PMT 2018-024 by Kenneth L. Gentry, Jr.

Perhaps one more study from Exodus might be helpful in encouraging our reaching out to all creation with God’s salvation. Let us consider the tabernacle and its reflection of creation. Worship and creation belong together, because created the world to bring him glory.

God’s people in God’s world
We must understand that Israel is the continuation of the redemptive seed line begun in Genesis (Gen. 4:26) with Seth and who as a people dominate the Old Testament revelatory record. That seed line continues from Seth through Noah (Gen. 5:4–32) to Shem (Gen. 10:26), then is narrowed to Abraham (Gen. 11:10–12:3). Abraham’s family will carry the redemptive seed through the Old Testament all the way to the birth of Jesus (Matt. 1:1; Luke 3:36–38), the Savior (Matt. 1:21) who is “God with us” (Matt. 1:23).

God chose Israel to be a witness to the fallen nations of the world (Exo. 19:6). She is to bring salvation the world (Exo. 19:6; Isa. 2:2–4; 49:6). In the midst of a fallen and rebellious creation she is to promote a new creation order, a return to Eden like peace with God. Consequently, her central worship shrine, the tabernacle, will reflect the original creation as we can see from the following.

As It is Written FRONT

As It Is Written: The Genesis Account Literal or Literary?
Book by Ken Gentry

Presents the exegetical evidence for Six-day Creation and against the Framework Hypothesis.

See more study materials at:

God’s tabernacle and God’s creation

The original creation of the world along with the issues surrounding Eden serve as a model for the building of the tabernacle. Recalling that Moses recorded the revelation regarding both the creation and the tabernacle, we see God’s work in both paralleled as the tabernacle intentionally reflects creation. God carefully and meticulously created the main elements of creation like he carefully and meticulously directed the structure of the tabernacle according to his heavenly plan (Exo. 25:9, 40; 26:30; cp. Acts 7:44).

The tabernacle was erected on the first day of the first month in the second year after the exodus (Exo. 40:17). This signifies a new beginning. In fact, the tabernacle revelation echoes the creation week time frame (Exo. 24:16; 29:30; 35, 37; 34:18; Lev. 8:33–36) and employs the seven pattern in the prominent lampstand (Exo. 25:37; 37:23).

We read seven divine speeches from God as he instructs Moses on the building of the tabernacle (Exo 25:1; 30:11, 17, 22, 34; 31:1, 12), with the seventh speech involving a call to keep the sabbath (Exo. 31:13–17). We hear of seven compliance statements (“just as the LORD had commanded Moses”) in Exo. 40 where the sanctuary is being finished and prepared for worship (Exo. 40:19, 21, 23, 25, 27, 29, 32).

Moses finished the tabernacle and blessed the people (Exo. 39:43), which remind us of the original creation where God finished his creative work and blessed the seventh day (Gen. 2:3).

Entrance to Eden and the tabernacle were both in the east (Gen. 3:24; Exo. 27:13–16). Eden’s tree of life (Gen. 2:9) reappears in the golden lampstand which is modeled after a tree (Exo. 25:31–39). The stones in Eden (Gen. 2:12; cp. Eze. 28:13) appear in the high priest’s clothing (Exo. 28:17–20).

consider-liliesConsider the Lilies
A Plea for Creational Theology
by T. M. Moore

Moore calls us to examine the biblical doctrine of general revelation from the perspective of what he calls creational theology. In this artful introduction to creational theology, Moore helps us develop the skills and disciplines for doing theology as we look upon and interact with the world around us.

See more study materials at:

At the end of creation and the building of the tabernacle we discover similar language when we read that “all [Heb., kol]” the “work” [Heb., melakah] was “completed” [Heb. kalah]” (Gen. 2:2–3; Exo. 39:32). Not only so, but both God and Moses “saw/examined [Heb. raah] the completed results and found them acceptable (Gen. 1:31; Exo. 39:43), and even “blessed [Heb., barak]” them (Gen. 2:3; Exo. 39:43).

Adam’s task was to “cultivate [Heb., abad]” and “keep [Heb., shamar]” the garden of Eden (Gen. 2:15), just as were the priests to “serve [Heb., abodah] and “keep [Heb., shamar]” (Num. 3:7–8; 8:26; 18:5–6).

Cherubim appear first in Gen. 3:24. The next time they are mentioned is in the tabernacle (Exo. 25:18–22; 26:1, 31; 36:8, 35; 37:7–8).

The reflection of creation in the tabernacle indicates that the world order is in process of being re-created as God enters the world to dwell in the tabernacle in the midst of the nations (Exo. 25:8; 29:45; 40:34, 35). Thus, after the final seed (Christ, Gal. 3:29) comes, we see the new creation principle fully at work (2 Cor. 5:17; Gal. 6:15; Eph. 4:24; Col. 3:10).

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