of Palestine.

At one time, there was a general consensus among most Westerners that Israel had the right to exist and to defend herself from her enemies. In recent years, in the name of “political correctness”, many Americans and Europeans have begun to harbor sympathy for the terrorist organizations that seek to tear Israel apart and to utterly annihilate the Jewish race. Some of these people even claim to be Bible-believing Christians. But the Bible is not mute about this subject and a careful study of Scripture leads to no other possible conclusion than the fact that Israel has been deeded the land of Palestine by God Almighty.

This is the crucial point that must be understood: God is the One Who has decreed that Israel should have this land, not man. God promised the land to Abraham and his descendants and later confirmed this promise to Isaac (Genesis 26:3-4). There is absolutely no question that God declared that the descendants of Abraham through Isaac, that is the Jewish race, would inherit the land. No human power, not even the government of the nation of Israel itself, has been given the authority to transfer ownership to anyone else.

“And I will bless them that bless thee, and curse him that curseth thee:” (Genesis 12:3)

Many world leaders, including United States Presidents such as Jimmy Carter and Bill Clinton, have taken it upon themselves to act as “mediators” in the Middle East Crisis and, in the interest of “peace” and “diplomacy”, have attempted to wield their influence to carve out huge parcels of the nation of Israel and give them to be governed by Palestinian Arabs. Nearly every proposed re-distribution of the land involves severing the holy city of Jerusalem in half. It is no exaggeration to say that to attempt to dissect the land of Palestine and cede portions of it to the control of someone other than Israel is nothing less than to stand in direct defiance against God Almighty! It is dangerous ground to stand on.

It is very unfortunate that wars and murderous acts of terrorism are being acted out as the struggle for control of this region continues. I recognize that there are many Arabs in Palestine who simply want to live in peace with their Jewish neighbors, and there is certainly nothing wrong with that. There is no reason why they should not be allowed to do so. But to set up a separate government, to cede control of the land to a foreign power, or to divide the city of Jerusalem is to disregard a Divine mandate. Those who fight against the nation of Israel for control over her lands are standing in contempt of the God of Heaven.

For those who believe the Bible, there is but one position to take in this matter. God is not finished with Israel and He still has a program in effect concerning them. We simply cannot serve the God of the Bible and support the enemies of His chosen people.

“Pray for the peace of Jerusalem: they shall prosper that love thee.” (Psalm 122:6)

To Jesus Christ goes all glory. In service to Him,


[This post was originally published December 4, 2009]

**All Scripture quotations in this post are taken from the King James Version (KJV) Bible

[If you do not know the Lord Jesus Christ or you are not certain where you are headed when this life ends, I invite you to read the article “Am I Going To Heaven?“]

Should Abner Die As A Fool Dies?

“And the king lamented for Abner, saying,

“Should Abner die as a fool dies?” (2 Samuel 3:33)

These were the words of mourning that King David spoke concerning Abner after he was killed by Joab. Abner, the man who had placed the son of Saul, Ishbosheth, upon the throne of Israel (2 Samuel 2:8-9) had been an enemy of King David during a great civil war. David had become king over Judah and, by the direction of the Lord, had ruled from the city of Hebron (2 Sam. 2:1-2).

It had been God’s intention that David would rule over a united Israel and Judah (1 Sam. 16:1), yet Abner and many who had been loyal to Saul sought to continue the reign of the House of Saul by anointing his son as king. Seeking to resolve the issue and, hopefully, avoid an all-out war between the kingdoms, the two sides met at Gibeon to negotiate a solution. Abner, leader of the armies of Israel, suggested to Joab, leader of David’s army, that twelve champions from each side be appointed that day to fight each other with the end result determining which side would be victorious (2 Sam. 2:14-15).

Neither side prevailed and all twenty-four combatants lay dead at the end of the contest (v. 16). Without a clear victor, the total war which both sides had sought to avoid ensued immediately after with the armies of Judah dominating the enemies of King David. As the forces of Israel retreated, one of Joab’s brothers, Asahel, described as an exceptionally fast runner, pursued Abner, rapidly closing the distance between them (v. 19). Knowing that he clearly outmatched his pursuer and, not wishing to kill the brother of Joab, whom he clearly respected, Abner called out to Asahel imploring him to come no further.

If you must have more of the blood of your enemies, then take the life of one of my soldiers. But if you insist on continuing to follow me, I will have to kill you and I do not wish to do so“, Abner pleaded (v. 22). Asahel, however, would not be dissuaded. As Abner had stated, he really did not wish to kill Asahel because we are told he struck him in the stomach with the butt-end of his spear (v.23). Nevertheless, the spear handle pierced the young man’s belly, ending his life.

Joab and the armies of Judah continued their pursuit of Abner and his men until nightfall when both sides expressed their desire to end the pursuit (2 Sam. 2:26-29). The next day, both armies would return home, yet the war itself would be long and bitter (2 Sam. 3:1).

Abner grew more and more powerful during the civil war even as the armies of Israel lost ground and became weaker. Abner, it seems, did as he pleased even having an affair with one of King Ishbosheth’s father Saul’s former concubines (2 Sam. 3:7). When Ishbosheth challenged Abner over the matter, Abner became enraged and switched sides, offering himself into the service of King David.

After Abner joined the side of Judah and King David, he used his former position of power in Israel to attempt to negotiate a peace treaty with the leaders in Ishbosheth’s kingdom and to advocate for the rule of David over a united kingdom. Joab, still bitter over the death of his brother Asahel, rebuked King David for trusting the former leader of Israel’s armies and accused Abner of being a spy (v. 24-25).

The Death Of Abner

What happened next is very interesting and worthy of our close consideration. Verses 26-29 read as follows:

“When Joab came out from David’s presence, he sent messengers after Abner, and they brought him back from the cistern of Sirah. But David did not know about it. And when Abner returned to Hebron, Joab took him aside into the midst of the gate to speak with him privately, and there he struck him in the stomach, so that he died, for the blood of Asahel his brother. Afterward, when David heard of it, he said, “I and my kingdom are forever guiltless before the Lord for the blood of Abner the son of Ner.  May it fall upon the head of Joab and upon all his father’s house, and may the house of Joab never be without one who has a discharge or who is leprous or who holds a spindle or who falls by the sword or who lacks bread!” (2 Samuel 3:26-29)

Joab is clearly motivated by the desire for avenging his brother and kills Abner by striking him in the stomach; the same way in which Asahel had died by the hand of Abner. Yet while Asahel had been killed accidentally and in self-defense, the death of Abner was cold-blooded murder. Joab had lured Abner outside of the city of Hebron to the outer gate with the deception that he wished to speak with him in private. King David, clearly appalled by the deed, denounces the act and stresses the fact that he and his government were in no way complicit, even pronouncing a curse on Joab and his family. But his words over Abner are peculiar when he declares that he “died as a fool dies.” Why?

“But if the manslayer shall at any time go beyond the boundaries of his city of refuge to which he fled, and the avenger of blood finds him outside the boundaries of his city of refuge, and the avenger of blood kills the manslayer, he shall not be guilty of blood.” (Numbers 35:26-27)

Hebron was a City of Refuge under the Law of Moses (Joshua 21:13) where a person guilty of manslaughter was safe from retribution by those seeking to avenge the person they unintentionally killed. Within the walls of the Cities of Refuge, a person could not legally be killed in vengeance for blood accidentally spilled. But if they went outside the walls of those cities, then they were no longer protected.

Abner died as a fool dies because he left the safety and protection of Hebron and stepped out of the gate where Joab, though not morally justified, was legally justified in killing him. Even David, the king, had no legal recourse to hold Joab accountable for murdering Abner. Abner abandoned the place of safety and refuge and it cost him his life.

How many people today can it be said of that they will die as a fool dies because they do not enter into the safety and refuge of the Lord Jesus Christ? How many will perish unnecessarily because they refuse the protection of our Place of Refuge? What deception, what temptation, will lure us away from the safety of Salvation in Jesus?

Abner spoke the truth about God and God’s chosen king, David (2 Sam. 3:17-18), yet that failed to save him. Neither will religion and speaking the right words about God save us. Abner was a sinner with like passions as we have, but it wasn’t that sin that disqualified him from entering into and remaining in the Refuge provided. Sin does not bar our entry into the Salvation provided by Jesus Christ, no, sin is the impetus which makes refuge necessary.

There are those who stand just outside the gate of Refuge today, perhaps even some who will read this. Safety and protection lies so close at hand and they will not enter in and be protected. They might even attend church, read the Bible, and live their lives morally. But if they die apart from the Refuge of trusting in Jesus Christ for Salvation, they will die as a fool dies. 

To God goes all glory. In service to Him,


All Scripture quotations in this article are taken from:

English Standard Version (ESV)
The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

[If you do not know the Lord Jesus Christ or you are not certain where you are headed when this life ends, I invite you to read the article “Am I Going To Heaven?“]

The Tabernacle – Part 1 (Exodus 25)

“In any study of the Tabernacle, there is not much to say that has not already been said. “Of making many books there is no end” (Ecclesiastes 12:12) has definite application to treatments of the Tabernacle. Therefore, the desire for novelty has not entered into the making of this thesis. Rather, the works of others have been drawn upon copiously, and most of this thesis is a restatement that constitutes a revision of previous works.” [1]

Dr. J. Vernon McGee opened the preface to his outstanding booklet on the Tabernacle with these words of explanation and I would like to open my own treatment of the study of the Tabernacle with a similar annotation. To pretend or imply in any manner that the concepts comprising the commentary which will follow over the next few posts in this study has originated with this writer or is the product of my own spiritual insights would be dishonest and a grave disservice to the spiritual giants whose shoes may never be filled. The revelations which were shared through their own writings and preaching were doubtlessly obtained through tireless prayer, unwavering dedication to the study of the Word, and a closeness to the Spirit of God the likes of which few will ever attain. With this in mind, I gratefully acknowledge the works of many others who lived in times past for their service and ministry without which I would have very little to say concerning the portion of Scripture wherein we now find ourselves. That they could see figures and symbols of the Lord Jesus Christ within the blueprints of the Old Testament Tabernacle is, to me, utterly amazing. That they took the time to record their insights for the rest of us is a great act of Christian love and service to the Lord at its finest.

Symbols, Types, And Figures In The Tabernacle

“Nothing [in the Book of Exodus] may be dogmatically asserted to be a type without explicit New Testament authority; and all types not so authenticated must be recognized as having the authority of analogy, or spiritual congruity, merely.” Dr. C.I. Scofield [2]

A “type”, theologically speaking, is something that symbolically represents something else in the Bible. Usually, types are things in the Old Testament that point toward the Lord Jesus Christ and His work. Sometimes referred to as a figure in the KJV, many persons and things from the Old Testament are specifically referred to as types of Christ (e.g., Adam in Rom. 5:14, or Isaac in Heb. 11:19). We will see in this study that many of the details of the furniture of the Tabernacle are also types of Christ, yet we do well to consider Dr. Scofield’s words of warning before we get into the specifics. Although many believe (as I do also) that every single hook and thread of the Tabernacle is there for a specific reason and they all point toward the Person and work of Jesus Christ, it can be easy to get a little carried away and begin to insist on interpretations as bona fide doctrines. Unless we have the direct authority of Scripture, we can only suggest the meanings, interpretations and symbolism present and must never become dogmatic or divisive. While I am firmly convinced of the accuracy of the symbols and types we will explore, I am in no way prepared to argue or debate for their veracity.

Having said that, we should now consider that there does exist a Scriptural basis for interpreting the details of the Tabernacle as typical and for suggesting a figurative interpretation of its furniture. 1 Corinthians 10:1-11 makes it clear that the persons and events of the Book of Exodus are recorded for our learning. The Apostle Paul tells us twice (vv. 6 and 11) that these events were examples given for our own admonition. Likewise, the writer to the Hebrews calls the Tabernacle itself a symbol of something which would later be fulfilled in Christ (cf. Heb. 9:8-11). Therefore, it is not without merit to suppose that every detail given of the Tabernacle and its furniture is rich with meaning and symbolism and that its specifications and details are not given in order that we might better understand Hebrew architecture, but that we might better understand the grace and mercy of our Lord and Savior. After all, the Holy Spirit inspired Moses to write but a single verse about the creation of the heavens and the earth (Gen. 1:1) and 15 chapters about the construction of the Tabernacle (Ex. 25-40). There must be a great deal more importance to it than the mere mathematical dimensions and properties of an enormous tent.

The Materials

“Then the Lord spoke to Moses, saying, “Tell the sons of Israel to raise a contribution for Me; from every man whose heart moves him you shall raise My contribution. This is the contribution which you are to raise from them: gold, silver and bronze, blue, purple and scarlet material, fine linen, goat hair rams’ skins dyed red, porpoise skins, acacia wood,  oil for lighting, spices for the anointing oil and for the fragrant incense, onyx stones and setting stones for the ephod and for the breastpiece.  Let them construct a sanctuary for Me, that I may dwell among them. According to all that I am going to show you, as the pattern of the tabernacle and the pattern of all its furniture, just so you shall construct it.” (Exodus 25:1-9)

Gold speaks of Deity, or the manifestation of God. Silver refers to redemption or atonement. In Exodus 30:11-16 , half a shekel of silver is enumerated as atonement money to be given as an offering for the redemption of the souls of each adult Hebrew. The Tabernacle would rest upon sockets of silver, just as the life of the Christian rests upon the atoning work of redemption in Christ. The curtains of the doors were suspended from silver bands and hooks (Ex. 27:16-17), thus the way of access to the Presence of God was through redemption and atonement.

Brass/bronze speaks of judgment. The bronze altar (Ex. 27) and the bronze serpent (Num. 21:6-9) refer to sin judged and point directly to the Cross of Christ.

Blue, purple, and scarlet find their symbolism in the Person of Jesus Christ. Blue denotes the heavenly origin of Christ while purple speaks of His royalty as King and Descendant of David. Scarlet represents the spilled blood of sacrifice poured out on Calvary.

Fine linen speaks of personal righteousness, intertwined in the Person of Jesus Christ (Ex. 26:1), the only Righteous, and present in the hangings of the court of the Tabernacle, reminding any who would approach the Holy Place of the righteousness that God requires of those who would approach Him. Only through the Gate of the Court (Ex. 27:16) could God be approached; through the righteousness of Christ we find our access to God, never through our own. For He is that Door through which man must come to God (John 10:9).

The Skins Of Animals speak of sacrifice. Ram’s skins dyed red represent the blood of lambs and calves sacrificed for the atonement of sin; yet they looked further toward the Blood of Jesus Christ which alone is sufficient to cover the transgressions of man (cf. Heb. 9:11-14).

Lord willing, I would like to begin looking at the specific furniture within the Tabernacle next time, starting with the Ark of the Covenant.

To God goes all glory. In service to Him,


**Unless otherwise indicated, all Scripture quotations are taken from the New American Standard Bible  (NASB) © The Lockman Foundation and are used by permission.

[1] Quotation taken from “The Tabernacle: God’s Portrait of Christ” by: Dr. J. Vernon McGee. Property of Thru The Bible Radio Network

[2] Taken from “The Scofield Reference Bible” (Old Scofield edition) notes by: Dr. C.I. Scofield © 1909, 1917, 1937, 1945 Oxford University Press, Inc.

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